LECT. VII. pose: OF THE BEING OF GOD. 571 wisdom, and supports them with unwearied mortal bodies. This most profound mystery, and almighty power. In this acceptation, though obscurely represented by the shadows when you name Nature, you mean God. of the Old Testament, rather than clearly reSeneca's words are very apposite to this pur- vealed, was not unknown to the most an. "Whithersoever you turn yourself, cient and celebrated doctors among the Jews, you see God meeting you; nothing excludes nor altogether unattested, however obstinatehis presence; he fills all his works; there- ly later authors may maintain the contrary. fore it is in vain for thee, most ungrateful of Nay, learned men have observed, that the all men, to say, thou art not indebted to Father, Son, and Holy Ghost, are expressly God, but to Nature, because they are, in acknowledged in the books of the Cabalists, fact, the same. If thou hadst received any and they produce surprising things to this thing from Seneca, and should say, thou purpose out of the book Zohar, which is asowedst it to Annæus or Lucius, thou would-cribed to R. Simeon, Ben Joch, and some Nay, the book est not thereby change thy creditor, but only other Cabalistical writers. his name; because, whether thou mention- just now mentioned, after saying a great deal est his name or sirname, his person is still concerning the Three-in-one essence, adds, "That this secret will not be revealed to all the same."* An evident and most natural consequence till the coming of the Messias." I insist of this universal and necessary idea of a God, not upon what is said of the name consisting is his unity. All that mention the term of twelve letters, and another larger one of God, intend to convey by it the idea of the forty-two, as containing a fuller explication first, most exalted, necessarily existent, and of that most sacred name, which they called infinitely perfect Being; and it is plain," Hammephorash."+ there can be but one Being endued with all these perfections. Nay, even the Polytheism that prevailed among the Heathen nations, was not carried so far, but that they acknowledged one God, by way of eminence, as supreme, and absolutely above all the rest, whom they styled the greatest and best of Beings, and the Father of gods and men. From him all the rest had their being and all that they were, and from him also they had the title of gods, but still in a limited In confirmation of and subordinate sense. this, we meet with very many of the clearest testimonies, with regard to the unity of God, in the works of all the Heathen authors. That of Sophocles is very remarkable: "There is indeed," says he, "one God, and but one, who has made the heavens, and the wide-extended earth, the blue surges of the sea, and the strength of the winds."+ Nor is it improbable, that some dawn at least of this mystery had reached even the Heathen philosophers. There are some who think they can prove, by arguments of no inconsiderable weight, that Anaxagoras, by his vous or mind, meant nothing but the Son, or Wisdom that made the world. But the testimonies are clearer, which you find, frequently among the Platonic philosophers, concerning the Three subsisting from one ;+ moreover, they all call the self-existent Being, the creating word, or the mind and the soul of the world. But the words of the Egyptian Hermes are very surprising: "The mind, which is God, together with his word, produced another creating mind; nor do they differ from one another, for their union is life."§ But what we now insist upon is, the plain and evident necessity of one Supreme, and therefore of one only Principle of all things, and the harmonious agreement of mankind in the belief of the absolute necessity of this same Principle. This is the God whom we admire, whom we worship, whom we entirely love, or, at least, whom we desire to love above all things, whom we can neither express in words, nor conceive in our thoughts; and the less we are capable of these things, so much the more necessary it is to adore him with the profoundest humility, and love him with the greatest intentness and fervour. Hoc arcanum non revelabitur unicuique, quousque venerit Messias. + Maim. Mor. Nev. par. 1. c. 16. | Το αυτό, εν τον δημιουργον λόγον, seu νων, και την του κόσμου ψυχην. 8' Ο νους. Θεός απεκύησε λόγω έτερον νουν δημιουργον, αλλ' ου διίστανται απ' αλλήλων, ένωσις γαρ τούτων εστιν ή ζωή. LECTURE VIII. A Majesty so exalted, no doubt, deserves the highest honour and the sublimest praises on his own account; but still, if men were Of the WORSHIP of GOD, PROVIDENCE, and not persuaded that the testimonies of homage the LAW given to MAN. and respect they offer to God, were known to THOUGH I thought it by no means proper count all human piety would cool, and prehim, and accepted of him, even on this acto proceed without taking notice of the argu-sently disappear. And, indeed, prayers and ments that served to confirm the first and leading truth of religion, and the general Vows, whereby we implore the Divine assistconsent of mankind with regard to it; yet fered to a God who neither hears nor in the ance, and solicit blessings from above, ofthe end I chiefly proposed to myself, was to least regards them, would be an instance of examine this consent, and point out its force, the greatest folly; nor is it to be imagined, and the use to which it ought to be applied; that all nations would ever have agreed in to call off your minds from the numberless the extravagant custom of addressing themdisputes about religion, to the contemplation selves to gods that did not hear. of this universal agreement, as into a more quiet and peaceable country; and to shew vine worship, it immediately follows thereSupposing, therefore, any religion or diyou, what I wish I could effectually convince from, that there is also a providence. This you of, tha there is more weight and force was acknowledged of old, and is still acin this universal harmony and consent of mankind in a few of the great and universal principles, to confirm our minds in the sum and substance of religion, than the innumerable disputes that still subsist with regard to the other points, ought to have to discourage us in the exercise of true piety, or in the least to weaken our faith. In consequence of this, it will be proper to lay before you the other propositions contained in this general consent of mankind, with regard to religion. Now, the first of these being, "That there is one, and but one, Eternal Principle of all things;" from this it will most naturally follow, "that this Principle or Deity is to be honoured with some worship;" and from these two taken together, it must be, with the same necessity, concluded, "that there is a providence, or, that God doth not despise or neglect the world which he has created, and mankind, by whom he ought to be, and actually is worshipped, but governs them with the most watchful and perfect wisdom." knowledged by the generality of all nations, throughout the world, and the most famous philosophers. There were, indeed, particular others, who acknowledged a kind of provimen, and some whole sects, that denied it: dence, confined it to the heavens, among whom was Aristotle, as appears from his slighted by Nazianzen, who calls it a mere book De Mundo; which notion is justly limited providence. Others allowed it some place in the things of this world, but only extended it to generals, in opposition to individuals; but others, with the greatest justice, acknowledged that all things, even the most minute and inconsiderable, were the objects of it. "He fills his own work, nor is he only over it, but also in it."+ Moreover, if we ascribe to God the origin of this fabric, and all things in it, it will be most absurd and inconsistent to deny him the preservation and government of it; for if he does not preserve and govern his creatures, it must be either because he cannot, or bewisdom make it impossible to doubt of the cause he will not; but his infinite power and former, and his infinite goodness of the All mankind acknowledge, that some kind of worship is due to God, and to perform it is by all means worthy of man: and upon latter. the minds of all is strongly impressed that sentiment which Lactantius expressed, with great perspicuity and brevity, in these words, "To know God is wisdom, and to worship him, justice."* In this worship some things are natural, and therefore of more general use among all nations, such as vows and prayers, hymns and praises; as also some bodily gestures, especially such as seem most proper to express reverence and respect. All the rest, for the most part, actually consist of ceremonies, either of divine institution or human invention. Of this sort are sacrifices, the use whereof, in old times, very much prevailed in all nations, and still continues in the greater part of the world. * Deum nosse, sapientia; colere, justitia. able: "There were five great men," said The words of Epictetus are admir. he, "of which number were Ulysses and Socrates, who said that they could not so much as move without the knowledge of God;" gale, I would act the part of a nightingale ; and in another place, "If I was a nightinif a swan, that of a swan; now that I am a reasonable creature, it is my duty to praise God."|| It would be needless to shew, that so great a fabric could not stand without some being * Μικρολόγον προνοίας. Opus suum ipse implet, nec solum præest, sed inest." . r ends as Ayow NIVOULEVOS. Arrian. lib. 1. cap. 12. Пies Evagorioias, &c. 4 Πέμπτοι δε ὧν ην και Οδυσσέως, και Σωκρατης, οι Η Ει γουν αηδων ημενο εποίουν τα της ακρονος, με κυκνος τα του κυκνου νυν δε λογικός ειμι, ύμνων με δεν TOY Qty. Ibid. cap. 16. : properly qualified to watch over it; that the Moreover, the Heathen nations acknowunerring course of the stars is not the effect ledge this superintendence of Divine Proof blind fortune; that what chance sets on vidence over human affairs in this very refoot is often put out of order, and soon falls spect, and that it is exercised in observing to pieces; that, therefore, this unerring and the morals of mankind, and distributing reregular velocity is owing to the influence of wards and punishments. But this supposes a fixed, eternal law. It is, to be sure, a some law or rule, either revealed from heavery great miracle, merely to know so great ven, or stamped upon the hearts of men, to a multitude, and such a vast variety of be the measure and test of moral good and things, not only particular towns, but also evil, that is, virtue and vice. Man, thereprovinces and kingdoms, even the whole fore, is not a lawless creature, but capable earth, all the myriads of creatures that crawl of a law, and actually born under one, which upon the earth, and all their thoughts; in a he himself is also ready to own. "We are word, at the same instant to hear and see all born in a kingdom," says the Rabbinical that happens on both hemispheres of this philosopher, "and to obey God is liberty."+ globe how much more wonderful must it But this doctrine, however perspicuous and be, to rule and govern all these at once, and, clear in itself, seems to be a little obscured as it were, with one glance of the eye! by one cloud, that is, the extraordinary sucWhen we consider this, may we not cry out cess which bad men often meet with, and with the poet, "O thou great Creator of the misfortunes and calamities to which virheaven and earth, who governest the world tue is frequently exposed. The saying of with constant and unerring sway, who bid- Brutus, "O! wretched virtue; thou art dest time to flow throughout ages, and con- regarded as nothing," &c.‡ is well known ; tinuing unmoved thyself, givest motion to as are also those elegant verses of the poet, every thing else," &c.?+ containing a lively picture of the perplexity of a mind wavering, and at a loss upon this subject: "My mind," says he, "has often been perplexed with difficulties and doubts, whether the gods regard the affairs of this earth, or whether there was no providence at all, &c.-For when I considered the order and disposition of the world, and the boundaries set to the sea-I thence concluded, that all things were secured by the providence of God, &c.-But when I saw the affairs of men involved in so much darkness and confusion," &c.§ It is also a great comfort to have the faith of this providence constantly impressed upon the mind, so as to have recourse to it in the midst of all confusions, whether public or private, and all calamities from without or from within; to be able to say, The great King, who is also my Father, is the supreme ruler of all these things, and with him all my interests are secure; to stand firm, with Moses, when no relief appears, and to look for the salvation of God‡ from on high; and, finally, in every distress, when all hope of human assistance is swallowed up in despair, to have the remarkable saying of the Father of the faithful stamped upon the mind, and to silence all fears with these comfortable words, "God will provide." In a word, there is nothing that can so effectually conform the heart of man, and his inmost thoughts, and consequently the whole tenor of his life, to the most perfect rule of religion and piety, than a firm belief and frequent meditation on this Divine Providence, that superintends and governs the world. He who is firmly persuaded, that an exalted God of infinite wisdom and purity is constantly present with him, and sees all that he thinks or acts, will, to be sure, have no occasion to overawe his mind with the imaginary presence of a Lælius or a Cato. Josephus assigns this as the source or root of Abel's purity: "In all his actions," says he, "he considered that God was present with him, and therefore made virtue his constant study."§ * Παντ' εφοράν, και ταντ' επακουειν. O! qui perpetua mundum ratione gubernas Πασιν τοῖς ὑπ' αυτού πραττομένοις παρείναι τὸν Θεον νομίζων, αρετής προινούτο. Ant. Ubi cap. 3. But not to insist upon a great many other considerations, which even the philosophy of the Heathens suggested, in vindication of the doctrine of a provider.ce; there is one consideration of great weight to be set in opposi tion to the whole of this prejudice, viz. that it is an evidence of a rash and forward mind, to pass sentence upon things that are not yet perfect and brought to a final conclusion, which even the Roman Stoic and the philosopher of Charonea insist upon, at large, on this subject. If we will judge from events, let us put off the cause, and delay sentence, till the whole series of these events come before us; and let us not pass sentence upon a successful tyrant, while he is triumphant before our eyes, and while we are quite ignorant of the fate that may be awaiting himself or his son, or at least his more remote poste in regno nati sumus, Deo parere, libertas. § Sepe inihi dubiam traxit sententia mentem Nam cum dispositi quæsissem fœdera mundi hinc omnia rebar Consilia firmata Dei, &c. Sed cum res hominum tanta caligine volvi Claudian in Rufinum, lib. 1. rity. The ways of Divine justice are wonder-' religion are, in some sort, obliged to own, ful. "Punishment stalks silently, and with though much against their will, even while a slow pace it will, however, at last they are pointing their wit against it; for overtake the wicked."* But, after all, if nothing is more common to be heard from we expect another scene of things to be ex- them, than that the whole doctrine of religion hibited, not here, but in the world to come, was invented by some wise men, to encourage the whole dispute, concerning the events of the practice of justice and virtue through the this short and precarious life, immediately world. Surely then, religion, whatever else disappears, and comes to nothing. And, to may be said of it, must be a matter of the conclude, the consent of wise men, states, and highest value, since it is found necessary to nations on this subject, though it is not quite secure advantages of so very great importance. unanimous and universal, is very great, and But, in the mean time, how unhappy is the ought to have the greatest weight. case of integrity and virtue, if what they want to support them is merely fictitious, and they cannot keep their ground but by means of a monstrous forgery! But far be it from us to entertain such an absurdity! For the first rule of righteousness cannot be otherwise than right, nor is there any thing more nearly allied, nor more friendly to virtue, than truth. But all these maxims we have mentioned, are more clearly taught and more firmly believed in the Christian religion, which is of undoubted truth; it has also some doctrines peculiar to itself,+ annexed to the former, and most closely connected with them, in which the whole Christian world, though by far too much divided with regard to other disputed articles, are unanimously agreed, and firmly united together; but of this hereafter. LECTURE IX. Of the Pleasure and Utility of RELIGION. THOUGH the author of the following passage was a great proficient in the mad philosophy of Epicurus, yet he had truth strongly on his side, when he said, "That nothing was more pleasant than to be stationed on the lofty temples, well defended and secured by the pure and peaceable doctrines of the wise philosophers."+ But religion is not only highly conducive to all the great advantages of human life, but is also, at the same time, most pleasant and delightful. Nay, if it is so useful, and absolutely necessary to the interests of virtue, it must, for this very reason, be also pleasant, unless one will call in question a maxim universally approved by all wise men, "That life cannot be agreeable without virtue :" a maxim of such irrefragable and undoubted truth, that it was adopted even by Epicurus himself. How great, therefore, must have been the madness of that noted Grecian philosopher, who, while he openly maintained the dignity and pleasantness of virtue, at the same time employed the whole force of his understanding, to ruin and sap its foundations! For, that this was his fixed purpose, Lucretius not only owns, but also boasts of it, and Now, can any doctrine be imagined more loads him with ill-advised praises, for endeawise, more pure and peaceable, and more vouring, through the whole course of his sacred, than that which flowed from the philosophy, to free the minds of men from most perfect Fountain of wisdom and purity, all the bonds and ties of religion: as if which was sent down from heaven to earth, there were no possible way to make them that it might guide all its followers to that happy and free, without involving them in happy place whence it took its rise? It is, the guilt of sacrilege and atheism; as if to to be sure, the wisdom of mankind to know eradicate all sense of a Deity out of the God, and their indispensable duty to wor- mind, were the only way to free it from the ship him without this, men of the brightest heaviest chains and fetters; though in reali. parts and greatest learning, seem to be born ty, this would be effectually robbing man with excellent talents, only to make them- of all his valuable jewels, of his golden selves miserable; and, according to the ex- crown and chain, all the riches, ornaments, pression of the wisest of kings, "He that and pleasures of his life: which is inculcated increaseth knowledge, increaseth sorrow."§ at large, and with great eloquence, by a We must, therefore, first of all, consider this greater and more divine master of wisdom, as a sure and settled point, that religion is the royal author of the Proverbs, who, the sole foundation of human peace and felicity. This even the profane scoffers at speaking of the precepts of religion, says, for her as for hidden treasure." "Happy could not bear the degenerate expression of is the man that findeth wisdom, and the man the player, who called out upon the stage, that getteth understanding. For the mer-" Money is the chief good among manchandise of it is better than the merchandise kind."* But should any one say, Religion of silver, and the gain thereof than fine is the principal good of mankind,” no obgold."+ "Wisdom is the principal thing, jection could be made against it; for, therefore get wisdom and with all thy get-without doubt, it is the only object, the ting, get understanding." And it is, in- beauties whereof engage the love both o deed, very plain, that if it were possible God and man. entirely to dissolve all the bonds and ties of But the principal things in religion, as I religion; yet, that it should be so, would, have frequently observed, are "just concepcertainly, be the interest of none but the tions of God." Now, concerning this infinite worst and most abandoned part of mankind. Being, some things are known by the light All the good and wise, if the matter were freely of nature and reason, others only by the left to their choice, would rather have the world revelation which he hath been pleased to make governed by the supreme and most perfect Be- of himself from heaven. That there is a ing, mankind subjected to his just and righ-God, is the distinct voice of every man, and teous laws, and all the affairs of men super- of every thing without him: how much intended by his watchful providence, than that more, then, shall we be confirmed in the it should be otherwise. Nor do they believe belief of this truth, if we attentively view the the doctrines of religion with aversion, or any whole creation, and the wonderful order and sort of reluctancy, but embrace them with harmony that subsist between all the parts pleasure, and are excessively glad to find them of the whole system! It is quite unnecessary true. So that, if it was possible to abolish to shew, that so great a fabric could never them entirely, and any person, out of mere have been brought into being without an allgood-will to them, should attempt to do it, wise and powerful Creator; nor could it now they would look upon the favour as highly subsist without the same Almighty Being to prejudicial to their interest, and think his support and preserve it. "Let men, theregood-will more hurtful than the keenest ha- fore, make this their constant study," says tred. Nor would any one, in his wits, choose Lactantius," even to know their common to live in the world at large, and without Parent and Lord, whose power can never be any sort of government, more than he would perfectly known, whose greatness cannot be think it eligible to be put on board a ship fathomed, nor his eternity comprehended."‡ without a helm or pilot, and, in this condi- When the mind of man with its faculties, tion, to be tossed amidst rocks and quick-comes to be once intensely fixed upon him, sands. On the other hand, can any thing all other objects disappearing, and being as give greater consolation, or more substantial it were removed quite out of sight, it is enjoy, than to be firmly persuaded, not only tirely at a stand and overpowered, nor can that there is an infinitely good and wise it possibly proceed further. But concerning Being, but also that this Being preserves the doctrine of this vast volume of the works and continually governs the universe, which of God, and that still brighter light which himself has framed, and holds the reins of shines forth in the Scriptures, we shall speak all things in his powerful hand; that he is more fully hereafter. our Father; that we and all our interests are his constant concern; and that, after we have sojourned a short while here below, we shall be again taken into his immediate presence? Or can this wretched life be attended with any sort of satisfaction, if it is divested of this divine faith, and bereaved of such a blessed hope? LECTURE X. Of the DECREES of GOD. Moreover, every one that thinks a generous fortitude and purity of mind preferable to the charms and muddy pleasures of the flesh, As the glory and brightness of the Divine finds all the precepts of religion not only not Majesty is so great, that the strongest human grievous, but exceeding pleasant, and ex-eye cannot bear the direct rays of it, he has tremely delightful. So that, upon the exhibited himself to be viewed in the glass whole, the saying of Hermes is very consis, of those works which he created at first, and, tent with the nature of things: "There is by his unwearied hand, continually supports one, and but one good thing among men, and governs; nor are we allowed to view his and that is religion." Even the vulgar eternal counsels and purposes through any |