and majestic, and at the same time so lively and ingenious, that they give a palpable evidence to his explanations and persuasions. The descriptions with which his work abounds, are not less just than magnificent, always adapted to the subjects he is treating, and the situations which they occupy. His transitions are every where easy and natural.*

This incomparable work is divided into four books. The first book containing eighteen chapters, treats Of the knowledge of God the Creator. The second, Of the knowledge of God as he hath declared himself our Redeemer in Jesus Christ-seventeen chapters. The third, Of the manner of participating of the Grace of Jesus Christ, of the fruits which we derive from it, and the effects which it producestwenty-five chapters. The fourth and last, treats of the external means or helps which God employs to invite us to Jesus Christ his Son, and to retain us in his communion-twenty chapters.

* Epitre Dedicatoire, par Charles Icard.

SECTION II.

On the knowledge of a God-This knowledge greatly corrupted.

On the knowledge of a God, the subject with which this incomparable work commences, we meet with the following judicious remarks:

By the knowledge of a God, I understand a knowledge which not only enables us to conceive that there is a God, but which also teaches us whatever it is important for us to know, with reference either to our own interest or to his glory. For to speak correctly, we cannot say that God is known where there is neither piety nor religion. I am not here speaking of that peculiar knowledge, by means of which, men, lost and condemned in a state of nature, are led to God, as to their Redeemer in Jesus Christ. I speak merely of that primitive and simple knowledge, to which the natural order of the world would lead us, had Adam continued in his integrity. For although in this universal wreck of human nature, no person knows God, either as a father, or as the author of salvation, or in any sense propitious,

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or appeased, unless Jesus Christ intervene as Mediator to render him favourable to us, and to reconcile us to him; nevertheless, to know God as our Creator, and as that being who sustains us by his influence, who governs us by his providence, who preserves us by his goodness, and who loads us with his blessings; to know him, I say, thus, is a very different thing from embracing the blessing of reconciliation, as it is offered to us through Jesus Christ in the gospel.

"And as our mind is incapable of rising to the knowledge of a God, without ascribing to him some kind of worship, it is not, however, sufficient to know in general, that it is he alone who deserves to be adored and served, if we are not besides firmly persuaded that he is the source of all good, so as not to seek any thing separately from him. Thus, I think that we ought not only to believe that God, having created the world, sustains it by his power, rules it by his wisdom, preserves it by his goodness, and is especially engaged in governing the human race with equity, in supporting them by his mercy, in taking them under his protection; but we must also be persuaded that there is not a single spark of light, of wisdom, of justice, of power, of rectitude, or of truth to be found any where but in him, or proceeding

from him, and of which he is not the cause. Which should instruct us to expect them all from him alone, to solicit them all at his hands, and to return him our unfeigned thanks when we have received them. I consider piety as a mingled reverence and love of God, to which we are led by a knowledge of the favour which we have received from him. If men do not, indeed, feel and acknowledge that they owe every thing to God, that they are tenderly preserved by his paternal care, and that he is the author of all good, so that they need not seek any thing out of him; if they do not make all their felicity to consist in him alone, they will never render him a willing obedience, nor will they ever frankly and heartily submit to render unto him the service which is his due."

How differently is this interesting subject here treated, from the manner in which philosophers have speculated upon the being and perfections of a God. For this pre-eminence in clearness and interest, our author was certainly indebted to revelation, an authority to which he bowed with the most implicit reverence, and a source of information which has enlightened and enriched the christian world with know

* Instit. lib. i. cap. 2.

ledge on subjects of the last importance to the present and perpetual interests of mankind.

That the knowledge of a God is naturally imprinted in the mind of man, is maintained by our author, in the following words: "Lest any should cloak themselves under a vain pretext of ignorance, God hath engraved on the hearts of all men, some knowledge of himself, with which he continually refreshes the memory by new sparks of light, which he causes to shine there from time to time; that all men, without exception, may be condemned by their own testimony, for not having honoured and served him by consecrating their lives in obedience to him. If ignorance of a God were any where to be found, we should naturally expect to meet with it amongst those barbarous nations, entirely removed from honesty, from civilization, and from humanity itself; nor could we produce an example more appropriate or precise. However, as Cicero, that ancient Pagan author, so celebrated for his eloquence, remarks, There is no nation so barbarous, nor any people so savage, upon whose minds it is not forcibly impressed, that there is a God.' And those who, in every thing else appear to differ in no respects from beasts, do not, however, fail to retain some seeds of religion. So exten