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spirit, he is a base and ignoble creature. It destroys likewise magnanimity and the raising of human nature, for, take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man, who to him is instead of a god, or melior natura, which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon divine protection and favour, gathereth a force and faith which human nature in itself could not obtain. Therefore as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty.


THIS is certain, that if we look into the wisdom of all ages, we shall find that there never was man of solid understanding or excellent judgment, never any man whose mind the art of education hath not bended, whose eyes a foolish superstition hath not afterwards blinded, whose apprehensions are sober, and by a pensive inspection advised, but that he hath found by an unresistable necessity, one true God and everlasting being, all for ever causing, and all for ever sustaining.



Beauty, thou art a fair, but fading flower,
The tender prey of every coming hour:
In youth, thou, comet-like, art gaz'd upon,
But art portentous to thyself alone;
Unpunish'd, thou to few wert ever giv'n,
Nor art a blessing, but a mark from heav'n.

BEAUTY is as summer fruits, which are easy to corrupt, and cannot last, and for the most part it makes a dissolute youth and age a little out of countenance. But yet certainly again, if it light well, it maketh virtues shine and vices blush.


BEAUTY is best in a body that hath rather dignity of presence than beauty of aspect. The beautiful prove accomplished, but not of great spirit; and study, for the most part, rather behaviour than virtue.

A beautiful face is a silent commendation.



* This seems to have been a very favourite saw at court,

in the reign of Queen Elizabeth. See Art. Marriage,

THE best part of beauty is that which a pic

ture cannot express.*



Whence but from heav'n, could men, unskill'd in arts,

In several ages born, in several parts,

Weave such agreeing truths? or how, or why,
Should all conspire to cheat us with a lie;
Unask'd their pains, ungrateful their advice,
Starving their gain, and martyrdom their price?
If on the book itself we cast our view,
Concurrent heathens prove the story true:
The doctrine, miracles, which must convince,
For Heav'n in them appeals to human sense;
And though they prove not, they confirm the cause,
When what is taught agrees with nature's laws.

Then for the style; majestic and divine,

It speaks no less than God in every line:
Commanding words, whose force is still the same
As the first fiat that produc'd our frame.


AS the north star is the most fixed director of the seaman to his desired port, so is the law of God the guide and conductor of all in general to the haven of eternal life.


THE Old and New Testament differ in name, and in the mean and way proposed for attaining

"Is she not more than painting can express,
Or youthful poets fancy when they love?"


to salvation; as, the Old by works, the New by grace; but in the thing itself, or object and remote end, they agree, which is man's happiness and salvation.


THE Old Testament, or Law, or Letter, or the Witness of God's will, was called The Old, because it preceded the New Testament; which is an explication of the Old, from which the New taketh witness. Yet the New is of more excellency, in that it doth more lively express, and openly and directly delineate the ways of our redemption. It is also called The Old, to shew that in part, it was to be abrogated: In that he saith, The New Testament, he hath abrogated the old.* For the old law, though greatly extolled by the Prophets, and delivered with wonderful miracles, yet was it constituted in a policy perishable; but the New was given in a promise of an everlasting kingdom, and therefore called in the Apocalypse, a Testament and Gospel for ever during.

The Old Testament is called The Law, because the first and chief part is called the Law of Moses, of which the Prophets and Psalms are commentaries, explaining that law.

The New Testament is called The Gospel, because the first and chief part thereof is the glad tidings of our redemption. The other books, as the Epistles or Letters of the Apostles, and

Heb. viii. 13.

the Acts, or story of the Apostles, are plentiful interpreters thereof. The word evangelion, signifying a joyful, happy, and prosperous message, or (as Homer used it) the reward given to the messenger bringing joyful news. It is also sometimes taken for a sacrifice, offered after victory or other pleasing success, as by Xenophon. In the Scriptures, it hath three significations: First, for glad tidings in general, as in Esay lii. 7, concerning peace. Secondly, by an excellency it is restrained to signify that most joyful message of salvation, as in Luc. ii. 10, whence also by figure it is taken for the history of Christ; and so we understand the four Gospels. Lastly, for the preaching and divulging the doctrine of Christ, as 1 Cor. ix, 14, and 2 Cor. viii. 18.


THE agreement between the Old and New Testament in substance, infers also the agreement in foundation; for Christ is called the foundation of the Law, laid both by the Apostles and Prophets, in whom all the promises of God, in the Old Testament and the New, are assured; the fathers having eaten the same spiritual food, which we eat in our sacraments.

The agreement in effect is, that the knowledge of our sin and misery, which is taught us by the Law, maketh way, and, as it were, serveth in subordination to the Gospel, the proper effects whereof are mercy and salvation, to which the Law serving as an

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