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understanding, with all the feelings of humanity about him, and see whether the subtlest Stoic will ever be able to convince him, that while he is insulted, oppressed, and tortured, he doth not suffer. See what comfort it will afford him, to be told, that, if he supports his afflictions and illtreatment with fortitude and patience, death will set him free, and then he and his persecutor will be equally rewarded; will equally lose all personal existence, and return to the elements. How different are the consolations proposed by Christianity, which not only assures its disciples, that they shall rest from their labours in death, but that their works shall follow them; and by allowing them to rejoice in hope, teaches them the most effectual way of becoming patient in tribulation?

The Stoical doctrine, that human souls are literally parts of the Deity, was equally shocking, and hurtful; as it supposed portions of his being to be wicked and miserable; and by debasing men's ideas of the divine dignity, and teaching them to think themselves essentially as good as he, nourished in their minds an irreligious and fatal presumption. Far differently the Christian system represents mankind, not as a part of the essence, but a work of the hand of God; as created in a state of improveable virtue and happiness; fallen by an abuse of free will, into sin, misery, and weakness; but redeemed from them by an Almighty Saviour; furnished with additional knowledge and strength; commanded to use their best endeavours; made senable, at the same time, how wretchedly defective they are; yet assured of endless felicity on a due exertion of them. The Stoic philosophy insults human nature and discourages all our attempts, by enjoining and promising a perfection in this life, of which we feel ourselves incapable. The Christian religion shews compassion to our weakness, by prescribing to us only the practicable task of aiming continually at further improvements, and animates our endeavours, by the promise of a divine aid, equal to every trial.

Specifying thus the errors and defects of so celebrated a system, is an unpleasing employment; but in an age, fond of preferring the guesses of human sagacity before the unerring declarations of God, it seemed on this occasion necessary to observe, that the Christian morality is agreeable to reason and nature; that of the Stoics, for the most part, founded on no

tions, intelligible to few; and which none could admit, without contradiction to their own hearts. They reasoned, many times, admirably well, but from false principles: and the noblest of their practical precepts, being built on a sandy basis, lay at the mercy of every strong temptation.

Stoicism is indeed in many points inferior to the doctrine of Socrates, which did not teach, that all externals were indifferent: which did teach a future state of recompence; and agreeably to that, forbad suicide. It doth not belong to the present subject to show, how much even this best system is excelled by Christianity. It is sufficient just to observe, that the author of it died in a profession, which he had always made of his belief in the popular deities, whose superstitions, and impure worship were the great source of corrup tion in the Heathen world; and the last words he uttered, were a direction to his friend, for the performance of an idolatrous ceremony. This melancholy instance of ignorance and error, in the most illustrious character for wisdom and virtue in all heathen antiquity, is not mentioned as a reflection on his memory, but as a proof of human weakness in general. Whether reason could have discovered the great truths, which in these days are as cribed to it, because now seen so clearly by the light of the Gospel, may be a ques tion; but that it never did, is an undeni able fact; and that is enough to teach us thankfulness for the blessing of a better information. Socrates, who had, of all mankind, the fairest pretensions to set up for an instructor, and reformer of the world, confessed that he knew nothing, referred to tradition, and acknowledged the want of a superior guide: and there is a remarkable passage in Epictetus, in which he represents it, as the office of his supreme God, or of one deputed by him, to appear among mankind, as a teacher and example.

Upon the whole, the several sects of Heathen philosophy serve, as so many striking instances of the imperfection of human wisdom; and of the extreme need of a divine assistance, to rectify the mistakes of depraved reason, and to replace natural religion on its true foundation. The Stoics every where testify the noblest zeal for virtue, and the honour of God; but they attempted to establish them on principles inconsistent with the nature of man, and contradictory to truth and experience. By a direct consequence of these principles

they

they were liable to be seduced, and in fact, often were seduced into pride, heard-heartedness, and the last dreadful extremity of human guilt, self-murder.

But however indefensible the philosophy of the Stoics in several instances may be, it appears to have been of very important use, in the Heathen world; and they are, on many accounts, to be considered in a very respectable light. Their doctrine of evidence and fixed principles, was an excellent preservative from the mischiefs, that might have arisen from the scepticism of the Academics and Pyrrhonists, if unopposed; and their zealous defence of a particular providence, a valuable antidote to the atheistical scheme of Epicurus. To this may be added, that their strict notions of virtue in most points, (for they sadly failed in some) and the lives of several among them, must contribute a good deal to preserve luxurious states from an absolutely universal dissoluteness; and the subjects of arbitrary government, from a wretched and contemptible pusillanimity.

Even now, their compositions may be read with great advantage, as containing excellent rules of self-government, and of social behaviour; of a noble reliance on the aid and protection of heaven, and of a perfect resignation and submission to the divine will; points, which are treated with great clearness, and with admirable spirit, in the lessons of the Stoics: and though their directions are seldom practicable on their principles, in trying cases, may be rendered highly useful in subordination to Christian reflections.

If, among those, who are so unhappy as to remain unconvinced of the truth of Christianity, any are prejudiced against it by the influence of unwarrantable inclinations; such persons will find very little advantage in rejecting the doctrines of the New Testament for those of the Portico; unless they think it an advantage to be laid under moral restraints, almost equal to those of the Gospel, while they are deprived of its encouragements and supports. Deviations from the rules of sobriety, justice, and piety, meet with small indulgence in the stoic writings; and they, who profess to admire Epictetus, unless they pursue that severely virtuous conduct which he every where prescribes, will find themselves treated by him with the utmost degree of scorn and contempt. An immoral character is indeed, more or less, the out-cast of all sects of philosophy; and Seneca

quotes even Epicurus, to prove the universal obligation of a virtuous life. Of this great truth, God never left himself without witness. Persons of distinguished talents and opportunities seem to have been raised, from time to time, by Provi dence, to check the torrent of corruption, and to preserve the sense of moral obliga tions on the minds of the multitude, to whom the various occupations of life left but little leisure to form deductions of their own. But then they wanted a proper commission to enforce their precepts; they intermixed with them, through false reasoning, many gross mistakes; and their unavoidable ignorance, in several important points, entangled them with doubts, which easily degenerated into pernicious errors.

If there are others, who reject Christianity, from motives of dislike to its peculiar doctrines, they will scarcely fail of entertaining more favourable impressions of it, if they can be prevailed on, with impartiality, to compare the Holy Scriptures, from whence alone the Christian religion is to be learned, with the stoic writings; and then fairly to consider, whether there is any thing to be met with in the discoveries of our blessed Saviour, in the writings of his apostles, or even in the obscurest parts of the prophetic books, by which, equitably interpreted, either their senses or their reason are contradicted, as they are by the paradoxes of these philosophers; and if not, whether notices from above, of things in which, though we comprehend them but imperfectly, we are possibly much more interested, than at present we discern, ought not to be received with implicit veneration; as useful exercises and trials of that duty, which finite understandings owe to infinite wisdom.

Miss Carter.

f 179. Fine Morality of the Gospel.

Is it bigotry to believe the sublime truths of the Gospel with full assurance of faith? I glory in such bigotry: I would not part with it for a thousand worlds; I congra tulate the man who is possessed of it; for, amidst all the vicissitudes and calamities of the present state, that man enjoys an inexhaustible fund of consolation, of which it is not in the power of fortune to deprive him.

-There is not a book on earth so favourable to all the kind, and all the sublime affections, or so unfriendly to hatred and

persecution,

persecution, to tyranny, injustice, and every sort of malevolence as the Gospel.-It breathes nothing throughout but mercy, benevolence, and peace.

Poetry is sublime, when it awakens in the mind any great and good affection, as piety, or patriotism. This is one of the noblest effects of the heart. The Psalms are remarkable, beyond all other writings, for their power of inspiring devout emotions. But it is not in this respect only that they are sublime. Of the Divine nature they contain the most magnificent descriptions that the soul of man can comprehend. The hundred and fourth Psalm, in particular, displays the power and good. ness of Providence, in creating and preserving the world, and the various tribes of animals in it, with such majestic brevity and beauty, as it is vain to look for in any human composition.

Such of the doctrines of the Gospel as are level to human capacity appear to be agreeable to the purest truth and the soundest morality. All the genius and learning of the Heathen world; all the penetration of Pythagoras, Socrates, and Aristotle, had never been able to produce such a system of moral duty, and so rational an account of Providence and of man, as is to be found in the New Testament. Compared indeed, to this, all other moral and theological wisdom

Loses discountenanced, and like folly
Beattie.

shews.

₫ 180. Beneficence to the poor more forcibly enjoined by the Gospel, than by any other writings.

The Christian Scriptures are more copious and explicit upon our obligation to bestow relief upon the poor than almost any other. The description which Christ hath left us of the proceedings of the last day, establishes the obligation of bounty, so far as his authority can be depended upon, beyond controversy. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations; and he shall separate them one from another.Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and

ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. And inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me." It is not necessary to understand this passage as a literal account of what will actually pass on that day. Supposing it only a scenical description of the rules and principles, by which the Supreme Arbiter of our destiny will regulate his decisions, it conveys the same lesson to us; it equally demonstrates of how great value and importance these duties in the sight of God are, and what stress will be laid upon them. The apostles also describe this virtue as propitiating the divine favour in an eminent degree; and these recommendations have produced their effect. It does not appear that before the times of Christianity, an hospital, infirmary, or public charity of any kind, existed in the world; whereas most countries in Christendom, have long abounded with these institutions. To which may be added, that a spirit of private liberality seems to flourish amidst the decay of many other virtues: not to mention the legal provision for the poor, which obtains in this country, and which was unknown and unthought of by the most polished nations of antiquity. Rev. W. Paley.

181. The simplicity of the Gospel gives it an air of sublimity.

The graceful negligence of nature always art can devise. Indeed, they are then pleases beyond the truest ornaments that truest, when they approach the nearest to this negligence. To attain it, is the very triumph of art. The wise artist, therefore, always completes his studies in the great school of creation, where the forms of elegance lie scattered in an endless variety; and the writer who wishes to possess some portion of that sovereign excellence, simplicity, even though he were an infidel, would have recourse to the Scriptures, and make them his model.

The pathetic and sublime simplicity of our Saviour's whole description of the last judgment cannot be paralleled in any writing of any age.

In the Gospel we find no pompous displays of reasoning; no laboured and difficult distinctions; no long and learned enquiries concerning the nature and kinds of virtue; but virtue itself represented to the life; in examples, and precepts, which are level to the plainest understandings; in

familiar

familiar occurrences; in short and simple narrations; in actions, or discourses, real or imagined. And perhaps, among other things, it is this unsystematic form, this neglect of art and method, which produces that graceful ease, that venerable, majestic simplicity, that air of truth and originality, which distinguish the Scriptures from all human writings. Rev. J. Mainwaring. $182. The Bible, as a very curious and ancient history, worthy our attention. Were the Bible but considered impartially and attentively, in its most advantageous lights; as it contains all the written revelation of God's will now extant; as it is the basis of our national religion, and gives vigour and spirit to all our social laws; as it is the most ancient, and, consequently, curious collection of historical incidents, moral precepts, and political institutions; as the style of it is, in some places, nobly sublime and poetical, and in others, sweetly natural, plain and unaffected in a word, as the being well acquainted with it is highly requisite, in order to make men useful and ornamental in this life, to say nothing of their happiness in the next, it is to be hoped, that a cool reflection or two of this sort, might induce the more ingenuous and rational among them, to let the Bible take its turn, in their riper years, among those volumes which pass through their hands either for amusement or instruction. And should such an entertainment once become fashionable, of what mighty service would it be to the interest of religion, and consequently the happiness of mankind!

Rev. S. Croxall.

§ 183. Queen Anne's Prayer. Almighty and eternal God, the disposer of all the affairs in the world, there is nothing so great as not to be subject to thy power, nor so small, but it comes within thy care; thy goodness and wisdom shew themselves through all thy works, and thy loving-kindness and mercy do ap, pear in the several dispensations of thy providence, of which, at this time I earnestly desire to have a deep and humble sense. It has pleased thee to take to thy mercy my dearest husband, who was the comfort and joy of my life, after we had lived together many years happily in all conjugal love and affection. May I readily submit myself to thy good pleasure, and sincerely resign mine own will to thine,

with all Christian patience, meekness and humility. Do thou graciously pardon the errors and failings of my life, which have been the occasion of thy displeasure, and let thy judgments bring me to sincere and unfeigned repentance, and to answer the wise ends for which thou hast sent them. Be thou pleased so to assist me with the grace of thy Holy Spirit, that I may con tinue to govern the people which thou hast committed to my charge, in godliness, righteousness, justice, and mercy. In the management of all affairs, public and pri vate, grant I may have a strict regard to thy holy will, that I may diligently and heartily advance thy glory, and ever entirely depend on thy providence. Do thou, O gracious Father, be pleased to grant I may do the greatest good I can in all my capacity, and be daily improving every Christian grace and virtue; so that when thou shalt think fit to put an end to this short and uncertain life, I may be made a partaker of those gracious, endless joys, which thou hast prepared for those that love and fear thee, through Jesus Christ our Lord. Amen.

184. Prince Eugene's Prayer. I believe in thee, O my God! Do thou strengthen my faith: I hope in thee; confirm my hopes: I love thee; inflame my love more and more: I repent of all my sins; but do thou encrease my repentance! As my first beginning I worship thee; as my last end I long for thee: as my eternal benefactor, I praise thee; and as my supreme protector, I pray unto thee; that it may please thee, O Lord, to guide and lead me by thy providence, to keep me in obedience to thy justice; to comfort me by thy mercy, and to protect me by thy almighty power. I submit unto thee all my thoughts, words, and actions, as well as my afflictions, pains, and sufferings, and I desire to have thee always in my mind, to do all my works in thy name, and for thy sake to bear all adversity with patience. I will nothing but what thou willest, O God; because 'tis agreeable unto thee, O give me grace that I may be attentive to my prayer, temperate in my diet, vigi lant in my conduct, and unmoveable in all good purposes. Grant, most merciful Lord, that I may be true and faithful to those that have entrusted me with their secrets; that I may be courteous and kind towards all men, and that both in my words and actions, I may shew unto them a good

example,

example. Dispose my heart to admire and praise thy goodness, to hate all errors and evil works, to love my neighbour, and to despise the world. Assist me, good God, in subduing lust by mortification, covetousness by liberality, anger by mildness, and lukewarmness by zeal and fervency. Enable me to conduct myself with prudence in all transactions, and to shew courage in danger, patience in adversity, and in prosperity an humble mind. Let thy grace illuminate my understanding, direct my will, sanctify my body, and bless my soul.

Make me diligent in curbing all irregular affections, zealous in imploring thy grace, careful in keeping thy commandments, and constant in working out my own salvation. Finally, O God, make me sensible how little is the world, how great thy heavens, how short time, and how long will be the blessed eternity. O that I may prepare myself for death! that I may dread thy judgments, that I may avoid the torments of hell, and obtain of thee, O God! eternal life through the merits of Jesus Christ our Lord. Amen.

NATURAL THEOLOGY.

1. State of the Argument. IN crossing a heath, suppose I pitched my foot against a stone, and were asked how the stone came to be there; I might possibly answer, that, for any thing I knew to the contrary, it had lain there for ever: nor would it perhaps be very easy to show the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be inquired how the watch happened to be in that place; I should hardly think of the answer which I had before given, that, for any thing I knew, the watch might have always been there. Yet why should not this answer serve for the watch as well as for the stone? why is it not as admissible in the second case, as in the first? For this reason, and for no other, viz. that, when we come to inspect the watch, we perceive (what we could not discover in the stone) that its several parts are framed and put together for a purpose, e. g. that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the different parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it. To reckon up a few of the plainest of these parts, and of their offices, all tending to one result: -We see a cylindrical box containing a coiled elastic spring, which, by its endea vour to relax itself, turns round the box. We next observe a flexible chain (artificially wrought for the sake of flexure), communicating the action of the spring

from the box to the fusee. We then find a series of wheels, the teeth of which catch in, and apply to, each other, conducting the motion from the fusee to the balance, and from the balance to the pointer: and at the same time, by the size and shape of those wheels, so regulating that motion, as to terminate in causing an index, by an equable and measured progression, to pass over a given space in a given time. We take notice that the wheels are made of brass in order to keep them from rust; the springs of steel, no other metal being so elastic; that over the face of the watch there is placed a glass, a material employed in no other part of the work, but in the room of which, if there had been any other than a transparent substance, the hour could not be seen without opening the case. This mechanism being observed (it requires indeed an examination of the instrument, and perhaps some previous knowledge of the subject, to perceive and understand it; but being once, as we have said, observed and understood), the inference, we think, is inevitable, that the watch must have had a maker: that there must have existed, at some time, and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer: who comprehended its construction, and designed its use.

1. Nor would it, I apprehend, weaken the conclusion, that we had never seen a watch made; that we had never known an artist capable of making one; that we were altogether incapable of executing such a piece of workmanship ourselves, or of understanding in what manner it was performed; all this being no more than what is true of some exquisite remains of

ancient

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