Beauty, and Glory-traced on the human Soul by an almighty, though invisible, Agency.

The Devotees of human Reason, Philosophy, and Learning, are extremely apt to start back at the sound of invisible Agency, and supernatural Influence; and, without either caution, or delicacy, to pronounce it fanaticism, idiocy, and enthusiasm. A little of the decens, in this casenot to say, the verum-would direct them to use a more becoming reverence, and less precipitancy: for, few men perhaps have made more strenuous and rational efforts, to guard the human mind against every degree of false Enthusiasm, than Locke; yet, even he has ingenuously acknowledged:

"In what I have said, I am far from denying that God can, or doth sometimes, enlighten mens minds in the apprehending of certain Truths, or excite them to good Actions, by the immediate influence

and assistance of the holy Spirit. But, in such cases, we have Reason and the Scripture, to know whether it be from God, or no."-Unquestionably: for, one of the Canons of that Scripture itself is, Isa. viii. 20.

It is worthy to be noticed, that the philosophic schools of ancient Greece, and Rome, were no strangers to this ideaignorant, as they were, of the several particulars, in which the divine Image consisted: still we shall find them saying, "that no man can be great, but as illuminated by some ray, or inspired by some breath, from Heaven:" that, "it is not enough to enterprize that which is laudable, as if the success were in our own Power, and without need of assistance from God: no, we must implore the divine Aid: wherefore, think upon God, and call upon his holy aid and assistance, just as the poor Mariners do, in a sinking condition, upon Castor and Pollux." Sce Cicero, Hierocles, Xenophon, Epictetus,and others.

We shall find Socrates continually af firming, that, "Good men are the only wise: that, all true knowledge of the Gods," as he expressed it," is from the Gods themselves: that, the mind of man stands in need of divine Illumination, to understand divine things, as much as the eye wants the light of the Sun, to see visible things: and that, even virtue itself is neither from nature, nor discipline, but Iɛa μopa, by some divine influence."2 Cor. iii. 18... 4. 6.

"Virtue," says a very ancient writer, "is the Image of God in the rational Soul: and we cannot acquire this Image, unless we look to that Object, by resembling of which, we shall acquire the beautiful. The Fountain of eternal nature is the eternal Cause of all; not only of being, but of well-being-which diffuses its native goodness through the whole universe, like a pure intellectual Light. For, as nothing is like the Sun, but by the solar influences, so, nothing can resemble God,

but by an emanation of the divine light into the soul."

4.

There is neither Piety, nor Virtue, without divine Grace.

Ουδεις ευς πλην τ8 Θεε. Ου δύναται ανθρωπος λαμβανειν εδεν, εαν μη η δεδομενον αυτω EX T8 spave. Τα δε παντα εκ τε Θεέ. Joh. iii. 27. 2 Cor. v. 18.

GRACE, is divine Influence under a peculiar specification: of which, we can have no clear and distinct, much less any adequate conception, but as we study it in the pure Oracles of God. The most

*Those oracles will instruct us to look upon it as an immediate and powerful, though secret Operation of God upon the human Soul; by which, it is renovated, enlightened, and purified: by which, it is refined, and exalted, above all the powers of Reason and Nature, in their most improved state of cultivation: for, it is this, and nothing but this, which produces within us every thing that is serious, sanctifying, and felicitating, in Truth, Virtue, and Bliss Learning and eloquence may display their utmost energies, in the recommendation of these things,

celebrated writers of all heathen Antiquity were utter strangers to it: and this is the

"still, however clear the conviction, and captivating the charms, of moral Truth may be-men will both resist its evidence, and disgrace its beauty; however they may admire Virtue, in idea, as leading to the greatest Good, they will reject and dishonour it, in practice; unless the Understanding be enlightened, the Spirit renewed, and the Will converted, by supernatural Grace. Because, Passion, which is in a contrary interest, will prove an overmatch for Reason, and prevail on the Heart, to cultivate apparent Happiness, at the shrine of Pleasure, Ambition, or Avarice."-All History, Experience, and Scripture, establish this assertion: neither will it be controverted by those, who have any just ideas of Truth, Virtue, and Happiness. Nothing, however, is intended here, in opposition to any possible use and improvement, that can be made of that Light of nature, and those principles of Reason, for which so many contend. We envy neither the Understanding, nor the Felicity, of those, who prefer the sombre moonshine to the glowing Sun. What we argue, is, that' genuine Christianity never yet taught any man to repose any confidence in his moral Powers, or inherent Sufficiency, for that kind of Excellence, which will stand the final Test : και εκασε το έργον οποίον εσι, το πυρ δοκιμάσει. 1 Cor. iii. 13. Aoximate-propriè est explorare qualis in se res sit, et à diversis aut contariis discernere. It is translated, try; and signifies such a trial, as Goldsmiths use, touching metal, to discern good, from counterfeit ; for which they have a certain instrument, called, a Touch

stone..

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