αυταίς. subject, with which, I apprehend, we are most intimately concerned, in our pursuit of Truth, Excellence, and Good. I would therefore beg permission, to say to those, who are wisely and happily engaged in such pursuits, Ερευνάτε τας Γραφας. Ισθι εν John v. 39. 1 Tim. iv. 15. This is the only method I dare recommend, as the most certain and successful, if we mean to acquire any just ideas of its nature, necessity, use, operations, value, or extent. As it is the Source of all the divine Blessings, it is the primum Mobile of all the christian Virtues. Search, and see; 1 Cor. xv. 10. 5. REAL HAPPINESS is the peculiar Gift of Heaven*. * In laying down this as a primary Principle, the stress is to be placed on the epithet, real-in contradistinction to those visions and dreams of transitory satisfaction, which nothing but Folly, Levity, or Infidelity, will ever dignify with the name of Happiness. Our concern is, with the truth of Bliss-as substantial, as it is eternal. Otherwise, we readily admit, that, Felicitas cui præcipua Μακαρα άθρειν αιωνα δώρον εςι τε εν ύψει όντος. Πασα δόσις αγαθή, και παν δώρημα τελειον fuerit homini, non est humani judicii: "no man can judge what the Happiness of another consists in." Men's respective happinesses or pleasures ought to be valued, as they are to the persons themselves, whose they are: or, according to the thoughts and sense, which they have of them. Thus, " Folly may be Joy to him, who is destitute of wisdom;" and what is fascinating to me, may be ridiculous and contemptible to another: and indeed, in the eye both of Reason, and Religion. We however are treating of that Happiness, whose Sources can never be dried up, and whose Foundation is as immoveable as the Throne of Heaven: for which, every human Being must be entirely and for ever indebted to Him, who sitteth thereon. He indeed must be the su preme Object of it, as well as its Author and Cause. An Immortal forgets his Nature, his Dignity, and his Interest, whenever he is satisfied with pleasures, which are not as endless as his Existence: and there is only one Quarter, from whence they can possibly arise: "neglecting which, the whole world is unavoidably busy in complaining; Princes and Subjects, Nobles and Commons, Learned and Ignorant, old and young, of all Countries, at all Times." We shall demonstrate, that, Nil sine Numine felix: qui suas Cogitationes ad Deum non adhibet, sua Consilia ad Deum non refert, cujus Animus cum Deo non loquitur, sæpe is in fraudem, in errores inducitur; sæpe labitur, aut offendit; sæpe falsâ quâdam rerum huma ανωθεν εςι. Τα δε παντα εκ τε Θε8 . . . See 2 Cor. v. 18—. Jam. i. 16, 17. . . The sad apostacy of man, from this fundamental Axiom of Truth, Reason, and Revelation, is the fatal and fruitful Source of universal Vice, and Misery. Jer. ii. 12, 13. No Principle can be of greater importance to the true Felicity of Man, than this because, all imaginary Schemes of Happiness, which are sure to issue in the most bitter, if not irreparable disappointment, originate in false ideas of Happiness itself. We must, by a necessity of nature, and in the reason of things, continue restless inhabitants of a disordered world, till we have recourse to "The Fountain of living Waters." The utmost attention therefore will be paid, in this narum specie deceptus: and, in almost every situation of life, prosperous or adverse, is compelled to sigh out in secret bitterness, Na ego homo sum infelix, et infortunatus! Few Writers of celebrity have drawn the Picture of human Life in deeper shades than the Author of "The Religion of Nature delineated." System, to that Ultimatum of Man, his Existence, and his Pursuits; which, we conceive, can never be attained, but in the possession of that Reason, Virtue, and Moral, we shall hereafter propose to his highest regard. 6. A RELIGIOUS TASTE is the supreme wisdom of Man.* * This, I apprehend, is the true idea of To opomua te Πνεύματος, ζωή και ειρήνη. Φρονημα quod quis sapit. It comprehends in it the act and exercise, both of the Mind, and Will, and the very best thoughts, inclinations, and affections of the human Soul: and, for that reason, is indifferently translated Wisdom, or Affection. After all the metaphysical Disquisitions, with which we have been amused, upon the To nyeuorixov, or governing Principle in man, it will be found, that his Taste is that, which universally prevails. Whatever he most relishes, he most ardently pursues. Trahit sua quemque Voluptas. In his Understanding and Judgment, he may both see, and approve, what right Reason and true Virtue recommend: but, if his Affections take a different turn, all their superior, but unsuccessful, dictates will be scattered to the winds. It is not enough, to cultivate the Knowledge of divine things; we must have a Taste for ... Ου τα κάτω, αλλά τα ανω φρονειν δει T8T0 δρας, και μακαρ εση. Col. iii. 1-to We state, that the Source, or Cause, of all true Felicity, consists in the knowledge of such things, as are most excellent, and divine; and that, Virtue is the habitual Pursuit of that, which is absolutely and simply best but, we must maintain, at the same time, that this Felicity can never them without which, we can no more excel in moral Attainments, than in the fine Arts. The dullest of all dull things, is an insipid profession of a Religion so sublime, and elevating, as Christianity: all whose language is, Φρονει τα τε Θε8 Τα ανω φρονείτε" in direct opposition to those earthly, groveling Propensities, which are so constitutional to us all-though so variously modified. O! curvæ in terras Animæ, et cœlestium inanes! Amidst the various Distinctions, which obtain among men-such as rich, great, noble, polite, elegant, and learned-a religious Taste, perhaps, is the only one, that constitutes any essential difference between them in the eye of Heaven. The Book of Psalms affords a most beautiful illustration of what we mean by this species of Taste. |