tion toward the Deity, and worship him with affections of soul suited to the pre-eminence and infinite grandeur of the original cause of all; ought to obey him, as far as human weakness can go, and humbly submit and resign ourselves and all our interests to his will; continually confide in his goodness, and constantly imitate him, as far as our weak nature is capable. This is due to that original most gracious power who formed us, and with a liberal hand supplies us with all things conducive to such pleasure and happiness as our nature can receive. That in respect of mankind, our natural sense of right and wrong, points out to us the duties to be performed towards others, and the kind affections implanted by nature, excites us to the discharge of them: that by the law of our constitution and nature, justice and benevolence are prescribed; and aids and an intercourse of mutual offices required, not only to secure our pleasure and happiness, but to preserve ourselves in safety and in life: that the law of nature, or natural right, forbids every instance of injustice, a violation of life, liberty, health, property; and the exercise of our honourable, kind powers, are not only a spring of vigorous efforts to do good to others, and thereby secure the common happiness; but they really procure us a joy and peace, an inward

applause and external advantages; while injustice and malice, anger, hatred, envy, and revenge, are often matter of shame and remorse, and contain nothing joyful, nothing glorious: in the greatest affluence, the savage men are miserable; that as to ourselves, the voice of reason declares, that we ought to employ our abilities and opportunities in improving our minds to an extensive knowledge of nature in the sciences; and by diligent meditation and observation, acquire that prudence, justice, temperance, and fortitude, which should constantly govern our lives. That solid prudence, which abhors rashness, inconsiderateness, a foolish selfconfidence, and craft, and under a high sense of moral excellence, considers and does what is really advantageous in life. That justice, which constantly regards the common interest, and in subserviency to it, gives to each one whatever is due to him upon any natural claim. That temperance, which restrains and regulates the lower appetites, and displays the grace and beauty of manners. And that fortitude, which represses all vain and excessive fears, gives us a superiority to all the external accidents of our mortal state, and strengthens the soul against all toils or dangers we may be exposed to in discharge of our duty; as an early and painful death with virtue and honour, is highly pre

ferable to the longest ignominious life, and no advantages can be compared, in point of happiness, with the approbation of God, and of our own hearts.

That if in this manner we live prepared for any honourable services to God, our fellows, and ourselves, and practice piety toward God, good-will toward men, and immediately aim at our own per fection, then we may expect, notwithstanding our being involved in manifold weaknesses and disorders of soul, that the divine goodness and clemency will have mercy on such as sincerely love him, and desire to serve him with duty and gratitude; will be propitious and placable to the penitents, and all who exert their utmost endeavours in the pursuit of virtue and since the perfection of virtue must constitute the supreme felicity of man, our efforts to attain it must be effectual in obtaining complete felicity, or at least some lower degree of it.

This beautiful, moral philosophy, I found scattered in the writings of the old theist philosophers, and with great pains reduced the various lessons to a system of active and virtuous offices: but this 1 knew was what the majority of mankind were incapable of doing; and if they could do it, I saw it was far inferior to revelation. Every Sunday I appropriated to the study of revealed religion, and perceived as I read the sacred records, that the

works of Plato, and Cicero, and Epictetus, and all the uninspired sages of antiquity, were but weak rules in respect of the divine oracles. It is the mercy and power of God in the triumphs of grace, that restores mankind from the bondage and ignorance of idolatry. To this the sinner owes the conversion of his soul. It is the statutes of the Lord that rejoice the heart and enlighten the eyes. What are all the reasonings of the philosophers to the melody of that heavenly voice which cries continually "Come unto me all ye that travel and are heavy laden, and I will refresh you." And what could their lessons avail without those express promises of grace and spiritual assistance, which the blood of the new covenant confirms to mankind? The philosophy of Greece and Rome was admirable for the times and men: but it admits of no comparison with the divine lessons of our holy religion, and the charter of God's pardon granted to us by his blessed Son. Beside, the philosophers were in some degree dark and doubtful in respect of death and futurity; and in relation to this world, there is not a power in their discourses, to preserve us from being undone by allurements, in the midst of plenty, and to secure our peace against the casualties of fortune, and the torments of disappointments; to save us from the cares and solicitudes which attend

upon large possessions, and give us a mind capable of relishing the good things before us; to make us easy and satisfied as to the present, and render us secure and void of fear as to the future. These things we learn from revelation, and are informed by the sacred records only, that if we are placed here in the midst of many fears and sorrows, and are often perplexed with evils in this world; they are so many warnings not to set up our rest here, but to keep a stedfast eye upon the things which God has prepared for those who love him. It is the gospel informs us, there is another scene prepared for the moral world, and that justice only waits to see the full proof of the righteousness, or unrighteousness of men: that that scene will open with the judgment seat of Christ, and we shall either receive glory and immortality, if we have obeyed the calls of grace to virtue and holiness; or, be doomed to the most dreadful miseries, if we reject the counsel of God, and live quite thoughtless of the great concerns of eternity. These considerations made me prefer revealed religion, in the beginning of my rational life. The morality of the antient philosophers I admired. With delight I studied their writings, and received, I gratefully confess, much improvement from them. But the religion of our blessed Lord I declared for, and