absolute subjection. "Hitherto (says he to every one of them) shalt thou come, but no further." He takes patiently and cheerfully affronts and insults. He bears and forbears. Can the Stoic, can the inhabitant of la Trappe do more? Exemplary instances of mortification and self-denial are not confined to the desert or the cloister. They may be found in a court.

How often does the candidate for literary fame pursue his proposition, or his problem, or his system, regardless of food and rest, till his eyes fail, his nerves are shattered, his spirits are exhausted, and his health is gone! But greater things than these are still behind.

At the call of honour, a young man of family and fortune, accustomed to the gratifications of the table, and a life of ease and voluptuousness, quits every valuable and tender connection at home, and submits at once to all the painful duties and hard fare of a camp, in an enemy's country. He travels through dreary swamps and inhospitable forests, guided only by the track of savages. He traverses mountains, he passes and repasses rivers, and marches several hundred miles with scarcely bread to eat, or change of raiment to put on. When night comes, he sleeps on the ground, or perhaps sleeps not at all; and at the dawn of day resumes his labour. At length, he is so unfortunate as to find his enemy. He braves death, amid all the horrors of the field. He sees his companions fall around him he is wounded, and carried into a tent, or laid in a waggon; where he is left to suffer pain and anguish, with the noise of destruction sounding in

his ears. After some weeks he recovers, and enters afresh upon duty. And does the Captain of thy salvation, O thou who stylest thyself the soldier and servant of Jesus Christ-does he require any thing like this at thy hands? Or canst thou deem him an austere Master, because thou art enjoined to live in sobriety and purity, to subdue a turbulent passion, to watch an hour sometimes unto prayer, or to miss a meal now and then during the season of repentance and humiliation? Blush for shame, and hide thy face in the dust. BISHOP HORNE.

OF SUPERSTITION.

IT were better to have no opinion of God at all, than such an opinion as is unworthy of him; for the one is unbelief, the other is contumely: and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: 66 Surely," saith he, “I had rather a great deal men should say there was no such a man at all as Plutarch, than that they should say there was one Plutarch, that would eat his children as soon as they were born;" as the poets speak of Saturn: and, as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation: all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men: therefore atheism did never perturb states; for it

VOL. I.

L

makes men wary of themselves, as looking no farther, and we see the times inclined to atheism (as the time of Augustus Cæsar) were civil times; but superstition hath been the confusion of many states, and bringeth in a new primum mobile,' that ravisheth all the spheres of government. The master of superstition is the people, and in all superstition wise men follow fools; and arguments are fitted to practice in a reversed order. It was gravely said, by some of the prelates in the council of Trent, where the doctrine of the schoolmen bare great sway, that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phænomena, though they knew there were no such things; and, in like manner, that the schoolmen had framed a number of subtile and intricate axioms and theorems, to save the practice of the church. The causes of superstition are pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; over great reverence of traditions, which cannot but load the church; the stratagems of prelates for their own ambition and lucre; the favouring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations: and, lastly, barbarous times, especially joined with calamities and disasters. Superstition, without a veil, is a deformed thing; for as it addeth deformity to an ape to be so like a man, so the similitude of superstition to religion makes it the more deformed: and, as wholesome meat corrupteth to little worms, so good forms

and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition, when men think to do best if they go farthest from the superstition formerly received; therefore care should be had that (as it fareth in ill purgings) the good be not taken away with the bad, which commonly is done when the people is the reformer.

BACON.

OF THE

NATURAL ATTRIBUTES OF THE DEITY.

IT is an immense conclusion, that there is a God; a perceiving, intelligent, designing Being; at the head of creation, and from whose will it proceeded. The attributes of such a Being, suppose his reality to be proved, must be adequate to the magnitude, extent, and multiplicity of his operations; which are not only vast beyond comparison with those performed by any other power; but, so far as respects our conceptions of them, infinite, because they are unlimited on all sides,

Yet the contemplation of a nature so exalted, however surely we arrive at the proof of its existence, overwhelms our faculties. The mind feels its powers sink under the subject. One consequence of which is, that from painful abstraction the thoughts seek relief in sensible images. Whence may be deduced the ancient, and almost universal propensity to idolatrous substitutions. They are the resources of a labouring imagination. False religions usually fall in with the

natural propensity; true religions, or such as have derived themselves from the true, resist it.

It is one of the advantages of the revelations which we acknowledge, that, whilst they reject idolatry with its many pernicious accompaniments, they introduce the Deity to human apprehension, under an idea more personal, more determinate, more within its compass, than the theology of nature can do. And this they do by representing him exclusively under the relation in which he stands to ourselves; and, for the most part, under some precise character, resulting from that relation, or from the history of his providences: which method suits the span of our intellects much better than the universality which enters into the idea of God, as deduced from the views of nature. When, therefore, these representations are well founded in point of authority (for all depends upon that), they afford a condescension to the state of our faculties, of which, they who have most reflected on the subject, will be the first to acknowledge the want and the value.

Nevertheless, if we be careful to imitate the documents of our religion, by confining our explanations to what concerns ourselves, and do not affect more precision in our ideas than the subject allows of, the several terms which are employed to denote the attributes of the Deity, may be made, even in natural religion, to bear a sense consistent with truth and reason, and not surpassing our comprehension.

These terms are; Omnipotence, omniscience, omnipresence, eternity, self-existence, necessary existence, spirituality.