they ever be truly understood, except the soul itself be kindled from within, and awakened into the life of them. A painter that would draw a rose, though he may flourish some likeness of it in figure and colour, yet he can never paint the scent and fragrancy; or, if he would draw a flame, he cannot put a constant heat into his colours; he cannot make his pencil drop a sound, as the echo in the epigram mocks at him;-si vis similem pingere, pinge sonum. All the skill of cunning artisans and mechanics cannot put a principle of life into a statue of their own making. Neither are we able to inclose in words and letters, the life, soul, and essence of any spiritual truths, and, as it were, to incorporate it in them.

that

αρετη

"Some philosophers have determined is not διδακτον: virtue cannot be taught by any certain rules or precepts. Men and books may propound some directions to us, that may set us in such a way of life and practice, as in which we shall at last find it within ourselves, and be experimentally acquainted with it: but they cannot teach it us like a mechanic

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art or trade. No surely; there is a spirit in man; and the inspiration of the Almighty giveth this understanding. But we shall not meet with this spirit anywhere but in the way of obedience: the knowledge of Christ, and the keeping of his commandments, must always go together, and be mutual causes of one another."

Again he says; "The first Adam, as the Scripture tells us, brought in a real defilement, which, like a noisome leprosy hath overspread all mankind; and, therefore, the second Adam must really convey such an immortal seed of grace into the hearts of true believers, as may prevail still more and more in them, till it have at last quite wrought out that poison of the serpent.

"Christ, that was nothing but divinity dwelling in a tabernacle of flesh, and God himself immediately acting a human nature, came into the world to kindle here that divine life amongst men, which is certainly dearer to God than any thing else whatsoever in the world; and to propagate this celestial fire from one heart still unto another, until the end of the world. Nei

ther

ther is he, nor was he, ever absent from his spark of divinity kindled amongst men, whatsoever it be, though he seem bodily to be withdrawn from us. He is the standing, constant, inexhausted fountain of this Divine Light and Heat, that still toucheth every soul that is enlivened by it with out-stretched ray, and freely lends his beams, and disperseth his influence to all, from the beginning of the world to the end of it. We all receive of his fulness, grace for grace;" as the planets in the heavens light their candles at the sun's flame. For though his body be withdrawn from us, yet by the lively and virtual conduct of his Spirit, he is always kindling, cheering, quickening, warning, and enlivening hearts. Nay, this Divine Life begun and kindled in any heart, wheresoever it be, is something of God in the flesh; and, in a sober and qualified sense, Divinity in

carnate."

"Holiness is something of God, whereever he is; it is an efflux from him, that always hangs upon him and lives in him: as the sun-beams, though they gild this lower

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lower world and spread their golden wings over us, yet they are not so much here where they shine, as in the sun whence they flow: Holiness is the life of God, which he cannot but feed and maintain wheresoever it is*."

The true knowledge of Christ is then to be obtained by GRACE; that effluence divine into the hearts of men, which makes them little lower than the angels; pure in all their thoughts, benevolent in their sentiments, without guile in their words and actions, loving and amiable.

*See a Discourse on 1 John, chap. ii. ver. 3, 4, by R. Cudworth, D. D. preached before the House of Commons at Westminster, 1647.

The reputation of Dr. Cudworth is great, not only in this country, but among all the learned in Europe. The uncouthness of his language and the quaintness of his thoughts will not, it is hoped, disgust the delicacy of readers unaccustomed to the writings of our old divines: I think I am doing service to the cause which I am defending, whenever I can bring their arms into the field; though, it must be confessed, that they have sometimes contracted rust from the effects of time. Gold and diamonds, though long buried in the earth, lose nothing of their intrinsic value by a little incrustation. It is a pitiable fastidiousness which loaths truth, religious truth especially, because it is presented to the mind in diction rather obsolete.

GARCE

GRACE alone can effect this high improvement of human nature. Artifice may assume the appearance of Christian virtues: human accomplishments may imitate them; but it is GRACE Only that gives the reality.

But the Sacrament of the Lord's Supper is the instituted mode of conferring grace in a peculiar abundance. To know Christ aright, it is necessary to experience his GRACE in the emblematical Food of his divine essence. It is not necessary to discuss with mathematical nicety and metaphysical subtilty those holy mysteries, which are as far above human intellect, as the Deity who ordained them, is above human nature; But it is necessary to feel their influence.

We may read or compose volumes on commemorative rites, fœderal rites, positive rites; we may explain away every thing that is apparently difficult, and make the Gospel bend to our own wishes or preconceptions; and, after all, know less of Christ, I mean as to saving knowledge, than even the unlearned Christian, who with firm faith and with lively gratitude,

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