An Address To The Ingenuous Youth Of Gre

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a N 4 * A D D R E S S To T H E. Ingenuous Youth of Great-Britain. TO G E T H ER W I T H A B O DY O F D IV IN ITY I N M I N I A T U RE: to w H I c H Is s U B Jo INED A PLAN OF EDUCATION, ADAPTED TO THE USE OF ScHooLs, And which has been carried into Execution during a Courſe of near Fifty Years. By the Rev. JOHN RYLAND, A. M. = L O N D O AW : PRIN red for H. D. SYMONDS, No. 2o, PATER-NosTer-Row, M.DCC.XCII« ~ L

' , . , , , A D V E R T I S E M E N T. THE first and last Parts of the following Work having been out of print almoſt thirty Years, they are now brought forward at the requeſt of feveral of the Author's Friends, under a new Form, and with confiderable Improvements. The PLAN or EducArion is enlarged by a Supplement to twice its original Size ; to make room for which the Body or Divinity is here printed with out the Appendix, but with fuch Correc tions and Additions as will render it more acceptable to the Public than the former Editions. v - . . . EN FIELD, June 26, 1792. *

"THE C O N T E N T S - ---- * * - - , - . , , or rnr , , * B O D Y O F D I V I N I T Y : : : are as rollow :- * - et | - - -:- : - - I. OF sur own immortal. nature; its chief end, glory, and kafeinys. . . . . . . . . . . . . II. The inſpiratiau of the Scripture, and the know ledge of our daty and happingst to be learni from the Bible. ..... ~ } ; , - - · III. The nature and attributes of the blaffed God, er his /ablime and beautiful charaster. * 'Y''' - - - - -i * IV. God's relation to us." * * * * * - *V. Thefum of our duty to God'anà mai. ** *** VI. Hiw our love to Gadis to be expreſid. VII. How ar love is eurneighbour is to de ex preffed. - i - VIII. Sins to be avoided in thought, word, and ać7ion. - * * ** IX. The corruption of nature, and fins of life, to be acknowledged. X. Of the miſery which stn has brought upon us. XI, Of the Goſpel, or good news of falvation éy Christ, - - r - XII.

( ii ) ) z XII. Of the perſon of Christ as the incarnate God, and böw he lived on earth. . . XIII. Redemption and fatisfaáFion. *s XIV. Righteoufneſs and justification : by a rea imputation of that righteouſnest. a . * XV. Regeneration by God the Holy Spirit, anddaily affistances by ać7ual grace. XVI. Of the means of grace which God has ap pointed. XVII. Of the nature of faith. Of the nature of Repentance. XVIII. Of th Deſign and Obligation of Bapti/m. XIX. Of the nature and deſign of the Lord’s Supper. | XX. Of angels and devils. Įst, The nature and effice of holy angels: 17o times in the Bible. 2d, Of the fall and state of devils, and their devices and temptations : 14o times. XXI. Of DEATH. Ist, Oflife. 2d, Of death. 3d, Of the inmortality of the /ou/. XXII. Reſurrection of the body and the last judg ment : 1st, Of the reſurrection, the first reſurrection, the confiagration, the new heaven and new earth. The /econd reſurrećĩion. 2d, The last judgment : the horrors, the joys, and tranſports of the two eternal worlạs. XXIII,

( iii ), XXIII. Hell–or the finalmifery of the wicked. XXIV. Heaven–or the final happineß of all true believers, or regenerate Christans. Conclusio N.–Two popular arguments to prove the divine authority of the Scripturer. AN

A N A D D R E S S I N G E N U O U S Y O U T H O F G R E A T" - B R I T A I N. Yo U N G G E N T L E M E N, /* *T*HE deſign of this addreſs is, to give you fome brief hints concerning fome ſelect books on the principal branches of fcience, in order to ſhorten your path to good learning, and ſtrew it with flowers, I know by the painful experience of above thirty years what it is to pant for knowledge and books, fometimes without any guide, fometimes with inſufficient and ignorant ones, fometimes with men of learning without genius, fometimes with men of genius and furniture, but too lazy and in different, or ſwelled with pride and a haughty ftiffneſs, or posteſſed of no talent for the communi B cation

( 2 ) cation of knowledge, or no inclination or conde fcenſion to accommodate themſelves to the capacity and taſte of enquirers after truth. - But the greateſt defećt I have ever found in learned men is a want of public ſpirit, and a fervent love to the rifing generation : this is the worst part of their temper, and an indelible stain in their charaćter; for which they deſerve the fevereſt rebuke. We have in this nation men well verſed in all the fciences, and all the branches of learning were never better underſtood than at preſent. But if every learned man had a true love to the rifing generation and a condeſcending temper, I will venture to aver, that in feven years time, where we have one man of real knowledge now, we might have a hundred, or perhaps five hundred zhen. We ſhould not fee fuch ignorance in thou fands of our ministers of religion : nor fuch wretched and ſhameful unacquaintance with the hiſtory, laws, and government of their country, as hath fully appeared in multitudes of our young nobility, and I am forry and grieved to fay it, in the majority of the repreſentatives of a brave and powerful people, Now

( 3 ) Now, my dear ingenuous youths, let me offer you a little . affiſtance, give me your hand, and let me lead you into a most beautiful and pleaſant path, which I myſelf have trod. I do not pre tend to write for men, nor for thoſe young per fons who have ſkilful tutors always to attend them. I write for all thoſe who have a good natural taste, and a pastionate fondneſs for real knowledge, but want an experienced guide, to fuch the following hints will not be unwelcome, nor unferviceable. Do you in the firſt place wiſh for two or three excellent books to guardº you from errors in ſtudy, and to be your faithful guides in the purſuit of folid learning: then, my dear youths, read above all authors Dr. Watts's Improvement of the Mind, 8vo. Mr. Locke's Conduct of the Understanding, 12mo. and John Clarke's Eſſay on Study, 12mo. Would you gain clear and beautiful ideas of the works of creation, read Pluche’s Nature Dif played, 4 vols. 12mo. Dr. Brooks's Natural Hiſ tory, 6 vols. 12mo. Ray on the Wiſdom of God in Creation, 12mo. Weſley's Compendium of Natural Philoſophy, z vols. 12mo. Dr. Cotton B z Mather's

( 4 ) Mather's Christian Philoſopher, 8vo. 172 1. Dr. Derham's Phyſico Theology, z vols. 8vo. Cam bray on the Exiſtence of God, 1 zmo. a new beau tiful edition of which is just publiſhing. Martin on the Existence ofa Deity, from Sixteen Fountains of Evidence, and his Young Gentleman's and Lady’s Philoſophy, 2 vols. 8vo. Theſe are the beſt books, and the eafieſt to in troduce you to Voltaire's Elements of Sir Iſaac Newton’s Philoſophy, tranſlated from the French, 8vo. 1738, an excellent book. Algarotti's Six Dialogues on Sir Iſaac Newton's Philoſophy, 2 vols. 12mo. 1739. Rowning's Compendious System of Natural Philoſophy, 2 vols. 8vo. Martin’s xii Lećtures on all the Branches of Experimental Philoſphy, intitled Philoſophia Bri tannica, 2 vols. 8vo. and to crown all, Dr. Ru therforth's System of Natural Philoſophy, 2 vols. 4to. 1748. If your inclination ſhould lead you to enquire farther after books on natural philoſophy, you may be directed to the utmoſt of your wiſhes, in Johnſon's Quæstiones Philofo phicæ, 12mo. Cambridge, 1735. If ever your genius ſhould grow strong enough to taste the pleaſures of ſcience, abstracted from fenfe,

( 5 ) fenfe, and the rational entertainments arifing from the confideration of the doćtrine of being and of ſpirits, I adviſe you to read but a few felećt books, the beſt I am acquainted with are Dr. Watts Scheme of Ontology, at the end of his Philoſophical Eſſays, and Dr. Doddridge's Pneu matology in his Lećtures, 4to. 1762.---I have in MS. Mr. Henry Grove's beautiful System of Pneumatology. I wiſh from my heart that fome bookſeller would venture to print it, on the footing of a ſubſcription from the learned world. This ingenious writer certainly was one of the cleareſt thinkers on metaphyſical fubjects that our age has produced. Have you a taste for the knowledge of numbers and quantity ? Read and study theſe books, Mr. Addington's System of Arithmetic, 8vo. Le Clerc's Geometry, i zmo. Dechale's Euclid, 12mo. Whiston's Edition of Euclid, 8vo. 1714. Theſe two editors of Euclid, ſhew the praćtical uſes of the problems and theorems; and will remarkably ftrengthen your habit of attention, teach you to fift and compare your ideas, and enlarge your rea foning powers in a remarkable manner, Do

( 6 ) Do you defire to form a familiar acquaintance with the firſt principles of natural religion, and moral philoſophy ? Read Sir Richard Blackmore's Natural Theology, 8vo. 1728. Wollaston's Reli gion of Nature Delineated, 4to. Reimarus on Na tural Religion, 8vo. Fordyce's Elements of Moral Philoſophy, 12mo. 17. and to compleat your ſtu dies on this head, read Grove's Syſtem of Moral Philoſophy, z vols. 8vo. I freely own I prefer this for the favour of piety and delicate compo fition, beyond Dr. Hutchenfon’s System, 2 vols. 4to. Do you love the grand ſcience of fociety, go vernment, and the laws of your country ? This is indeed a moſt noble and important objećt of the human underſtanding : it gives an amplitude to the foul, and leads to a most exalted idea of the divine government of the univerſe. I am fo far from advifing you not to study politics, that on the other hand, I counſel you to employ your powers very often on the glorious strućture and excellence of the Britiſh constitution; and to affiſt you in your views, read the beſt books that were ever written, fince Britain exiſted, Milton, Sydney, Locke and Dr. Campbell, Sydney's Treatife on Government, folio, 1696. Locke on Govern Iment

( 7 ) ment, 8vo. Dr, Campbell's Preſent State of Europe, 8vo. 5th edition, and his excellent Sketch of Laws and Government, publiſhed in the Preceptor, vol. 2. to theſe books add Sir William Blackſtone's Commentaries on the Laws of England, 4 vols. 8vo.–Theſe are certainly fuperior to every work of the kind, that have appeared in our language. - Above all things my dear young friends, study the evidences and contents of the C H R Isr I AN RE LI G 1oN. The greateſt and beſt step you can take for this purpoſe, is to confider deeply and accu rately, the inſufficiency of human reafon to lead you to eternal happineſs, in the full fruition of the fupreme good; ſtudy this ſubject to the utmost of your capacity, I can aſſure you after twenty-two years inceſſant labour and thought on this most important and momentous point, that nothing does more mortify our native pride, and conceit of our ſtrength of reafon than a just and impartial view of its infufficiency, to conduct us to the higheſt end of man. If you do not believe me, try what you can do without your Bible; fummon up your beſt powers, and exert the utmoſt force of your genius to attain a clear and extenfive 1 - know

( 8 ) knowledge, of the attributes and providence of God; find out the true way of worſhipping God; tell me in the moſt convincing manner, wherein confiſts the folid happinefs . of human nature; declare to me and the world, the chief good of the foul; draw out a fyſtem of true morality without any defect; explain every duty we owe to God and mankind; produce the richeſt, and most perfuafive motives to excite to the exercife of every virtue; diſplay fuch powerful reaſons, as fhail prevail with every man, to difcharge the whole of moral obligation, and perſevere in virtue and goodneſs to the laſt moment of his life; give me a moſt fatisfying account of the origin of moral evil, which has ever raged with fuch dreadful power and malignity all over the rational world; and fhew me how this may be pardoned fo as to fatisfy a ferious enquirer, and calm a guilty con fcience; demonſtrate to me by the strength ofyour reaſon, how one finner, how millions of finners, may be introduced into the favour and friendſhip of God, notwithſtanding all their paſt offences, and be happy in him for ever; aſſure me of an effećềual means to curb every licentious paffion, every vile appetite, every vicious inclina tion, every impure imagination and taste; ſhew II aC

( 9 ) me a ſufficient fund of moral and proximate power, to raiſe me above the wicked ſpirit and polluted manners of the whole world, and to perfiſt in virtue and goodneſs in ſpite of all temptations, to my laſt hour. If you think the powers of reafon are ſufficient to condućt you to the fupreme good and final hap pinefs of man; try your utmoſt strength to ſupport yourſelf under the troubles of life, and the vexations and croffes, you meet with in mind, body, and estate; fortify yourſelf againſt all the terrors and stings of death; act a courageous part, when that ghastly monarch, who is stiled by an ancient and very acute philoſopher * the terrible of all terribles, ſhall come to ſeparate your foul and body; to turn the mortal part of your nature into corruption and duft, and fix your charaćter and ftate in another world, which you must enter into with all your thinking powers, and moſt lively conſcioufneſs for evermore. Now if you have for titude enough, meet this king of terrors, and without the affistance of divine revelation, addreſs him boldly. O! death, where is thy sting? O ! grave, where is thy victory ? * Ariſtotle, - C This

( 1o ) This method of proceeding in order to prepare you, for ſtudying the evidences and contents of the christian religion, is the beſt that can be thought of; becauſe it has a direćt tendency to humble the pride of your nature, to abafe the high conceit which every man forms of his own strength and goodneſs of heart; and fuch confiderations as theſe, will bring you to the duft as a guilty ruined crea ture; utterly inſufficient to condućt yourſelf to the final perfećtion of your faculties, and the ultimate happineſs of your immortal ſpirit. In this temper of mind fet yourſelf to examine the evidences of the truth and divine authority of the christian religion. To afiſt you in this affair of infinite moment, I recommend to your peruſal Dr. David Jennings's two diſcourſes intitled, An Appeal to Common Senſe for the Truth of the Scriptures, and Dr. Doddridge's three fermons on the Evidences of Christianity, 12mo, price 8d.– Theſe are perhaps the moſt clear and convincing of any fermons in our language; but the most extenſive view of the whole ſubjećt, in all its parts and con nexions, that has appeared in the Engliſh language, you will find in Dr. Doddridge's Courſe of Divi nity, 4to. 1763, including LIII. lećtures (viz.) from lećt.

( 1 1 ) iećt. CI. to lećt. CLIV. It is an aćt of justice to acknowledge, that no one fingle book of a theo logical nature has equalled this in our land: and it is an honour to the good fenfe and candour of fome gentlemen, in public feminaries, that they have paid a proper attention to this excellent courſe of lećtures on pneumatology, ethics and divi nity*. In order to make your enquiries more eaſy, pleaſant and fucceſsful, I will lead you on a little farther. Our moſt learned and judicious divines have a thoufand times obſerved, that revelation stands on four principal pillars, or, in other words, is fupported and confirmed by four capital argu ments, viz. the fulfilment of prophecies–the work ing of miracles—the goodneſs of the doćtrine– and the moral charaćter of the pen-men,—eſpe- cially the divine charaéter of the great founder of the chriſtian religion. . I. FULFILMENT OF PROPHECIES. This is a glorious argument to demonstrate the divine truth and authority of the holy fcriptures; * This celebrated work was the refult of thirty years accurate ſtudy and labour, with the revifal of all his beſt friends and correſpondents. C z and

RH=– ( 12 ) and it has this excellence, that its evidence is ever growing by the accompliſhment of many prophecies now in the world. No age or country has been blefied with a brighter diſplay of this evidence in its vaſt extent and connexion than our own. It is enough to name Dr. Newton's three vols. of Differ- | tations on Prophecy; it would be an affront to com mon fenfe to fay any thing in favour of a work which is fo generally known and eſteemed, and which ſurpaſſes all commendation. However, it will be no diſparagement to that incomparable work, to mention Dr. Gill's Treatife on the Pro phecies fulfilled in the Mestiah, 8vo. 1728. The judicious Mr. Robert Fleming's Treatife on the fulfilling of the Scripture, a fmall folio. And the excellent Mr. Benjamin Bennett's Diſcourſes on the Fulfilment of Scripture, towards good and bad Men, in his Sermons on Inſpiration, 8vo. 173o. | Let me adviſe you to ſtudy this argument tho roughly: make yourſelf master of the ſubjećt in all its parts. Nothing strîkes a wife man’s mind fo strongly as 1 faćts, and it muſt give you unutterable pleaſure to obſerve how the biſhop of Bristol confirms and il lustrates the prophecies and facts of ſcripture, by a * - judicious

( 13 ) judicious and moſt happy application of pastages felećted from antient history. It is no diſhonour to this great man to fay, that our learned Dr. Prideaux, and an author who is the glory of the kingdom of France, and whoſe name and writings will ever be dear to me, paved the way for Dr. Newton, and pointed out the method which he has fo well purſued. Would you know this last author? He is the amiable, I had almoſt faid the d IvINE RoLLI N. II. THE WORKING OF MIRACLES. This is another excellent and most convincing argument to prove the divine inſpiration of the holy ſcriptures; and taken in connexion with the fulfilment of prophecies on the one hand, and with the goodneſs of the doćtrine on the other, it rifes up almoſt to irrefiſtable demonſtration. I will not mention a thouſandth part of what has been faid for or againſt this head of argument; but will ſhew you the plaineſt and moſt pleaſing method of beginning your confiderations upon it, fo as to produce the moſt striking conviétion of its glory and evidence, only remarking, by the way, that the Deiſts have of láte, as well as in former 2 days,

( 14 ) days, employed their utmost art and force to over throw this argument, particularly David Hume, and Rouffeau. The former has been fully anſwered by the late Dr. Leland, in his View of the Deistical Writers, Vol. II. 8vo, and by the Rev. Dr. Richard Price, F. R. S. in his Differtations, just publiſhed. The latter i. e. Rouſſeau, has been effectually confuted by one of his own countrymen and fellow-citizens, Df. Claparede, profeſſor of divinity at Geneva, whoſe work has been tranſ lated from the French, and printed this year in London for Mr. Newbery, 8vo.–I would adviſe you to read this little treatife on miracles with attention, as it is written with remarkable clear nefs and preciſion and contains the ſubſtance of what you will find in larger volumes. But fuppoſe you had nɔ book on miracles except your bible, what would you do in order to have a clear and extenſive view of this fub jećt, and anſwer your great end, which is a full and compleat convićtion that the facred fcriptures are inſpired from heaven? I will fa tisfy you, my dear young friend. I will point out to you the moſt eafy and effectual method of studying this ſubject. . . . . ) - 'The

( 15 ) The firſt thing I adviſe you to do is this, endeavour to attain the cleareſt idea of a MIRA c L E. The learned and judicious Mr. John Hurrion * defines a miracle thus–“ Miracles are extraor dinary works of God, above, beyond or con trary to the courſe of nature, or the power of fecond cauſes, done to confirm the truth.” Dr. Doddridge + defines a miracle thus, “ When fuch effećts are probuced as (cæteris paribus) are uſually produced, God is faid to operate according to the common courſe of nature: but when fuch effects are produced as are (cæt. par.). contrary to, or different from that common courſe, they are faid to be MIRA cu Lous. * His fixteen excellent fermons, p. 436, intitled, The fcripture doćtrine of the proper divinity real perfonality, and the external and extraordinary works of the Holy Spirit, ftated and defended at Pinners-hall, 1729, 173o, 1731 8vo. Oſwald in the Poultry, 1734. – Note. Few people in the worid know the worth of thefe fermons. On the fub jećt they have no equal. † See his lestures, part V. lect. CI. definition LXVII. Dr.

( 16 ) Dr. Claparede's * definition is the ſhortest and moſt eaſy to be underſtood, “ A miracle is a fenfible change in the order of nature.” Nature is the aſſemblage of created beings. Theſe beings aćt upon each other, or by each other, agreeable to certain laws; the refult of which is what we call the order of nature. Theſe laws, being a conſequence of the na ture of theſe beings, and of the relations which they bear to each other, are invariable: it is by them God governs the world. He alone esta bliſhed them. He alone therefore can fufpend them. The proper effect then of miracles is to mark clearly the divine interpoſition, and the fcrip tures fuppoſe that fuch too is their deſign. Hence I draw this confequence, that he who performs a miracle performs it in the name of God and on his behalf, that is to fay, in proof of a divine miſſion. * Read his confiderations upon the miracles of the goſpel, 8vo, 2s. 6d. Newbery, 1767. But

( 17 ) But what are the charaćters of true miracles? How may we know that the maſter of nature hath beeu pleaſed to modify or fufpend its laws? A question of the higheſt importance! We have a clue to guide us in this reſearch: fince the end of miracles is to mark the divine interpoſition, the miracle must have characters pro per to mark this interpoſition. 1st. It muſt have an end important and worthy of its author. 2. Be fenfible and eaſy to be obſerved. 3. Be indepen dent of fecond cauſes. 4. Be instantaneouſly per formed. Now, my young friend, proceed to take a furvey of the miracles in what I would call A coMPENDIoUs vIEw oF THE z MIR A C L ES RECORD ED IN THE BIBLE. Deluge-confufion of languages–fire on So dom-burning buſh–rod turned into a ferpent– rivers made blood–the plague of frogs–duſt turned into lice–fwarms of flies--murrain on the cattle-boils on man and beaſt–hail mingled D with

A’ ( 18 ) with fire–locusts–darkneſs to be felt–death of the firſt born–red fea divided–bitter waters of Marah ſweetened-rock guſhes out with water –law given at Sinai with thunder, fire, and earth quake–quails given to eat for 6co,ooo men– manna given every morning for forty years--- Nadab and Abihu burnt with fire---earth opens to fwallow up Korah, Dathan, and Abiram--brazen ferpent curing---a dumb aſs ſpeaking with an human voice---Jordan divided---fun and · moon standing still for a whole day---Gideon's fleece---powers of Sampſon---water flowing from a jawbone---meal and oil multiplied---widow's fon raiſed---no rain for three years---Shunamites fon raifed---the wonders of Elijah and Eliſha--- Naaman’s leprofy cured---Gghazi made a leper for life---one hundred fourſcore and five thou fand Aſſyrians killed in one night---the fun on the dial of Ahaz going ten degrees backward--three heroes in the fiery furnace---a man's hand writing on the wall---lions refufing to devour Daniel in the den---a fiſh ſwallowing Jonah, and after three days and three nights vomiting him up alive upon the dry land! MIRACLES

( 19 ) MIRACLES OF THE NEW TESTA MENT. The man Jeſus born without an earthly father ---water turned into wine---a nobleman's fon re ftored---leper cleanfed---Centurion's fervant healed ---þurning fever in Peter's wife's mother removed ---a raging tempest çalmed---legion of devils driven out---palſey eured with a word---Jạirus's dead. daughter raiſed---iffue of blood of twelve years standing effectually removed---dumb man made to ſpeak---two blind men made to fee---withered hand reſtored---a man made blind and dumb by the devil, reſtored to fight and ſpeech---five thouſand fed with a few loaves and fiſhes--- Jeſus walking on the watery world---a poor wo man cured by touching the hem of his garment ---Syrophænician woman's daughter restored.-a man made a lunatick by the devil cured– a fiſh bringing the tribute money in his mouth ---fig tree withering away---deaf and ſtammeter restored to hearing and free ſpeech--four thou fand fed---wonderful draught of fiſhes---widow's dead fon raiſed---feven devils cast out of Mary Magdalen---a woman crooked for eighteen years made traight---ten lepers cleanfed---a inan im D 2 . potent

( zo ) potent for thirty-eight years healed---a man blind from his birth made to fee---buyers and fellers whipt out of the temple---(this is thought the greateſt miracle)---Lazarus dead and putrified reſtored to life---darkneſs at Chriſt's death--- Chriſt's own reſurrećtion, a glorious miracle!--the faints arifing with Jeſus---a net full of great fiſhes, (one hundred and fifty three) yet the net not broken. Note. 1ị Explain the precife circumſtances of each miracle. 2. make pertinent and ſtriking reflećtions on each. III. GOODNESS OF THE DOCTRINE.. This is the moſt popular, convincing, and attractive argument, to prove the divine inſpira tion of the ſcriptures. Good, in its most ſimple idea, ſignifies any thing that is fuited to pleaſe our taste or pro mote our happineſs---natural good, is any thing that is fitted to anſwer its end---metaphyſical good is whatever is agreeable to the intention of the great and wife creator---natural good, as con fidered with relation to fenſible or rationaľ and - 2 intel

( 21 ) intelligent beings, fignifies what is pleaſant, or that which tends to procure pleaſure or happi nefs. Good, in a rational fenfe fignifies any being or thing that is poſſeſſed of fuch perfections as are proper for any valuable and important end. The goodneſs of a thing is its fitneſs to pro duce any particular end that is valuable and im portant to a reafonable creature. - The goodneſs of the doćtrine of revealed re ligion is its fuitableneſs to increaſe our pleaſure, diminiſh our pain, continue the prefence of good, and to remove the preſſures of evil. Goodneſs, in the fenfe in which we ufe it on this occafion, fignifies fuch a revelation or diſcovery of God, as hath an exquifite tendency to pleaſe a rational taſte, elevate and extend our perceptions, remove the preſſures of guilt, fup port under a fenfe of pain, and particularly affiſt and animate us, in the purſuit of the nobleſt ends of our existence, and carry us on to the final destination of our nature, in its rest in the fu preme

( 22 ) preme and eternal good, who is the final cauſe of our immortal ſpirits. That which has the fitteſt tendency to carry us with the fureſt ſucceſs to the higheſt end, muſt be eſteemed the richeſt and moſt abundant good to man. - In order to know the chief good of the hu man kind, we muſt conſider what we are; what are our chief fprings of aćtion; what are our principles of fruition; and what is the last end of man. We find that there are three constituent prin ciples, or properties, which distinguiſh human nature from the beaſts that periſh. Man has a perception of a firſt cauſe, whom we call God– he has a moral fenfe, or perception, of the dif ference between moral good and moral evil.---and a lively apprehenſion of immortality in a future world. But in ſpight of human pride man is a guilty creature; he has fwerved from his trueſt and noblest end; and has an infinite need of a di vine revelation, to restore him to his original ftate, and raife him to an immortal dignity. The

( 23 ) The goſpel is adapted to this end, with the moſt exquiſite delicacy and wiſdom. It teaches us to confeſs the depravity of our own nature, and the rećtitude and beauty of the divine; to acknowledge the holínefs of the law, and cover ourſelves with fhame, for all our deviations from the wife and excellent order of heaven---it in ſpires us with fentiments of veneration for the ex cellencies of Go D ; and obliges us to fee and own the tranſcendent beauty of his perfećtions, as the objećt of our choiceſt thoughts and higheſt eſteem. This blefied revelation perſuades us to truft in the fupreme mind, and commit all our concerns in life and death into the hands of that God, who is a Being of infinite tenderneſs and fidelity; it animates us to a generous zeal for the honour of his perfections, when they are denied or degraded by the tongues and actions of infidels, who fet themſelves againſt him. It teaches us to improve all our talents of na ture, literature and goodneſs, all our power, wealth and reputation for the divine honour; and to produce the glorious fruits of knowledge and bene *

( 24 ) benevolence, proportionabie to the advantage we enjoy; and thus to repreſent the beauty of God’s moral perfećtions to mankind. This excellent religion perſuades and affists us to acknowledge our infinite diſtance from God, our utter unworthineſs before him, and univerſal dependance on his vital prefence, and inceffant energy to preferve, enlighten, and extend our powers; it teaches us to give him the higheſt glory, as the generous author of all our good, the fource of all our bleſfings; to expreſs the utmoſt gratitude for his beneficence; to fet an extreme value on all his bleſſings of nature and grace; and to preſerve a deep fenfe of the precious benefits of health, wealth, and happineſs. This generous religion pours a torrent of plea fure through all the mind and foul of man ; it breathes eternal chearfulnefs into the dif treffed conſcience; it recommends God’s fervice as most agreeable to our rational powers, promo tive of our best intereſt, full of folid fatisfaćtion; and it ſweetly constrains us to avow in the face of the whole world, that we do not repent of en * See Dr. Ridgley’s body of divinity, p. 1-7. gºging

( 25 ) gaging in the fervice of our adorable master; that we do not wiſh we had purſued the paths of vice, and pleaſed the grand apostate, the firſt rebel in the world, rather than our omnipotent and good Creator, the ever bleſſed and immortal GOD. A MINIATURE PICTURE O F T H É CHRISTIAN RELIGION, OR A VIEW OF THE BEAUTIFUL PERFECTIONS OF CHRISTIANITY. THE goſpel is a bright diſcovery of a bene volent proviſion of happineſs for man ;–a pro viſion of happinefs confistent with eternal rećtitude, and founded upon the invariable juſtice of the di vine nature; a proviſion replete with wonder ani mated by love, made effectual in its intentions by Omnipotence, and carried on to its final iſſue under the conduct of the most exquifite wiſdom and prudence. This revelation gives us the best ideas of God's perfections, it unfolds God's full character, it diſcovers all of God at once, as far as man in his preſent ſtate can apprehend.---This glorious inſtitution teaches us the feveral relations of God, to our world, as its Almighty Creator, proper { E owner,

( 26 ) owner, wife governor, generous benefactor, and impartial judge. This divine religion afferts the original dignity and happineſs of human nature, it ſhows the revolt of all mankind from God, and their deviation from the eternal order of beings, and the beautiful fitneſs which the will of God has ordained to run through his univerſal empire.---It opens to our admiring eyes, God’s infinite com paffions to miferable man, and the harmonious aſſemblage of the divine perfections to recover us from ruin, and raiſe us to final felicity. It gives a wonderful view of commanding authority to awe the mind, and of love to allure the heart to obedience. Christianity throws open the moſt fublime truths to aftoniſh and yet improve the human un derstanding, and elevate the mind to its highest perfection; it draws the moſt beautiful image of God upon the foul, prefcribes the moſt intenſe adoration of man to his creator, and trains him up to the moſt generous devotion and the pleaſures of angels. This lovely ſcheme of religion preſents us with the moſt perfect standard of beautiful and found morals

( 27 ), morals, it holds up to our view the best ſystem of true virtue that ever appeared in the world, a fystem without redundancy, without defect; a fystem adjusted to the nature, the powers and the connećtions of man, and that is calculated for the perfect felicity, as well as the perfect rećti tude of human nature. It likewife provides the beſt fuccours for our feeble powers, and gives the fureſt aids, the richeſt affistances to attain the glorious holineſs it prefcribes, and thus equally prevents a bold preſumption of independence, and a cowardly indolence and dreaming inacti vity, - arifing from a want of ſtrength, or a con fciouſneſs of weakneſs. . This Chriſtian revelation difcovers unutterable encouragement to diſtreffed finners in the divine obedience of the Lord Jeſus Christ; it opens a fcene of the moſt glorious aćtions performed by the Son of God in the nature of man; or in other words, it ſhews us the bleſſed Jesus fiiled with heavenly dignity, and greatneſs of mind, animated by the moſt burning love to God and mankind, performing a regular courſe of the moſt beautiful aćtions and fervices; or you may view his whole life as one entire grand action performed for the honour of God's moral attributes, fuf E z fering

( 28 ) fering a death the most terrible and alarming with invincible reſolution and fortitude, and followed with the most precious conſequences to man, for it ſhews us that this one grand action and fuffer ing compleated in death, it ſhews us I fay all this terminating upon us, as made rich by theſe me ritorious actions and divine fervices which entitle us to the full fruition of God! what a contrivance of God's'ſuperlative wif dom is this? to give us all the infinite benefits arifing from the glorious obedience, and moſt agonizing death of the higheſt perſonage in the world! Thus by reaſon of our relation to him and his connexion with us, we are made rich with his riches, and heirs of all God's empire by virtue of our relation to him whº is the heir of all things. This divine institution humbles the finner and exalts the redeemer. It teaches us tº form a very low opinion of the extent of our own knowledge and goodneſs, and to feel a deep fenfe of our con stant and abſolute dependance on God’s univerſal agency, and a conſciouſneſs of our guilt: that we have offended the infinite majeſty of heaven, and deſerved his contemPt and indignation. That we ought to be treated with abhorrence, 2 and

' ( 29 ) and puniſhed with the loſs of all poſſible and infinite good through an eternal duration. In a word, this religion plainly fhews us that fin is an infinite evil, as it ſtrikes at an infinite God, ex poſes us to infinite loſs, fixes a stain in the foul through an infinite duration. Such views of fin lay the foul in the duft at the foot of God, and teach us to adore and love that Saviour who with al mighty power and boundleſs love hath reſcued us from eternal and overwhelming deſtrućtion. Our bleſſed religion ordains the most excellent bufineſs and uſeful employment for every day of our ſhort life upon earth, it teaches us to fill up every hour with fuch generous deeds as ſhall follow us with honour into eternity and enlarge our glory and felicity for ever. Upon the Chriſtian plan of principles and aćtions, we are taught that a con templation of the moral perfections of God, de votion to him through CHRIST, and unwearied benevolence to man, are the only ends for which life is worth a wiſh or a rational thought. Conſequently This divine ſystem propoſes to us the noblest fprings of aćtion, and directs us to the most ex alted ends of our exiſtence, it teaches us that God is the father and author of our being, that we fprang

( 3o ) fprang from his breath, ſhould reſemble his vir tues, and tend towards him as our final rest and infinite good. This bleſſed goſpel raiſes us to a daily correſpondence with heaven, a fublime con verſe with the great father of reafon, and the foun tain of immortal ſpirits. This precious fcheme of falvation, is excellently adapted to the welfare of the fouls of individual perſons, to ſtrengthen the understanding; tơ brighten our genius: refine our reafon; to en large the heart with benevolence; fortify the foul with courage; and ſweeten all the devout and fo cial affećtions. This divine religion, gloriouſly promotes the good of all civil ſocieties, unites all ranks of men in one bleſſed band of fathers, brothers, fons and fubjects; it teaches the rich to be generous parents to the poor, and the poor to be dutiful, grateful children to the rich; it teaches kings to be fathers, and ſubjećts to be fons, and turns all mankind into one general family of friendſhip and love*. JOHN RYLAND. * The above addreſs was first publiſhed in the year 1768, and is now reprinted, by particular defire, as an introdućtion to the following-little work. - - - - - A

( 33 ) . r D 1 v 1 N I T Y { I N - * * * - , , , , , \ P R O S E A N D V E R S E. –-m-- - P R I N C I P L E " 1. Of our own Immortal Nature; its chief End, Glory, and Happineſs, . HE foul is a ſpiritual effence, incorporeal, inviſible, and immortal; endowed with life and aćtion, understanding, will, and affećtions; created by God to know, love, reſemble, honour, and posteſs him for ever. * . There is a ſpirit in man, Job xxxii. 8.– A ſpirit hath not fleſh and bones, Luke xxiv. 39.– He created the ſpirit of man within him, Zech. xii. 1.–Man became a living foul, Gen. ii. 7.– This people have I formed for myfelf, ffa, xliii. 21. - R Go D

( 34 ) God hath made all things for himſelf, Prov. xvi. 4.–Life and immortality are brought to light by the goſpel, z Tim. i. 1o.–God is my portion for ever, P/a. lxxiii. 26. Of our own Nature, its chief End, Glory, - and Happineſs. - Now for awhile afide I’ll lay My childiſh trifles and my play, And call my thoughts, which rove abroad, To view myfelf, and view my God : I'll look within, that I may fee . What I now am and foon must be. I am the creature of the Lord; He made me by his powerful word: This body in each curious part Was wrought by his unfailing art : From him my nobler ſpirit came, My foul, a ſpark of heavenly flame: That foul, by which my body lives, Which thinks, and hopes, and joys, and grieves, And muſt in heaven or hell remain, When fleſh is turn'd to duft again. What buſineſs then ſhould I attend, Or what esteem my noblest end ? }

( 35 ) Sure it confists in this alone That God my maker may be known; So known, that I may love him still, And form my actions by his will; That he may bleſs me whilst I live, And when I die my foul receive, To dwell for ever in his fight, In perfect knowledge and delight. P R I N C l P L E II. The Inſpiration of the Scriptures, and the Knowledge of our Duty and Happine/s to be learnt from the Bible. THE Holy Spirit of God infuſed the thoughts and words of ſcripture into the underſtanding of the prophets and apostles, to teach us what God is, to fhew us what we may expect from him, and what aćts of love and obedience we owe to him. All ſcripture is given by inſpiration of God, 2 Tim. iii. 16.–Holy men ſpake as they were moved by the Holy Spirit, 2 Pet. i. 21.–He hath fhewed thee. O man, what is good, Mic. vi. 8. F 2 The

( 36 ) The Knowledge of God, and our Duty, to be . . . learnt from the Bible. How ſhall á young immortal learn This great, this infinite concern What my Almighty Maker is, And what the way this God to pleaſe! Shall fome bright angel ſpread his wing, The welcome meſſage down to bring ? Or muſt we dig beneath the ground, Deep as where filver mines are found? I bleſs his name for what I hear; The word of life and truth is near. His goſpel founds through all our land, Bibles are lodg’d in ev'ry hand: That facred book, inſpir’d by God, In our own tongue is fpread abroad ; That book may little children read, Aud learn the knowledge which they need: ... I'll place it ſtill before mine eyes, For there my hope and treaſure lies. -saskam · P R I N C I P L E III. The fublime and beautiful Charafier of God. AS God is a Spirit, we must arrange his per fećtions and attributes in agreement with the ſcrip tural

( 37 ) tural deſcription of a God. A fpirit is a being incorporeal, inviſible, and immortal; endowed with life and aćtion, underſtanding, will, and affections. As a fpirit he is uncreated: active, and operative in his power : pofeſſing the faculties of a rational being.–A fpirit with amiable and awful commotions.–A ſpirit adorned with good qualities or lovely perfections.–An all-fufficient, happy, and glorious fpirit.–A ſpirit of infinite dignity, of abſolute dominion, of tranſcendent rights and prerogatives, of delicate and correết tafte; incomprehenſible in his nature, attributes, aćtions, and glory. God is a ſpirit, John iv. 24.–A ſpirit hath not fleſh and bones, Luke xxiv. 39.–The King eternal, and immortal, and inviſible, 1 Tim. i. 17.–The living God, and ſtedfaſt for ever, Dan. vi. 26.–He is the living God, fer. x. 1o.–7 The LoRD God omnipotent, Rev. xix. 6.–Thou God feeſt me, Gen. xvi. 13.–The only wife God, Jude. ver. 25.–Can any man hide himſelf in ſecret places that I ſhall not fee him ? jer xxiii. 24.–None good, but one. Mat. xix. 17.–Holy, holy, holy LoRD of Hosts, Iſa, vi, 3,–A juſt GoD, I/a. xlv. 21.–True God and eternal life, 2 . - - I Jo.

( 38 ) Jo. v. 2o.–Great is thy faithfulneſs, Lam. iii. 23.–He doth according to his will. None can ftay his hand. Dan. iv. 35.–Who by ſearching can find out God ? Job xi. 7. Of the Nature and Attributes of the Blaffed God. God is á ſpirit none can fee, He ever was, and e'er fhall be; Preſent where e'er his creatures dwell, Through earth, and fea, through heaven and hell. His eye with infinite furvey Views all the realms in full diſplay; What has been, is, or fhall be done, Or here, or there, to him is known; Nor can one thought arife unfeen In mind of angels or of men. Yet far above all anxious cares, Calmly he rules his grand affairs; While wiſdom infinite attends. By furest means the noblest ends. Majestic from his lofty throne, He ſpeaks, and all his will is done: Nor can united worlds withſtand The force of his Almighty hand. Yet ever tighteous are his ways, Faithful and true whate'er he fays: The

( 39 ) The holy, holy, holy Lord, By all th' angelic host ador'd. The bounty of his gracious hands Wide as the world he made extends; And though himſelf completely blest, With pity looks on the distrefs'd; And by his Son, our Saviour dear, To finners brings falvation near: All that is glorious, good, and great, Does in the Lord Jehov a H meet; Then to his name be glory giv'n, By all on earth, and all in heav'n. P R I N C I P L E IV. 0f God's Relation to us. GOD is our Creator, who gave us our exiſt ence: he is our Owner, for he has the deepeſt interest in our exiſtence: he is our Governor, for he has the greateſt right to rule over our existence: our Benefaćtor, for he fuſtains and nouriſhes our exiſtence: and he is our fole Judge, and has a right to determine our exiſtence for eternity. He

( 40 ) He hathmadeus, and notweourſelves, P/a c. 3.– All fouls are mine, Ezek. xviii. 4.–He doth ac cording to his will in the army of heaven, and among the inhabitants of the earth, Dax. iv. 35.– The LoRD, is good to all, P/a. cxlv. 9.–God is Judge himſelf, Pſa. l. 6.–He is judge of the living and the dead, Acis x. 42,–He will judge the world in justice, Acis xvii. 31.–The Loko made this foul, Jer. xxxviii. 16. Of God's Relation to us. The LoRD, my Maker I adore, Created by his love and power. He faſhion'd in their various forms, Angels and men, and beasts and worms; And all their well-rang’d orders stand Supported by his pow’rful hand. Father of light! amidſt the ſkies He bids the golden fun arife; He ſcatters the refreſhing rain, To cheer the grafs, and ſwell the grain; And every day preſents the food "That fatisfies my mouth with good. At home, abroad, by night by day, . He is my guardian, and my stay; And fure 'tis fit my foul ſhould know He is my Lord and Sov’reign too. o

( 41 ) O may that voice that ſpeaks his law, My heart to ſweet obedience draw; That when I fee the Judge deſcend, I in that Judge may fee my friend. – mes az -- P R I N C I P L E V. The Sum of our Duty to God and Man. DUTY is that aft of mind and body, which we are obliged to perform by the ſupreme authority of our Creator and Benenefaćtor. Love to Go D confifts in the highest esteem for his being, the most ardent defire of his preſence, the strongest good will to his kingdom, and higheſt delight in his perfections.–Love to man is an esteem for his perſon, a will to do him good, a defire of his welfare, and a delight to fee him happy. Fear God, and keep his commandments, for this is the whole duty of man, Eccl. xii. 13.– Whom have Iin heaven but thee, Pſa. lxxiii. 25.– The defire of our foul is to thy name, I/a. xxvi. 8.–With my foul have I defired thee in the night, I/a. xxvi. 9.–Becauſe of the houſe of the LoRo thy God I will feek thy good, Pfa. cxxii. 9.– - G Delight

. ( . 42 ) Delight thyfelf in the Lord, Pſa. xxxvii. 4.– Thou ſhalt love thy neighbour as thyfelf, Matt. xxii. 39.–Do good, O Lord, unto thoſe that be good, Pfa. cxxv. 4.–They ſhall proſper that love thee, P/a. cxxii. 6. The Sum of our Duty to God and Man. The knowledge which my heart defires, Is but to learn what God requires. Speak then the word, my Father dear, For all my foul's awake to hear : And O what joy my breaſt muſt move To hear that all thy law is love! This is the fum of ev'ry part, To love the Lord with all my heart, With all my foul, with all my might, And in his fervice to delight. That I ſhould love my neighbour too, And what I wiſh from him, ſhould do. How ſhort and fweet, how good and plain, . Eaſy to learn and to retain! - O may thy grace my foul renew, And 'twill be ſweet to praćtiſe too! PRINCIPLE

( 43 . ) - P R I N C I P L E VI. How our Love to God is to le expre/ed. OUR love to God will be expreſſed in thoughts of admiration and eſteem; in thoughts of boundleſs benevolence and gratitude; in ſpeaking of him with the highest reſpect and veneration; in worſhipping him with high fatisfaction and joy; loving the order of his law; ſubmitting to the difpofals of his providence, and exerting fervent zeal for the glory of his perfections. My meditation of him fhall be ſweet, Pa. civ. 34.–Whom have I in heaven but thee? Pa. lxxiii. 25.–What ſhall I render to the Lord for all his benefits, Pſa. cxvi. 12.–I make a de cree, that they ſhall not ſpeak any thing amiſs against the God of Shadrach, Dan. iii. 29.– Enter into his gates with thankſgiving, P/a. c. 4.– Thy will be done in earth as it is in Heaven, Matt. vi. 1o.–Whether ye eat, or drink, or whatſoever ye do, do all to the glory of God, 1 Cor. x. 31. . How our Love to God is to be expreffed. Since love is my clear duty known, How muſt this love to God be ſhewn? G z - Sure

( 44 ) Sure I the higheſt thóughts ſhould raife To him who is above all praiſe: His favour most of all defire, And still to pleaſe him ſhould aſpire ; To him be constant worſhip paid, Ahd all his ſacred laws obey'd. If to afiliét me be his will, f'll bear it with ſubmiſion still: A tender Father fire he proves, And but corrects becauſe he loves. His word with diligence I'll hear; To him preſent my daily prayer: And while new mercies I implore, For bleſfings past I will adore, And ev'ry action fhall exprefs A heart full charg'd with thankfulneſ. - - – ----- P R I N C I P L E VII. Họio Love te our Neighbour is to be exprefed: LOVE to our neighbour confists in an esteem for his perſon, a concern for his welfare, a defire to make him happy, and a real delight to fee him stouriſh in the things of time and eternity: , Thou

( 45 ) Thou ſhalt love thy neighbour, Matt. xxii. 39.– All in one word love, Gal, v. 14.–Love worketh ńo ill, Rom. xiii. 1 o.–Love ſuffereth long and is kind, I Cor. xiii. 4.–Love with purity and fer vour, I Pet. i. 22.–Owe no man but to love, Rom. xiii. 8.–Thou ſhalt not hate thy brother, Lev. xix. 17. xxv. 43. - How Love to our Neighbour ſhould be expreſſed. I by my love to men muſt prove How cordially my God I love, To thoſe whom he hath cloth’d with pow'r I would be ſubject every hour: To parents and to rulers too, Pay honor and obedience due; In ev'ry word would truth preferve, Nor let one aćt from juſtice ſwerve; In all my feeble hands can do, The good of all I would purſue. And where my pow’rs of aćtion fail, Kind wiſhes in my heart prevail, For ev'ry man, whoe'er he be, Stranger, or friend, or enemy; Since by God's pard'ning grace I live, Well may I all my foes forgive: And as CHR rst's word and pattern fhew'd, Conquer their eyil by my good. PRINCIPLE .

( 46 ) P R I N C I P L E VIII. Sins to be avoided in Thought, IWord, and Ačžion. - I. TH ou GHT. ATHEISM, Infidelity, Enmity, Pride, Luke warmnefs, Ingratitude, Hypocrify, and luftful Ideas. II. w o R D. SWEARING, Lying, Slandering, Flattery, and all obſcene and impure Diſcourſe. III. A c T I o N. LUST, Uncleanneſs, Gluttony, Drunkenneſs, Lazineſs, Cheating and Injuſtice, Perſecution and Cruelty. The fool hath faid in his heart there is no God, Pſa. xiv. 1.–An evil heart of unbelief, Heb. iii. 12.–T he carnal mind is enmity againſt Go D, Rom. viii. 7.–Be not proud, Jer. xiii. 15.-I am against thee, O thou moſt proud, fer. 1. 31.–Go D fetteth himſelf in battle array, Greek avTiTaoae'rai, jam. iv. 6.–I will ſpue thee out, Rev. iii. 16.– Hezekiah rendered not, 2 Chr. xxxii. 25.–Neither were they thankful, Rom. i 21.–Portion with hypo crites,

( 47 ) erites, Mat. xxiv. 51.–Luft not after beauty. Prov. vi. 2 -Whofo looketh and lufteth, Mat. v. 28.– Swear not at all, Mat. v. 34.–Lie not one to another, Coloff. iii. 9.–He that uttereth flander is a fool, Prov. x. 18.–He that flattereth with his tongue, Prov. xxviii. 23.–Neither filthineſs nor fooliſh talking, Eph. v. 4.–No corrupt com munication, Eph. iv. 29.–Evil communication corrupts good manners, 1 Cor. xv. 33. Sins to be avoided in Thought, Word, and Astion. Guard me, O God! from ev'ry fin, Let heart, and tongue, and life be clean; Tho’ with ten thouſand fnares beſet, I never will my Lord forget. Fain would I learn to lay afide Malice, and stubbornneſs, and pride, Envy, and ev'ry evil thought: Nor be my breaft with anger hot. Each other paffion, wild and rude, I long to feel by grace fubdu'd. When thus my heart is well prepar'd, My tongue I eaſily ſhall guard From ev'ry oath and curſe profane, Nor take God's rev’rend name in vain : No facred things ſhall I deride, Nor ſcoff nos rail, nor brawl nor chide: My

( 48 ) My foul will ev'ry lie detest, And ev'ry bafe indecent jest. This humble, watchful foul of mine Shall with abhorrence then decline; The drunkard's cup, the glutton's feast, That fink the man below the beaſt. Th’ injurious blow, the wanton eye, The loſs of hours that quickly fly; And that which leads to ev'ry crime, The vain miſpence of facred time; What brings difhonour on God’s law, Or what on man fhould miſchief draw. P R I N C I P L E IX. The Corruption of Nature, and Sins of Life. acknowledged. SIN is a defect of nature and aćtion in an in telligent rational creature, including an oppofition to the divine law, and, according to the divine juſtice, binding a man over to puniſhment. Hatred to fin is a defire of difunion from fin, and never to return to it, but to be ſeparated from it to all eternity. z - - Original

( 49 ) Original corruption confists in three things: I. The total abſence of all ſpiritual or divine good from all the powers and affections of the foul. II. Enmity, or a rooted averſion to God, and violent oppoſition to all moral and divine good, and even to the divine existence and perfećtions. III. Lively inclinations to all manner of fin, and a most active readineſs to all modes of luft, or moral impurity of body and foul, in as many ways as the reaſon, imagination, taſte, will, and pastions can operate. Sin is a state of felfactive, wicked exiſtençe. None good, no not one, Pſa. xiv. 3. Rom. iii. i o.–The carnal mind enmity against God, Rom. viii. 7.-Enemies in your mind, Colff. i. 21.– Haters of God, Rom. i. 3o.–To every good work reprobate, Tit i. 16.–The heart fet fully to do wickedly, Eccl. viii. I 2. The Corruption of Nature, and Sins of Life acknowledged. Lord, when my wretched foul furveys, The various follies of my ways, H The

( 5o ) The guilt of ev'ry word and thought, . Ev'ry neglect and ev'ry fault, Well may I tremble to appear, Laden with horror, ſhame and fear. Adam, our common head, alas ! Brought fin and death on all his race. From him my ruin'd nature came, Heir to his forrow and his fhame. My body weak, and dark my mind, To good averſe, to fin inclin'd; And O! too foon the deadly fruit Ripen'd from that unhappy root; Duty requir'd my early care, Each fond indulgence to forbear; Requir'd me all the good I knew, With constant vigour to purſue; But my vain heart, and stubborn will, In its own way would wander still ; Like a wild afs's colt would go On to this wilderneſs of woe. Vainly I feek to plead a word, Silent in guilt before the LoRD. PRINCIPLE.

( 51 ) P R I N C I P L E X. . . . Of the Miſery which Sin hath brought upon us." Miſery is pain.–As pleaſure is eaſe of mindand body, fo pain is uneafineſs of mind and body. It is either a conſciouſneſs of distreſs, or a deſert of that conſciouſneſs. Miſery belongs to the foul, and confists in the lofs of the image of God; in a lofs of the virtuous freedom of the will; in a loſs of the knowledge of God, and communion with him; in a loſs of hope, and a dejection of foul in horror and black deſpair. The mifery of the body confists in the loſs of the immortality of the body, labour and wearinefs, lofs of dominion over the world, distreffes in perfon and eſtate, public calamities of war and famine, corporeal death, or a ſeparation of foul and body, and the puniſhment of both in hell to all eternity. - Children of wrath. Eph. ii. 3.–Whole world guilty before God, Rom. iii. 19.–All have comefhort of God, Rom. iii. 23.–Curſed is every one that continueth not in all things, Gal. iii. 1o.– Without strength, i. e. a lofs of the virtuous free H 2 * dom

( 52 ) dom of the will, Rom v. 6.-By one man death entered into the world, Rom. v. 12.-Depart, ye curſed, Matt. xxv. 41. Qf the Miffery which Sin hath brought upon us. Who can abide God’s wrath, or ſtand Before the terrors of his hand, Jehov AH's curſe what heart íhall dare To meet? or what be strong to bear ? He ev'ry good can take away, And ev'ry evil on us lay; Can by one fingle word bring down The talleſt head that wears a crown : The ſtateſman wife, the warrior brave, To moulder in the filent grave; And fend the wretched foul to hell, To the fierce flames where devils dwell ; For endleſs years to languiſh there, In pangs of infinite deſpair: I then, poor feeble wretch, how foon Muſt I diffolve before his frown ? And yet his frowns, and vengeance too, I by my fins have made my due. Is there no hope, and muſt I die ? Is there no friend, no helper nigh ? Is it beyond repeal decreed, That ev'ry foul that fins must bleed ? O let

( 53 ) O let my longing, trembling ear, Some found of grace and pardon hear; My foul would the firſt news embrace, And turn its trembling into praiſe. P R I N C I P L E XI. The Goſpel, or the good News Salvation b le Goſp of ava ton by The Goſpel is the diſcovery of good news for a miferable finner. It is the revelation of a wife and gracious falva tion from fin, mifery and impotence, regulated by prudence, adorned by holineſs, guarded by justice, and made effectual by divine power, truth, and faithfulnefs. Glad tidings of good things, Rom. x. xv.– Good will to men, Luke ii. 14.–God fo loved the world, John iii. 16.–Herein is love, i fohniv. 1o. –O! the depths of riches, Rom. xi. 33.–Ex ceeding riches of grace, Eph. ii. 7. - * Of

( 54 ) Of the Goſpel, or the good News of Salvation by Christ. What joyful tidings do I hear; ’Tis goſpel-grace falutes my ear; And, by that gentle found, I find This righteous God is mild and kind. Jeſus, his only Son, diſplays The wonders of his Father's grace. The great falvation long foretold By Prophets, to the Jews of old, Is now in plainer words made known, As to th' Apostles clearly ſhown: By this blest meſſage brought from Heav'n, Pardon and peace, and grace are giv'n. O ! may I know that Saviour dear, Whom God hath repreſented there! And that eternal life receive, Which he was fent by God to give. P R I N C I P L E XII. Of the Perſon of Christ as the incarnate God, and how he lived on Earth. THE perfon of Christ is God the Son; God, the eternal Son, co-equal with the Father; God '. of

( 55 ) of the fame eternal effence with the Father, Jeho vah, God, Jeſus, Emanuel ; God with us, God in our nature, for us, God in us, God the Son in human nature, whoſe conception and birth is the wonder and glory of Revelation, the wonder and beauty of the univerſe, the glory of Heaven, the joy of earth, the terror of devils, and all loft fouls: he is the true God and eternal life, the Amen, the faithful and true witneſs, the light, teacher, atonement, and righteoufneſs; the ruler, governor, life and joy of all true believers. . Jehovah, God, Lord.–Jehovah Jireh, Gen. xxii. 14.-Jehovah Rophec, Exod. xv. 26.–Jeho vah Niffi, Ex. xvii. 15.–Jehovah Shalom, Judg. vi. 24.–Jehovah Tzidkenu, řer. xxiii. 6.–Jeho vah Shammah, Ezek. xlviii. 35.–Emanuel, Ija. vii. 14.–Mighty God, I/a. ix. 6.–God, and none elfe, I/a. xlv. 22.–God above all, Rom. ix. 5.–True God and eternal life, i John v. 2o. –Great God, Titas ii. 13.–The only wife God,Jude i. 25.–God, bleſſed for ever, Rom. ix. 5 – God of Abraham, Ex. iii. 6.–Lord of hoſts, I/a. liv. 5.–King of kings, 1 Tim. vi. 15.–Lord' oflords, Rev. xix. 13, 16. Firſt and last, Rev. i. i 1. 2 Who

( 56 ) Who Christ is, and how he lived on Earth. Jesus ! how bright his glories fhine ? The great Emanuel is divine ; One with the Father he appears, And all his Father’s honors ſhares; Yet he, to bring falvation down, Has put our mortal nature on. , He, in an humble Virgin’s womb, , A feeble infant did become : A stable was his lodging made, And the rude manger was his bed : Growing in life, he still was feen Humble, laborious, poor, and mean. The Son of God, from year to year. . - Did as a carpenter appear. . At length, when he to preach was fent, Thro’ towns and villages he went, And travel'd with unwearied zeal, God's will and nature to reveal. To prove the heav'nly truths he taught, Unnumber'd miracles were wrought : The blind beheld him, and the ear That had been deaf, his voice could hear: . Sickneſs obey'd his healing hand, And devils fled at his command : The

( 57 ) The lame for joy around him leap; The dead he wakens from their ſleep: Thro' all his life his doćtrine fhines, Drawn in the plainest, faireſt lines: And death at length did he fustain, Our pardon and our peace to gain ; That finners who condemned stood, Might gain falvation by his blood, All honor then afcribed be To him who liv'd and dy’d for me. P R I N C I P L E XIII. Redemption and Satisfaċlion. REDEMPTION is a deliverance from fin and mifery, by price and power; Redemption is the deliverance of a foul from bondage and captivity, and the mifery connected with that state and horrid condition, BY THE INTER pos1r1oN of a ran fom-price paid by the Redeemer to the conqueror, by whoſe power the captive is detained, that he, being delivered, may be in a ſtate of freedom, and be at the difpofal and in the fervice and command of the Redeemer, as entirely devoted to his glory. I - - SAT1s

( 58 ) Satisfaction. Satisfaction for fin, by the death of Christ, is the wonder and glory of the Christian Religion, which distinguiſhes it from all others; it is that which gives it preference to all others, and without which it can be of no ufe itſelf. Satisfaction of Chriſt confiſts in this, that Christ, in our room and stead, did, both by doing and fuffering, fatisfy divine justice; both the law making, the rewarding and puniſhing juſtice, in the moſt perfect manner, fulfilling all the righteous demands of the law, and bearing all its righteous curſes, which the law otherwife required of us in order to impunity, and to our having a right to eternal life. Res U R Recr.1oN. The Refurrećtion of Christ was the first glo rious ſtep of his eternal exaltation; it confifted in an aćt of his own almighty energy, by which he conquered the dominion and empire of death ; on the third day after his crucifixion, he quickened his dead body, drained of blood; by uniting his human foul to that body ; he raiſed the fame fleſh, or the very body that died, and was laid in the grave,

( 59 ) grave, and carried his human nature vistoriouſly through death, and all its gloomy horrors, that it might live with God throughout an immortal duration in light and glory. R E D E M P T I o N. My Redeemer liveth, Job xix. 25.-Redemp tion through his blood, Eph. i. 7.–Redeemed us from all iniquity, Tit. ii. 14.–Eternal redemption, Heb. ix. 12.–Redemption of tranígrestion, Heb. ix. 15.–Purchaſed by God’s own blood, A7s XX. 28. SA T1 s FA c r 1 o N. Wounded for our tranſgreſion, Ia. Iiii. 5.– Pleaſed God to bruife him, I/a. Iiii. 1o.–Put him to grief, liii. 10.–Cut off, but not for himſelf, Dan. ix. 26.–Awake, O fword! Zec. xiii. 7. -Sore amazed, exßzuếsiosta, Mark xiv. 33. Exceeding forrowful, wspixvzros, Mati. xxvi. 38. Made a curſe, Gal. iii. 13.–Blood ſhed for you, Luke xxii. 2o-Body broken for you, i Cor. xi. 24.–Slain, Rev. v. 9.–Propitious by blood, Aarfer, Rom. iii. 25.–Offering of his body once, Heó. x to-One ſacrifice for fins, II.3.x. . . –Reconciliation for iniquity, Dan, ix. 24. Ofered himſelf without fpot to Goo, Egz. ix. I 4 • I 2 Rrs U R

( 6o ) Res U R Rect 1oN. The Lord is rifen indeed, Luke xxiv. 34.-- After three days he will raiſe us up, Hoſea vi. 2.--- Why ſhould it be thought incredible, Aéis xxvi. 8. –He roſe again the third day, I Cor. xv. 4.--- As Jonah was three days and three nights, Matt. xii. 4o.–Deſtroy this temple, and in three days, John ii. 19.---My Lord and my God, John xx. 28.–Many infallible proofs, Acts i. 3. Qf Christ's Death, Reſurrećiion, and A/cenſon. Jesus, the righteous, lo! he dies For fin a ſpotlefs ſacrifice: Justice has on his facred head The weight of our tranſgreſſions laid. If God’s own SoN would finners fave, He muſt be humbled to the grave : That fo a pard’ning God might fhew What vengeance to our crimes was due. Nail'd to the croſs, with tort'ring fmart, What anguiſh rack'd his tender heart ? Alas! how bitterly he cry’d; Tasted the vinegar, and dy'd! Cold in the tomb, that mournful day, My Saviour's mangl'd body lay : Well

( 61 ) Well may I bluſh, and weep to fee, What Jesus bore for love of me. But Oh! my foul, thy grief refrain, Jeeus the SAv Iour lives again! On the third day, the Conqu’ror roſe, And greatly triumph'd o'er his foes; Prov'd his recover'd life, and then Aſcended to his heav'n again : Exalted on a fhining throne, At God's right hand he fits him down, / 'To plead the merits of his blood, And rule for all his people's good. Wide o'er all worlds his power extends, And well can he protećt his friends : May I in that blest band appear, Secure from danger, and from fear! em E - Baam P R I N C I P L E XIV. Righteou/he/s, and 7ustification, by a real Imputation of that Righteoufneſs. RIGHTEOUSNESS confists in perfectly right habits, and perfectly right actions flowing from right habits, - Justi:

( 62 ) a * JUsTI F 1cAr1oN. Justification is a juſt and gracious act of God, in the united character of a judge and a father, by which aćt a finner is releaſed from all obligation to puniſhment, and a right to eternal life is affigned over to him, on the footing of law and justice; folely through the imputation of the obedience of Chriſt, or the placing it to his account and credit by God the eternal judge. Surely in Jehovah I have righteoufneſs, I/a. xlv. 24.–Jehovah Tzidkenu, fer. xxiii. 6.–Of God he is made to us righteoufneſs, 2 Cor. v. 21. Christ is the end of the law for righteoufneſs, Rom. x. 4.---Not having my own righteoufneſs, Phil. iii. 9.–Juſtified freely by his grace, Rom. iii. 24. Christ our Wiſdom, Righteoufneß, &c. Bury'd in fhadows of the night, We lie, till CHR1st reſtores the light; Wiſdom decends to heal the blind, And chafe the darkneſs of the mind. Our guilty fouls are drown'd in tears, Till his atoning blood appears; Then we awake from deep distreſs, And fing, “ The Lord our righteoufneſs!” 2 Our

( 63 ) . Our very frame is mix'd with fin ; His Spirit makes our nature clean : Such virtues from his fuff’rings flow, At once to cleanſe and pardon too. Jesus beholds where Satan reigns, Binding his flaves in heavy chains; He fets the pris’ners free, and breaks The iron bondage from our necks. Poor helpleſs worms in thee poſſefs Grace, wiſdom, power, and righteoufneſs; Thou art our mighty ALL, and we Give our whole felves, O LORD! to thee. P R I N C l P L E XV. regeneration by cod de Holy Spirit, and daily A//tances by aćtual Grace. REGENERATION is a permanent principle, determining the foul to holineſs of heart and life, and not to the contrary. It is a lively habit in the understanding, the will, and paſſions; difpofing the foul to univerſal holinefs : produced and every mo ment continued by the grace of God the Holy Spirit; acting in us as ſpirits, or intelligent and immortal

( 64 ) immortal creatures, according to our rational na ture, as accountable to God. I. The affistance of the Spirit of God confists in illuminating the understanding to diſcern his perfećtions, and our duty and holineſs. II. The Holy Spirit gives a favoury tafte of all the glorious truths of the goſpel, with a lively fenfe of all goſpel motives. III. The Holy Spirit ſupprestes ali indiference of heart to God, and all inclinations to fin. IV. The Holy Spirit works in us a willingneſs and readineſs to all manner of duties. V. The Holy Spirit enlivens afi graces into pleaſing exercife. . . . VI. He diſplays all the motives to univerſal holineſs and duty. VII. He strengthens the foul to comply with thoſe motives. Spirit strive with man, Gen. vi. 3.–A man in whom is the Spirit of God, Gen.xli. 38.–God hath filled him with the Spirit of wiſdom, Ex. xxxi. 3. The

( 65 ) The Spirit helpeth, ovvarrinauGavirai, Rom. viii. 26. –He will give his Holy Spirit, Luke xi. 13.– Through the Spirit ye mortify the acts of the body of fin, Rom. viii. 13.–Spirit witnestes to our fpirit, Rom. viii. 16. . Of the Affistances and Influences of the Blaffed Spirit. ’Tis not in my weak power alone, To melt this ſtubborn heart of ſtone, My foul to change, my life to mend, - Or feek to CHR1st that gen'rous friend : 'Tis God's own Spirit, from above, Fixes our faith, inflames our love, And makes a life divine begin In wretched fouls, long dead in fin. That moſt important gift of heav'n, To thoſe that aſk and feek is giv'n. Then be it my immediate care, With importunity of prayer, To feek it in a Saviour's name, Who will not turn my hopes to ſhame. God from on high his grace ſhall pour; My foul ſhall flouriſh more and more ; Preſs on with ſpeed from grace to grace, Till glory end and crown the race. e - K Since.

( 66 ) Since then the Father and the Son, And Holy Spirit, Three in one, Glorious beyond all ſpeech and thought, Have jointly my falvation wrought; I'll join them in my fongs of praiſe, Now, and thro' heav'n's eternal days. - P R I N C I P L E XV]. Of the Means of Grace which God has appointed. MEAN is the aptitude or fitneſs of any instru ment, in order to attain fome end. Means of Grace are thoſe appointments, or inſtitutions, of a wife God, of an inward and an outward nature, which are fitted to promote our falvation from mifery, and advance his glory in our eternal hap pineſs. \ Such means are Faith, Repentance, and Love; with Reading, Preaching, Hearing. - BA Prism, LoR D's sU P P E R, and P RAY E R ; all which are made effectual by the grace of God the Holy Spirit, for our eternal falvation. Chiefly

( 67 ) Chiefly becauſe they have the oracles of God, ra xoyia rs Sis, Rom. iii. 2.–God hath fet fome apostles, Eph. iv. 11.–Believe in the Lord Jesus, Aéis xvi. 31.–Repent ye, and believe the Goſpel, Mark i. 15.–Except ye repent, ye ſhall periſh, Luke xiii. 5.–He that believeth not ſhall be damned, March xvi. 16.–Lovest thou me, John xxi. 17.–Go teach all nations, baptizing them, Matt. xxxviii. 19.–This do in remembrance of me, I Cor. xi. 24. * ofd. Mansycraealidicou tasappinud. What kind proviſion God has made, That we may fafe to heav'n be led ! For this the Prophets preach'd and wrote, For this the bleſs'd Apoſtles taught ; Taugnt, as that Spirit did infpire, Who fell from heav'n in tongues of fire, And gave them languages unknown, That distant lands his grace might own. His hand has kept the facred page Secure from men's and devil's rage: For this, he churches did ordain, His truth and worſhip to maintain : For this, he pastors did provide In thoſe aſſemblies to prefide; - K 2 And,

( 68 ) And, from the round of common days, Mark'd out our Sabbaths to his praiſe. Delightful day ! when Christians meet To hear, and pray, and fing, how fweet ? For this he gives, in folemn ways, Appointed tokens of his grace; In facramental pledges there His foldiers to their Gen’ral fwear : Baptiz'd into one common Lord, They joyfull meet round his board; Honour the orders of his houſe, And ſpeak their love, and feal their vows. -- ---- P R I N C I P L E XVII. Of the Nature of Faith. Qf the Nature of Repentance. FAITH is a cordial rest in the ſcheme of falvation by Christ. Faith is a good thought of Christ.–Faith is taking Chriſt at his word.– Faith is an approbation of Christ as God the Son, able and reſolved to fave with delight.–Faith is a receiving of Chriſt with love, as light, truth, righteoufneſs, and Governor.-Faith is a commit ting of our fouls into his hands, to be faved by him

( 69 ) him in his own wife and gracious method.–Faith is truft in the honeſty and veracity of the fincere God incarnate, the true God my Saviour. Un fhaken adherence to Christ's righteoufnefs, perſon, and atonement. Repentance is a convićtion of fin ; a turning from it; free confestion of its guilt; mourning under a fenfe of fin; reſolving againſt the praćtice of it; amending our condućt, and cordially. working with zeal for Chriſt. Without faith it is impoſſible to pleaſe God, Heb. xi. 6.–Doft thou believe on the Son of God, John ix. 35.–If thou canft believe, Mark ix. 23. –With the heart man believes, Rom. x. 1o.– I have committed that to him, 2 Tim. i. 12.–To as many as received him, John i. 12.–Look unto me and be faved, I/a. xlv. 22.–Come unto me, all ye that labour, Matt. xi. 28.–Except ye eat the fleſh, and drink the blood, John vi. 53.–Re pentance and remiſſion of fin, Luke xxiv. 47.– They repented not, Rev. xvi. 9. R E P E N T A N C E. Except ye repent ye ſhall periſh, Luke xiii. 5.– Repent ye, Matt. iv. 17.–All men every where to repent, Asts xvii. 3o, 2 Of

( 7o ) Uf the Nature of Faith and Repentance. They must repent, and muſt believe, Who Chriſt’s falvation would receive. O may thy Spirit faith impart, And work repentance in my heart ! Blest Jeſus, who can be fo bafe As to fufpect thy power or grace? Or who can e'er fo stupid be To flight thy bleffings, Lord, and thee? With humble, rev’rent hope and love, I to thy gracious feet would move ; And to thy care my all refign, Refolv’d to be for ever thine. * Secure, if thou vouchfafe to keep * My feeble foul among thy ſheep: The fins and follies I have done, Humbl'd in duft, I would bemoan : And while paſt guilt I thus deplore, I would repeat that guilt no more ; But by a life of zeal and love, * True faith and penitence approve: So ſhall thy grace my fins forgive, Jeſus ſhall fmile, and I ſhall live! * v. PRINCIPLE

( 71 ) P R I N C I P L E XVIII. Of the Deſign and Obligation of Baptiſm. BAPTISM is an aćt of worſhip, or an acknow ledgment of the perfections of God, with venera tion and love, according to the revealed will of God in his word. This is, in all views, as ſublime an aćt of worſhip as ever was instituted by God : it includes ſeven aćtions towards the Three Perfons ' in the undivided estence or being of a God. . M. Adoration of all the divine perſons. fi Invocation of each perfon. III. Subjećtion of foul to each. IV. Fear and expectation from each. V. Confecration of heart to each; and perſonal felf-dedication. VI. Love and delight in each perfon. VII. Gratitude and praiſe to each. Then cometh Jeſus from Galilee to be baptized, Matt. iii. 13.–And were all baptized of him in the river Jordan, Mark i. 5.---The lawyers rejected the counſel of God, being not baptized, Luke vii. 3o.–I have a baptiſm to be baptized with, Luke xii. 5o.-John was baptizing in Enon, becauſe there

( 72 ) there was much water, John iii. 23.---They went down both into the water, Aas viii. 38.---Buried with him by baptifm, Rom. vi. 4. Of the Deſign and 0bligation of Baptiſm. In Baptiſm waſh’d we all muſt be, In honour of the facred Three, : To ſhew how we are waſh’d from fin, ... In Jefu's blood, and born again r By grace divine, and thus are made Members of Chrift, our common Head, The Father form’d the glorious ſcheme, . - And we adopted are by him. . . . . : The Son great Prophet, Priest, and King, Did news of this redemption bring; : He by his death our life procur'd, And now beſtows it as our Lord. . The Holy Spirit witneſs bore To this blest Goſpel heretofore, And teaches thoſe he's purify'd, Faithful and patient to abide. Into theſe names was I baptiz'd, And be the honour juſtly priz’d *; - Nor * We will not alter Dr. Doddridge's words, but for the fake of the children of parents of the Baptist denomi nation

( 73 ) Nor let the facred bond be broke, s: Nor be my Cov'nant-God forfook: - * * Thus waſh'd, I'd keep my garments clean, , , And never more return to fin. One body now all Chriſtians are; , , ; ; - Oh may they in one Spirit ſhare! - , , ; :, : And cherifh that endearing love , , , , , . In which the faints are bleſs'd above.' r P R I N C I P L E XIX. Of the Nature and D/gn of the Lord's Supper. This is a most fublime act of worſhip, instituted by God Jehovah Jeſus, the Firſt Caufe, the Chief Good, the Higheſt Lord, and Laſt End of all worlds, and of the whole new creation-the re deemed and blood-bought world of elect men. ' It is an acknowledgement of the infinite and eternal perfections, love, ſufferings, and fatisfaction of our God and Saviour, with veneration, love, and joy, according to his revealed will ; and with an ardent zeal for the honour of his nobleſt work of nation, thefe two lines may be expreſſed thus : When I'm into thefe names baptiz'd, Then be the honour juftly priz’d. redemption

( 74 ) redemption by the blood of Jehovah Jeſus. This ordinance defies all infidels, and all kinds of infi delity. The Lord Jeſus the fame night, 1 Cor. xi. 3.– Do this in remembrance of me, 1 Cor. xi. 24. –Ye do fhew forth, 1 Cor. xi. 26.–Let a man examine, 1 Cor. xi. 28.–Jeſus took bread, Matt. xxvi. 26.–The cup of bleffing, I Cor. x. 16. Of the Nature and Defgn of the Lord's Supper. The mem'ry of Christ's death is fweet, When faints around his table meet, And break the bread, and pour the wine, Obedient to his word divine. While they the bread and cup receive, If on their Saviour they believe; They feast as on his fleſh and blood, Cordial divine and heav'nly food ! Thus their baptiſmal bond renew, And love to ev'ry Christian fhew. Well may their fouls rejoice and thrive; Oh ! may the bleſſed hour arrive, When, ripe in knowledge and in grace, I at that board fhall find a place : And

( 75 ) And now what there his people do, I would at humble distance view ; Would look to Chriſt with grateful heart, And in their pleaſures take my part; Reſolv’d while fuch a fight I fee, To live to him who dy'd for me. P R I N C H P L E XX. O F A N G E L S A N D D EV I LS, I. The Nature and Office of Holy Angels. II. Of the Fall and State of Devils, and their Devices and Temptations. ANGELS are ſpiritual effences, incorporeal, inviſible, and immortal. Holy beings; holy in their nature, genius or aptitude to excel in holi nefs, having a permanent principle, which deter mines them to all holy aćtions, and not to the contrary. Knowing and wife ſpirits; having clear under ftandings, extenſive, deep, fure wiſdom. Wife to propoſe the best ends; wife to uſe the best means; wife to aćt at the fitteſt time, and in the moſt L 2 beautiful

( 76 ) beautiful manner; wife to fecure from all cauſe of bitter remorfe or reflećtion. Being of amazing power or strength, both natural and inteliećtual. Works and Operations of Angels. A dori N c God the Father, Son, and Spirit; waiting on all true Chriſtians; fighting and con quering devils; guarding and protećting empires, kingdoms, and focieties of men. * - D Evils. * , The devils are ſpirits, incorporeal effences, invi fible beings, postested with understanding, will, conſcience, memory, and all bad paſſions of hatred, contempt, ill-will, or malevolence, anger, wrath, malice, fear, dread, deſpair ; they are moſt wicked beings; crafty, deceitful, raging with wrath and malice againſt God, and angels, and men. Pride or felf-esteem, but no felf-approba tion : envy even to raging madneſs. Their work is all miſchief and mifery, guilt, and malignity; immenfe malice, and eternity in fin and wickednefs, Their

( 77 ) Their first fin was pride, felf admiration, envy, and infidelity to God. But hell has now cured unbelief, for they believe and tremble. The angels of God met him, Gen. xxxii. 1.– This is God’s hoft, Gen. xxxii. 2.–Ten thou fand times ten thouſand *, and thouſands of thou fands, Rev. v. I 1. D E V I LS, Now the ſerpent was more ſubtle, Gen. iii. 1. Satan faid, From going to and fro in the earth, Job 1. 7.–Satan ſtood up againſt Iſrael, I Chron. xxi. 1.–The tempter came to him, Matt. iv. 3. Of the Nature and Office of Angels. My foul, the heav'nly world furvey, The regions of eternal day; There Jeſus reigns, and round his feat Millions of glorious angels meet. Thoſe morning ſtars, how bright they ſhine ! How ſweetly all their voices join, To praiſe their Maker, watchful ſtill To mark the fignals of his will ; * The Angels are mentioned one hundred and feventy times in Scripture : Devils are mentioned one hundred and forty times in Scripture. / - - While

( 78 ) While with their outſtretch'd wings they stand, To fly at his divine command. All happy as they are, and great, Yet fcorn they not on men to wait, And little children in their arms They gently bear, fecure from harms. Oh ! may I with fuch humble zeal, My heavenly Father's word fulfil! That I, when Time has run its race, May with bleſs'd angels find a place, Borne on their friendly wings on high, To joys like their's, which never die ! Of the Fall and State of Devils. Well may I tremble, when I read That fin did heav'n itſelf invade : Curs'd pride, with ſubtilty unknown, Perverted angels near God's throne; They fin'd againſt his holy name, And hateful devils they became : But wrath divine purſu'd them foon, And flaming vengeance hurl'd them down. Now in the pangs of fierce deſpair, Pris’ners at large they range in air, Walk through the earth, unheard, unfeen, And lay their fnares for thoughtlefs men ; Tempt us to fin againſt our God, And draw us to hell's downward road : But

( 79 ) But God can all their power restrain, My Saviour holds them in his chain, Till at his bar they all appear, And meet their final fentence there. P R I N C I P L E XXI. - O F D E A T H , I. Qf Life. II. Of Death. III. Of the Immortality of the Soul. DEATH is a deprivation of life. Life is a ftate of aćtive exiſtence. Annihilation is not death; a man may be annihilated and not fuffer death, becauſe death is a privation of life, the fubjećt still remaining. Death is the oppoſite to life. I. LI F e. Life is the circulation of the blood in the arte ries, and back to the heart by the fame canals inverted. Life is the reſpiration of the lungs. Life is the fenſation of the nerves. Life is the full tone and perfect state of the organs of the animal frame. Life is the free motion of all the fluids. Life is the found ſtate of all the muſcular powers. Life is the union of foul and body in OIIC IIlall.» II. DEATH,

( 8o ) II. D E AT H. Death is the entire ſtoppage of the circulation of the blood, and the total lofs of all fenfation in the nervous ſyftem. The cestation of reſpiration in the two lobes of the lungs. The entire loſs of the free flow of animal ſpirits. The ruin of the tone of all the organs of life, and the ſtoppage of the motion of all the fluids. The beginning of putrefaction in all parts of the body. The entire difunion of foul and body, and the total departure of the foul, fo that action on foul and body ceafes, till the grand day of the reſurrećtion. III. I M M o RT A L I TY. Glorious immortality! The immortality of the foul confists in its perpetual state of aćtive exiſtence as existing with rational and eternal conſcioufneſs. Thought and life are the effence of a ſpirit. Im mortality is eternal thoughtfulnefs ; an inextin guiſhable power of thought, attended with plear fure or pain. T H E I M M O R T A L I TY O F T H E SO U L, The proofs and demonstrations of the eternal existence of the foul are as bright as ten thouſand fans, and numerous as the stars in the ſky. We draw proofs from nature–from the natural and 2 moral

( 81 ) moral attributes of GOD–from the astoniſhing powers of the human foul, and the grandeur of its pastions–from the fublime truths and doćtrines of the Goſpel–from the poſitive affertions of ſcrip ture–from the threatenings of eternal miſery to wicked fouls–and the promiſes of eternal happi nefs to good and holy fouls, all through the Bible. D E A T H » Fear not them which kill the body, but cannot kill the foul, Matt. x. 21.–All men muſt once die, Heb. ix. 27.–What man is he that ſhall not fee death ? P/a. lxxxix. 48.–A time to die, Ecc. iii. 3.–We muſt needs die, 2 Sam. iii. 2.–Man formed out of the duft, Gen. ii. 7.–Thou ſhalt furely die, Gen. ii. 17.–I am but duft and aſhes, Gen. xviii. 27.–Let me die the death of the righteous, Num. xxiii. 10.–Oh ! that they would confider their latter end, Deut. xxxii. 29-I go the way of all the earth, Jø/. xxiii. 14. s C R I P T U RE E VI D E N C Es o F I M M ORTA L I TY. Spirit ſhall return to God who gave it, Ecc. xii. 7.–Kill the body, but cannot kill the foul, Matt. xx. 21.–Worm dieth not, Mark ix. 44, 46, 43, and the fire is not quenched, 43-48. M Two

( 82 ) Two men appeared, Moſes and Elias, Luke ix. 3o. Beggar died and was carried by angels, Luke xvi. 22.–In hell he lift up his eyes, Luke xvi. 23.– This day íhalt thou be with me in Paradiſe, Luke xxiii. 43.–Stephen faid, Lord Jeſus receive my fpirit, Ag7s vii. 59.–Abſent from the body, but preſent with the Lord, 2 Cor. v. 8.–Whether in the body or out of the body, I cannot tell, God knoweth, 2 Cor. xii. ż.–A defire to depart, and be with Chriſt, Phil. i. 23.–To live is Christ, to die is gain, Phil. i. 22.–Spirits of juſt men made perfećt, Heb. xii. 23.–I ſaw the fouls of them that were flain for the word of God, Rev. V1. 9. O N D E A T H. Lord, I confeſs thy fentence just, That finful man fhould turn to duft ; That I ere long ſhould yield my breath, The captive of all-conqu'ring death. Soon will the awful hour appear, When I must quit my dwelling here ; Theſe active limbs, to worms a prey, In the cold grave muft waste away; Nor ſhall I ſhare in all that’s done In this wide world beneath the fun.

( 83 ) – --r-- To distant climes, and feats unknown, My naked ſpirit must be gone; To God its Maker muſt return, And ever joy, or ever mourn; No room for penitence and pray’r, No farther preparation there Can e'er be made; the thought is vain, My state unaltered muſt remain. Awake, my foul, without delay, That if God fummon thee this day, Thou chearful at his call may’ſt rife, .* And ſpring to life beyond the fkies. SUPPLEMENT TO THIS PRINCIPLE. O N T H E I M M O R T A L I TY O F T H E SO U L. I. PROOFS from NATURE. THe grandeur of the univerſe, as apparently reſembling the eternity, immutability, and omni preſence of God. Who can contemplate this, and conceive it existing only for a brute ? - The revolutions of the natural world, in the compaſs of a year, if we could watch every night in the northern and fouthern hemiſpheres, we ſhould fee every one of the conſtellations in the whole M 2 - Vaſt

( 84 ) vast concave; and who can imagine that theſe grand proſpećts were afÍ made for a creature of only a moment's exiſtence. T H E SU C C ESS I O N D F T H E FOUR SEASON 8. Spring exhibits a new creation. Summer fhews freſh feenes of goodneſs. Autumn diſplays the freſh bounties of Provi dence. Winter exhibits new views of the wiſdom, power, and goodneſs of God. Has God brought on nearly fix thouſand years fuch ſucceſſions of the feafons, merely for dogs and affes ; for blocks and brutes ? The regular and beautiful fucceſſion of day andnight bears a striking evidence of our immortality. II. The natural and moral perfeétions of God all demonstrate the immortality of the foul.–His eternity is a reſemblance of our immortality : his omnipreſence reſembles the vaſt range of thought, by which the foul can fly in a moment through heaven, earth, and hell, His omnipotence is a ftriking

( 85 ) ftriking image of the amazing strength and activity of our immortal ſpirits. The wiſdom and know ledge of God reſembles the worlds of ſcience re fiding in the vaſt understanding of man. The goodneſs of God is a lively image of the un bounded benevolence which lives in a good man's heart. His holineſs is the bright pattern and fource of our holineſs. The justice of God is a lively and infinite reſemblance and image of the foul of a juſt man. And his truth and faithfulnefs is the origin, the pattern and the end of all truth, veracity and faithfulnefs, in our immortal fouls to eternity. III. PROOFS from MAN. His diſcontent with his preſent condition in life –the gradual growth of reafon. The nature of hope—the nature of virtue–the incrcafe of know ledge and virtue in all—the grandeur of the paf fions–unbounded ambition, or the love of honour, fame and glory–the infatiable appetite for plea fure–the fordid paffion for wealth, or the mean appetite stiled avarice, or love of gold, is a proof of our immortality–our preſent ſtate quite puz zling and unintelligible, on a ſuppoſition we die 2 likę

( 86 ) like a dog–the abfurdities that follow from the brutal state of a human foul–the ſuppoſition of our dying like brutes makes a wife man mad- the war between devils and angels proves our fouls to be immortal. For non-exiſtence no man ever wiſh’d But firſt he wiſh'd the Deity deſtroy’d. - Nicht VII. 892. Kind is fell Lucifer, Oh! infidel, when compar'd with thee. LIN E 874. IV. Proofs from the fublime and glorious doc trines of the goſpel, viz. the Sacred Three, elec tion, redemption, adoption, justification by Chriſt's imputed righteoufneſs, pardon of fin, regenera tion, effećtual calling, converfion, fanćtification, vital union, and final perſeverance in Me NTAL HA B1Ts of holineſs to eternal glory. V. A clear account in fcripture of fouls now in heaven and hell, and the promifes made to all good men now on earth, and the threatnings now de nounced of eternal mifery to all bad men, is a bright demonstration of the immortality of all mankind. « . . PRINCIPLE.

( 87 ) P R I N C I P L E XXII. Reſurrećiion of the Body, and the Last Day of Judgment. THE Reſurrećtion is the grand and aftoniſhing aćt of the omnipotence of God the eternal Son, Jehovah Jeſus, by which the bodies of all that are dead in earth and fea ſhall ſpring up from the duft, and ſtand on their feet in a moment, in the twink ling of an eye, never to die any more, but have their eternal exiſtence docmed and determined in the laſt judgment to the horrors of hell, or joys of heaven, as long as God endures. LAST J U D G M E NT Is that great aćtion of God the eternal Son, in which he will accurately fift the fouls of all men, and attentively examine the internal charaćter of every foul, and declare the qualities of every tem per and aćtion, and determine the state of damna tion and mifery, or falvation and happineſs, for every rational and living immortal foul, to all eternity, in heaven or hell. Man lieth down in death, and rifeth not till the heavens be no more, ỹab xiv. 12.–In my fleſh fball #

( 88 ) fhall I fee God, Job xix. 26.–When I awake in thy likenefs, P/a. xvii. 15.–Death is fwallowed up in viếtory, I/a. xxv. 8.–Thy dead men ſhall live; with my dead body ſhall they arife, I/a. xxvi. 19.–Many that ſlept in the duft ſhall awake to life, Dan. xii. 2.–I will buy them back from the power of the grave; I will buy them out from death. Oh ! Death, I will be thy plagues, Oh! Grave, I will be thy destruction, Hy: xiii. 14. LAST J U D G M E N T. Sin lieth at the door, Gen. iv. 7.–Judge of all the earth, Gen. xviii. 25.–Reſerved to the day of wrath, Job xxi. 3o.–Stand at the latter day, Job xix. 25.–Wicked ſhall not rife in judgment, Pa. i. v.–God is judge, P/a. 1. 6.–Verily there is a God that judgeth the earth, P/a. lviii. I 1. –A terrible and ſublime deſcription of the judg ment, Pſa 1. I 1.---He cometh to judge the world in righteoufneſs, P/a. xcvi. 13.–Shall not God render to every man according to his works ? Prov. xxiv. 12.–Know thou that God will bring thee into Judgment? Ecc.xi. 9.–For God will bring every work into Judgment, with every ſecret thing. Ecc. xii. 14.–The eyes of God are upon all our ways, to give every man according to his ways, Jer.

( 89 ) Jer. xxxii. 19.–Thrones of fire, and streams of flame, Dan. vii. 1c.–Judgment books opened, Dan. vii. I o. On the Refurreślion of the Dead. What awful ruins death hath made ! How low the wife and great are laid ! Alike the faints and finners die, Mould’ring alike in duft they lie. But there's a day ſhall change the ſcene, How awful to the fons of men ! When the archangel's trump ſhall found, And ſhake the air, and cleave the ground, Jeſus, enthron'd in light, appears Circl'd with angels bright as ſtars; “ Rife, ye that fleep!” the Lord ſhall fay, And all the earth, and all the fea, Yield up the nations of the dead, For ages in their bowels hid. Bone knows its kindred bone again, All cloth’d anew with fleſh and ſkin : Each fpirit knows its proper mate, They rife an army vaſt and great. But Oh ! what diff’rent marks they bear, Of tranſport fome, and fome of fear; When marſhal'd in the Judge's fight, Theſe to the left, thoſe to the right, N They

( 9o ) * That they may that laſt fentence hear, Which ſhall their endlefs ſtate declare. My foul in deep attention stay, And learn th' event of fuch a day. P R I N C I P L E XXIII. Hell, or the final Miffery of the Wicked. HELL is no lefs than the eternal and ſecond death of a foul in its utmoſt extent and latitude, as oppoſite to eternal life. It is the most miferable ftate of a wicked man or woman, in which ſtate they are eternally feparated from the comfortable fight of Chriſt, and all manner of good ; and locked up in chains of darkneſs, under the freſh and afilićting fenfe of the hatred, anger, and wrath of God, juſtly kindled, and always flaming againſt them for their fins, and according to the meaſure, malignity, and guilt of their fins ; fo that they are filled with inceſſant horrors of con fcience, and ſcorched in foul and body with fuch a dreadful fire, as will for ever torment, but never conſume them to annihilation. Thy *

( 91 ) Thy plagues ſhall be wonderful, Deut. xxviii. 59.–Curſed be he that confirmeth not all tlie words of this law, Deut. xxvii. 26.---Fire and brimstone, and an horrible tempeſt, P/a. xi. 6.– They ſhall be amazed, their faces ſhall be as flames, I/a. xiii. 8.–Hell from beneath is moved, to meet thee at thy coming, I/a. xiv. 9.–Flame of devouring fire, 1/a. xxx. 3o.–Devouring fire, everlaſting burnings, I/a. xxxiii. 14.---Their worm fhall not die, and their fire is not quenched, I/a. lxvi. 24.---Five times repeated in Markix. 43---48. P R I N C I P L E XXIV. Heaven; or the final Happineß of all true Believers or regenerate Christians. HEAVEN is no leſs than eternal life with Chriſt: it is life in its higheſt degrees of strength and glory. It is the moſt happy state of a godly good man, and of all good men, wherein they are eternally united to a precious fight of Christ, and all manner of good and beauty; placed in a world of light; under the freſh, lively, and cheer ful fenfe of the love of God ſhining upon their holineſs, rewarding that holineſs, according to its N z meaſure

( ġ2 ) meaſure and degree: fo that they are filled with never-ceafing joys and peace of conſcience, and pleaſed in foul and body with fuch charming and delightful irradiations of divine love, as will for ever expand, improve, elevate, bleſs, and beau tify their divine genius, or aptitude to excel in purity and reſemblance to God, and cauſe them to grow in divine taste, fublime paffions, and noble powers to eternal ages. | Verily there is a reward for the righteous, P/a. lviii. I 1.–Men have not heard, nor feen, nor thought, what God hath prepared for them that wait for him, I/a. lxiv. 4.---In thy prefence is fulnefs of joy, P/a. xvi. I 1.---In my fleſh ſhall I fee God, Job xix. 26.---Some ſhall awake to everlaſting life, Dan. xii. 2.---They ſhall fhine as the firmament for ever and ever, Dan. xii. 3.--- Bleſſed are the pure in heart, for they ſhall fee God, Matt. v. 8.---The righteous ſhall fhine forth as the fun in the kingdom of their Father, Matt. xiii. 43---Come, ye bleſſed of my Father, Matt. xxv. 34. of

( 93 ) Of 7udgment and Eternity, Heaven and Hell. When Chriſt to judge the world deſcends, Thus ſhall he fay to all his friends; “ Come, bleſſed fouls, that kingdom ſhare, “ My Father did for you prepare “ Ere earth was founded; come and reign, “ Where endlefs life and joy remain.” Then to the wicked---“ Curſed crew, “ Depart, Heav'n is no place for you : “ To thoſe eternal burnings go, “ Whoſe pangs the rebel angels know.” He ſpeaks, and strait his fhining bands, With fiery thunders in their hands, Drive them away: hell's lake receives The wretches on its flaming waves: Justice divine the gates ſhall bar, And for a feal affix deſpair. When Jeſus, rifing from his throne, Leads his triumphant army on, To enter their divine abode, In the fair city of their God. There everlasting pleaſures grow, Full rivers of falvation-flow; And all their happineſs appears Increafing with eternal years. The

( 94 ) The CoNcLUs1oN, in a PR Act IcAL REFLECTION on the WHOLE. And now, my heart, with rev’rent awe, From hence thine own inſtrućtion draw. I at this judgment muſt appear; I muſt this folemn fentence hear, (As I'm with faints or finners plac'd) “ Depart, accurs'd,” or “ Come, ye blest,” For me the fruits of glory grow, Or hell awaits my fall below. Eternal God ! what ſhall I do ? My nature trembles at the view: My deathlefs foul herſelf furveys With joy, and terror, and amaze. O be thy ſhield around me ſpread, To guard the foul which thou haft made; Save me from fnares of earth and hell, And from myſelf preferve me well, Left all the heav'nly truths I know Should aggravate my guilt and woe. Thy pow’r in weakneſs is diſplay'd, If babes by thee be conqu’rors made; Then Satan's malice, Lord, confound, And heav'n with praiſes ſhall refound! From

( 95 ) From the AP P E N D 1x to the former Ed I'r 1oN of this Work we ſhall only infert here two popular Arguments, to prove the divine authority of the Scriptures, fuited to the capacities of children: ZO . I. THE Good OLD AR G U Mr N r ; or a clear and conci/e DeMoNsTRAT IoN of the DIvI NE INsP1RAT1oN of the Holy Scriptures. AS I was born in a Chriſtian land, and born of Chriſtian parents; and as I am a rational and immortal creature, it highly becomes me to give fome account why I believe the Bible to be the word of God. I have - four grand and powerful arguments, which ſtrongly induce me to believe that the Bible cannot be the invention of good men or angels, bad men or devils, but must be from God, viz. miracles, prophecies, the goodneſs of the doc trine, and the moral character of the penmen. All miracles flow from divine power; all the prophe cies from divine understanding : the goodneſs of the doćtrine from divine goodneſs; and the moral charaćter of the penmen from divine holineſs. Thus

( 96 ) Thus I fee Christianity is built upon four granđ. pillars, viz. the Power, Understanding, Goodneſs, and Holineſs of God: Divine Power is the fource of all the miracles; Divine Underſtanding of all the prophecies; Divine Goodneſs of the goodneſs of the doćtrine, and Divine Holineſs of the moral charaćter of the penmen. I beg leave to propoſe a fhort, clear, and keen argument, to prove the divine inſpiration and au thority of the Holy Scriptures, The Bible muft be the invention either of good men or angels, bad men or devils, or of God. 1. It could not be the invention of good men or angels, for they neither would nor could make a book and tell lies all the time they were writing it, faying, Thus faith the Lord, when it was their own invention. 2. It could not be the invention of bad men or devils, for they would not make a book which commands all duty, forbids all fin, and condemns their fouls to hell for all eternity. 2 3. There

( 97 ) 3. Therefore I draw this conclufion, that the Bible must be given by Divine Inſpiration. II. The EVIDENCE of CHRISTIANITY, drawn from the Character and Condu& of Judas IscAR Ior. EVEN the charaćter and condućt of Judas Ifcariot furniſh us with a ſtrong argument for the truth of the Goſpel. How came it to paſs that he first betrayed his Master, and then was fo ftung with remorfe as to put an end to his own life by hanging himſelf? How came he thus to own himſelf guilty of the vileſt fin, when in fact he knew that he had done an aćt of juſtice to the world, by freeing it from an impoſtor ? For if Jeſus was not really what he profeſſed to be, he deferved all, and much more than what Judas was the means of bringing upon him. Now if there had been any bafe plot, any bad defign, or any kind of impoſture in the cafe, Judas, who had fo long lived with Chriſt, and had even been intrusted with the bag (which fhews he was not treated with any referve,) who was acquainted with the moſt private life of Christ, must certainly have known it; and if he had known of any blemiſh, e ought to have told it, and would have told it; O duty

( 98 ) duty to God, to his own character, and to the world, obliged him to it; but his filence in this reſpect gives the loudest witneſs to Christ’s inno tence ; his death and damnation prove Christ's divine authoritv, P L A N

P L A N O F E D U C A T I O N, &?c. &?c. &?c.

( 1o1 ) PLAN OF EDUCATION, Gc. THE EXCELLENCE AND IMPORTANCE oF THE RIGHT EDUCATION of YOUTH. HE children of the preſent age, fays the T excellent Dr. Watts *, are the hope of the age to come. We who are now aćting our feveral parts in the buſy ſcenes of Îife, are hast ing off the stage of life apace: Months and days are ſweeping us away from the bufineſs and the furface of this earth, and continually laying fome of us to ſleep under ground. The circle of thirty years will plant another generation in our room : another fet of mortals will be the chief actors in all the greater and lester affairs of this life, and will fill the world with bleſſings or with miſchiefs, when our heads lay low in the duft. * Read his moſt beautiful Treatife on Education, 8vo. Shall

( 1o2 ) Shall we not then conſider with ourſelves, what can we do now to prevent thoſe miſchiefs, and to entail bleffings on our children and ſucceſſors ? What ſhall we do to fecure wiſdom, goodneſs, and religion among the next generation of men ? Have we any concern for the glory of God in the rifing age? Any folicitude for the propagation of virtue and happinefs to thoſe who ſhall ſtand up in our ftead ?---Let us then hearken to the voice of God and Solomon, and we ſhall learn how this may may be done: The all-wife God, by the wifeſt of men, doth give us this advice,---“ Train up a child in the way that he ſhould go, and when he is old he will not depart from it.”---The fenfe of it may be expreſſed more at large in this propofi tion, viz. Let children have a good education given them in the younger parts of life, and this is the moſt likely way to establiſh them in virtue and piety in their elder years. . I ſhall detain you no longer, fays the great Milton *, in the demonstration of what we ſhould * Here Milton begins to open his glorious Plan of Education, which I earnestly recommend to the Atten« tion of my Reader.-See the End of Milton’s Volume, intituled Paradiſe Regained, 12mo. BOt

( 1o3 ) not do, but ſtrait condućt you to a hill-fide, where I will point you out the right path of a virtuous and noble education ; laborious indeed at the firſt aſcent, but elfe fo ſmooth, fo green, fo full of goodly proſpećts and melodious founds on every fide, that the harp of Orpheus was not more charming I doubt not, but ye ſhall have more ado to drive our dulleſt and laziest youth, our stocks and ſtubs, from the infinite defire of fuch happy nurture, than we have now to hale and drag our choicest and hopefullest wits to that affinine feast of Sow Thistles and Brambles, which is commonly fet before them, as all the food and entertainment of their tendereſt and moſt docible age. I call there fore, A co M P L ET E A N D G E N ER ou s E D u c A T IoN, THAT w H1 c H F 1Ts A M A N ro P ER FoRM J U STLY, SK I L F U LLY, AND MA G N A N I Mo Us LY, A L L T H E of F 1 ces BoT H P R Iv AT E and r u blic of Peace and war.---And how all this may be done between twelve years of age and one and twenty, leſs time than is now beſtowed in pure tristing at grammar and fophistry, is to be thus ordered. The great EN Ds of Ed u carion * are to cul * Read the Rev. Mr. John Mafon's Sermons, intituled Chriſtian Morals, Vol. II, Serm, XVI, tivate

( 1ο4 ) tivate in youth a right diſpoſition, to give them a decent behavitur, and to furniſh their minds with just and uſeful motions; or in other words to form their Tempers, Manners, and * Judgment aright; without which they would grow up in their native perverfeneſs, awkwardneſs, and ignorance; but would have the vanity to be thought wife, though they lived as they were born, rough and undif ciplined, like the wild ast's rolt, and when they come out into the world, would be unfurniſhed with the principles of right conduct, and lie open to the impreſſion and feduction of the worſt ex amples. The fame are the three great objećts of the Christian institution : To regulate our difpofitions, our deportments, and our fentiments. For theſe purpoſes are webrought into the ſchool of CHR1st; and what he requires us to learn of him are, his temper, his condué7, and his détrire. * Right Ideas of Religion, Morals, Trade, and Human Life.–Right Diſpoſitions towards Gop, called Religion, or Piety ;-towards CHR1st, called Christianity ; towards cur Neighbour, called Justice and Charity;–towards our Nation, stiled Public Spirit, or the Love of our Country.– Right Condućt in Youth, is called prudent Deportment, or beautiful behaviour. 2 TH:

( 105 ) - The Univerſity of Paris, fays the amiable and incomparable Mr. Rollin *, founded by the kings of France, for the inſtrućtion of youth, has three principal objects in view in the diſcharge of fo im portant an employment, which are Science, Mo rals, and religion. The first care is to cultivate and adorn the minds of young perſons with all the aids of learning, of which their years are capable. From thence they proceed to rećtify and form the heart by the principles of honour and probity, in order to their becoming good citi zens. And, to compleat the work, of which thus far is only the defign, and to give it the last degree of perfection, their next endeavour is to make them good Christians. With theſe views the Univerſity was founded, conformable to which are the rules of duty, pre fcribed in the feveral statutes made in its favour. That of Henry the Fourth, of glorious memory, begins in theſe words: “ The happineſs of king * Read thofe excellent Volumes of Mr. Rollin's, inti tuled the Method of Teaching and Study, or, An Intro dućtion to Languages, Poetry, Eloquence and History, with Reflections on Taste, 4 Vols. 12mo.–6th Edit. 1761. This Work is my constant Guide and Maſter in the Educa tion of Youth, P doms

( 1ο6 ) đoms and people, and eſpecially of a Christian ftate, depends upon the good education of youth ; whereby the minds of the rude and unſkilful are civilized and faſhioned, and fuch as would other wife be ufeleſs, and of no value, qualified to dif charge the feveral offices of the state with ability and fucceſs. By that they are taught their invio lable duties to God, their parents and their country, with the reſpect and obedience which they owe tokings and magistrates.” We ſhall examine each of thefe three objećts in particular, and endeavour to ſhew how neceſſary it is to have them constantly before our eyes in the education of youth. A LI BERAL AND v In ruous Ed u c A T 1oN confists in furniſhing the mind of a youth with all fuch branches of divine and human knowledge, as ſhall, under the ſpecial bleffing of Christ, enable him, in a state of manhood, with rectitude and beauty, with prudence and wiſdom, with greatneſs of foul, elevation of thought, and fub limity of ſpirit, to perform all the actions and duties of the perſonal and focial life, to the glory of the everlasting Godhead, to his own honour and ſubstantial felicity, and for the advancement of

( 107 ) of the peace and happineſs of mankind, in a ftate of civil or religious fociety. The ultimate end and uſe of a found education, and univerſal learning, is, under the energy of God’s SP 1R1r, to repair the ruins of our first parents, and raiſe us in fome degree out of the rubbiſh of the horrid and difmal fall; by regaining clear perceptions, and right ideas of God ; and from this knowledge to love him, imitate him, and be as conformable to the divine Jesus as poſſible; which we attain in the happiest and most effećtual manner, when our fouls are endued with the heavenly grace of vital faith and folid virtue. Theſe constitute the higheſt rectitude and happi neſs, raife us to the nobleſt elevation, extent and perfection of our faculties, and affift us to purſue and obtain the true and utmoſt end of our eternal existence. The grand deſign of a good education is to be like Jeſus Christ, in his heavenly mind and life, and enjoy his ever bleſſed perfections through an endlefs duration. Of what vast and unutterable importance is the rifing generation ? The children and youth of England will be the blefings or the curfes of the P 2 king

( 1o8 ) kingdom, when we are dead, and putrefying in our graves! How frightful and alarming is the corruption of the whole human race? What an indiſputable and dreadful neceſſity of a found and liberal education, in order to revive the de fpairing and dying genius of Great-Britain ? What need is there of an awakening, pathetic, fer vent addreſs to all parents to convince them, per fuade them, and urge them on to take the wifest, the beft, and moſt effećtual care of their dear im mortal offspring, who are all born for eternity ; an eternity of forrow with devils, or of joy with GoD, The efence and ſpirit of a good education, or the grand effential articles in which children and youth ſhould be instructed all through the king dom, are I. CHRISTIAN 1ry * in all the parts of it, or the ſubstance and ſpirit of the Christian Reli Gion ; what they are to believe, and what thdy are to praćtiſe. This is moſt neceſſary to be taught in the first place, before and above every * Dr. Doddridge’s excellent Sermons on Religious Edu cation; 12mo. thing

( 1oq ) | thing elfe; of which theſe are the principal ar ticles : Right ideas of God; his perfections and provi dence; the finfulneſs and mifery of their nature; and the curfe under which they were born.–The fon of God the only Saviour by his blood and 1MP U red R1 G H reousness.–The neceſſity of regeneration by God's Holy Sri R1 r.–Their duty to God and man in its juſt extent.–The nature and excellence of daily prayer, and devo tional exercifes in hymns to God.---The ordi nances of the goſpel.–The immortality of the foul.–The state of the good and bad in heaven and hell:–And the terror and glory of the refur rection, at the eternal judgment. II. CHILDREN AND Yo U rH ſhould be well taught the true Use, Exercise AND IM prove MENT, of all their natural powers of mind and body.–Exercife their underſtanding on the various works of God around them.–Cultivate and im prove their memory in treaſuring up felećt words, and the noblest facts recorded in facred and ali other ancient history.---Exercife and improve their judgment.---Paſs no judgment on men or things rafhly

( 11o ) rafhly or fuddenly.–Judge not from outward ap pearance and ſhow, but fearch to the bottom--- Judge not by custom, or the common opinion of the multitude. Judge not by the practices of the rich, the great or the gay.–Cultivate their reafon, teach them the true ufe and ultimate end of their reaſoning powers. Aſk them the reafon of every thing they do.–Tell them the reafon of your condućt and behaviour to them.---Conſcience is another natural power, wherein the principles and rules of duty to God and man are to be exactly lodged.–This moral fenfe is to be strengthened and quickened to the utmoſt.–Regulate and ma nage the powers of the body in the wifeſt manner– their eyes, tongue, hands, feet. III. SEL F-Gov e R N M E NT.–Children ſhould be thoroughly instructed in the art of felf-govern ment, and felf-poffeſion.---Their thoughts and fancies ſhould be brought under early government. Fix their thoughts and attention on proper ſubjećts. Govern their inclinations and wiſhes.---Teach them to determine their wills and choice of things, not by humour, and wild fancy, but by the dic tates of reafon, and God’s Holy Word; never let them gain any thing, by “ I w I L L B e cA u sr I w I LL.”

( 14 1 ) I w1LL.”–Appetite ſhould be put under striết government; and children ſhould be taught be times to abhor all gorging and gluttony.-Paffions, or ſtrong wild affećtions, appear very early in children and youth, to want regulation and go vernment.---They love or hate too rafhly.---They grieve or rejoice too violently for mere trifles.– Their hopes, or their fears, their defires or aver fions, are preſently raiſed to too high a pitch or tenor–Their anger is outrageous, and needs the moſt exaćt regimen. IV. The CoM M o N AR rs of Read 1 N G and SF e L L I NG, WRITI N G and Arithmetic clearly and accurately taught. The Art of Readinc, affists us to converſe with the Scriptures of God; and multitudes of books, for two thouſand years past. The ART or WR1’rınc, enables us to manage the various affairs of buſineſs and literature. The ART or AR1TH Meric, gives us clear ideas, and teaches to calculate with eaſe and expe dition on a thouſand occaſions. - 2 V. The

( 1 12 ) V. The knowledge of fome proper Busi Ness, TRAD e, or EM P Lor Me NT for life :–fome lau dable artifice or manufaćture. Confider the circumstances of the parent : The capacity and talents of the child; his temper, tafte, and inclination, fhould be well confulted :– Then feek out for a virtuous, ſkilful, diligent, humane maſter. VI. Rules of PR u drnce, and good Con D U cr.–All children ſhould have fome found In Rrućtion in the condućt of human life :–fome neceſſary and fuitable rules of prudence, by which they may juſtly regulate, and beautifully manage their own affairs, and their behaviour towards their fellow-creatures.–If children and youth have all other forts of knowledge, and this is wanting, they are but learned fools, and plunge themſelves into many ſhameful follies and terrible :miferies. Prudence confists in felestinggood *. and rejećt ing evil, or in preferring the moſt excellent, and durable good; and avoiding the most terrible * Fordyce's Elements of Moral Philoſophy, 12mo. * . evils,

( 113 ) evils, when there is a competition among either; and in uſing the best means to attain the fupreme and eternal Good we want ; and avoid the Ills we fear. . This in our in ward, correſponds to Saga city, or a quickneſs of fenfe in our outward frame. The foundations of human prudence lie in three heads:–a deep knowledge of ourſelves ;– an accurate knowledge of mankind ; and a large and exact knowledge of the things of the world, and the various affairs of human life. VII. Use F U L OR NAME NTs A N D AccoM plish Mests of Life.–An accurate and exten five knowledge of the LAT I N and GR E E K H1s ToRI A Ns; and as exact acquaintance with the Greek Testament, and Hebrew Bible; a ſelect number of the fineſt French Authors; but chiefly. a complete and masterly ſkill in the ENGLISH LANG U Ac e, in order to ſpeak and write it with the utmoſt propriety, energy, and beauty. Log I c, or the confideration of clear ideas; the exaćt method of comparing them ; drawing just inferences; and ranging them in a happy order. Q_ - GEo M ET RY,

( 114 ) : GeòME’rRY, or the ſcience of extenſion.– Menfuration of land, heights, distances. Geosr AP HY *; or the knowledge of the earth and waters. As TR o NoMY, or the doćtrine of heavens. NAT U RAL PHI losop HY in its effential princi ples, and grand foundations : – The frame, and ftructure of the world;–the effential, and ſpecial properties of matter;–the Laws of Nature ;–and final cauſes. Theſe things will enlarge and refine the under ftanding; give us fairer views of the grand and va rious works of the omnipotent God;–improve our judgment and our devotion at once ;–and bring the faculty of reafoning into a juster exercife, even upon all manner of ſubjects. HIsrοRY +, natural, civil, and facred, is ano ther accompliſhment and ornament of youth.– Nothing * See the introdu&tion to Dr. Lowth's Engliſh Grammar, 24mo. where you have a library for little boys and girls. + No study fo fit for youth as hiſtory ; and no books, within the compaís of my knowledge, (the facred hiſtory excepted)

( 115 ) - 3 Nothing fixes a volatile, vagrant mind more than - folid ſtriking faćts. - . . . . A clear and extenstve view of the struture and excellence of the Briti/% constitution and laws, will inſpire us with a cordial veneration, and an ardent love to our precious liberties, our king and country. The ART or w R1TING Good Letters, and maintaining a well conducted and improving corref pondence. Dr Aw1Nc, or the art of defign, is a fine orna ment; which ſhould be encouraged in every youth that has a taſte for it. PoETRY, or the confideration of verſe.–Not a ikill of compoſing,–fo much as a just taste, and a grand imagination; fo as to be able to reliſh a fine compoſition. excepted) equal to the ancient history, written by that moſt excellent man who is the glory, and ought to be the guide of all tutors of youth, Monf. Roll1N. His work is printed in 12 fmall pocket volumes, price One Guinea, This is one of the fineſt preſents that a parent can make to his fon or daughter, as foon as they are capable of read ing with underſtanding; which, I preſwme, will commonly be about ten or twelve years of age, Q_2 * A ſoft

( 116 ) A foft and elegant manner of addreſs, or true christian politeneſs :–This is one of the most ami able, striking and alluring ornaments of youth. The above fcheme of education, executed by the Christian tutor, Quintilianus Christianus * ; and ex - emplified in the tuition, and happy improvement of Theron's eldest fon, Eugenio. H I S C H A R A C T E R. EUGENIO was a most amiable, young gen tleman; he had an aſſemblage of fuch fine qualifi cations, as ſeem neceſſary to make a character com pleat. * A complete tutor of youth, has the divine art to infiame his pupils with the ſtudy of good learning ; the admiration and love of found evangelical virtue ; and devotion to the Div1N e Jesus; he knows how to touch the finest ſprings of aćtion ; and move their very bowels and strongest paf fions, with the exalted hopes of living to be brave men ; lovers of their country; that their worthy aćtions will be immortal as their being ; dear to GOD, and famous to all ages This method, with the blesting of the ſpirit of God, will infufe into their young and tender breafts an inextin guiſhable ardour to excel in every thing lovely and excellent ; and would not fail to make numbers of our Britiſh Youth incompa, able men ; whofe virtues, names, and fervices, would be laſting as the Britiſh Empire ; and durable as the . . Uniyerfe. - This

( - 117 ) This true fine gentleman, was a man completely qualified, as well for the fervice and good, as for the ornament and delight of fociety. If you confider the frame of mind peculiar to this young gentleman ;–it was graced with all the dig nity, elevation and fublimity of ſpirit, that human - nature is capable of. To this was joined a clear understanding; a reafon free from prejudice; a fteady judgment; and an extenſive knowledge. When you think of the heart of Eugenio, you perceive it firm and intrepid;–void of all inordi nate paffions ;–and full of tendernefs, compaffion, and benevolence. If you view this fine young gentleman, with re gard to his manners;–you fee him modeſt without baſhfulneſs;–frank and affable without imperti nence ;–obliging and complaifant, without fervi lity and groveling;–cheerful and in good humour, without noiſe. Thefe amiable and striking qualities were not eafily obtained; neither are there many men equally bleſſed as Eugenio, with a happy genius, and ſtrong taste to excel this way. A finiſhed

( 118 ) A finiſhed and compleat gentleman is, perhaps, , the moſt uncommon of all great charaćters in life. Beſides the natural endowments with which the distinguiſhed Eugenio was born;–he ran through a long feries of the moſt refined education. Before he made his public appearance, and ſhone with honour in the world,---his tutor Quintilianus exaćtly and foundly principled him in the fubstance and ſpirit of the Chriſtian religion; --- inſtructed him well in all the moral virtues, and Chriſtian graces; --- and led him in the moſt accurate and or , derly manner, through the whole courſe of the po lite arts and fciences. Eugenio was not an entire stranger to courts and to camps: --- He travelled under the eye of Quin tilianus's brother, a man of fine fenfe, and large ex perience, and steady conduct; who had feveral , times before attended young gentlemen, and knew every thing worthy of notice. With him Eugenio made the tour, first of England, and then of Eu : rope, in the twenty-firſt year of his age, and after Quintilianus had finiſhed his education at home ;--then, and not till then, Eugenio travelled to open bis

( 119 ) his mind; ---to enlarge his views of the works of God, --- and of mankind; --- to learn the govern ment, interests, and constitution of foreign states; --as well as to fa/bion and poli/% himſelf, and to get rid of national prejudices ; of which every country has its ſhare. To all theſe more effential improvements, he did not forget to add the faſhionable and amiable orna ments of life; --- fuch as are the languages, and bodily exercifes most in vogue, nor did he think even dref; itſelf beneath his notice. It is no very uncommon thing in the world to meet with men of probity and justice: there are likewife a great many perſons of honour to be found; --- men of courage, --- men of fenfe,--- and men of letters are frequent; – but fuch a true fine gentleman as Eugenio is what one feldom fees. He is properly a compound of all the various good qua lities and graces that embelliſh and adorn man kind. As the great poet animates all the different parts of learning by the force of his genius; --- and irra diates all the compaſs of his knowledge by the luf tre, brightneſs, and force of his imagination; fo 2 all

( 12o ) all the great and ſolid perfestions of life, and a com bination of all the fublime graces of the Chriſtian, appear in this finiſhed young gentleman. --- Every thing Éugenio fays or does is accompanied with a manner, or rather a charm, that draws the admira tion and good will of every beholder *. To fum up EU GEN 1o's Charaếler. He has an evenneſs of foul that excludes, at the fame time, infenſibility, and too much earnestneſs: --- he has a clear perception, and quick diſcernment of the different charaćters, tempers, miferies and perfećtions of man ; and, by a fweet condefcenſion, adapts himſelf to each man's caſe; never to flatter, but ever to calm the pastions. --- He praćtifes a kind of forgetting himſelf, in order to be agreeable to others; yet in fo delicate a manner, as fcarce to let you perceive he is fo employed. --- He knows how to contradict with reſpect; and to pleaſe without fneaking or adulation;---and his temper and con verſation is equally remote from an infpid complai fance, and a low familiarity t. * Guardian, No. 34. + Every perfon acquainted with literature, will readily perccive that my plan is taken from Dr. Watt's excellent treatife of education–I acknowledge it with zeal and plea fure, it is my honour and happinefs to be a pupil to the moſt - worthy

( 121 ) : : worthy tutors in the world ; I mean M1L ron, Lockz, Rol LIN, and WAT Ts. No men better understood the methods of condućting the human mind; and it is the folid glory of the tutors of the rifing generation, to ſtudy thefe authors with inceffant attention, and then purſue their meaſures with indefatigable zeal and perfeverance The RecREAT1oNs of the School. The ME cHAN 1c PowE Rs : The Ufe of the Microscor e, to difcover the Wonders of the Minute Creation. The Mecha N1c Powers are certainly the moſt ufeful recreation that ever was invented by the mind of man; they teach clear ideas, ſtrićt attention, and juſt reafoning. It is furprifing that maſters of ſchools have been fo defećtive in public fpirit as to neglećt this moſt uſeful and pleafing part of learning, which is applicable to a thoufand valuable purpoſes in human life-Read the ingenious Mr. Ferguson's SE Lrc T LEcTu R es on MechAN 1cs. 8vo. AR T1c L Es or AG R E EM EN T between the PAR EN T s and the School-MAST E R. The Master ſhall faithfully fill up the character of a FATHER towards all the children under his care, by paying the ſtrićteſt àttention to their Mor ALs, D1 ET, L E A R N IN G, and MANNE Rs, and aćting with the fame integrity, as though the parents were the conſtant eye witneffes of his condućt. - * The PAR EN 'rs, on their part, will repoſe a generous confidence in the master, and treat him as a perfon who is ferving them in the deareſt and moſt important intereſts of the children, with refpećt to their prefent felicity, and their future and eternal existence. R SUPPLEMENT

S U P P L E M E N T. * I Am convinced, by long experience in the pro vince of inſtrućting youth, that much more may be done, than has been done, towards furniſh ing and adorning the human mind, in the early part of life. It is a grievous thing to confider how we are fuffered to waſte feven or ten years, in learning little more than mere words, whilſt the improvement of the understanding and the reafon, is almostentirely neglected in moſt fchools, through this kingdom. The minds of youth are happily vacant of the cares and bufinefs of life; they are very receptive of ideas of all kinds, provided you propoſe them in a fimple and familiar manner, and avoid every thing that is abstracted and remote from ſenſe. Logic, and metaphyfics, though extremely uſe ful to perſons of riper understanding, are, by no * The following pages were formerly publiſhed in a fepa rate work from the PLAN of EducATION, but the pro priety of introducing them as a ſupplement to the preſent edition, we truft will appear obvious IIICanS

( 123 ) means proper for yonng minds; almost every other branch of ſcience, in the whole circle of learning, may be propoſed, and communicated to ingenious youth, from ten to fixteen years of age. The natural history of the air, the waters, minerals, plants, and animals, which is what we call fenſible knowledge, may be infuſed with eaſe and pleaſure into the infant mind, and certainly we have fome of the beſt books for the purpoſe that can be well imagined. I mean Mr. Pluche’s beau tiful work intitled Spestacle de la Nature, in 7 Vols. 12mo. Dr. Brookes's System of Natural Histov, in 6 Vols. 12mo. with the beautiful ſketches of every part of the creation in Mr. Hervey's works; as we never had a more paffionate admirer of the beauties of nature, fo no man perhaps in our nation had a richer imagination, or a better talent of strong and delicate expreſſion than himſelf. Arithmetic and Geometry are exceedingly uſeful and important fciences for youth, and they may be taught in a more pleaſing and infinuating manner than they uſually are. Every thing ſhould be mixed with pleaſure, and familiarity, that be longs to youth, R 2 Arith

( 124 . ) Arithmetic can never be enough taught, it de ferves more attention than is given to it; we have two authors, who have made the fcience more eaſy and pleaſant than ever–the one is the Rev. Dr. Stephen Addington, of Market-Harborough, in Leiceſterſhire; the other is Mr. Daniel Fenning, of London; their books, in my opinion, are the best adapted for the instrućtion of youth.–I beg leave to infert here a general canon for the rule of proportion, which I conſtantly uſe in my own fchool, and I would recommend it to maſters of the younger claſs to infitt upon it, that their fcho Iars work every question in ſingle proportion, in four different ſtatings; this will strengthen the mind, and is the first and best method of teaching them the uſe of their reaſoning powers that I am acquainted with. G EN E R A L C A N O N o R R U L E F O R SINGLE PROPORTION TRANSPOSEED FOUR WAYS. If four numbers or quantities are proporti onal, their order may be fo tranſpoſed that each of , thoſe numbers or quantities may be laſt in propor tion. And fo of any four proportional numbers - OF

( 125 ) cr quantities of liquids or folids, if three be given the other that is wanting may be found thus: AS FIRST SE C O N D T H I R D F O URTH 1 : 4 : : 8 : 32 AS S E C O N D FIRST F O U R T H. T H I R D 4 : I : : 32 : 8 A S T H I R D F O U R T H F 1 R S T SE C O N D 8 : 32 : : I : 4. AS F O U R T H T H I R D SE C O N D F I R S T 32 : 8 : : 4 : I Geometry, or the doćtrine of extended or con tinuous quantity, including the confideration of lines, fuperfices and folids.–Next to divinity and history, this is certainly the very beſt ſcience in which youth can be inſtrućted. It has a prodigious tendency to fix the atten tion, to ſtrengthen and enlarge the mind, to im prove the memory, to teach clear ideas, and an habit of juſt reafoning. It is furely the best logic that ever was invented for the uſe of mankind. The first fix books of Euclid's Elements may be taught to ſchool boys in a way of play, by working

( r26 ) ing all the problems, and most of the theorems, ín the fand. Let a young master of a fchool provide himſelf with a large pair of compaſſes, and a long ruler. Let him firſt take Le Clerc's Praćtical Geometry, printed for Meſſrs. John and Carington Bowles, work one or two propofitions in the court-yard, or playing place of his fchool every day, and in about fix weeks, or two months, his fcholars will be able to enter upon Euclid's Ele ments in the fame manner. In a year's time, he may have twenty or thirty boys able to give a good account of the firſt principles of geometry, and plain trigonometry, without lofs of time, or inter rupting the bufineſs of ſchool hours. I ſhould reckon it a great honour to my fchool, to have it justly faid, “ that the boys are taught Geometry, as a recreation, and, that Euclid's Elements were as familiar as the Latin accidence, or the numeration table. I am very fure, that all the parts of philoſophy may be taught in the most eaſy and familiar manner, if fchool-masters had but public fpirit, good humour, and condeſcenfion. In a word, if they had but a fatherly heart, and as much concern for the plea fure

( 127 ) fure and improvement of their fcholars, as they have for their own private gratification, and the inferior amuſements of life.–For inſtance–a fire fhovel, tongs, and poker, will ſhew the founda tion of the mechanic powers; eſpecially the nature of levers.–A ſpinning wheel, will clearly ſhew the power of the wheel and axle.–A brick bat on a table will fhew the advantage of broad above narrow wheels–marbles, will teach a ſchool-boy the nature of percuffion, and the laws of motion. By the whipping and ſpinning of tops, we may fhew the diurnal and annual motion of the earth.– The twirling of a chamber maid's mop will fhew the nature of the centrifugal force of the planets. The fall of a farthing ball teaches the doćtrine of gravitation, and the laws of falling bodies –A pennyworth of quickfilver, divided on a table, and fome bits of cork in a bafon of water, will fhew you the attraction of cohefion.-A fpunge will teach the rife of water in capillary tubes.– A fyringe, or a fquib, or fucking with a reed, or a wheaten ſtraw, will ſhew the nature of pump work.–A ſchool-boy's jews harp, will ferve to teach us thoſe tremulous motions, which are the cauſe of founds; and a glaſs priſm, and foap bub bles *,

( 128 ) bles *, a looking glaſs, and an oxe's eye, from the butcher's, will be a happy foundation for optics. A few hoops, from the cooper's ſhop, placed with fkill, will fhew the grand circles of the ſphere, viz. the horizon, the meridian, and equinoćtial line, the ecliptic or fun’s path, the two tropics, and the polar circles. A fmall pillar, of the fame fize which is uſed for a barber's block, with a few rings of leather, or of horn, with fome wires and wooden balls, will make a tolerable good orrery, to fhew the fituation, the distances, the motions, and magni tudes of the heavenly bodies, in the Newtonian fystem of astronomy.–Thus, I have given a few brief hints, how younger masters may purſue the most popular methods, with little expence, for the instruction, pleaſure, and vaſt profit of their pupils, ’ which would iffue in their own honour and tem poral advantage, and be an unſpeakable fatisfaction to the parents who entrust them with their deareſt earthly treaſure. * Note, Let the man that laughs at this, be told that Sir Ifaac Newton made a fine improvement in optics by íeeing fome boys blow up foap bubbles in the air. . 2 - I will

( 129 ) : 3 |: I will, (now I am on the head of teaching the fciences, by way of recreation) advance this affer tion, that all the branches of knowledge may be taught by cards. 2' -ro . . . * * · he method of teaching the ſciences, by the uſe of cards, is fuch as, perhaps in no other way can be fo eaſy, fo popular, fo pleaſant, and fuc ceſsful. - - - By cards I do not mean the common playing ones for gaming, which were firſt invented for the ufe of a lunatic French king, and continued in vogue to this day by millions of mankind, infected with a worſe ſpecies of lunacy; nothing but the height of raging madneſs could ever ſpread fuch a fooliſh diverſion fo wide, or continue it fo long, to the deſtruction of the peace of the mind, the pleaſures of friendſhip, the health of the body, and the horrible ruin of thouſands of fine estates and families. But to fuch a height of infanity are multitudes arrived, as to render all means for their cure ineffectual; I therefore diſmiſs them în deſpair, with this one reflećtion---that, were I capable of wiſhing the greateſt mifery, to the worst enemy upon earth, and that he might be one S " ' of i - , :

( 13o ) of the most ufeleſs and contemptible animals in the world, I would wiſh him to be a constant and infatuated card-player. But whilft common fenfe, and the love of one’s country can deſpife and abhor fo fooliſh and infi pid a diverſion, this fame common fenfe, and public ſpirit can invent a thouſand ways by which cards, that is to ſay, the fame kind of blank papers, which are uſed for cards, may with very different kind of furniture and application, be promotive of the glorious purpoſes of fcience and virtue, fome of theſe pleaſant uſes we will now explain. I. GEOGRAPHICAL CARDS *. Ta ke a pack of blank or meſſage cards, write on them the principal cities of Europe, Afia, Africa, and America, one city on each card, with the latitude, longitude, number of inhabitants, and their religion. When you have completed the furniture of theſe cards, the manner of playing with them is as follows: In a rainy day, or a * Since the first Edition of this Work was printed, moſt of the cards here mentioned have been publiſhed by Mr. Carington Bowles, of St. Paul's Church-Yard, winter

( 131 ) winter evening, when the weather does not permit them to play in the open air, let two, three, or four boys, agree to play at a game of Geography; deal out the cards, and let the firſt boy begin, draw a card, infpećt it, name only the city, and turn its face downward on the table. The fecond boy muſt anſwer, thus for example: Suppoſe it was London. London (replies the fecond) is the capital city of the kingdom of England; its north latitude is 5 1 degrees and 32 minutes ; its longi tude is nothing, becauſe the firſt degree of longi tude, or the firſt meridian, begins at London. The number of inhabitants in the city and ſuburbs, are reckoned near a million, or ten hundred thou fand; and the people profeſs the proteſtant reli gion. If the fecond boy gives a true account of what is upon the firſt card, he has a right to play one of his, and the third boy muſt anſwer; but if the fecond boy miſfes, and the third boy anſwers truly, then he fits above him, or takes his place, plays his cards, and the fecond boy is obliged to anſwer; if he miſtakes again, and the fourth boy names right, he takes his place, and the fecond boy is put lower with diſgrace. And thus let the boys go on, till their cards are all played out ; and let him that has * S 2 made

( 132 ) made the fewest blunders, be called the captain for that day. II. CARDS OF ANTIENT HISTORY, WITH THE CHRONOLOGY ANNEXED. The furniture of a pack of blank cards with ancient hiſtory muſt be thus ordered. On the first card write thus: FIRST E POC H. A D A M, o R T H E CREAT IoN. F I R S T A G E O F T H E WORLD. A N N O M U N D I, . A N T E C H R I S T U M. Y E A R O F T H E WORLD, B E FOR E C H R Is T, Q 4.OG4 On the fecond card write, Second epoch, Noah, or the deluge, with the year of the world, and the years before Chriſt.–Third epoch, the call of Abraham.–Fourth epoch, Moſes, or the written law.–Fifth epoch, the destruction of Troy.– Sixth epoch, Solomon, or the temple finiſhed.– Seventh epoch, Romulus, or Rome founded.– Eighth epoch, Cyrus, or the Jews reſtored.– Ninth epoch, Scipio, or the conquest of Car thage.–Tenth epoch, the birth of Jeſus Chriſt; which is the feventh age of the world. - - A N NG

( 133 ) AN No M u ND 1: A N No RoM E AN No cHR1st I 4oo4 3 754 " r Let every young perfon, according to his ability, after he has placed the above furniture on one fide of his cards, write fome peculiar felećt faćts which happened in each period, on the other fide. By this means he will have many of the moſt beau tiful and delicate parts of antient hiſtory at an eaſy rate within his power; and fchool-boys may play at cards of this fort with as much pleaſure and profit, as, with the geographical ones firſt men tioned. , , , III. CARDS OF MODERN HISTORY, WITH THE CHRONOLOGY ANNEXED. The beſt way of treating modern hiſtory, is to divide it into centuries, beginning with the birth of Jefus Chriſt, and to denominate every cen tury according to the principal facts tranfaćted in that century. And I can think of nothing better than, the epithets of that learned hiſtorian, Dr. William Cave, viz. He ſtiles Century I. . . Sæculum Apostolicum - Century II. Sæculum Gnoſticum » · * Century III. Sæculum Novatianum Century

( 134 ) Century IV... Sæculum Arianum Century V. Sæculum Neſtorianum Century VI. Sæculum EutychicumCentury VII. . . Sæculum Monotheliticum Century VIII. Sæculum Eiconiclasticum Century IX. Sæculum Photianum Century X. Sæculum Obſcurum Century XI. . Sæculum Hildebrandinum Century XII. Sæculum Waldenfe Century XIII. Sæculum Scholaſticum Century XIV. Sæculum Wicklevianum. Century XV. Sæculum Synodale. Century XVI. Sæculum Reformatum. Century XVII. Seculum Doćtifimum. I add to Dr. Cave. , Century XVIII. Sæculum Luxurioſum IV. GEOMETRICAL CARDS. The firſt and eaſy principles of geometry may be placed on cards in the following fimple manner and a figure ſhould attend each definition to make it more eaſily underſtood. On the firſt card fix a point.–On the fecond, a fecant point. On the third, a central point.-a right line-a circular line-curve line–a mixed line-a plumb line–a perpendicular line-horizontal line-ob 4 lique

( 135 ) lique line–parallel lines–a baſe line--finitelines infinite---apparent line---occult line---diagonal line –diameter line---ſpiral line---chord line---an arc--a tangent line---a fecant line---a right lined angle--a curve lined angle---a, mixed angle---a right angle---an acute angle-an obtuſe angle-and from thence proceed to all forts of furfaces. This will lay a fure foundation for plain geometry, and pre pare the ingenious boy for reading Euclid's Ele ments with pleaſure and ſucceſs. v. OPTICAL CARDS. Optics, or the confideration of the nature of light, and the human eye, is one of the moſt fublime ſciences in the world. Its first principles may be infuſed into ſchool-boys in the following eafy manner: take fome blank cards, let any ingenious man draw the figures, and write under neath, the eaſieſt definitions, from Dr. Ruther forth's Syſtem of Philoſophy, viz. a ray of light– * the inflexion of a ray of light---the refraction of 2l ray of light—the reflexion of a ray of light---the angle of incidence---the refraćted angle—the angle of refraction---the angle of reflection–diverging rays of light—converging rays of light-parallei rays of light-a radiant point-a focus-a focus " . changed

( 136 ) changed into a radiant---a double convex lens---a plano convex-- lens-a double concave-- lens---a plano concave, lens–a meniſcus, or concavo convex lens – a plane glaſs --- a flat convex glafs-a prifm–the axis . of lens glaffes---the poles or vertexes of a lens–diverging rays falling on a lens form a cone, whoſe apex is the radiant point, and the lens is its baſe–the axis of a beam of light-direct rays upon a lens–oblique rays upon a lens---a pencil of rays–the human eye–the outer coat of the eye, called the Sclero tica–the middle or black coat of the eye, called the Choroïdes–the inner coat of the eye, or net work, called the Retina–the three humours of the eye, viz. the Aqueous, or watry humour of the eye---the Chrystalline, or brighteſt humour of the eye, in the form of a double convex lens– the Vitreous, or glaffy humour of the eye. N. B. When theſe first principles and definitions are clearly understood and weli remembered, it will be eaſy and pleaſant to proceed even to Sir Iſaac Newton’s moſt beautiful and incomparable treatife on optics, which is much more within the power of good common fenfe than is uſually ima gined. i. ra: . - VI. *

( 139 ) ; VI. CARDS OF ANATOMY. The strućture and beauty of the human body ought to be ſtudied with delight and admiration by every man: and the knowledge of this elegant fabric may be conveyed into the minds of youth, with great eaſe and pleaſure, by the ufe of cards. I ſhall only exemplify it a little with regard to the bones, and refer my ingenious young friends to that moſt exquiſitely delicate and alluring deſcrip tion of a human body, which he will find in Mr. Hervey's Theron and Aſpaſio, Dialog. XII. Let an ingenious young man take Chefelden's Anatomy, or the Tables of Anatomy engraved by Mr. Tinney, in Fleet-street, on folio ſheets; with his pencil copy on a blank card one bone, with its name; and thus proceed with his cards through the principal bones of the human body. And, lest I ſhould not be thoroughly understood, or the minds of young perſons be too indolent to purfue my advice, I will lead him farther, and mention the names of the bones, which are thefe: Os frontis---os bregmatis--os temporis---os occiptis--os jugale---clavicula, or collar-bone---sternum, or breaft bone---ſeven vertebræ of the neck---twelve T vertebra

( 14e ) vertebræ, or joints of the back bone--five verte bræ of the loins, in all twenty-four joints---ſeven true ribs ef a fide, five falſe ribs---the ſcapula, or fhoulder-blade---os humeri, or bone of the arm above the elbow---the radius and ulna, the twe bones of the arm below the elbow---bones of the carpus or wrist---bones of the metacarpus or hand--bones of the fingers---the os ſacrum---os coccygis--os ilium---os pubis---os femoris, or bone of the thigh---the patella, or knee-pan---the tibia, or largest bone of the leg---the fibula, or least bone of the leg---os calcis, or bone of the heel---the tarſus, or fix instep bones---the metatarſus, or bones of the foot---lastly, the bones of the toes. Theſe, with the fmaller bones, may be numbered thus: about fixty in the head and neck; fixty in the arms and hands; fixty in the trunk of the body; and, ſixty in the thighs, legs, and feet ; in all, about two hundred and forty. And with theſe the ali-wife and powerful God has built the struc ture of the human body; and for which he de ferves eternal love and adoration. I do not adviſe young men to study this ſcience with the accuracy of anatomists, but as a profitable and rational re creation, in erder to increaſe their veneration for our omnipotent and good creator; and, I can a . ' aſſure

( 141 ) | affure them, after more than twenty years experi ence, that the pleaſure and profit of this study will richly reward them fer their labour. VII. CARDS OF ASTRONOMY, AND A LIVING ORRERY, MADE WITH SEVENTEEN SCHOOL-BOYS. Astronomy is a most fublime and delícious fcience: To form a juſt idea of the magnitude, motions, and distances of the heavenly bodies, has a powerful and happy tendency to enlarge and elevate the foul, and to give us ſtriking thoughts of the wiſdom, goodneſs, and univerſal agency of God. But can any noticn of this ſcience be conveyed into the minds of fchool-boys ? Will it not rather puzzle and confound their brains, and unfit them for the mpre important employment of studying dry words for feven years together ? I anſwer, No. It may be taught them in their play hours with as much pleaſure as they learn to play at mar bles, or drive a hoop for an hour or two; and this may be done in manner and form following: Take feventeen blank cards; write on one, the fun, with his diameter, which is ſeven hundred thouſand miles; give this to the largest boy, who - * T 2 another

( i 142 ) -is to stand in the centre to repreſent the fun. On another card write mercury, with his period, eighty eight days, distance from the fun thirty-two mil lions, diameter two thouſand fix hundred miles, and hourly motion, which is one hundred thouſand miles. So go on to Venus, our earth, Mars, Ju piter, and Saturn. Then write on your other cards the names and periods of the ten moons in our fyſtem. Having thus furniſhed your cards, then provide the orbits for theſe fham planets, go into any plain field, or place, where boys can play, draw a circle of two hundred feet dia meter, which you may eaſily do with a cord and a broomstick, ordering one boy to hold the cord in the centre, while you deferibe the circle with - the fick at the other end of the string. When you have formed your circle, divide the femi-dia meter into a. hundred parts; if you chufe exaćt nefs, take five of theſe parts from the center and deſcribe a circle for Mercury's orbit, take feven parts for. the orbit of Venus; ten parts for Our earth's orbit; fifteen parts for the orbit of Mars; fifty-two parts, that is fifty two feet for the orbit of Jupiter. And. let the outward circle of a hundred feet repreſent the orbit of Saturn, which is the boundary of the Newtonian ſystem. After - - * this

( 143 ) . . . this draw your circles for our moon round the earth, for Jupiter's moons round him, and last of all for Saturn's five moons. There is no occaſion to be ſcrupulouſly exact till the boys are well verſed in theſe first eaſy notions, reduce them to accuracy by degrees. Mr. Whiſton's Aſtronomical Principles of Religion, and Mr. Ferguſon's Astro nomy will furniſh you with ample materials for all' your purpoſes. Now begin your play, fix your boys in their circles, each with his card in his hand, and then put your orrery in motion, giving each boy a direćtion to move from weſt to east, mercury to move fwifteſt, and the others in propor tion to their diſtances, and each boy repeating in his turn the contents of his card, concerning his diſtance, magnitude, period, and hourly motion. Half an hour ſpent in this play once a week will, in the compaſs of a year, fix fuch clear and fure ideas of the folar fyſtem as they can never forget to the laſt hour of life: And probably rouze fome ſparks of genius, which will kindle into a bright and beautiful fiame in the manly part of life, , - F I N I s. * * * * - - *

z = * In the Preß, and/peedily will be publiſhed, S E L E C T ES SAYS, ON THE Genilisi) titife, \a I NIGyö - \fr StīīFĩĩg fãctø, Deſigned to lead the Britiſh Youth into the best Methods of Study, and the most eaſy Attainment of Knowledge. Being the Reſult of above Fifty Years Reading and Experience; and was one of The Last ActroNs of the avthor's LIFE, Te evince his Love to his Country, in the seventieth year of His AGE. By the late Rev. JOHN RYLAND, A. M. Printed for. H. D. SYMonds, Pater-Noster-Row; And may be kad of the Author's Son, Mr. JAM es RY LAND, Upholder, No. 8, Great Surry-Street, Blackfriars.

* * + BOOKS printed for H, D, SYMONDS, Leffons to a Young Prince, - BY , , aN old statesMAN. Price 4. 6. . Ab For Sunday Schools. Two sermons, - os a Hopefi Youth filing mort of Heaven. EXTRACTED vaarw now Dr. w ATTs's SERMONS, , oN THE SAM e su R7Fcts. ) . ) PRIçE 6d, I

BOOKS printed for H. D. SYMONDS, Theological, Philoſophical, and Moral E S S A Y S ON THE FOLLOWING SUBJECTS: CELIBACY, GENEROSITY, WEDLOCK, TEMPERANCE, SEDUCTION, 1 EXCESS, PRIDE, - A PROSPERITY, DUELING, ADVERSITY, SELF-MURDER, JUstice, LYING, MERCY, DETRACTION, DEATH, DUPLICITY, JUDGMENT. AVARICE, - BY the Rev. EDWARD BARRY, M. D. PRIce 5s. in BoARDs. Hardwick’s Correćt Tables, FOR FIND ING AT ON E VIEW The Amount of any Quantity of Goods bought or fold by the Hundred Weight, or Ton, to a Single Farthing. ALSO Of Goods bought or by Tale or Meaſure of any Kind. PRIce 2s. 6d.