you, in the intervals, with essays and suitable exhortations upon other subjects, yet, so as to observe a kind of method, and keep up a connexion throughout the whole. I have taken notice of the name and general notion of happiness, the universal desires and wishes whereby men are excited to the pursuit of it, the no less universal because natural ignorance of mankind, and their errors and mistakes in the search of it. Whence it happens, that, as they all run in the wrong road, the faster they advance, the further they depart from it; and like those who ply the oars in a boat, they look one way and move another. And though it seemed almost unnecessary, as facts sufficiently demonstrate the truth of our assertion, yet, by a brief recapitulation, wherein we took notice only of the principal heads and classes of things, we proved that happiness is by no means to be found in this earth, nor in any earthly enjoyments whatsoever. And this is no more than all, even fools as well as wise men, are willing to own: they not only pronounce one another unhappy, but, with regard to this life, all of them in general, and every one for himself in particular, acknowledge, that they are so. And, in this respect, experience fully justifies their relief; so that, if there were no further prospect, I am apt to believe all mankind would agree in that common saying, "That if mankind were apprized beforehand of the nature of this life, and it were left to their own option, none would accept of it*.” As the immortality of the soul has a near connexion with this subject, and is a natural consequence from it, we therefore, in the next place, bestowed some time in illustrating that doctrine. In the last place, we advanced some thoughts upon future happiness and misery, so far as is consistent with the weakness of our capacities to comprehend things so little known, and to express such as are in a great measure ineffable. Having treated of these things according to our measure, it remains that we now inquire about the way which directly leads into that happy city, or to that happiness which is reserved in the heavens. This is a great and important article, compre * Vitam hanc, si scientibus daretur, neminem accepturum.-SENECA. VOL. IV. X hending the end and design of our life, as well as the hopes and comforts of it; and is very proper to be first treated of in a catechetical, or, indeed, any methodical system of theology, as appears from reason and precedents: for by this discussion we are immediately introduced into the whole doctrine of true religion. Accordingly, the first question in the generally received Catechism, which you have in your hands, is, "What is your only consolation in life and in death?" And the first question of another Catechism, which not long ago was used, particularly in this University, is, "What is the only way to true felicity+?" For the salvation and happiness of mankind, in subordination to the glory of God, (which is, to be sure, the supreme end of all,) is the peculiar and genuine scope of theology; and from it, the definition of this science seems to be most properly drawn. Nor do I imagine that any one is so weak as from hence to conclude, that it ought to be called anthropology, rather than theology: for though it not only treats of the happiness of mankind, but also has this happiness, as has been observed, for its chief end and design; yet, with good reason, and on many accounts, it has obtained this more sublime title. It has God for its author, whom the wisest of men would in vain attempt to find out, but from the revelation He has made of Himself; every such attempt being as vain as it would be to look for the sun in the night-time, by the light of a candle; for the former, like the latter, can only be seen by His own light. God cannot be known but so far as He reveals Himself: which Sophocles has also admirably well expressed: "You will never," says he, ❝ understand those divine things which the gods have thought proper to conceal, even though you should ransack all nature‡." Nor has this sacred science God for its author only, but also for its subject and its ultimate end; because the knowledge of Him and His worship comprehends the whole of religion, the beatific * Quæ est unica tua consolatio in vita et in morte? Quæ est unica ad veram felicitatem via? * Αλλ' οὐ γάρ ἂν τὰ θεῖα κρύπτοντος Θεοῦ, Μάθοις ἀν, οὐδ ̓ ἔι πάντ' επεξέλθοις σκοπῶν. vision of Him includes in it the whole of our happiness, and that happiness is at last resolved into the Divine grace and bounty. I should therefore choose to give this brief and clear definition of theology; viz., That it is a divine doctrine, directing man to real felicity as his chief end, and conducting him to it by the way of true religion. I call it a doctrine, because it is not con sidered here as a habit in the mind, but as a summary of celestial truth. I call it a divine doctrine, for all the reasons already mentioned; because, for instance, it is from God, He is the subject of it, and it all terminates in Him at last. I call it a doctrine directing man, for I confine my notion of it to that doctrine only which was sent down from heaven for that pur pose. What signify, then, those distinctions, which are indeed sounding, but quite tedious and foreign to the purpose, that divide theology into archetypal and ectypal, and again into the theology of the church militant, and that of the church triumphant? What they call archetypal theology is very improperly so named, for it is that perfect knowledge (zurocopia) which God has of Himself. And the theology of the Church triumphant, ought rather to be called so, the beatific vision of God. The theology in question, is that day-spring from on high, which hath visited us, to give light to them which sit in darkness, and in the shadow of death, to guide our feet in the way of peace. Luke i. 78, 9. That peace is true happiness, and the way of peace is true religion; concerning which I shall offer a few thoughts, and very briefly. First of all, you are to observe, that man is not a lawless creature, but capable of a law, and actually subject to one. This expression conveys no harsh, no dishonourable idea; nay, this subjection is so far from being a burden, that it is the greatest honour. To be capable of a law, is the mark and ornament of an intelligent, rational soul, and that which distinguishes it from the brutes; it evidently supposes a resemblance to God, and an intercourse with Heaven. And to live actually under the direction of religion and the law, is the great honour and ornament of human life, and that distinguishes it from the irregular conduct of the brute creation. For, as the poet expresses it, "One beast devours another, fishes prey upon fishes, and birds upon birds, because they are subject to no law; but mankind lives under a just law, which makes their condition far preferable *.” qua The brute creatures devour one another without blame, because they have no law; but as Juvenal observes, " Men alone of all earthly creatures, as they derive their reason from the highest heaven, are venerable for their understanding, which renders them capable of inquiring into Divine things, and lifies them for learning arts, and reducing them to practicet." And hence it appears, that we were born subjects to religion and an eternal law of nature. For since our blessed Creator has thought proper to endow us with a mind and understanding and powers sufficient for that purpose, to be sure we are bound by an indispensable law, to acknowledge the Primary and Eternal Fountain of our own being and of all created things, to love Him above all other objects, and obey His commands without reserve or exception. So that in this very law of nature is founded a strong obligation upon us to give due obedience to every Divine positive institution which He shall think proper to add for securing the purposes of religion and equity. Wherefore, when our first parents, by eating the forbidden fruit, transgressed the symbolical command intended as a proof of their obedience, by that very act they most basely broke the primary and great law of nature, which is the foundation of religion, and of every other law whatever. It is not my intention to speak hère of our redemption by the Messias, the only begotton Son of God the Creator: it is sufficient for our present purpose to observe, that our great Redeemer has indeed delivered us from the chains of sin and death, Ιχθύσι μεν καὶ θηρσὶ, καὶ διωνοῖς πετεηνοῖς Εσθειν αλλήλους, ἐπεὶ οὐ δίκη εστὶν ἐπ' ἄυτοις, *Ανθρωποισι δ' ἔδωκε δίκην ἡ πολλὸν ἁριστη Γίνεται. Venerabile soli Sortiti ingenium divinorumque capaces, Juv. Sat. xv. but has by no means dissolved the bonds of religion, and the everlasting law of nature. Nay, these are, in many respects, strengthened and confirmed by this redemption; and a cheerful submission to them by virtue of his Spirit, who is poured out upon us, is a great part of that royal liberty of the sons of God, which is secured to us by his means, as by imitating his example, we arrive at the full possession of it, which is reserved for us in the heavenly kingdom. The way, therefore, to happiness, which we are in search of, is, true religion, and such, in a very remarkable manner, is that of Christianity. On the truth and excellence of this religion you have a great many learned writers, both ancient and modern. And indeed, it is exceeding plain, from its own internal evidence, that, of all the forms of religion that ever the world saw, there is none more excellent than that of Christianity which we profess, wherein we glory, and in which we think ourselves happy amidst all the troubles of the world: there is none that is more certain and infallible, with regard to its history; more sublime, with regard to its mysteries; more pure and perfect in its precepts; or more venerable for the grave simplicity of its rites and worship; nay, it appears evident, that this religion alone is, in every respect, incomparably preferable to every other. It remains, young gentlemen-What do you think I am going to say? It remains, that we become true Christians. I repeat it again, if we will be happy, let us be Christians. You will say, "Your wish is easily satisfied, you have your desire, we are all Christians already." I wish it may be so! I will not, however object to any particular person upon this head. But every one of you, by a short trial, wherein he will be both witness and judge, may settle this important point within himself. We are all Christians. Be it is so. But are we poor in spirit? Are we humble, meek, and pure in heart? Do we pray without ceasing? Have we nailed all our carnal appetites and desires to our Saviour's cross, living no longer to ourselves, but to him that died for us? This is the true description of a Christian, by the testimony of that gospel which we acknow |