by a prayer for such men, if one knew it: but not knowing their hearts as God knows them, we cannot be a party to their ill intentions when we ignorantly pray for them as if they were in a rising state, or in a state to rise.

Now these are the three several states of a moral existence; the standing, the fallen, and the rising, which, among other things, I meant to indicate as vestiges of an Eternal Being, also just and good; and in either of which the same may be traced by all men, except those who are immersed in the deep guilt and consequent darkness of the second of them: "who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness." (Eph. iv. 19.) "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, TO DO THOSE THINGS WHICH ARE NOT CONVENIENT." (Rom. i. 28.) For who else that is, who but these decided reprobates, can help seeing God, and finding him also to a certain extent in either state; as the Good and Bountiful in the first, and Most Merciful also in the third, but Just and Terrible in the second: or altogether, as he proclaimed himself to Moses on mount Sinai, "The Lord, the Lord God; merciful and gracious, long suffering and abundant in goodness and truth: keeping mercy for thousands; forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third, and to the fourth generation." (Exod. xxxiv. 6, 7.)

And thus have I fulfilled the first part of my undertaking; which was, to shew, how one might by searching find out God in a general way, or as far as the light of nature aided occasionally by divine revelation may serve to disclose him. And having so far prepared a foundation, I shall next proceed to raise thereon, if I may be allowed, a further knowledge of that glorious Object, with

the doctrine also of his enjoyment to a higher degree, than has yet been suggested: but I will not say unto perfection."

§ 2. The particular or more perfect doctrine both of the Being and Enjoyment of God may be proposed together 1, in the three several states of the Subject before mentioned; 2, in three Persons of the divine Object. For example

1. If a Subject of either state will consult his experience, he may find out the Almighty by his appearance in the same, and his own state by the light in which he appears to him. Thus

1, Being in the first or standing state, which was the state of the elder brother in our Saviour's parable, (Luke xv. 25, &c.,) he feels the divine Presence in a sense of duty flowing therefrom, and in his father's consequent approbation; "beholding his Presence (as it is said) in righteousness" (Ps. xvii. 16:) unless he should happen to fail through self approbation in point of charity and forbearance; when he may feel the divine Presence again in a fatherly reprehension. The steadiest and most dutiful son that ever was, and one by no means deficient in capacity, is liable to err sometimes: and his father will err likewise, if perceiving the same he do not correct him. Far be such an omission from our heavenly Father when his corrections are necessary to our improvement, however such necessity may be deprecated! "Correct me, O Lord; but with judgment: not in thine anger; lest thou bring me to nothing." (Jer. x. 24.) And then in his corrections, as well as in his caresses, the son of elder standing will acknowledge the bounty of God, and own his fatherly kindness in both.

2, But the greater part of mankind, and also of profess→ ing Christians, are more like the prodigal brother in his fallen state, and not much like sons, nor "hired servants" either. Wherefore he saith, "A son honoureth his father, and a servant his master: if then I be a father, where is

VOL. II.

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mine honour? and if I be a master, where is my fear?” (Malachi i. 6.) Men may give themselves fine names: but what are they? The Lord looked down from Heaven upon the children of men, to see, if there were any that would understand and seek after God. But they are all gone out of the way; they are altogether become abominable; there is none that doeth good: no, not one. -Have they no knowledge, that they are all such workers of mischief: eating up my people, as it were bread; and call not upon the name of the Lord?" (Ps. xiv. 3, 4; 8.) It may be well imagined, what kind of knowledge the different classes of men-eaters here alluded to are likely to have. They will have a knowledge of extortion, enough" to oppress the hireling in his wages, the widow and the fatherless, and to turn aside the stranger, and fear not me, saith the Lord of hosts." (Mal. iii. 5.) Or they may have higher talents, to render them considerable among men; which is what they regard more than the divine approbation. Such things they are likely to excel in, because they are their natural bent; and what things they excel in most they are also most likely to enjoy. Every new acquisition and every new triumph will be like a step towards Heaven for those who know not what Heaven is. But the worst of all, and most to be deprecated appears in a higher class of mortals; who are not properly men-eaters, but rather devourers of knowledge. For even among the more studious, disinterested and enlightened sort, there are numbers who seek the steps of the Creator daily in his works, but not him; who take a great delight, no doubt in this pursuit: who can read, it may be, the whole volume of nature from beginning to end, after they have found out the beginning; and call every thing by its name, when they know it,- can describe the many wonderful properties of herbs, with the more wonderful structure, powers and instincts of the subjects of the animal kingdom-can apprehend a sort of wisdom in the fowls of heaven and in the beasts of the earth, and

entertain themselves continually with discoveries among the diversified works of the Creator; so that every succeeding day shall seem like a new song to them in its new accession of knowledge. "But none saith, Where is God, my Maker, who giveth songs in the night; who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?" (Job xxxv. 10, 11.) Hence these delightful songs, that should be, are poor and insipid; they have no character, nor symphony: with all the reason in the world for it, they have no reference to its Author: they do not lead up to the remembrance and enjoyment of God: they do not bear generally on the great end of mental acquisition, which is moral and religious improvement: and that too often because it is not desired. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (John iii. 20, 21.) Far be it from me to disparage that of which I am rather emulous-no uncommon practice: on the contrary, I desire the honour of science in its most honourable application. So do those generally who have the most of it: while they who have less, and are therefore more likely to misapply their knowledge, very providentially cannot do so much harm with the little that they have. And others can also observe the operation of a First Cause in these renegados, if they cannot themselves, being farther from the light in their unnatural aversion to the same than they were before they had ever seen it. Of course such a state of darkness can be none for enjoyment, and for the enjoyment of God especially. But

3, In the third, or rising state, to which all may come who will, or all at least are invited, (Matt. xi. 28, &c.,) there is essentially, if not apparently, the same enjoyment as in the first. It has not " the air of youth, hopeful and cheerful:" it is not a sense of unmingled delight: it is

not the rejoicing of an unruffled conscience: it is not the satisfaction of one who can 66 prove his own work," or has any confidence in himself. But still it is enjoyment: IT IS THE REJOICING OF BROKEN BONES; (Ps. li. 8;) the enjoyment of returning animation,-as if one should say, "Aha I am warm, I have seen the fire," (Isai. xliv. 16,) thank God-for once I am comfortable! It is the rejoicing of one, who has lost all, and found it again, and hopes it will not again be lost; the rejoicing of a man who does not think himself to be any thing, whose rejoicing is all in another. (Gal. vi. 3, 4.) He is placed again upon the Rock of salvation; and is as though he had not been cast off. (Zech. x. 6.) For if the wicked will turn from all his sins that he hath committed, and keep all my statutes, (saith God,) and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, THEY SHALL NOT BE MENTIONED UNTO HIM in his righteousness that he hath done he shall live. HAVE I ANY PLEASURE AT ALL, THAT THE WICKED SHOULD DIE? saith the Lord God: and not, that he should return from his ways and live? (Ezek. xviii. 21-23.)

2. So their enjoyment, that is both of the standing and the rising, as they are agreed essentially, or in substance, will agree likewise both 1, generally; and 2, particularly in their ultimate Object: which is

1, God generally: as the Psalmist felt for one; having belonged himself to either class of subjects in turn. "Whom have I in heaven (said he) but thee? and there is none upon earth that I desire in comparison of thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.-Thou shalt shew me the path of life: in thy Presence is the fulness of joy, and at thy right hand there is pleasure for evermore.” (Ps. lxxiii. 24; xvi. 12.) We read of a time when earthly objects were more welcome than heavenly, even to the heart of king David; the consequence of which it is pain