Just as if the world, which is a theatre erected for displaying the glory of God, were its own creator. For thus writes the same Poet in another place, following the common opinion of the Greeks and Latins:

Led by such wonders, sages have opin'd,
That bees have portions of an heavenly mind;
That God pervades, and, like one common soul,
Fills, feeds, and animates the world's great whole;
That flocks, herds, beasts, and men from him receive.
Their vital breath, in him all move and live;
That souls discerpt from him shall never die,
But back resolv'd to God and heav'n shall fly,
And live for ever in the starry sky. (d)

See the efficacy of that jejune speculation concerning an universal mind animating and actuating the world, in the production and encouragement of piety in the human heart. This more fully appears also from the profane expressions of the filthy Lucretius, which are deductions from the same principle. (e) Its true tendency is to set up a shadowy deity, and to banish all ideas of the true God, the proper object of fear and worship. I confess indeed that the expression, that nature is God, may be used in a pious sense by a pious mind: but as it is harsh and inconsistent with strict propriety of speech, nature being rather an order prescribed by God, it is dangerous in matters so momentous, and demanding peculiar caution, to confound the Deity with the inferior course of his works.

VI. Let us remember then in every consideration of our own nature, that there is one God, who governs all natures, and who expects us to regard him, to direct our faith to him, to worship and invoke him. For nothing is more preposterous than to enjoy such splendid advantages, which proclaim within us their divine origin, and to neglect the Author who bountifully bestows them. Now what illustrious specimens of his power have we to arrest our attention? unless it be possible

(d) Georg. iv. Watson's Translation,

(e) De Rerum Natur. lib. 1.

for us not to know what strength is required to sustain with his word this immense fabric of heaven and earth; now by his mere nod to shake the heaven with roaring peals of thunder, to consume whatever he choose with lightnings, and set the hemisphere on fire with the flame; now to disturb it with tempests in various forms, and immediately, if he please, to compose all to instantaneous serenity: to restrain, suspended as it were in air, the sea, which, by its elevation, seems to threaten the earth with continual devastation; now raising it in a tremendous manner, by the tumultuous violence of the winds, and now appeasing the waves to render it calm. To this purpose are the numerous praises of the power of God, drawn from the testimonies of nature, particularly in the book of Job, and in the prophecies of Isaiah; which I now purposely omit, as they will be more suitably introduced, when I discuss the scriptural account of the creation of the world. Only I wished at present to hint, that this way of seeking God, by tracing the lineaments which, both above and below us, exhibit such a lively adumbration of him, is common to aliens, and to those who belong to his family. His power leads us to the consideration of his eternity; because he, from whom all things derive their orgin, must necessarily be eternal, and self-existent. But if we inquire the reason that induced him first to create all things, and now to preserve them, we shall find the sole cause to be his own goodness. But though this be the only cause, it should be more than sufficient to attract us to love him: since, according to the Psalmist, (f) there is no creature that does not participate in the effusions of his mercy.

VII. In the second species of his works, such as happen out of the ordinary course of nature, the proofs of his perfections are equally clear. For he so regulates his providence in the government of human society, that while he exhibits, in innumerable ways, his benignity and beneficence to all; he likewise declares, by evident and daily indications, his clemency to the pious, and his severity to the wicked and ungodly. For no doubt can be entertained respecting his punishment of flagitious crimes: inasmuch as he clearly demonstrates himself

to be the guardian and avenger of innocence, in prospering with his blessing the life of good men, in assisting their necessities, assuaging and comforting their sorrows, alleviating their calamities, and providing in all things for their safety. Nor should it perplex or eclipse his perpetual rule of righteousness, that he frequently permits the wicked and guilty for a time to exult in impunity; but suffers good men to be undeservedly harassed with much adversity, and even to be oppressed by the iniquitous malice of the ungodly. We ought rather to make a very different reflection; that when he clearly manifests his wrath in the punishment of one sin, he hates all sins; and that since he now passes by many sins unpunished, there will be a judgment hereafter, till which the punishment is deferred. So also, what ample occasion he supplies us for the consideration of his mercy, while with unwearied benignity he pursues the miserable, calling them back to himself with more than paternal indulgence, till his beneficence overcomes their depravity.

VIII. To this end the Psalmist, (g) mentioning that God, in desperate cases, suddenly and wonderfully succours beyond all expectation those who are miserable and ready to perish, either protecting from beasts of prey such as are wandering in deserts, and at length reconducting them into the right way, or supplying with food the needy and hungry, or delivering captives from dreary dungeons and iron chains, or bringing the shipwrecked safe into port, or healing the diseases of some who are almost dead, or scorching the earth with excessive heat and drought, or fertilizing it with the secret showers of his mercy, or elevating the meanest of the vulgar, or degrading nobles from their dignified stations; the Psalmist, I say, having proposed such examples as these, infers from them, that what are accounted fortuitous accidents, are so many proofs of his heavenly providence, especially of his paternal clemency; and that hence the pious have cause to rejoice, while the mouths of the impious and reprobate are stopped. But since the majority of men, immersed in their errors, are blind amidst the greatest opportunities of seeing, he accounts it a rare instance

(g) Psalm cvii.

of singular wisdom discreetly to consider these works of God; (h) from the sight of which some who, in other instances, discover the greatest acuteness, receive no benefit. And, notwithstanding all the displays of the glory of God, scarcely one man in a hundred is really a spectator of it. His power and wisdom are equally conspicuous. His power is illustriously manifested, when the ferocity of the impious, universally deemed insuperable, is quelled in an instant, their arrogance subdued, their strongest fortresses demolished, their weapons and armour broken in pieces, their strength diminished, their machinations confounded, and they fall by their own exertions; when the audacity, which exalted itself above the heavens, is thrown down to the centre of the earth: when, on the contrary, "the poor are raised out of the dust, and the needy out of the dunghill:" (i) the oppressed and afflicted extricated from distressing extremities: and the desperate restored to a good hope: when the unarmed are victorious over those who are armed; the few over the many; the weak over the strong. But his wisdom is eminently displayed in order. ing every dispensation at the best possible time, confounding the greatest worldly sagacity, "taking the wise in their own craftiness," (k) and finally disposing all things according to the dictates of the highest reason.

IX. We see that there is no need of any long or laborious argumentation, to obtain and produce testimonies for illustrating and asserting the Divine Majesty: since, from the few which we have selected and cursorily mentioned, it appears, that they are every where so evident and obvious, as easily to be distinguished by the eyes, and pointed out with the fingers. And here it must again be observed, that we are invited to a knowledge of God; not such as, content with empty speculation, merely floats in the brain, but such as will be solid and fruitful, if rightly received and rooted in our hearts. For the Lord is manifested by his perfections: perceiving the influence, and enjoying the benefits of which, we must necessarily be more acutely impressed with such a knowledge, than if we imagined a Deity, of whose influence we had no perception.

(h) Psalm cvii. 43. (i) Psalm cxiii. 7. (k) 1 Cor. xxxii. 19.

Whence we conclude this to be the right way, and the best method of seeking God; not with presumptuous curiosity to attempt an examination of his essence, which is rather to be adored than too curiously investigated; but to contemplate him in his works, in which he approaches and familiarizes, and in some measure, communicates himself to us. To this the Apostle referred, when he said, that he is not to be sought far off, since, by his attribute of omnipresence, he dwells in every one of us. (1) Therefore David, having before confessed his ineffable greatness, after he descends to the mention of his works, adds, that he will "declare this greatness." (m) Wherefore it becomes us also to apply ourselves to such an investigation of God, as may fill our understanding with admiration, and powerfully interest our feelings. And, as Augustine somewhere teaches, being incapable of comprehending him, and fainting, as it were, under his immensity, we must take a view of his works, that we may be refreshed with his goodness. (n)

X. Now such a knowledge ought not only to excite us to the worship of God, but likewise to awaken and arouse us to the hope of a future life. For when we consider, that the specimens given by the Lord, both of his clemency and of his severity, are only begun and not completed; we certainly should esteem these as preludes to greater things, of which the manifestation and full exhibition is deferred to another life. When we see that pious men are loaded with afflictions by the impious, harassed with injuries, oppressed with calumnies, and vexed with contumelious and opprobrious treatment; that the wicked, on the contrary, flourish, prosper, obtain ease and dignity, and all with impunity; we should immediately conclude, that there is another life, to which is reserved the vengeance due to iniquity, and the reward of righteousness. Moreover, when we observe the faithful frequently chastised by the Lord's rod, we may conclude, with great certainty, that the impious shall not always escape his vengeance. For that is a wise observation of Augustine: "If open punishment were now inflicted for every sin, it would be (1) Acts xvii. 27. (m) Psalm cxlv. 6. (n) Aug. in Psal. cxliv.