Page 36.

Mediately by the Word; immediately by the Spirit.

Page 85.

Neither let them ostentatiously put themselves off as philosophers; but labour to become men taught of God.

GREG. ix. Ep. ad Univ. Paris.

Page 87.

Here, brethren, you see a great and holy mystery. Instruction from externals are great assistances, and afford much useful admonition; but he, who teacheth the heart, hath his seat, from which he gives his lessons, in heaven. AUGUST. Tr. 3. in 1 Joan.

Page 104.

LEARNED I deem all those who have believed the Gospel. For why should they be called unlearned who (supposing they have learned nothing else) have learned from the Apostles' creed that ultramundane Philosophy, which neither a Pythagoras nor a Plato, but the Son of God himself, delivered to mankind; who have learned from Christ the end they should pursue and the way to pursue it? Wherever true Holiness exists, there also exists great Philosophy, and no common kind and degree of erudition. But yet among persons thus excellently learned, those are pre-eminent, to whom it is given by the Spirit's bountiful mercy, to instruct many in the ways of righteousness; on whom God has bestowed lips, not adorned with the meretricious arts of heathen eloquence, but richly furnished, by the unction of the Spirit, with heavenly Grace. ERASMUS, Eccles.

Page 113.

If a preceptor, a mere man, hesitates to give merely human instruction; for instance, lectures on Logic or Arithmetic, to a pupil who is drowsy, who yawns, or who is sick with the intemperance of yesterday; how much more will the heavenly Wisdom disdain to speak with those who are drunk with the pleasures of the world, and who, from a total neglect of heavenly things, sicken at the mention of them? ERASMUS.

These let him learn before the fumes of indigestion cloud over the faculties.

HOR.

Pages 114, 115.

The season of Grace is, when God sends you some humiliating affliction, which withdraws you from the world, because you can no longer appear in it with honour. It is some disgrace thrown upon you by a master, to whom a base obsequiousness led you, in a thousand struggles, to sacrifice the interests of your conscience. It is the alienation of a friend, your connection with whom too. often led you into the snares of vice, and kept you there. It is the loss of property, it is a disease, an uneasiness either domestic or from without; it is a state of suffering, when every thing, but God, becomes bitter to a man, when he finds no consolation but within himself; and when, disgusted with the vanity and vexation of human affairs, he begins to taste the sweetness of things heavenly. BRETONNEAU.

Page 120.

Between good men and God there subsists a friendship, under the mediation of virtue; a friendship do I say? It is more: It is an intimate union and resemblance. SENECA.

Page 121.

MOTTO TO SECTION XXVII.

In this part of literature alone, even what I do not understand, 1 yet revere.

Page 130.

ERASMUS.

God causes to flow into the soul an unction which I cannot describe, but which fills, or satisfies it completely. BRETONNEAU.

Pages 143, 144.

For if the whole of the interposition of God consists in the clear proposal of the Gospel, opportunely made, why is omnipotence required for it? Why are those magnificent expressions applied by St. Paul to describe the omnipotence which God exerts in us? "The eyes of your understanding being enlightened, that ye may “ know what is the exceeding greatness of his power to us ward, "who believe according to the working of his mighty power.” Is not this to extenuate the almighty energy of God, and almost reduce it to nothing? TURRETIN.

Page 148.

Immediate Grace, as the doctrine is taught by the orthodox, has nothing in common with enthusiasm, but differs from it in various respects.

1. Enthusiasm seeks new revelations extrinsic to the written word; but immediate Grace seeks none that are new, because it always accompanies the word, and aims at nothing more than to impress the word more forcibly on the mind.

2. According to the tenets of enthusiasm, objects which are impressed on the mind come not from any thing external, but are suggested within by the Spirit and by secret inspiration. But bere (in the case of immediate Grace), the object is always supposed to come from something external, and indeed to be sought from the written word.

3. Enthusiasm is caused by sudden emotions, which precede all reasoning of discourse, and sometimes exclude them entirely. But the operation of the Spirit does not exclude, but takes with it, reasoning and the ready consent of the will.

Lastly, not to pursue any farther distinctions, enthusiasm does not produce a change in the heart, but affects the understanding, leaving the will unaltered; whence it happens that enthusiasm may exist in wicked men, as it appears to have done in the instance of Balaam and others; but the operation of Grace necessarily produces a change in the heart and a love of holiness.

Page 165.

TURRETIN.

But VULGAR as these things are, if men in high stations gave an example of them, as far as their stations admit, in their lives and conversations; if the clergy inculcated them in their sermons; if schoolmasters instilled them into the minds of their boys, in preference to those HIGHLY LEARNED MATTERS, with which they make such a parade;-then Christendom would not be disturbed by WARS almost without an interval of cessation;—then men would not every where be hurried on with the mad desire of heaping up riches without regard to right or wrong;—then all things, both sacred and profane, would not be every where involved in strife and confusion:-in a word, then we should be distinguished in something more essential than the mere name of Christians, and the ceremonies of the church, from those who openly and honestly avow themselves not to be professors of CHRISTIAN PHILOSOPHY. ERASMUS.

Page 169.

I am of opinion that the genuine Philosophy of Christ cannot be derived from any source so successfully, as from the books of the

Gospel and the Epistles of the Apostles, in which, if a man philosophises with a pious spirit, PRAYING rather than ARGUING, he will find that there is nothing conducive to the happiness of man and the performance of any duty of human life, which is not, in some of these writings, laid down, discussed, and determined in a complete and satisfactory manner. ERASMUS.

Page 171.

Our religion knows not to accept the persons of men; neither does it regard the external condition, but the internal disposition. It pronounces man a lord or a slave according to his morals. The only liberty in the sight of God is, not to be the servant of sin. The highest nobility before him is, to become illustrious for virtue. Hieronymus ad Celantiam, Ep. 14. Nobility is the preservation of the image of God, a resemblance of the great model of all excellence, both which are effected by reason and virtue, GREG. NAZ. in Orat. 11. When I speak of nobility, I mean not that which the vulgar herd deem such. Far from it. I mean that which piety and good morals characterize; and a return to the first good, to the original state, from which human nature has fallen. Idem, in Orat. 23.

Page 178.

Give me a man who is choleric, abusive in his language, headstrong, and unruly; with a very few words, (the words of God,) I will render him as gentle as a lamb. Give me a greedy, miserly, close-fisted man; and I will presently return him to you a generous creature freely bestowing his money by handfuls. Give me a cruel blood-thirsty wretch; instantly his ferocity shall be transformed to a truly mild and merciful disposition. Give me an unjust man, a foolish man, a sinful man; and on a sudden, he shall become honest, wise, and virtuous. In one LAVER (the laver of regeneration) all his wickedness shall be washed away. So great is the efficacy of the divine (or Christian) Philosophy; that when once admitted into the human heart, it expels FOLLY, the parent of all vice; and in accomplishing this great end, there is no occasion for any expence, no absolute need of books or deep and long study or meditation. The benefit is conferred gratuitously, easily, expeditiously; provided that the ears and the heart thirst after the wisdom (from above). Did any, or could any, of the heathen philosophers accomplish such important purposes as these? LACT. Inst. Lib, ii. C. 26.

The Spirit of God is delicate, i. e. easily disgusted with moral impurity. TERTULL.

Pages 227, 228.

They know not what they would have, but are continually seeking CHANGE OF PLACE, in the hope of laying down the burden of time. Tired of home, one man leaves his noble mansion, as often as he can, and then returns to it all on a sudden; just as miserable abroad as at home. Another drives his horses full speed to his country-house, dashing along as if he had heard the house was on fire, and was hastening to extinguish the flames. He no sooner sets his foot within the doors, than he begins to yawn or falls fast asleep; striving to forget himself in slumbers; -or else he turns the horses' heads and hurries post haste up to town again. Thus every one tries to run away from himself; but when he cannot escape, he reluctantly bears the unavoidable evil, and pines, a self-tormentor, in unwilling solicitude.

Page 253.

LUCRETIUS.

The human mind is perfected not so much by learning divine things, as by passively receiving the impressions of Divinity.

Men are deceived on this account, because they either adopt religion to the neglect of philosophy; or study philosophy alone, to the neglect of religion; whereas the one without the other cannot be what it strictly ought to be.

LACTANTIUS de falsa Sapient. lib. 3.

Pages 255, 256.

Our revealed religion is not, and indeed could not be any thing else but the law of nature advanced to perfection.

But now,

Discours sur le Theisme, par M. de VOLTAIRE. those topics which are asserted to be peculiar to Philosophy, all of us (Rhetoricians as well as Philosophers) treat of indiscriminately; for who, even the worst of men, hesitates to prate about the JUST, the EQUITABLE, and the GOOD?

Page 258.

QUINT. Prooemium,

From the time of St. Austin, scarcely any word has been in more frequent use than the word GRACE, when the subject of