CHAP. XXII.

DIVINE SERVICES.

In the four preceding Chapters we have found frequent use for the Telescope, having distant objects and spacious scenes, no less than those of universal Nature and the fortunes of the whole human species, to contemplate. We have endeavored to observe the ways of Heaven in the conduct of affairs among mankind from the beginning of recorded time, and by their bearings to discover the ultimate point whereto they tend. We have looked backward and forward, tracing the several lines in the plan of Providence, so far as God has been pleased to lay them within. the grasp of human comprehension; which we have seen can hold enough to display their symmetry and proportion, and to show them correspondent parts of one great and gracious design. Researches which were not the wanton excursions of vain curiosity or unavailing speculation, but may turn to good profit by making us more sensible of the Goodness and Equity of our almighty Governor, alike beneficent to all his creatures; better satisfied with the lot of our existence, admitting us to our full share of his inexhaustible bounty; better contented under evils we feel or behold, as being sooner or later productive of an incomparably greater advantage to the sufferer.

We then reviewed the stupendous scheme by the light of the Gospel, which discovered to us wheel within wheel, and intricacies of Wisdom undiscerned before. For it appeared now that the Pantology of second causes had been purposely drawn imperfect to leave room for the Divine interpositions: Man being made in weakness, by which he would undoubtedly fall into perpetual misery, nor was there any remedy provided among the laws of Nature for his deliverance. But God in his eternal councils had prepared a remedy, by an exertion of his Omnipotence, whereon he established a plan of Soterialogy for the restoration and perfection of human Nature, to be advanced by gradual progress from the foundations of this earth through the next stage of being, and until the final consummation of all things.

But those large ideas are too spacious for every imagination to contain, and too refined for every palate to relish, nor where they do find entrance and reception can they continue long in full strength of impression, or vividness of color: for the necessary attention to our bodily wants, to the common business of life, our troubles, our passions, and importunate desires, cast a veik

around, confining our view to the little spot before us, nor can we raise a concern for anything beyond the present moment or occurrences of the passing day. A man in pain or sickness has. no spirit to handle the Telescope, and in the hurry of business, pleasure or company, has not a thought to spare for the Mundane Soul, or laws of universal nature.

Therefore we must use management with ourselves, and endeavor to work by art what we could not compass by the strength of reason; striving to imprint in lasting characters upon the imagination so much of our contemplative scenes as her coarse canvass can take off, that is, the conclusions resulting therefrom, which when well inculcated make the essence of Faith, and Hope, and Charity. For we may have a lively sense of the Power, the Wisdom, the Goodness of God, when we have not in display before us the particulars whereby those Attributes are manifested we may have an unreserved trust in his Mercy, an acquiescence in every dispensation, a content under evils befalling us without an actual discernment of the manner wherein they operate to our good: we may have a cordial benevolence to our fellow-creatures without an immediate apprehension of the connections whereby their interests are linked with our own. If these sentiments can be fixed upon the imagination by the clear and full convictions of our understanding, I conceive they are likely to be most durable; yet whatever way we can get them to take strong hold there, is well worth the pursuing.

For it may be remembered that the mechanical motions among our ideas bear a large proportion to those excited by premeditated design. Imagination is the seat of our persuasions, conductor, for the most part of our actions, and often the employer of our understanding. It is like a house-clock, which may be set right now and then by hand upon careful observation of other regulators, but ordinarily is itself the regulator of all business in the family. And this faculty depends altogether upon the condition of our internal machinery, which is affected by habit, custom, ex-. ternal appearance, and sensible objects. These things then judiciously applied, may bring it to run spontaneously for a continuance in those trains which the most exalted exercises of our understanding can only throw it into for a while.

2. Most of us, as remarked in the last section of Chapter XX. who live in a private station with no more than common abilities, rarely meet with opportunities of doing an important service either to Religion, or the public, or our neighbors: therefore our business lies almost entirely with ourselves and our own minds, to cultivate such dispositions there as may keep us ever attentive and

zealous to labor for the general interest, and the good of others whenever an occasion shall present, and may prepare our internal part to become a fit member in the kingdom of the just.

These dispositions, wherein the theological and moral virtues consist, are best improved by the practice of good works done in pursuance of their impulses: for a man can never strengthen his charity or his public spirit, so much by theory and meditation, as by acts of kindness or real patriotism, where neither fame, nor interest, nor private affection, nor expectation of a return has any share in the deed. But since we have not a call to such good works, sufficient to keep up our propensity to do them, it would quickly languish and become extinct if expedients were not provided to supply it continually with fuel: therefore certain things indifferent in themselves are enjoined, that we may have an opportunity of exercising our obedience in performing the injunction.

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In these consists Religion strictly so called, when distinguished from morality and they are termed divine services, not that we can suppose them of any service to God, but because being of no direct apparent service either to ourselves or our fellow-creatures, we perform them upon an opinion of their being pleasing in his sight which gives them a similar efficacy upon our minds with actual good works done upon the same motive of pleasing him. Therefore are they consequentially of important service, both to ourselves and all whom we may have to deal with, as they nourish in us an habitual trust and dependence upon the Almighty: which may insure us tranquillity of mind in times of difficulty or danger, and beget in us a readiness to that which alone he will esteem a service to himself, the doing good to his creatures, and joining in every general interest wherein he shall be pleased to afford us an opportunity of becoming in any little degree instrumental.

This then being their design, if we keep this in memory, it will help to direct us in the use and application of them for we are not to imagine ourselves the better merely for having attended divine services, sermons, private prayer, psalm-singing, reading, meditation, or the like, but for the effect worked by them upon our hearts, in the improvement of any good habitual sentiment there. But that effect will correspond exactly with our management in the exercise of them. If we go through it only to please the world or our superiors, it will be of none avail at all: if we perform the outward actions perfunctorily upon a persuasion of their being duties, it is better than nothing; for every act of obedience, however slovenly paid, will help to fix the sense of a superior

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power, to whom some duty is owing: yet it is very little better than nothing, as it can beget only a servile dread of a rigorous master, whose orders we must comply with that he may not be angry with us. And if we do our work by starts, or remissly, the effect will be proportionable to the temper wherein we re

ceive it.

Wherefore it behoves us all along in our divine services to endeavor casting our minds into the posture suitable to that speculative or practical virtue, whether trust, or hope, or humility, or self-denial or prudence, or charity, which they are respectively adapted to encourage: for their operation is not like a charm, by supernatural efficacy, but by mechanical influence of language, gestures, and objects, upon the imagination; and if the Holy Spirit be aiding, it is not so much by giving additional force to the means of grace, as by co-operating with the endeavors of the recipient. But some of our services being considerably long, there are persons who complain they cannot keep up the proper attention throughout it may theu be recommended to select such parts as are most profitable, or they can most heartily join in however, let them try what they can, and if they really do so, they will do enough. And perhaps the length was calculated for the benefit of such persons as can pick up ten minutes attention here and there out of an hour, who could not carry it on the whole ten minutes at one stretch: if this were the case, we must suppose every generation grows more giddy than the former; for additions have been made every now and then to our offices, but never any retrenchments.

3. But the manner of performing our religious exercises will depend in great measure upon the spirit or motive wherewith we enter upon them, which I conceive had better be that of hope and advantage, than fear or obligation. I am not ignorant that you cannot bring people of no religion into any without suggesting motives of terror and necessity; for Religion has nothing inviting to their palate, by which you might allure them, nor anything profitable in their estimation by which you might tempt them, because they have no idea of profit unless in the increase of their possessions, or gratification of their desires and humors. So you must represent it as an indispensable duty, which they must acquit themselves of at their utmost peril: therefore I am not for discarding those engines, as being needful enough with persons and upon occasions, where wanted. But for such as have made any intimacy with Religion, and have tasted the sweets of a rational and regular conduct, a dispassionate, benign, and holy temper of mind, I think they may find more noble inducements to carry them

through the exercises that tend to increase those blessings in them, than the dread of mischief, or thought of a task that must be finished.

Nor do I pretend to deny there is an obligation to those exercises, nor that grievous mischief will ensue upon the omission; but it is not unusual in common life to do things we are obliged to, without any thought of the obligation, where we have other incitements starting foremost to the notice. He that passes through a turnpike, must pay the toll, or his horses will be seized; but if the road be very convenient for him, and made safe and smooth from miry and foundrous it was before, the toll comes from him in the nature of a voluntary contribution, nor does he once think of the seizure. He that should behave rudely, indecently, and offensively in company, would run the hazard of being turned out of it, and losing his character: those would be very disagreeable events, yet who of us ever finds occasion to carry them in contemplation? for use and the pleasure and credit of civil deportment engage us to it effectually. In like manner, how obligatory soever the duties of Religion be, while we have a just sense of the benefits accruing from them, this will turn the obligation into matter of choice and prudence, so that we shall escape the danger without thinking of it: we need only reserve our apprehensions as motives lying dormant in the box, ready to assist in the scale at seasons when passion, pleasure, or indolence press so hard upon us that our moral sense becomes too feeble to actuate us alone.

But that Religion has been made so much a task and terror, I apprehend owing to the craft of former ages: for there is nothing like frighting men to make them governable, and to open an easy introduction for gainful superstitions. Our modern enthusiasts, though perhaps they have not so deep designs as their predecessors, employ the same engine to draw crowded mobs around them. They persuade men that nobody can be saved who does not first believe himself actually in a state of damnation: they have the words perdition, reprobation, hell flames, and eternal torments, perpetually in their mouths: delight to describe the terrors of the last judgment, when the rich and mighty of this world shall be haled about by devils, and mankind in general be overwhelmed in the unfathomable gulph, except a very few of their own followers: yet are these continually liable to be drawn aside among the multitudes, unless they neglect their lawful professions to follow lectures and practise austerities prescribed them; so are always kept in the terror of a person walking along the icy brink of a precipice, every moment in danger of falling irrecoverably, if he chance to cast off his eye upon any other object.