perfections. Those who are acquainted with the works of the Greek and Latin poets which are still extant, will upon reflection find this observation so true, that I shall not enlarge upon it. One would 5 wonder that more of our Christian poets have not turned their thoughts this way, especially if we consider, that our idea of the Supreme Being is not only infinitely more great and noble than1 what could possibly enter in to the heart of an heathen, 10 but filled with everything that can raise the imagination, and give an opportunity for the sublimest thoughts and conceptions. 2 Plutarch tells us of a heathen who was singing an hymn to Diana, in which he celebrated her for 15 her delight in human sacrifices, and other instances of cruelty and revenge; upon which a poet who was present at this piece of devotion, and seems to have had a truer idea of the divine nature,3 told the votary by way of reproof, that in recompense for 20 his hymn, he heartily wished he might have a daughter of the same temper with the goddess he celebrated. It was indeed impossible to write the praises of one of those false deities, according to the pagan creed, without a mixture of impertinence 25 and absurdity. The Jews, who before the times of Christianity were the only people that had the knowledge of the true God, have set the Christian world an example how they ought to employ this divine talent of 30 which I am speaking. As that nation produced men of great genius, without considering them as 1 2 1721, that what; 1712, than what. inspired writers, they have transmitted to us many hymns and divine odes, which excel those that are delivered down to us by the ancient Greeks and Romans, in the poetry, as much as in the subject to which it was consecrated. This I think might 5 easily be shown, if there were occasion for it. I have already communicated to the public some pieces of divine poetry, and as they have met with a very favourable reception, I shall from time to time publish any work of the same nature which 10 has not yet appeared in print, and may be acceptable to my readers. 4 I. When all thy mercies, O my God, II. O how shall words with equal warmth That glows within my ravished heart! III. Thy Providence my life sustained, And hung upon the breast. IV. To all my weak complaints and cries Thy mercy lent an ear, 1712, poetry which have fallen into my hands, and, etc. 5 1712, met with the reception which they deserved, I, etc. 1712, communicate any work . . . which has not appeared, etc. Ere yet my feeble thoughts had learnt V. Unnumbered comforts to my soul From whom those comforts flowed. VI. When in the slippery paths of youth VII. Through hidden dangers, toils, and deaths, It gently cleared my way, And through the pleasing snares of vice, More to be feared than they. VIII. When worn with sickness oft hast thou IX. Thy bounteous hand with worldly bliss And in a kind and faithful friend Has doubled all my store. X. Ten thousand thousand precious gifts My daily thanks employ, Nor is the least a cheerful heart, That tastes those gifts with joy. XI. Through every period of my life The glorious theme renew. XII. When nature fails, and day and night XIII. Through all eternity to thee No. 465. SATURDAY, AUGUST 23. [1712.] Qua ratione queas traducere leniter ævum: Ne pavor et rerum mediocriter utilium spes.-HOR. HAVING endeavoured in my last Saturday's paper to show the great excellency of faith, I shall here consider what are the proper means of strengthening and confirming it in the mind of man. Those who delight in reading books of controversy, which 5 are written1 on both sides of the question in points of faith, do very seldom arrive at a fixed and settled habit of it. They are one day entirely convinced of its important truths, and the next meet with something that shakes and disturbs them. The doubt 10 11712, that are written. 2 which was laid revives again, and shows itself in new difficulties, and that generally for this reason, because the mind which is perpetually tossed in controversies and disputes, is apt to forget the 5 reasons which had once set it at rest, and to be disquieted with any former perplexity, when it appears in a new shape, or is started by a different hand. As nothing is more laudable than an enquiry after truth, so nothing is more irrational than to pass 10 away our whole lives, without determining ourselves one way or other in those points which are of the last importance to us. There are indeed many things from which we may withhold our assent; but in cases by which we are to regulate our lives, 15 it is the greatest absurdity to be wavering and unsettled, without closing with that side which appears the most safe and the most probable. The first rule therefore which I shall lay down is this, that when by reading or discourse we find ourselves 20 thoroughly convinced of the truth of any article, and of the reasonableness of our belief in it, we should never after suffer ourselves to call it into question. We may perhaps forget the arguments which occasioned our conviction, but we ought to 25 remember the strength they had with us, and therefore still to retain the conviction which they once produced. This is no more than what we do in every common art or science, nor is it possible to act otherwise, considering the weakness and limita30 tion of our intellectual faculties. It was thus that Latimer, one of the glorious army of martyrs who introduced the Reformation in England, behaved 1711, that glorious. 1712, doubt that. 3 the most safe and the most. 1712, 4 |