A. No. But by breaking the commandment which his Maker gave him, eating of the fruit of that tree which was forbidden him, he made himself and his whole posterity subject to sin and death.

Q. Hath God left man in this misery, without all means and hopes of recovery?

A. No. For He so loved the world, that He gave His only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.

Q. What is then the great doctrine of the Gospel?

A. That same coming of the Son of God in the flesh, and giving himself to the death of the cross, to take away the sin of the world, and his rising again from the dead, and ascending into glory.

Q. What doth that Gospel mainly teach and really persuade all the followers of it to do?

A. It teacheth them to deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly in this present world.

Q. How hath our Lord Jesus himself expressed the great and necessary duty of all his disciples?

A. That they deny themselves, and take up their cross, and follow him.

Rehearse then some of the chief points wherein we are to follow our Lord Jesus Christ.

A. 1. To surrender ourselves wholly to our Heavenly Father, and his good pleasure in all things, even in the sharpest afflictions and sufferings and not at all to do our own will, or design our own praise or advantage, but in all things to do His will and intend his glory.

2. To be spotless and chaste, and holy, in our whole conversation. Add a third.

3. To be meek and lowly, not to slander or reproach, to mock or despise any; and if any do so to us, to bear it patiently, yea, to rejoice in it.

A fourth.

4. Unfeignedly to love our Christian brethren, and to be charitably and kindly affected towards all men, even to our enemies, forgiving them, yea, and praying for them, and returning them good for evil; to comfort the afflicted, and relieve the poor, and to do good for all, as we are able.

Q. Is it necessary that all Christians live according to these rules? A. So absolutely necessary, that they who do not so in some good measure, whatsoever they profess, do not really believe in Jesus Christ, nor have any portion in him.

Q. What visible seals hath our Saviour annexed to that Gospel, to confirm our faith, and to convey the grace of it to us?

A. The two Sacraments of the New Testament, Baptism and the Lord's Supper.

Q. What doth Baptism signify and seal?

A. Our washing from sin, and our new birth in Jesus Christ.

Q. What doth the Lord's Supper signify and seal?

A. Our spiritual nourishment and growth in him, and transforming us more and more into his likeness, by commemorating his death, and feeding on his body and blood, under the figures of bread and wine.

Q. What is required to inake fit and worthy communicants of the Lord's Supper?

A. Faith in our Lord Jesus Christ, and repentance towards God, and charity towards all men.

Q. What is faith in our Lord Jesus?

A. It is the grace by which we both believe his whole doctrine, and trust in him as the Redeemer and Saviour of the world, and entirely deliver up ourselves to him, to be taught and saved and ruled by him, as our Prophet, Priest, and King.

Q. What is repentance?

A. It is a godly sorrow for sin, and a hearty and real turning from all sin unto God.

Q. What is the final portion of unbelieving and unrepentant sinners? A. The everlasting torments of devils.

A. What is the final portion of them who truly repent and believe, and obey the Gospel?

A. The blessed life of angels, in the vision of God for ever.

A Question for young Persons before their first Admission to the Lord's Supper.

Q. Whereas you were, in your infancy, baptised into the name of Jesus Christ, do you now, upon distinct knowledge, and with a firm belief and pious affection, own that Christian faith of which you have given an account, and withal, your baptismal vow of renouncing the service of Satan, and the world, and the lusts of the flesh, and of devoting yourself to God in all holiness of life?

A. I do sincerely and heartily declare my belief of that faith, and own my engagement to that holy vow, and resolve, by the assistance of God's grace, to continue in the careful observance of it all my days,

THEOLOGICAL LECTURES.

PREFACE

BY

THE PUBLISHER OF THE LATIN EDITION.

TO THE READER,

"WHAT is grand and substantial," says Quinctilian, "pleases long; while that which is only neat and handsome, charms for a while, but soon cloys *." Now, what can be imagined more grand and substantial, than to contemplate the great Creator of the universe, in his visible works; to view, in this vast volume, which lies always open, his infinite power, wisdom, and goodness, and admire the instances thereof, that appear always new and astonishing? Again, what can be more agreeable and sublime, than, turning our eyes to the great mysteries of revealed religion, to read with wonder and delight what is contained in the sacred scriptures, concerning the Saviour and Redeemer of the human race from the dreadful gulf of death and misery into which they had fallen; to review with attention what is therein discovered, with regard to our highest happiness, the rewards of virtue, and the punishment of an impious life; and to have these important matters deeply impressed upon the heart? These truths, however great and interesting, are laid before thee, pious and Christian Reader, in these Theological Dissertations; where thou wilt find them deduced with great learning, explained with clearness and accuracy, and confirmed by powerful arguments. For our Author, now in heavent, who, while he lived, was equally remarkable for learning and piety, never used to stray beyond the verge of this divine system.

That these remains of his were the sacred lectures he read in the Public Hall of the University of Edinburgh, while he was principal of that university, will admit of no manner of doubt: there are a great many still alive, who can attest this truth; as they were themselves present at these lectures, to their great satisfaction and improvement. They all heard them, some took notes of them; and it is to be

Quæ solida et ampla sunt diu placent; quæ autem lepida et concinna, paululum quidem mulcent, sed cito satiant. Fab. Quint.

† Ὁμακαρίτης.

hoped, some had the substance of them powerfully impressed upon their hearts. To these I appeal, and to them, I doubt not, this work will be very acceptable; since those instructions which gave so much pleasure when heard but once, and that in a cursory manner, they may now have recourse to as often as they please; they may read them at their leisure, and draw from them matter of most delightful meditation. And, to be sure, those who have the least divine disposition of mind, will make it the principal business of their life, and their highest pleasure to stray through those delightful gardens, abounding with such sweet and fragrant flowers, and refresh their hearts with the celestial honey that may be drawn from them: nor is there any ground to fear that such supplies will fail; for how often soever you have recourse to them, you will always find them blooming, full of juice, and swelled with the dew of heaven: nay, when by deep and continued meditation, you imagine you have pulled the finest flower, it buds forth again, and what Virgil writes concerning his fabulous golden bough is, in strictest truth, applicable in this case:

Aureus.

Uno avulso, non deficit alter,

The Lectures I now present thee with, I caused to be copied out fair from a manuscript in the Author's own hand-writing; which was a work that required great care and attention, on account of the blots and interlineations of that original manuscript; for the author had written them in haste, and without the least thought of ever publishing them. This done, at the desire of a great many, I got them printed, and now lay them before the public, in the same order in which they were read, as far as can be recollected from circumstances.

You must not expect to find in these truly sacred lectures, the method commonly used in theological systems; for while our reverend Author clearly explains the doctrines of religion, he intermixes to excellent purpose the principles of piety, and while he enlightens the understanding, he at the same time warms the heart.

Being to treat of religion, he uses a practical method, which is most suitable to his subject, and begins with happiness, that being the scope and design of religion, as well as the ultimate end of human life. He begins with an explanation of happiness in general, on which he treats at some length; then proceeds to consider the happiness of man, which may be called perfect and truly divine, as it has for its object the infinitely blessed and perfect Being who created him, and formally consists in the beatific vision and fruition of Him, which is reserved in heaven for those who by faith are travelling through this earth, towards that blessed country. He adds, with great propriety, that happiness, so far as it is compatible with this wretched life of sorrows, consists in true religion, and in religion alone; not only as it is the way which leads directly to that perfect happiness reserved in heaven; but because it is itself of Divine original, and, in reality, the beginning of that very happiness which is to be perfected in the life to

come.

He observes, that the doctrine of religion is most justly called Theology, as it has the most high God for its author, object, and end. He suggests many excellent thoughts concerning the Divine existence, and

reasons from the common consent of nations, from the creatures we see about us, and from what we feel and experience within ourselves, as all these so loudly proclaim the being of God: but the argument taken from the harmony and beautiful order of the universe, he prosecutes at great length; and from this consideration, which is attended with greater evidence than all the demonstrations of the sciences, he clearly proves the existence of an eternal, independent Being.

With regard to the nature of God, he advances but little, and with great caution; for concerning the Supreme Being he thought it dan gerous even to speak truth; but is very earnest and diffuse in his exhortations to make the wisdom, power, and goodness of God, that shine forth with great lustre in all His works, the subject of our constant and most serious meditation. As to the unfathomable depth of His eternal decrees, he was greatly pleased with that expression of St. Augustine," Let others dispute, I will admire *."

Amongst His works, the first is that vast and stupendous one, the primitive creation of all things, which, besides the infallible testimony of the inspired oracles, our Author, by a concise, but clear dissertation on the subject, proves quite consonant and agreeable to reason. He then treats of man, of his original integrity, and the most unhappy fall that soon followed. But to this most lamentable story he subjoins another as happy and encouraging as the other is moving, I mean, the admirable scheme of Divine love for the salvation of sinners. A glorious and blessed method, that to the account of the most shocking misery subjoins the doctrine of incomparable mercy! Man, forsaking God, falls into the miserable condition of devils; God, from whom he revolted, determines to extricate him, by His powerful hand, out of this misery; and that this might be the more wonderfully effected, God himself becomes man. "This is the glory of man, by such means raised from his woful state! this the wonder of angels, and this the sum and substance of all miracles united in one t!" The Word was made flesh! He who died as man, as God rose again, and having been seen on earth, returns to heaven, from whence he came. On each of these he advances a few thoughts that are weighty and serious, but, at the same time, pleasing and agreeable.

To these lectures, I have added some exhortations by our Author, to the candidates for the degree of master of arts, delivered at the annual solemnity held in the university for that purpose; together with his meditations on some Psalms, viz., the 4th, 32d, and 130th ; because I was unwilling that any of the works of so great a man should continue in obscurity, to be devoured by moths and bookworms, especially one calculated for forming the morals of mankind, and for the direction of life. For in these meditations, he exhorts and excites the youth under his care, not by laboured oratory and pompous expressions, but by powerful eloquence, earnest entreaties, and solid arguments, to the love of Christ, purity of life, and contempt of the world.

* Alii disputent, ego mirabor.

+ Hic hominis ex tanto dedecore resurgentis honos, hic angelorum stupor, hoc miraculorum omnium compendium!

These were likewise written in Latin, and have been already translated and published [See Vol. I. of the present edition of the work.]