necessary to be known it either never adverts, or contemptuously and rarely digresses; but scarcely ever studies them with serious application. This depravity being a common subject of complaint with heathen writers, all men are clearly proved to have been implicated in it. Wherefore Solomon, in his Ecclesiastes, after having enumerated those pursuits in which men consider themselves as displaying superior wisdom, concludes with pronouncing them to be vain and frivolous.

XIII. Yet its attempts are not always so fruitless, but that it makes some discoveries, particularly when it applies itself to inferior things. Nor is it so stupid, as to be without some slender notion also of superior ones, however negligently it attends to the investigation of them; but it possesses not an equal ability for both. For it is when it goes beyond the limits of the present life, that it is chiefly convinced of its own imbecility. Wherefore, that we may better perceive how far it proceeds in every case according to the degrees of its ability, it will be useful for us to propose the following distinction; that there is one understanding for terrestrial things, and another for celestial ones. I call those things terrestrial which do not pertain to God and his kingdom, to true righteousness, or to the blessedness of a future life; but which relate entirely to the present life, and are in some sense confined within the limits of it. Celestial things are the pure knowledge of God, the method of true righteousness, and the mysteries of the heavenly kingdom. In the first class are included civil polity, domestic economy, all the mechanical arts and liberal sciences. In the second, the knowledge of God and of the Divine will, and the rule for conformity to it in our lives. Now in regard to the first class, it must be confessed, that as man is naturally a creature inclined to society, he has also by nature an instinctive propensity to cherish and preserve that society; and therefore we perceive in the minds of all men general impressions of civil probity and order. Hence it is that not a person can be found who does not understand, that all associations of men ought to be governed by laws, or who does not conceive in his mind the principles of those laws. Hence that perpetual consent of all nations, as well as all individuals, to the laws, because the seeds of them are innate in

all mankind, without any instructor or legislator. I regard not the dissensions and contests which afterwards arise, while some desire to invert all justice and propriety, to break down the barriers of the laws, and to substitute mere cupidity in the room of justice, as is the case with thieves and robbers. Others, which is a fault more common, think that unjust which legislators have sanctioned as just; and on the contrary pronounce that to be laudable, which they have forbidden. For the former of these hate not the laws from an ignorance that they are good and sacred; but, inflamed with the violence of their passions, manifestly contend against reason, and under the influence of their lawless desires, execrate that which their judgments approve. The controversy of the latter of these is by no means repugnant to that original idea of equity which we have mentioned; for when men dispute with each other on the comparative merits of different laws, it implies their consent to some general rule of equity. This clearly argues the debility of the human mind, which halts and staggers even when it appears to follow the right way. Yet it is certainly true, that some seeds of political order are sown in the minds of all. And this is a powerful argument, that in the constitution of this life no man is destitute of the light of reason.

XIV. Next follow the arts, both liberal and manual; to learning which, as there is in all of us a certain aptitude, they also discover the strength of human ingenuity. But though all men are not capable of learning every art, yet it is a very sufficient proof of the common energy, that scarcely an individual can be found, whose sagacity does not exert itself in some particular art. Nor have they an energy and facility only in learning, but also in inventing something new in every art, or in amplifying and improving what they have learned from their predecessors. Though this excited Plato erroneously to assert that such an apprehension is only a recollection of what the soul knew in its pre-existent state before it came into the body, it constrains us, by the most cogent reasons, to acknowledge that the principle of it is innate in the human mind. These instances therefore plainly prove, that men are endued with a general apprehension of reason and understanding. Yet it is such a universal blessing, that every one for himself ought to

acknowledge it as the peculiar favour of God. To this gratitude the Author of nature himself abundantly excites us, by his creation of idiots, in whom he represents the state of the human soul, without his illumination, which, though natural' to all, is nevertheless a gratuitous gift of his beneficence towards every individual. But the invention and methodical teaching of these arts, and the more intimate and excellent knowledge of them, which is peculiar to a few, is no solid argument of general perspicacity; yet belonging to both the pious and the impious, they are justly numbered among the natural talents.

XV. Whenever, therefore, we meet with heathen writers, let us learn from that light of truth which is admirably displayed in their works, that the human mind, fallen as it is, and corrupted from its integrity, is yet invested and adorned by God with excellent talents. If we believe that the Spirit of God is the only fountain of truth, we shall neither reject nor despise the truth itself, wherever it shall appear, unless we wish to insult the Spirit of God: for the gifts of the Spirit cannot be undervalued without offering contempt and reproach to the Spirit himself. Now shall we deny the light of truth to the ancient lawyers, who have delivered such just principles of civil order and polity? Shall we say that the philosophers were blind in their exquisite contemplation and in their scientific description of nature? Shall we say that those, who by the art of logic have taught us to speak in a manner consistent with reason, were destitute of understanding themselves? Shall we accuse them of insanity, who by the study of medicine have been exercising their industry for our advantage? What shall we say of all the mathematics? Shall we esteem them the delirious ravings of madmen? On the contrary, we shall not be able even to read the writings of the ancients on these subjects without great admiration; we shall admire them, because we shall be constrained to acknowledge them to be truly excellent. And shall we esteem any thing laudable or excellent, which we do not recognise as proceeding from God? Let us then be ashamed of such great ingratitude, which was not to be charged on the heathen poets, who confessed that philosophy and legislation, and all useful arts, were the inventions of their gods. Therefore, since it appears

that those whom the Scripture styles "natural men," uxixus, have discovered such acuteness and perspicacity in the investigation of sublunary things, let us learn from such examples, how many good qualities the Lord hath left to the nature of man, since it has been despoiled of what is truly good.

XVI. Yet let us not forget that these are most excellent gifts of the Divine Spirit, which for the common benefit of mankind he dispenses to whomsoever he pleases. For if it was necessary that the Spirit of God should infuse into Bezaleel and Aholiab the understanding and skill requisite for the construction of the tabernacle, (a) we need not wonder if the knowledge of those things, which are most excellent in human life, are said to be communicated to us by the Spirit of God. Nor is there any reason for inquiring, What intercourse with the Spirit is enjoyed by the impious who are entirely alienated from God? For when the Spirit of God is said to dwell only in the faithful, that is to be understood of the Spirit of sanctification, by whom we are consecrated as temples to God himself. Yet it is equally by the energy of the same Spirit, that God replenishes, actuates, and quickens all creatures, and that according to the property of each species which he hath given it by the law of creation. Now if it has pleased the Lord that we should be assisted in physics, logic, mathematics, and other arts and sciences, by the labour and ministry' of the impious, let us make use of them; lest if we neglect to use the blessings therein freely offered to us by God, we suffer the just punishment of our negligence. But lest any one should suppose a man to be truly happy, when he is admitted to possess such powerful energies for the discovery of truth relating to the elements of this world; it must likewise be added, that all that faculty of understanding, and the understanding which is the consequence of it, is, in the sight of God, a fleeting and transitory thing, where there is not a solid foundation of truth. For the sentiment of Augustine, with whom, as we have observed, the Master of the Sentences and the Schoolmen have been constrained to coincide, is strictly true; that as the gratuitous or supernatural gifts were taken away (a) Exod. xxxi. 2-11. xxxv. 30-$5. 20

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from man after the fall, so these natural ones which remained have been corrupted; not that they can be defiled in themselves as proceeding from God, but because they have ceased to be pure to polluted man, so that he can obtain no praise from them.

XVII. Let us conclude therefore, that it is evident in all mankind, that reason is a peculiar property of our nature, which distinguishes us from the brute animals, as sense constitutes the difference between them and things inanimate. For whereas some are born fools and idiots, that defect ob. scures not the general goodness of God. Such a spectacle should rather teach us that what we retain ought justly to be ascribed to his indulgence; because had it not been for his mercy to us, our defection would have been followed by the total destruction of our nature. But whereas some excel in penetration, others possess superior judgment, and others have a greater aptitude to learn this or that art, in this variety God displays his goodness to us, that no one may arrogate to himself as his own what proceeds merely from the divine liberality. For whence is it that one is more excellent than another, unless it be to exalt in our common nature the special goodness of God, which in the preterition of many proclaims that it is under an obligation to none? Moreover, God inspires particular motions according to the vocation of each individual: of which many examples occur in the book of the Judges, where the Spirit of the Lord is said to "come upon" those whom he called to govern the people. (b) Finally, in all important actions there is a special instinct: for which reason it is said that Saul was followed by valiant men, "whose hearts God had touched." (c) And Samuel, when he predicts his inauguration into the kingdom, thus expresses himself; "The Spirit of the Lord will come upon thee, and thou shalt be turned into another man." (d) And this is extended to the whole course of his government; as it is afterwards narrated concerning David, that "the Spirit of the Lord came upon him from that day forward." (e) But the same expression is used in other places in reference to particular impulses. Even

(b) Judges vi. 34. xv. 14.
(d) 1 Sam. x. 6.

(c) 1 Sam. x. 26. (e) 1 Sam. xvi. 13.