scale, upon which we may measure the quantity of being enjoyed by different individuals?

But if it were even possible to ascertain the proportion of existence, possessed by different individuals, we should be unable to regulate our attachments by this proportion: because, as was before remarked, the affections are not founded upon speculative reasoning, much less are they founded upon measurement or calculation.

The benevolent affections of the virtuous man correspond to the cir cumstances in which he is placed in life; and to the relations which he sustains as a member of a family, of a particular community, of civil society, of the church, and of the universal family of mankind. He loves his father, his benefactor, his Christian friend, more than he does any particular person in Africa or in India, of whom he may have heard; although the latter may have as large a share of existence as either of the former. The strength of a particular attachment is influenced not only by the importance of its object, but also by the rela tion which that object bears to us. This arises necessarily out of the constitution of human nature, of civil society, and of the world. Nay, further, we may observe, that it seems to be a necessary consequence of the limited knowledge and powers of all created beings. The contrary theory of virtue, however plausible it may appear from its simplicity, is perfectly romantic. It bears no resemblance to any thing that ever has existed, or that ever can exist in this world, or in any other.

Were all the tender feelings which result from our relations in life entirely destroyed; were all the ties which bind individuals together as members of the same family-of the same community-of the same particular association, utterly broken; were all the sympathies and peculiar sensibilities of

humanity, completely eradicated; were all sentiments of reverence and gratitude and love to the Most High, as our God and Redeemer, at an end; and in addition to all this, were the human mind endowed with the attribute of omniscience, and a capacity for benevolent affection, infinite in its intensity and variety, and infinite in regard to the number of its objects; and were the benevolent affections to arise merely from the contemplation of abstract existence, and be proportioned to it; then indeed the doctrine that virtue consists in love to being simply considered, and that this virtuous love is proportioned to the share of existence possessed by its object, might be true, but not other

wise.

President Edwards, in another part of his works, makes use of the following language: "To determine, then, what proportion of regard is to be allotted to the Creator, and all his creatures, taken together, both must be, as it were, put in the balance; and, according as the former is found to outweigh, in such proportion is he to have a greater share of regard ;" and this he supposes is agreeable to the nature and fitness of things. Such a sentiment was utterly unworthy of the excellent and venerable president. Besides the impracticable and romantic nature of the scheme itself, it hardly appears consistent with proper feelings of piety. For according to it, "not merely the duties we owe to our fellow creatures," but even the love and adoration which the Supreme Being claims at our hands,

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were to be adjusted by weight and calculation."

V. "If the apparent simplicity," says Mr. Hall, "of this system be alleged in its favour, I would say it is the simplicity of meanness; it is a simplicity which is its shame, a daylight which reveals its beggary:"

Many false theories, both in science and in morals, have originated from an injudicious pursuit of sim

plicity. It is impossible upon any correct principles of reasoning, to reduce all the virtuous affections, and feelings, and volitions of the soul, to any one disposition of mind. Attempts of this nature serve only to embarrass and perplex subjects, which are otherwise well understood by every one.

Faith and repentance, and love, and gratitude, and hope, &c., are all graces of the renewed soul. Although they are inseparably connected, yet they may and ought to be distinguished from each other. The scriptures distinguish themthe common sense of mankind distinguishes them. Every attempt, therefore, to reduce the doctrines of the scriptures to their first principles; every attempt to reduce all the graces of the Holy Spirit to any one disposition of mind, we conceive to be better adapted to confound than to enlighten the mind; to subserve the cause of error, rather than to promote the cause of truth.

The following remarks, from that very profound philosopher, bishop Butler, are so excellent and so much to our present purpose, that we will not hesitate to transcribe them.

be

"Without inquiring," he remarks, "how far and in what sense virtue is resolvable into benevolence, and vice into the want of it, it may proper to observe, that benevolence and the want of it, singly considered, are in no sort the whole of virtue and vice. For if this were the case, in the review of one's own character, or that of others, our moral understanding, and moral sense, would be indifferent to every thing but the degrees in which benevolence prevailed, and the degrees in which it was wanting. The fact then, appears to be, that we are constituted so as to condemn falsehood, unprovoked violence, injustice, and to approve of benevolence to some preferably to others, abstracted from all consideration, which conduct is likeliest to produce an overbalance

of happiness or misery; and, therefore, were the Author of nature to propose nothing to himself as an end, but the production of happiness, were his moral character merely that of benevolence; yet ours is not so. Upon that supposition, indeed, the only reason of his giving us the above mentioned approbation of benevolence to some persons rather than others, and disapprobation of falsehood, unprovoked violence, and injustice, must be, that he foresaw this constitution of our nature would produce more happiness, than forming us with a temper of mere general benevolence. But still, since this is our constitution, falsehood, violence, injustice, must be vice in us, and benevolence to some preferably to others, virtue, abstracted from all consideration of the overbalance of evil or good, which they may appear likely to produce."*

VI. If it be true, as president Edwards asserts, that the thing virtuous benevolence "has an ultimate propensity to, is the highest good of being in general, and it will seek the good of every individual being, unless it be conceived as not consistent with the highest good of being in general," then it will follow, that no affection or action can be virtuous, unless the individual has distinctly in view, the happiness of being in general. The advancement of the highest good of the universal system, must be his ultimate object, clearly apprehended, in all his virtuous conduct.

Whilst we admit that a man, by the practice of virtue, promotes, in the highest degree in his power, the good of all who are influenced by his conduct, yet we deny that this is in every case, either the end, or the motive, by which his conduct is determined.

The greater part of Christians, who perform their duty in obedience to the dictates of their consciences, enlightened by the word of

* Of the Nature of Virtue, p. 7.

God, have no idea that the ultimate end of virtuous action is, in every case, the highest good of being in general. Many never dream of this, who are nevertheless eminent in Christian attainments.

To discover that virtue does invariably promote happiness, requires more comprehensive views than most persons are able to take. Nor is it at all necessary that they should distinctly know, in every instance, the connexion between virtue and happiness. They have a much more certain guide; the dictates of conscience, and the affections of their nature, directed and enlightened by the scripture. By this means, our own happiness, and that of others, are much more effectually served than if they were constantly in view. Philosophers have frequently been led into error, by a desire of simplifying our principles of action. In consequence of this, some have resolved the whole of morality into "an enlightened regard to our own best interests:" others, on the contrary, have resolved it into an affection of general benevolence. Some plausibility there is undoubtedly in favour of each of these systems, though directly opposite. This arises from the fact that, by the practice of virtue we contribute the most in our power both to our own happiness and to that of others.

But this is, in reality, a consequence, not of the wisdom of man, but of a wise and benevolent constitution of God.

"In consequence," observes Mr. Stewart, "of this unity of design, which is not less conspicuous in the moral than in the natural world, it is easy for a philosopher to give a plausible explanation of all our duties from one principle, because the tendency of all of them is to determine us to the same course of life. It does not, however, follow from this, that it is from such a comprehensive survey of the consequences of human conduct, that our ideas of right and wrong are derived."

The foregoing arguments are thought sufficient to prove that virtue, or holiness, cannot be resolved into any one disposition of mind, much less can it be resolved into "love to being in general," or "being simply considered."

Μαθητης.

A few Thoughts on preaching the Gospel.

The gospel may be shortly defined a revelation of the grace of God, through the obedience and death of Christ, for the pardon, sanctification, and eternal salvation of lost sinners: accompanied with a divine call to repent and believe on Christ to life everlasting. To this the words of Christ himself, entering on his public ministry, agree. The spirit of the Lord God is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to bind up the broken hearted, to preach deliverance to the captive, and recovery of sight to the blind, to set at liberty them that are bruised, and to preach the acceptable year of the Lord. Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead on the third day, and that repentance and remission of sins should be preached to all men in his name, beginning at Jerusalem. The apostles give the same account of the gospel: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord:" "Neither is there salvation in any other, nor another name under heaven given among men whereby we must be saved:" "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree:" "Him hath God exalted with his right hand, to be a prince and a Saviour, for to give repentance to Israel and the forgiveness of sins :" "Then Peter said unto them, repent, and be baptised every one

of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost:" "For the promise is to you, and to your children, and to all that are afar off, as many as the Lord our God shall call :" "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins."

This gospel is called the gospel of the grace of God, because it originated in the infinite benignity and goodness of God, and presents to a lost world an illustrious display of divine grace. It is called the gospel of God, because God is the author and original of all the blessings of the gospel. It is called the gospel of Christ, because Christ in his glorious person, offices, and blessings, is the great subject of the gospel. It is called the glorious gospel of the blessed God, or the gospel of the glory of the blessed God, because all divine attributes in this gospel shine with eternal beauty and splendour. And it is called the gospel of our salvation, because it is the means appointed by God, to begin, advance, and perfect the salvation of men.

More particularly the gospel reveals the eternal love of God unto alost world. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life. For scarcely for a righteous man will one die; peradventure for a good man, some would even dare to die; but God commended his love to us, in that while we were yet sinners Christ died for us. Herein is love, not that we loved God, that he first loved us, and sent his Son to be a propitiation for our sins. From this infinite love he chose and appointed his own Son to be the mediator between God

and man. He laid upon him our iniquities, that we might be pardoned and redeemed. All we, like sheep, have gone astray; we have

turned every one to his own way, and the Lord laid upon him the iniquity of us all. And as judge of all, he exacted from him the punishment due to our sins. For it pleased the Lord to bruise him. "He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." "The cup that my father giveth me to drink, shall I not drink it ?"

The gospel reveals the original dignity and glory of the Son, as the fellow and equal of the Lord of hosts, God over all blessed forever; as also his divine love in undertaking to obey and die for sinners. "Lo, I come, I delight to do thy will, O my God; yea, thy law is in my

heart." It treats of the glorious person of Christ, God in our nature. As none but God could contrive this way of salvation, none but God could redeem us from the lowest hell. Without all controversy, great is the mystery of godliness; God made manifest in the flesh.

It sets before us the wonders of his obedience to the death, and the infinite value of his blood to save to the uttermost them that come to God by him. If the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean, sanctified to the purifying of the flesh, how much more shall not the blood of Christ, who through the eternal Spirit, offered himself unto God, purge your consciences from dead works to serve the living God. His triumph over death in his glorious resurrection, belongs to the dispensation of the gospel; and his fulness of blessing, to be perpetually communicated to the church, is her everlasting spring of consolation.

The gospel reveals the Holy Spirit as one in nature and essence, and consequently one in counsel and operation with the Father and Son. He concurred with the Father and Son in the everlasting covenant respecting the redemption of lost men, and engaged to apply with ef

the souls of men. As none but God could redeem-none but God could apply redemption. It requires that almighty power of God that raised Christ from the dead, to raise a sinner from death to life. The arm of God must be revealed, to convince a sinner in a saving manner of his sin, guilt and danger. It requires the word of omnipotent power, which commanded light to shine at first out of darkness, to illuminate the mind savingly in the knowledge of the gospelthe Spirit, by divine power and grace, presents to the distressed soul the inexpressible glories of Christ's person, righteousness and atonement, for all the blessed purposes of salvation; and enables the person to rest upon him with firm confidence, for pardon and eternal redemption. The spirit of grace enables the person cordially to consent to the most humiliating acts of self-denial and mortification, for his sake to cut off right hands, and to pluck out right eyes. Yea, doubtless, and I count all things loss and dung for the excellency of the knowledge of Christ Jesus, my Lord, for whom I have suffered the loss of all things, and count them but dung, that I may win Christ, and be found in him, not having my own righteousness, which is of the law, but the righteousness which is of God by faith. But to accomplish this great and saving change, the arm of the Lord must be revealed.

In the dispensation of the gospel, men are to be addressed as sinners. Christ came to call not righteous men, but sinners, to repentance. I am not sent but to the lost sheep of the house of Israel; come to me all ye that are weary and heavy laden, and I will give you rest. Let the wicked forsake his way, and the unrighteous man his thoughts, let him turn to the Lord, for he will have mercy, and to our God, for he will abundantly pardon.

This gospel brings near to sinners,
Vol. I.

medy of divine contrivance. As Moses lifted up the serpent in the wilderness, so the Son of man must be lifted up, that whosoever believeth on him should not perish, but have everlasting life. The sting of the serpent was mortal, and incurable by human skill; it was to be cured by God himself, by an act of divine power and goodness; but the Israelites must trust the efficacy of the divine appointment: that the excellency of the power may appear to be of God, and not of man.

Mankind sinners must be called and encouraged to look to Christ exhibited in the gospel, trusting the divine institution for a perfect and radical cure of their diseased souls. If it be asked, what is the necessity of believing in this divine Saviour? Because Christ says, "He that believeth not shall be damned." If it be asked, what is that gospel which I am called to believe? It is a present offer of grace and salvation through Christ, to make you holy and happy for ever; it is no offer of pardon, to encourage the indulgence of sin, but an exhibition of mercy, to save from the pollution, as well as the punishment of sin. But what moves God to make this gracious offer? Nothing but his sovereign grace, having made known to us the mystery of his will, according to his good pleasure, which he purposed in himself. "I, even I, am he that pardoneth your iniquity for my own sake, (impelled by my own goodness) and I will not remember your sins." For what end and purpose does God make this offer? To glorify the riches of his wisdom, grace and justice in the salvation of lost men, and to lay a foundation of hope, joy and peace, to the sinner believing on Christ. And that a willing and cheerful obedience may be offered by the renewed soul to God as worthy of all praise, adoration and obedience. What is that faith which saves the soul? It is with knowledge and understanding, U