There are also what are discriminated from these, as ethic, or ethiological Virtues; such as, Justice, Temperance, Prudence, Fortitude, Fidelity, Honour, Veracity,Gratitude, Patience, Contentment, with several others of the same species; which more particularly come within the circle of moral Science. The former, have sometimes been distinguished, by the lesser-and the latter, by the greater, duties of life; and, therefore, ought to be encouraged, and commended. Aristotle, in his Ethics; Tully, in his Offices; and Seneca, in his Morals; have touched upon these, with surprising force, and eloquence, as calculated to form what is usually intended by a moral Character.

But, when we gain the Summit of all that is great, and good, and happy, in this lower world, we shall be surrounded with the christian Virtues; such as, Faith, Hope, Charity, Meekness, Humility, Penitence, Self-denial, Piety, Purity, and Zeal: which are the strongest lineaments, or most prominent features, in the christian Portrait.

Some there are, who cultivate the social Virtues, with little or no attention to any other; and some again, who are equally warm in the service of the ethical, without any particular regard to those, which far surpass them but, if we mean to possess the totality of moral excellence, let us aspire to every virtue; especially to that assemblage, upon which the divine Being himself has thought fit to place the highest honour; though, sad to say, they are, too generally, the lowest in our esteem, and the last we pursue. Nevertheless, Matt. v. 3-12.

MORALITY,

is a term, which, when clearly understood, and properly applied, is comprehensive of every thing which relates to the moral Governor of the world-his moral Government-the moral Law-the moral Sensemoral Principles-and moral Conformity to the divine Will: of all which, our moral views are no otherwise correct, and

just, than as they are regulated by the oracles of Revelation*.

Of all the words in the English tongue, though there are very few more current,

* In my idea, therefore, of this complex term, which I now submit to general remark, I include all these particulars; 1. The knowledge of God, as the moral Governor of the world. 2. A right understanding of the moral Law, by which that Government is conducted, in its nature, purity, and perfection. 3. A consciousness of our moral responsibility. 4. The Renovation of the moral Sense, by divine Grace. 5. A clear perception of the peculiar manner, in which every moral action must be performed, to render it acceptable to God. 6. A conscientious regard to all the moral Virtues, so far as they are practicable by us in our respective and very different situations. 7. An anxious desire to attain to increasing degrees of every moral excellence.-Are not these, essential ingredients in the character of a christian Moralist? Neither is this at all incongruous with their idea of ethiologic science, who have defined it to be, « The acquisition of Happiness, by the knowledge of Truth, and the pursuit of Virtue." Indeed, we may learn more in the Academy of Plato, in the Porch of Zeno, and in the Lyceum of Aristotle, than in the writings of many a modern Scribbler on this theme. It was a Philosopher of one of these Schools, who said, that moral Virtue was, Έξις κατα τον ορθον Λόγον, an “ habit of acting according to right Reason ;” that is, κατα την Θεολογίαν.

or whose signification is of greater concern, it would be very difficult to find many, that are less comprehended. I have aimed to discover the true reason of an ignorance, for which I dare not be so charitable, as to offer any excuse; and the most plausible, I apprehend, is, that for want of consideration, people are not conscious of

it.

GRACE,

will be used to signify, according to the various manner in which it is introduced, either the gratuitous Favour of Godwhich is its primary sense; or, that operative Principle of the divine Life, which he communicates to the human Soul, to prepare it for the beatific Vision; or, that Beauty of his own Image, and Likeness, which he is pleased to delineate upon it *.

* The same thing may be otherwise thus represented, Grace, as it is in God, its great Original and Fountain, imports his free, sovereign, and special Love towards the objects of it. It must be free-or, it would not be, properly speaking, Grace. It is sovereign-because, he acts

I quote the language of a Philosopher, and a Prelate, who is said to have possessed "every virtue under Heaven," when I affirm with him, that "GRACE is the main point in the christian Dispensation;

herein as the supreme Disposer of all good; " dividing to every man, severally, as he will and working all things after the counsel of his own Will." And, it is said to be special-in order to distinguish it from those common gifts, whether of Nature, or of Providence, which he sometimes bestows with a lavish bounty on the wicked, as well as on the righteous.

Grace, as it is in us, should we be indeed partakers of it, is a divine, secret, energetic Influence, transfused, as it were, into the Soul, and extending itself through all its Faculties and Passions.

In all religious acts, exercises, and excellencies, I deem it equally the dictate of Truth, right Reason, and Virtue, to ascribe the Velle, the Esse, and the Posse, to a divine Power. I agree entirely with him, who has asserted, that, Hoc piarum mentium est, ut nihil sibi tribuant, sed totum Dei gratiæ. If I err, I am confident that the Scriptures themselves have led me into this error. An opportunisy will hereafter occur, of proving this, to a degree of certainty, which will only fall short of mathematical demonstration: nor is any indulgence solicited of the Reader, in this case, but that he will look fairly at the light of that evidence, which shall be adduced, with an im partial eye.