Digitized by the Internet Archive in 2007 with funding from IVIicrosoft Corporation 1 http://www.archive.org/details/ethicalessayoratOOholyrich ETHICAL ESSAY. OR AN ATTEMPT TO ENUMERATE THE SEVERAL DUTIES WHICH WE OWE TO GOD, OUR SAVIOUR, OUR NEIGHBOUR AND OURSELVES, AND THE VIRTUES AND GRACES OF THE CHRISTIAN lilFE; CONTRASTED ON THE OPPOSITE PAGES WITH THEIR OPPOSITE VICES AND ILL DISFOSITIOIfl. TO EACH OF WHICH ARE SUBJOINED SOME IMPERFECT HINTS, AND COMMON OBSERVATIONS, SERTINQ TO ILLUSTRATE, LIMIT, OR ENFORCE THEM» INTENDED TO ASSIST IN THE IMPORTANT DUTY OF SELF-EXAMINATION. BY THE LATE EDWARD AUGUSTUS HOLYOKE, CONTAINING SOME nWMSELLANEOUS PAPERS AND PRAYER*. By JOHN BRAZER. 1830. DISTRICT OF MASSACHUSETTS— TO WIT: District Clerk's Office. Be it Remembered, That on the twelfth day of May, A. D. 1830, in the fifty-fourth year of the Independence of the United States of America, Joshua Ward, of the said District, has deposited in this office the title of a hook, the right whereof he claims as proprietor, in the words following, to wit : " ^n Ethical Essay : or an Attempt to enumerate the several Duties which we owe to God, our Saviour, our Neighbours, and ourselves ; and the Virtues and Graces of the Christian Life contrasted on the opposite pages with their opposite Vices and 111 Dispositions. To each of which are subjoined some loose Azotes, imperfect Hints, and common Observations, serving to illustrate , limit, or enforce them. Intended to assist in the important Duty of Self- Examination. By the late Edicard Augustus Holyohe, M D , LL.D., Ji.A.S. To which is added an Appendix, containing some miscellaneous Papers and Prayers. With a Biographical Memoir, by John Brazer.'' In conformity to the Act of the Congress of the United States, entitled " an Act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to the authors and proprietors of such copies, during the times therein mentioned"; and also to an Act entitled " an Act supplemen- tary to an Act, entitled an Act for the encouragement of learning, by secur- ing the copies of Maps, ChartP and Books to the authors and proprietors of such copies during the times therein mentioned ; and extending the benefits thereof to the arts of designing, engraving and etching historical and other prints." JOHN W OAVTS \ ^^^^^ "f '^^ District J UM i\ VV . U A V 1& , ^ ^j. Massachusetts. ^,5^Z-6^ SALEM : Foote 4'- Brown, Prs. Gazette ADVERTISEMENT. The following *' Ethical Essay" was begun, as appears from the Introductory Notice of the Author, in the Eighty-Sixth year of his age. It was continued, at intervals, until the very close of his life. A great part was written after he had passed his Ninetieth year, and some portions were added, and others revised, after he had attained the age of One Hundred years. It was not originally intended by the author for publication, nor even to be printed, but solely as a means of Self-improvement. Five or six years since, the work, so far as it was then completed, having been submitted, in confidence, to the Editor, for his peru- sal, he urged the Author to publish it, on the ground that it would be useful to others, as it had been to himself. This suggestion he waived, on account of what he deemed a want of originality, completeness and literary finish in the Manuscript. Within a few days of his death, however, and when he was in hourly ex- pectation of this event, he sent for the Editor, and earnestly in- quired whether his opinions of the usefulness of giving a wider circulation to the work remained unchanged. On being assured of this, he consented to sacrifice his own feelings to a conviction of duty, and committed the Essay to the Editor, for the purpose of being revised and printed for the use of his family and friends. A few copies of the work, therefore, are now printed, and for this especial purpose. They are not published. To those who know the characteristic modesty and diflidence of Doctor Hoi- IT ADVERTISEMENT. yoke, this reluctant consent will appear a striking illustration of the fact, that the desire of doing good, which was a ruling prin- ciple with him through life, was strong in death. The Biographical Memoir prefixed is principally extracted from a Discourse by the Editor, delivered at the interment of the Au- thor. Those who desire a more minute account of his profession- al character and writings, are referred to a valuable " Memoir prepared in compliance with a vote of the Essex South District Medical Society, and published at their request." In preparing the work for the press, the Editor has found little to retrench, and nothing to alter, at least so far as the general tendency or meaning of the text is concerned. It may be proper to observe, however, that the fifth division of the subject, as indi- cated in the Introductory Notice and Preface of the Author, name- ly, the duties we owe to inferior animals, is omitted. It appears to have been left in a very unfinished and imperfect state, and the few remarks which the Author had arranged under this head, are included in other parts of the work. In the Ti- tle, the arrangement of the Topics, and in all the peculiar and minute Details of Printing, the express directions of the writer have been scrupulously followed. The Editor now commends the volume to that circle of relatives and friends for whose use it is printed, as a valuable legacy of rational piety and prac- tical wisdom ; and with the earnest hope and prayer that while it may serve to perpetuate the remembrance of a man deservedly loved and reverenced, it may extend to them also the gracious in- fluences of his counsels and example. J. B. Salem, Mass. May, 1830. TABLE OF CONTENTS. Advertisement, Memoir, Introductory Notice, Preface, Page HI.. XI 3 5 CHAP. I. virtues to bb cultivated. Faith, VICES to be avoided. Page 10 Atheism, - Page 11 Infidelity, Deism. - " Idolatry, - - - 13 Ignorance of God, &c. - " Love, Gratitude, 14 Ingratitude, 15 Obedience, 16 . Disobedience, 17 Repentance, 18 Living in Vicious Indulgence, 19 Hope, - - 20 Despair, 21 Fear, ii Living without Fear, ti A Sense of Omnipotence anc Thoughtlessness and Neglect of Omniscience of God, 22 Duty, 23 Trust and Reliance, (( Inattention, Disregard, (( Resignation, Submission, - 24 Discontent, Impatience, 25 Honour, Reverence, Worship, Dishonouring God by Irrever- Adoration, Praise, Thanks- ence, Neglecting Worship, giving, Prayer, Devotion, - 26 Prayer and Religious Duties by Profaneness, Perjury, } Blasphemy, &c. ,27 Zeal, 30 Lukewarmness, Indifference, Enthusiasm and Fanaticism, 31 Trust in Providence, 32 Distrust in Providence. 33 CHAP. IL Faith, 40 Disbelief, 41 Love, Gratitude, 42 Ingratitude, Disregard, 43 Yl 1 CONTENTS. Obediencd, 44 Disobedience, 45 Hope, Trusty Reliance, Con- Want of Hope er Confidence fidence, * - - u in Christ, t( Reverence, Honour, 46 Neglecting the Honour and Reverence due to our Lord Jesus Christ, 47 tmitation, , . . u Neglect of our Lord's Example, (i Expectation, 48 Deprivation of the Christian's Hopes, 49 Christian Temper, (( Worldly-mindedness, Love of the World, » Zeal, 52 Lukewarmness or Indifference. 53 CHAP. HI. Love, Charity, Benevolence, 54 lU-WiU, Envy, Hatred and Malice, - - . 55 Almsgiving, 56 Indiscriminate Alms, 57 Humanity, 58 Inhumanity, Cruelty, 59 Kindness, 60 A surly cross Disposition, - 61 Compassion or Sympathy, - u Hard-heartedness, Unfeeling- ness, Friendship, - - - (( Enmity, ti Hospitality, ... (I Inhospitality, (( Philanthropy, 62 Misanthropy, 63 Condolence, Congratulation, (i Not weeping with those who weep. Not rejoicing with those who rejoice. It Esteem, 62 Undervaluing or Disparaging good Characters, 63 Gratitude, it Ingratitude, ti Praise, Applause, Approba- Dispraise or Withholding Ap- tion, 64 plause, 65 Good Humour, ti Bad or 111 Humour, u Justice, (( Injustice, (i Veracity, m Equivocation, Shufiiing, Flat- tery, Prevarication, Dissimu- lation, Treachery, Deceit, - Lying, 67 CONTENTS. ▼M Honesty, Fidelity, Fairness of Mind, 68 Dishonesty, Double Dealing^, Fraud, - - (39 " Unfaithfulness, - . " « Self- Will, Weddedness to System, Prejudication, Party Spirit, Fanaticism, Tergiver- sation, Obstinacy, Bigotry, &c. &c. - - 69 Uprightness, or Sincerity, - 70 Perfidy, Insincerity, Hypocrisy, 71 Simplicity, - - " Artfulness, Cunning, Affecta- tion, Duplicity, - - « Mercy, - - 72 Unmercifulness, - 73 Peaceableness, Placability, For- Resentment, holding Anger, " Irreconcilableness, Quar- relsomeness, Revenge, - " 74 Reservedness, Suspicion, Jeal- ousy, - . 75 76 Meanness, Selfishness, Little- ness, Avarice, - - 77 78 Bold, Forward Behaviour, Im- pudence, - - 79 " Disrespect, - - ** 80 Rudeness, Roughness, 111 Man- ners, - - 81 " Unchastity, - - " " Carelessness of Behaviour, Captiousness, AfiVontiveness, " Meekness, Condescension, - " Haughtiness, Superciliousness, Insolence, Arrogance, - " Caution in Speaking of others, 82 Backbiting, Slander, Defama- tion, - - - 83 Advice, Exhortation, - 84 Withholding our Advice, - 85 Rebuke, Reproof, - - 86 Withholding Reproof, - 87 Information, Instruction, - 88 Refusing or Neglecting to give Information or Instruction, - 89 Submission to Government, - " Disobedience to Authority, Sedi- tion, Treason, Rebellion, - " giveness, Candour, Frankness, Generosity, or Liberality, Modesty, Decency, Honour, Respect, Courtesy, Affability, Chastity, Inoffensiveness, CONTENTS. Love of our Country, Patriot- Spurious Patriotism. 91 ism, - . 90 CHAP. IV. Self-Knowledgre, . 94 Ignorance of Ourselves, - 95 Attention to our Thoughts, Inattention, Thoughtlessness, 97 Words and Actions, - 96 Vigilance, Circumspection, 98 Living Carelessly, - 99 Self-Examination, - - 100 No calling ourselves to Ac- count, ... 99 Sociability, - - " Retiring from the World, Mon- achism, &c. - - 101 Self-Government, - 102 Want of Self Command, - 103 Deliberation, Mature Consid- Inconsideration, Rashness, eration, - - 106 Precipitancy, - - 107 Meditation, - * " Want of Reflection, - " Seriousness, Sobriety, - 108 Levity, - - * 109 Regulation of our Thoughts, " Disorderly Thoughts, - " Temperance, Fortitude, Resolution, Equanimity, Moderation, Contentment, Patience, Constancy, Perseverance, Self-Denial, Meekness, Humility, Modest Assurance 110 Intemperance, Sensuality, - 111 112 Want of Energy, Timidity, Imbecility, - - 113 114 Irresolution, Indecision, - 115 116 Inequality of Feeling, Irrita- bility, - - 117 " Excesses of every Kind, Vio- lence, Impetuosity, - " 118 Anxiety, Discontent, Disposi- tion to find Fault, - 119 120 Impatience, Fretfulness, Pee- vishness, Pettishness, - 121 122 Inconstancy, Instability, Fic- kleness, - - 123 124 Selflndulgence, - - 125 126 Irascibility, Captiousness, Resentfulness, - - 127 " Vanity, High-Mindedness, Am- bition, Haughtiness, Pride, " 128 Bashfulness, Shamefacedness, Impudence, - - 129 CONTENTS. IX Forethought, - - 10 Want of Premeditation, Undue Anxiety, - - 131 Prudence, Discretion, - 132 Rashness, Carelessness, Neg- ligence, - - 133 Economy, - - - «< Negligence, Extravagance, Profuseness, - - « Activity, Promptitude, Alert- Love of Ease, Hebetude, La- ness, a Disposition to Ac- ziness. Sloth, - - 135 tion, - - 134 Industry, Assiduity, Diligence, " Idleness, Lounging, Saunter- ing, Dissipation, Waste of Time, - - - « Thriftiness. No unnecessary Wastefulness, Carelessness of Expense or Waste, - - 136 Expense, Prodigality, - 137 Regularity, Punctuality in A Careless, Loose, Disorderly Business, - - 138 Managing of Business, - 139 Neatness, Cleanliness, - - " Slovenliness, Sluttishness, - " Usefulness, Public Spirit, - 140 Uselessness, Selfishness, - 141 Love of Fame, - - 142 Carelessness of Reputation, 143 Enjoyment of the Beauties of Inattention to the Beauties of natural Objects, - - « Nature, - - * Self-Love, - - - 144 Seifishness, - - 145 A due Attention o our Words Inattention to the Government and Conversation, Govern- of the Tongue, - - 147 ment of the Tongue, - 146 Thoughts on Death, - - 148 Thoughtlessness on the Sub- ject of Death, - - 149 APPENDIX. A Creed, Page 158 On Confessions of Faith, ... - 160 A Summary of the History of our Lord Jesus Christ, - 162 The Unity of the Deity, - - - - 165 On degrees of future Rewards and Punishment, - 176 On the duration of the Present World - - - 178 Prayers - - - - - - 180 MEMOIR. "^ OF THE UNIVERSITY^ MEMOIR. Edward Augustus Holyoke was born in the neighboring town of Marblehead, August 1st, 1728, O. S. His family was ancient and respectable. The first of his paternal ancestors who came to this country, emigrated from Tamworth, on the borders of Warwickshire and Staffordshire in England, in 1638 ; and re- sided first at Lynn, and afterwards at Springfield, in this State. His maternal grandfather was a descendant, in a direct line, from the first Sraithfield Martyr, John Rogers. His father, Edward Holyoke, was born in Boston, and was educated at Harvard College. He was minister at Marblehead, when the subject of this memoir was born, where he remained until 1737, when he was elected President'of the college in which he had been educa- ted. He then removed to Cambridge and presided over that institution, with great dignity and success, until his death, a period of more than thirty years. Edward Augustus was the second of eight children, and tho eldest son. The first nine years of his life were passed in the place of his nativity. He removed with his father to Cambridge, and under his direction was prepared for Harvard College, in which he was matriculated in 1742. He was graduated in 1746. Of this early period of his life we know but little, and this little is not important. He has long outlived his cotemporaries, and of himself he loved not to speak. We may infer, however, from the result of his maturer life, that he was one, ** Whose early care it was " His riper years should not upbraid his green." He resided during the whole of his collegiate course in the family of his father, and was accustomed to recur to this period with pe- xiT MEMOIR. culiar pleasure. In the winter vacation of his junior year, he instructed a school at Lexington, and in January, 1747, was en- gaged in the same employment in Roxbury. In the month of July, of the same year, he commenced the study of Medicine, under the superintendence of Dr. Berry, of Ipswich, in this coun- ty, and remained under his tuition until April, 1749. He removed to this town in the June following, and here he passed the re- mainder of his life. His professional practice, for some time, was so trifling, that he almost despaired of gaining a livelihood in this place, and thought seriously of seeking happier auspices elsewhere. But afterwards his professional engagements increased, and soon became very numerous. At one time there was not a single house in town to which he had not been called as a physician, and he has been known repeatedly to make a hundred professional visits in a day. It is a fact which may be stated as illustrative of his devotion to business, and of the settled habits of his life, that from the time he began his medical practice, until his death, a period of nearly eighty years, he has never been absent from this town at a greater distance than thirty miles. Dr. HoLYoKE was twice married. His first wife was Judith, daughter of Benjamin Pickman, Esq. who died in November, 1756, leaving one child, who died in the same year. In 1759 he was married to Mary, daughter of Nathaniel Viall, merchant, of Boston, who died in April, 1802. They were the parents of twelve children, only two of whom are now living. In person Dr. Holyoke was below^ the middle height, bat his form was symmetrical, and admirably fitted for strength, endur- ance and activity. His countenance was strongly marked, but its expression, though decided, was mild, placid and agreeable ; and his whole deportment was at the same time dignified and con- ciliatory. Though unambitious of public distinctions, he received many marks of public respect. He was the first person on whom was conferred the degree of Doctor of Medicine, by Harvard College; and from the same Institution he subsequently received tlwdesrree MEMOIR. XV of Doctor of Laws. He was the first President of the Massachu- setts Medical Society, and was, afterwards, elected to the same office. He was among the original members of the American Academy of Arts and Sciences, and was at one period its Presi- dent. He was chosen a corresponding member of the Imperial and Royal Agrarian Academy of Florence. His fellow citizens in this town often sought to avail themselves of his eiforts, and to gain the sanction of his name, in their important literary and be- nevolent institutions. He was, at the time of his death, the Pres- ident of the Salem Athenaeum, of the Essex Historical Society, of the Institution for Savings, and of the Salem Dispensary. He was spared from most of the infirmities usually incident to old age ; and those he was called to endure, were mild and gentle in their visitations. His sense of hearing, for many years before his death, was impaired, though not to a degree which prevented an easy intercourse with his family and intimate friends. He was accustomed to speak of his loss of memory ; though this, at least in regard to things important, was more obvious to himself than to others. As is not unusual with persons in the decline of life, his recollections of his early childhood were fresh and vivid to the last. He could distinctly remember occurrences which took place when he was four or five years old. Time, indeed, laid a lenient and forbearing hand upon him, and he regarded his old age as a happy period of his life. It was passed in the bosom of his family, in the enjoyment of an easy competency, and was alle- viated and cheered by every kind and devoted attention that filial love, admiration, and reverence, could suggest and offer. His general health continued firm until the close of the last year. From this period, he visibly though slowly declined, but retained all his usual powers of mind almost to the end of life. He expi- red on the evening of the 31st March ensuing. In speaking of the character of Dr. Holyoke, it is not my wish, even if it were in my power, to offer an elaborate eulogy. It needs no painted praise. If I can gather up and arrange some of its distinguishing traits, it will be eulogy enough. But even this XVI MEMOIR. is a difficult task. All the faculties of his mind were so admira- bly balanced and so harmoniously combined ; all the inferior im- pulses of his nature were so rigidly subjected to higher principles ; that it is by the united result of the whole, rather than by any par- ticular parts, that his character is to be described. He was truly a great and good man, but his was not that common, misnamed greatness and goodness, which is occasioned by the undue devel- opement of some of the mental and moral powers, which have grown and thriven at the expense of all the rest. It was his for- tunate, his crowning distinction, to be free from a distinction like this. There is danger, therefore, in attempting to portray his character, of running into indiscriminate panegyric and vague en- comium. I might say that his talents, or more strictly speaking, his mind, was of the best order ; that it was richly gifted and rich- ly stored ; that his moral qualities were excellent in themselves, and assiduously disciplined and improved ; that he was pious, be- nevolent, just, kind, modest, mild, far beyond the ordinary exam- ple of men ; that he possessed a firm self-control ; that a consum- mate prudence tempered all his conduct ; that he was exemplary in all the relations of life ; all this, and much more might be said, and it would all be true ; and yet properly to appreciate his real worth, we must have observed his daily life, have seen how all these qualities were blended and harmonized together, not one protruding on our notice, still less ostentatiously thrown into view, yet all discovered, I had almost said betrayed, and brought out by some adequate occurrence; and the whole character unfolding by degrees into its rare and beautiful perfection. Some more accurate analysis than this, however, may be deem- ed appropriate, and it is under a deep conviction of the difficulty of the task, that I attempt to offer one. His mind appeared to me not so much marked by imaginative or creative powers, as by strong good sense, and by a sound discrim- inating judgment. His perceptions were, by no means, slow or dull ; but he was less distinguished for vivacity of intellect than for MEMOIR. XVII the far better and less common power of patient thought, and of long continued attention, which was subject to his will. He was an ac- curate observer of facts, but of facts viewed in reference to princi- ples. He was, in truth, a philosophical inquirer, and allowed not his deductions to outrun the premises. He aspired to be the in- terpreter and not the instructor of nature. He loved truth su- premely, and pursued it with an entire singleness of heart. It is little to say, after this, that he never desired to strike and amaze by the originality or brightness of his conceptions, and that he was wholly free from pretence and affectation in all their countless forms. In a word, his intellectual powers and habits were adapted for use and not for display. He was eminently and really a prac- tical man ; not what is often called so, a mere earthly, mechanical drudge, who pursues his objects by a sort of animal instinct ; and who is confined by the limitation of his faculties, which is often mistaken for wisdom, to one narrow path, from which he wanders not, simply because he is troubled by no expansive views and side lights. But Dr. Holyoke was practical in opposition to one whose energies are exhausted in theory and speculation ; practical, be- cause he thought clearly, definitely, and with reference to action ; and having taken a generous and comprehensive view of the sub- ject before him, chose the best ends, and pursued them by the best means. His attainments were extensive and varied. He was well vers- ed in the Newtonian Philosophy, and in Natural Science gener- ally, as it was understood during the greater part of the last cen- tury ; and kept himself well informed of its progress, even to the close of his life. Taking into view the state of Classical Learning in this country, at the time he was educated, and the incessant and laborious duties of his professional life, he must be considered a good classical scholar. He was familiar with maiiy of the best au- thors in French and English literature, and with the lighter read- ing of the day. His taste was refined. His diction was always accurate and apt, and often elegant, but without formality or over- XVIII MEMOIR. preciseness. He joined with facility in current conversation, and brought his ample stores of reading and reflection to illustrate the subject under remark ; but never so much as thought of taking what is called the lead in any discussion. He regarded the ordi- nary intercourse of friends as a means of relaxation and of mutual improvement, and avoided, therefore, as much from principle as from native modesty, every thing resembling a dictatorial air, all premeditated dissertations, and parading exhibitions of his own resources. This was equally true of his intercourse with those who were younger and confessedly less informed than himself He was habitually cheerful, light-hearted, and willing to be pleas- ed, and he ever spread cheerfulness around him. He did not think it any derogation from the dignity of a wise man to be some- times playful, and he indulged, himself, and enjoyed in others, live- ly sallies of gaiety, and chaste, good-humored wit. His moral qualities were in happy unison with his intellectual powers and habits. His passions were naturally strong, and his temper warm and excitable. But both were brought under severe control by a self-discipline which was never relaxed, never inter- rupted ; and which was guided and sustained by the light and sanctions of Christianity. He observed the strictest temperance in regard to every self-indulgence; but he distinguished this from utter abstinence, which is, comparatively, a cheap and easy virtue. He esteemed it no part either of wisdom or religion to deny him- self a proper use of the good gifts of God; but he was resolutely guarded against every kind and degree of excess. In very early life he ascertained his own peculiar temperament, physical, moral and mental, and taking counsel of experience, he adopted certain modes of living which seemed best adapted to promote the health and wellbeing of all. From these he never swerved. And it is no slight praise to say, that, though as actively engaged as any man who ever lived, in a profession which exposed him to the interrup- tion of needed repose, to the inclemency of the weathei , to great fatigue, to well intended but to importunate and injudicious solici- MEMOIR. XII tation ; he never exposed himself to the reproach of others, and what is more, in one of his tenderness of conscience, he never had occasion to reproach himself, for any injurious deviation from those habits of life which he had thus deliberately formed. I feel it to be proper to state this thus distinctly, as he considered this en- lightened temperance as one of the causes, under a good Provi- dence, of his longevity, and of that freedom from pain and infirmi- ty in his old age, with which he was so remarkably favored. In business he was attentive, industrious and methodical ; ever discovering that quiet but efficient energy which marked his whole conduct ; and which enabled him to fulfil his duties, each in its proper season, without perturbation, hurry, or bustle. He was economical in his plan and manner of life, upon princi- ple. He believed there could be no real independence, and no extensive means of active kindness to others, without it. But his was an enlightened economy. He was frugal without a trace of parsimony ; frugal, that he might, upon all occasions, meet every claim, whether of justice or benevolence. He took considerate views of his condition, of the relations in which he stood to others^ and of his resources, and acted with a just and kind reference to them all. To the poor, especially, he was a ready benefactor, and constant friend. His professional aid was always at their command. He adopted a course which alone can enable any man to be truly charitable ; namely, that of appropriating a specified part of his in- come to their benefit. But his charities were of the most unostenta- tious kind. They were as far as possible concealed. Like those gentle streams, which make glad the face of nature, but are chiefly to be traced by the verdure and fertility which they produce, they flowed unseen, and were only to be traced by their effects. Many a sufferer, to us unknown, will deplore the event we now com- memorate, with a more home-felt if not a sincerer grief than ours. I hope I do not misuse his confidence, now that he is gone from us, when I state that, for years, he made me, under injunctions of secrecy, his almoner to the poor of a part of his charities. XX MEMOIR. In domestic life he was kind, affectionate ?ind exemplary. He iTiought that the intimate relations of home and family were in- tended not only to be the sources of mutual happiness, but of mu- tual improvement. That they were to be regarded as a discipline of the mind and heart, and as admirably adapted to teach all, in their various spheres, to feel kindly, think rightly, and act well. He endeavored to assign to each appropriate duties, but gave to all the sympathy, instruction and counsel of a guardian and friend. As a citizen, he was the firm supporter of free institutions, a lo- ver of good men, and a promoter of good objects. He felt, indeed, that the course assigned to him, in Providence, was a private one, and neither sought nor desired any civil employments. But he was ever actuated by a genuine public spirit, and was always ready to give his property, his influence, his time, his talents, to the pub- lic welfare. I may be permitted to offer a remark, in passing, on the deport- ment and manners of Dr. Holyoke. These constitute no unim- portant lineament in every man's character, and in him they were marked and peculiar. They were the emanation and expression of true benevolence mingled with a just self-respect. They dis- covered an admirable union of dignity and suavity, which at once inspired esteem, and won regard. Formed at a period when dis- tinctions in rank were more definitely marked and more accurately observed than they since- have been ; when the young were taught that it was no unworthy condescension on their part to pay respect to the old, and to believe they best honored themselves by duly honoring their superiors in standing and worth ; they were more elaborately polite, more systematically urbane, than is often witness- ed at the present day ; and yet they were simple, modest, retiring, and wholly free from all over-niceness and pretence. They dis- covered, moreover, a delicate and refined attention to the claims and feelings of others, without the slightest approach to sycophan- cy. In a word, they were moulded in the old school of good- breeding, of which the eager and grasping pursuits of our age, and MEMOIR. XXI the levelling tendency of our institutions, have left but few ex- amples. As a medical man, Dr. Holyoke was devoted to his profession. He was free from that foolish half-wisdom which mistakes some attainments for the whole of the science ; and was far too deeply read in it, not to know that there was much of which he was igno- rant. He took large and comprehensive views of the healing art, and pursued it into all its affiliated branches. It is the high praise of one, who is entitled to speak with authority on the subject, who was once his pupil and now presides as one of his successors over the Medical Society of our State, that " in good ?olid medical learning, few men in our country have surpassed him." Though an assiduous student he was blindly wedded to no system, and ever kept his mind open to further light. He was minute in his inquiries, closely and habitually observant of facts, and brought his theories to bear upon them, and not them to bend to his theo^ ries. In his professional practice he was rather cautious than bold. He held in no high respect that very questionable courage which is manifested only at the risk of another's safety. He wanted not, however, a true moral courage ; but while he treated his patients with the greatest possible tenderness, was firm and resolute when the occasion required it. His whole intercourse with them was kind, affectionate, frank and sincere. He was always willing to explain, in intelligible language, the nature of their diseases and the proposed remedies, to answer all proper inquiries, and thus enabled them to co-operate with him for their relief. He was skilled in administering comfort to the mind as well as alleviation to the body, so that he was scarcely less loved as a friend, than honored and confided in as a physician. But while he was thus tender and affectionate in his intercourse with his patients, he properly estimated the dignity of his professional character. He thought that when, as a medical adviser, he became responsible for the course he thought fit to adopt, that this course ought to be XXII MEMOIR. strictly pursued. He believed that if he were unworthy to be trusted, he was unworthy to be employed ; and that it was no part ■of his duty to become answerable for the effect of remedies which were never, or only partially administered, and that too by a dis- cretion which claimed to be wiser than his own. In his intercourse with his professional brethren he was cordial and -communicative, ready to lend his aid and impart his counsel at all times ; wholly exempt from those little jealousies which often disgrace professional intercourse. However rare the virtue, it cost him no effort to be both just and generous to a rival. If any proof of this were needed, I might refer to the universal respect in which he was ever held by his contemporaries ; to the affecting tribute* which his medical friends recently thronged to pay, as children, to the Patriarch of a century ; and to the reverential re- spect in which they still delight to hold his memory. The subject of religion had always a paramount interest in his mind. From serious inquiry, and settled conviction, he was an earnest follower of Jesus Christ. He was truly, deeply, habitually devout. He lived under a constant sense of the divine presence ; he reverenced conscience as the minister of God within ; and was faithful to his principles under every change of circumstances and events. In disappointment and distress he derived strength and consolation " from above and from hereafter," and in all the stages and conditions of his life, still looked forward to the end. He made progress in religion his continual aim. The principle of piety with him was at no time dead or inert. In his religious character there was no sterile pause of winter, no spring of mere efflorescence, no autumn of dull repose ; but like some plants of tropical climates, which are always found in blossom and in bear- ing, he was continually producing and perfecting the fruits of piety, and his whole life was one continued season of moral and religious advancement. His views of the relations he sustained to * The allusion is io a public dinner, given in honor of Dr. Holyoke, by his professional bretiiren of this town and vicinit}', on the liundreth annivur- sarv of his birth. MEMOIR. xxiir God, and to Christ his son, were deeply intimate and serious, but without a trace of superstition or fanaticism. He was zealous in what he believed to be the cause of his master, but it was a zeal guided by knowledge, and tempered by a true Christian charity. Religion was the all-controlling principle of his conduct, but it was a religion of quietness, peace, love and hope. He was a con- stant observer of the external rites of Christianity, believing them to be of divine appointment, and of the most beneficial tendency. He did not regard them as possessing, of themselves, any saving efficacy, but as simple, intelligible and touching forms, which were necessary to preserve the real substance and genuine influ- ence of Christianity. He believed that an altar to God should be erected in every family, and no day was permitted to pass without religious offerings in his own. This, I may remark, he continued to the end of his life The last morning he passed with his family, before he was confined to his chamber, ho led their devo- tions in prayer, though so weak, as scarcely to be able to stand without assistance. He believed that religion should sanction and sanctify all our domestic relations, and it habitually mingled in his. He believed that it should go with us through the day, all our days, and it was the light and law of his life. He devoutly noted those events in which the preserving goodness of God in his behalf were peculiarly displayed ;* and, on his death^bed, re- curred to them with a gratitude too deep and full for utterance, and which could only find expression in tears. Hovv faithful he was in the all-important duty of self-examination, the following pages, originally composed as an aid to the performance of this duty, are a sufficient evidence. He habitually gave much of his time to theological inquiries, and these, especially, were his favorite pursuits during the last * I transcribe from his private papers the introduction to one relating to this subject, which, as appears from the hand-writinj;, were among the last he ever wrote. '" A Recollection of some of the Preservations, which, by the Interposition of God's good Providence, I have experienced in the coarse of my long Life, and for which I owe Mim more Gratitude thiiu I find my- self able to pay. Oh my God, give me a grateful Heart." Eu. XXIV MEMOIR. forty years. His object here, as in all things else, was the truth. He confined himself to the writers of no sect, but endeavored to derive assistance from all. Even during the last autumn and winter, he carefully perused two histories of the church, giving opposing accounts of the same events ; one written by a German Protestant, and the other by a French Papist. But he made the Scriptures the principal subject of his research. Believing, and I here quote his own words, that " they, and they only contain all the truths necessary to be believed, and all the precepts neces- sary to be practised, in order to our eternal salvation, and that every christian must judge for himself, and at his peril too, what those truths and precepts are ;" he made them his constant, daily study to the end of his life. It is a fact too remarkable to be omitted in this connection, that for the last twenty years he made it a rule to read the New Testament, in Griesbach's original Text, as often as once in a year, and that this rule, with not more than three or four exceptions, he invariably observed. In his specula- tive views, he belonged to that class of Christians, .which are denominated at the present day Liberal, or Unitarian.* He was educated in principles of faith different from these, but after thor- ough and conscientious inquiry he adopted those which are known to be professed and entertained by the religious society of which he was one of the principal founders, and in which he sustained an important office for nearly half a century .| I state this merely as a fact which it is proper to make known, for it was one which he, himself, regarded as having an important influence on his character. In one of the last interviews which it was my privi- lege to have with him, he took occasion, without any solicitation, to express himself very fully on the subject, in a strength and earnestness of language, with him very uncommon ; and with the evident intention of bearing his last testimony to the truth, as he believed it to be, in Jesus. He was, from early life, an ardent * See Appendix. t North Church, Salem. MEMOIR. xxr friend to religious liberty, and an intrepid and consistent assertor of the rights of conscience. The privileges, which, as a follower of our common Lord, he claimed for himself, he freely awarded to others. While he felt compelled to differ from many of his fellow Christians, he still regarded them as Christians, gladly ad- mitted their just claims as such, and embraced them all in the circle of his benevolent regards. His views of God, of His providence, of the mission and message of His Son, of the duty and destination of man, were all cheerful, and they shed a be- nign radiance over his path in life, and rendered its whole course tranquil, serene and happy. These influences of his religion endured to the end. He experienced not, and he desired not to experience, that raised and excited state of feeling, that exultation and rapture in the near prospect of dissolution, which is sometimes witnessed and oftener desired. He thought that this was an evidence rather of pre- sumption, than of a high state of christian preparation for death. But his faith was firm, his confidence in the goodness of God perfect, his hopes full of immortality. He felt it to be a greater act of submission to live than to die, yet desired most of all, in the approach of this solemn event, as in the whole progress of life, meekly to follow the leadings of God's providence ; and at last with an unshaken faith, in perfect peace and serenity which seemed to be derived from a better world, and with all the sus- taining influences of the Gospel of Christ strong at his heart, he joyfully yielded his spirit to God who gave it. There is another interesting point of view in which the character of Dr. Holyoke should be considered. He was known to most of us only in the more advanced period of his life ; and all who have thus known him, would at once feel that any tribute to his memory would be essentially imperfect which did not include a notice of his old age. He seemed to have been reserved, in providence, to teach us that a period, which is ordinarily regarded with solicitude and regret, may yet D xxft MEMOIR. be one in which happiness greatly preponderates ; and that God who sustains and blesses man throughout every other stage of his earthly pilgrimage, does not neglect or desert him at its close. It is no exaggeration to say, that our venerable friend not only fully realized the idea of a good old age as it is defined by the Prince of ancient philosophers, namely " that which advances slowly and without suffering," but one which he, with his imperfect light, could not so much as have imagined ; for it was illustrated and dignified by all the benign influences of a rational and elevated christian piety. To those whose privilege it was to see him familiarly in the decline of life, the eloquent letter of the Roman orator, on Old Age, appears but an imperfect fancy-piece. ** When young he considered that he might one day be old, and in age, remembered that he once was young." He had to bear no earthly retribution for past follies or sins. He was free from those moral infirmities which often mar the comfort and respectability of advanced years ; from discontent, querulousness, asperity, moroseness ; he still felt a lively and, in some respects, an increasing sympathy for his fellow men, and especially for the young; still was fully sensi- ble of the happiness within his reach ; no kindly feeling was fro- zen up by the winter of life ; he claimed for himself no peculiar^ immunities, and maintained all the simplicity, modesty, and lovely amenity of deportment which marked his early years. With him old age, as it has been happily described, was an " interval be- tween the hurry and the end of life ; — a season of tranquil enjoy- ments, of obedient appetites, of well regulated passions, and of calm preparation for eternity. In this serene and dignified state, placed as it were on the confines of two worlds, he reviewed what was past with the complacency of an approving conscience, and looked forward with humble confidence in the goodness of God, and with devout aspirations towards his eternal and increas- ing favour." It was indeed, with our friend, a period of serious thought, of chastened feeling, and of ripened experience. H« MEMOIR xxTii regarded it as peculiarly propitious to the enjoyment of natural, quiet, solid pleasures ; the pleasures of the fireside, of taste, of intellect and of the heart; as one especially, which, freed from the hindrances of active life, allowed him " leisure to be good." It was not, indeed, arrayed in the joyous colors of the opening day, but it was cheered by the mellower and richer tints of the even- ing twilight. None, I think, could come away from his society at this period, without imbibing a new respect for human nature, without new confidence in the belief that virtue, moral and reli- gious worth, are not mere fictions and names, but that they are real things, and of all things else, most lovely, desirable and sublime. He reaped, moreover, the reward of a well spent life, not only in the returns of an approving conscience ; but in the unsought, the voluntary, the eager tribute of respect and reverence \vith which his presence was everywhere greeted. ** When the ear heard him, it blessed him. And when the eye saw him, it bore witness to him." In the beautiful language of the Levitical law, all delighted " to rise up before his hoary head, and to honor the face of the old man." In fine, his was truly a virtuous old age, " An age that melts with unperceived decay, f rf And glides with modest innocence away, Whosa peaceful day Benevolence endears, Whose nights congratulating conscience cheers, The general fav'rite, as the general friend ; Such age was his ; — but now we mourn its end." This sketch ofthe character of Dr. Holyoke, elaborate as it may se6m to those who knew him not, must appear to those who knew him well, inadequate and unworthy. I may then be permitted to add, in conclusion, that his virtues possessed the uncommon ex- cellence of being confirmed by habit. " This alone can give to human character its true moral temper and power." As the indi- vidual virtues can only be perfect in their kind, but when they all exist in unison ; so [habit alone can enable the whole man to maintain a steady course of improvement, with the least access of xxviii MEMOIR. regret and perturbation of mind. The moral qualities of our friend were not merely of a high order, not merely well developed, not merely well directed ; but they were thus fixed and engrained by habit. He did not exhibit the appearance of one who was struggling with difficulties, yet determined, from a strong desire and principle of rectitude, to conquer them ; but seemed to know little of the conflicts of appetite and passion with duty. Self- control had become so habitual that it was no longer felt as a task. Love of God and man, duty, goodness, the pursuit of wor- thy aims, had become so much a part of his moral constitution, that, I believe, it is perfectly true to say, that knowingly to do wrong, in any single instance, would have required in him as severe an effort as the practice of elevated virtue in most men. In concluding these recollections of my venerable friend, I only further observe, that he was what he became, through the influence of the religion of the Gospel. This was the renewing, the transforming, the all-pervading, the quickening principle of hit whole nature. He has furnished another illustration of the fact, if, indeed, any further illustration were necessary, that it is Christianity, and this alone, which is capable of forming the highest, the noblest, the most admirable order of the human character. ETHICAL ESSAY. i^i-'M INTRODUCTORY NOTICE. BY THE AUTHOR. About the Beginning of the Year I8I45 having Leisure on my Hands, it occurred to my Mind that it might be useful to employ it, in enumerating the sev- eral Virtues that I ought to cultivate, and contrast them by their opposite Vices. Before I had made much Progress in this Enumeration, however, I found that I ought to consider the Duties I ow^ed to my Neighbour, and the ill Dispositions I ought to avoid ; and that, finally, I ought to extend the Enu- meration to all the Duties I owed to every Being with whom I had any Concern. And, as I felt dis- posed, I applied myself to it, more with a View to improve myself in the Knowledge of my Duty than from any other Consideration 5 and a very imperfect and incorrect Business it is. I should willingly have written it over again, and made many Corrections, Alterations and Additions, if I had not found the Labour of transcribing too much for the feeble Unsteadiness of my Hand ; for I often find myself unable 4 INTRODUCTORY NOTICE. unable to write legibly, as, from the many Blunders that occur in the Manuscript, may easily be con- ceived. The Imperfections of this Compilement are many and great. The Arrangement is defective. The Style and Language are incorrect. Repetitions are frequent. The Subdivisions are too numerous. The Observations are frequently trite and vulgar, and probably, sometimes, erroneous and cold. I would hope, however, that with all its Faults, it may be of some Use, to assist in Self- Examination, which was the End I had principally in View. And I cannot but think that a well executed Work, drawn up, on this Plan, might be a useful and acceptable Present to the Public. /^' f Y > 'UHIVEESIT': PREFACE The word Morality is derived from the Latin JV/a- res^ and its proper Signification is right Behaviour, Conduct, and Manner of life, and comprehends the Whole^Duty of Man (in the most extensive Sense of the word) to every sensitive Being with whom he has any Concern, from the Supreme Deity who crea- ted jaad governs the Universe, down to the meanest Reptile that crawls beneath His Footstool ; for all have their Rights. Now if Morality be synonimous with right Behaviour, it must necessarily include Re- ligion, as it undoubtedly does ; for he who neglects his Duty to God and his Saviour, is (to say the least) as immoral as he who neglects his Duty to his Neigh- bour or himself Morality then ought always to be considered as including Religion as one essential Branch of it, and as the same as doing the whole Will of God, which is the whole of our Duty. But Religion, as the Word is commonly understood, does not include the Whole of our Duty, as our Duty to our Neighbour is not commonly comprehended in our Idea of Religion. How 6 PREFACE. f How often do we see Instances of Men who make great Professions of Religion, and who regularly at- tend upon its holy Offices, and appear to make Con- science of performing its Duties, yet cry down Mo- rality, and condemn the Preaching or Inculcating of good Works as a Matter of little or no Importance, i and who cry Lord, Lord, but do not the Things I which He commands. I On the other Hand the Fault is as great, though ; probably not so common, for a Man to confine his \ Obedience to the Duties of the second Table, to the Neglect of the first. He is as immoral as the for- mer, and for the same Reason. He does not perform the whole Will of God. Now both these Descriptions of Persons are in an egregious Error ; for certainly one great End or De- sign of the Christian Dispensation was to reduce an immoral, sinful World from that gross Vice and Wickedness into which it was universally plunged, to a State of Moral Purity. Jesus Christ came into the World to " purify to Himself a. peculiai^ People, zealous of good Works." Now w^hat are good Works? What is Virtue and Morality but doing the Will of God ? And what does the Lord our God require of us, but to do justly, to love Mercy, and to walk humbly before Him? What is well doing, walking by Faith, new Obedience, denying Ungod- liness, and the Practice of Universal Virtue, but Mo- rality, PREFACE. 7 rality, and doing the Will of God? And what does God require more ofus^ than doing His Will? Most certainly, then, perfect Obedience to the Divine Will, because it is the Divine Will, must, under the Gov- ernment of a righteous God, eventually prove the Supreme Happiness of every accountable moral Agent, for we have the fullest Assurance, that God will reward every Man according to his Works. If Man had not sinned, Christ would not have di- ed, Man would not have needed a Saviour, for what does God require more of us than perfect Obedience to His Will? But it is objected that such Obedience is out of our Power ; that no one ever did, or can perform such perfect Obedience. Granted. But does it thence follow, that because we are not able to render a perfect Obedience, that therefore we cannot make some Approach towards it ; or that because we cannot do every Thing, that therefore we can do No- thing ; or that we ought not to do all that is in our Power? By no Means. For if we obey as far as we are able, such is the gracious Promise of the Gospel, that our imperfect Obedience will be ac- cepted through the Mediation of our beneficent Re- deemer. For our Merciful Father demands our Services, no further than He has given Abilities. Our Saviour has directed us to be perfect, even as our Father in Heaven is perfect, when he well knew. B PREFACE. knew, that it was impossible for any of his Disci- ples to be thus perfect. 'I'his Command, then, plain- ly shews us, that we ought to endeavour to make our- selves as perfect as possible, although we may never be able, by any Exertions, to arrive at the Perfection of that Pattern our Lord holds out to us for our Imi- tation. I But if it be contended, that Rehgion obliges us tc / all this, then it follows necessarily, that Rehgion j and Morality are the same Thing ; but if so, how I great is the Absurdity of depreciating one confessed- / ly essential Part of Religion, while we are exalting V another. The Duties of Morality may be divided into five Branches ; viz. First, those we owe to God ; second- ly, those we owe to our Saviour Jesus Christ ; thirdly, those we owe to our Neighbour ; fourthly, those we owe to ourselves ; fifthly, those we owe to ■ the brutal Creation ; for these comprehend all the I sensitive Beings with which we have any Concern or I Connexion. /^ Now Morality being right Behaviour, the Man / who does or behaves as he ought towards these five I Peings or Classes of Beings here enumerated, is a I good Man ; he does the whole Will of God, is sure I of His Approbation, and must be as happy as his [_ Nature admits. Natural ^' PREFACE. "^'"^'VE*!!.SlTt Natural Religion, and the Duties it requires, are p^l^^ treated of in the first Chapter. It is called Natural -^ Religion, because its Truths are supposed to have been discoverable, and even demonstrable from the mere Light of Nature, w^ithout the Aid of Revelation. But however just that Supposition may be, the Fact is, that the Patrons of Natural Religion, never did, nor ever were able to produce, a tolerably consist- ent Scheme or System of it, previous to the Publi- cation of the Christian Revelation. Since that Pe- riod, indeed, it has put on a more respectable Form, and those, who are now Sticklers for the Sufficiency of Natural Religion, are indebted to that Revelation which they decry, for the Perfection of that System they so highly extol. Now Christianity is to be con- sidered by us, not only as an authoritative Repub- lication of Natural Religion in all its Purity, where- in all its Truths are illustrated, confirmed and en- forced by additional Proofs and Sanctions ; but also, as revealing a Dispensation of Things necessary to be known, but not discoverable by Reason ; as the Redemption of the World by Jesus Christ, the Ef- ficacy of Repentance, &.c. &.C., and the Duties in- cumbent on us, in Consequence of this revealed Knowledge. And this Revelation, as contained in the Gospel, ought to be received, and firmly believed, as the only, and the sufficient Rule of Faith and Manners. For it is the Power of God unto Salva- tion, to all those who believe. 2 CHAPTER I. ^,,^^^- VIRTUES AND GRACES TO BE CULTIVATED. TO GOD WE OWE, Faith in his Being and Attributes. We must be- lieve that He is the only Self-Existent, Eternal and Uncreated Being ; that He is the Creator and moral Governor of the Universe, of every Individual Being whether animate or inanimate ; that He is possessed of every possible Perfection, being wise, just, good, and true, in an infinite Degree ; that beside these, which are called his moral. He is possessed of physical Attributes no less perfect, being Infinite, Omnipotent, Omniscient, Omnipresent, Immutable, and Independent, and more if more can be. And as these Attributes form the most perfect Character of which we can have any Conception, we may fairly argue that under his Government, Virtue must and will be rewarded, and Vice punished. This is called the Religion of Nature, for, (as the Apostle Paul argues,) " the invisible Things of Him from the Creation VICES AND ILL DISPOSITIONS TO BE AVOIDETD. 11 AND WE OUGHT CAREFULLY TO AVOID, Atheism, or a total Disbelief of a God. The Atheist is reduced to two Suppositions, either, first, that the World was produced by Chance, which im- plies that Chance is an Agent, and that it existed before the World, which is absurd. Or secondly, that the World existed from Eternity ; which No- tion has been satisfactorily, and I believe, irrefraga- bly, confuted by many able Writers. But how any Being can have existed from Eternity, is confessedly beyond our finite Comprehension. But still Nothing is more certain than that if any Thing now exist, Something did always exist ; and that Being is God. His Being and Attributes are indeed beyond our Conception, but we are compelled to believe their Existence. Infidelity, Deism. There are others, who do believe there is a God, who created the Universe, but who, having subjected it to certain Laws, takes no further Care about it, nor exercises any Providence or moral Government over it. Both these Species of Infidels stand upon the same Ground, as far as re- spects the moral Conduct of the rational Creation, and their future Existence and Accountability ; and as they expect Nothing but Annihilation, w^e must leave them to enjoy the Prospect that lies before them, if haply they may realize it. And others there are, who 12 VIRTUES AND GRACES TO BE CULTIVATED. Creation of the World, are clearly seen, being un- derstood by the Things that are made, even his eternal Power and Godhead 5" and this Faith is the Foun- dation of all true Religion, "for whoever cometh to God must believe that He is, and that He is the Re- warder of all that diligently seek Him." And Rea- son as well as the Gospel informs us, that without Faith it is impossible to please Him. And as His Will must be always agreeable to His Justice, Wis- dom, Goodness and Truth, (for He cannot possibly be influenced by any Thing but His own adorable Attributes,) it must therefore be always most just, wise, good, and true. And, although no human Creature can form any tolerably adequate notion of this stupendous Being, our highest Conception of Him falling infinitely short of His Perfections 5 yet the highest Ideas we can entertain of Him, we are sure, must come nearest the Truth. It behoves eve- ry one, then, to study the Divine Character and Will, that so we may be instructed and enabled to conform ourselves to it, as it is certain that to be as like Him, as our limited Capacities will admit, must be the highest Exaltation and Perfection of the Human Character of which we can form an Idea, and must constitute our supreme Felicity, through the whole Period of our Existence. But we must never forget, that even this Faith, which is so absolutely necessary, is really of no Value, VICES AND ILL DISPOSITIONS TO BE AVOIDED. 13 who, though they beheve natural Rehgion, yet have insuperable Objections to Revelation. They sup- pose Reason to be a sufficient Guide, and that all Revelation is superfluous ; and as they suppose the Evidences for it, do not amount to a Demonstration, they reject it. All these, we (Christians) suppose to be in a very dangerous and deplorable Error ; and that this Error arises, not from the Deficiency of Evidence, but from a Want of due Attention to that which is laid before them. Idolatry. Paying Religious Worship to some Idol which we know to be ignorant, weak and help- less, argues gross Inattention to the Nature of Deity. But what can equal the Folly and Stupidity of wor- shipping Pictures, Statues, and Images, (Stocks and Stones) which can neither hear nor act? All Idola- try must be most odious to the great God, and he hath accordingly declared His Abhorrence of it in the strongest Terms. Plis Glory will He not give to another. Ignorance OF God, and Inattention to His Character, must be highly offensive to Him. That there is a God, " all Nature cries aloud through all her Works,'' and they must be stupidly Inattentive, who do not hear her Voice. And it is our Duty, as well as the noblest Employment of the Human Mind, to study 14 VIRTUES AND GRACES TO BE CULTIVATED. Value, except it be followed by a corresponding Be- haviour ; that is, unless it influences our Thoughts, Words, and Actions, or produces that good moral Conduct, wherein Conformity to the Divine Will consists. For the Devils believe. ♦ As God is the moral Governor of the Universe, we should not for a Moment forget that all Things are ordered by His Providence, and every thing that befalls us is of His Ordinance, and that it is the Height of Impiety to find Fault with any of His Allotments, who orders all Events in infinite Mercy and Good- ness for the Whole of His Creation. That Con- duct, therefore, which produces Happiness, must be agreeable to the Divine AVill. Love, Gratitude. Benevolence and Benefi- cence, which are prominent Attributes of God, are naturally the proper, genuine Subjects of^ Love ; and w^hen these Quahties are exercised towards ourselves, they become the proper Subjects of our Gratitude, and as we are indebted not only for our Being, but also for every other Blessing we enjoy, without a sin- gle Exception, to the Benevolence of the Deity, what immense Obligations are we under to that Good Be- ing, to love Him with all our Hearts and Souls, and Minds, and Strength ! Especially when we are as- sured by Revelation that " Eye hath not seen, nor Ear heard, neither have entered into the Heart of man. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 15 study what natural Reason and Revelation inform us of the Divine Character; for all our Religion must be founded upon the Ideas we frame of Him, who is the Object of it. The Heathen World sup- posed their Gods to be such cruel malevolent Beings, as to delight in Misery, and to be appeased by Hu- man Sacrifices. How anxious, then, ought Christians to be, that they entertain not erroneous Notions of the Attributes, Character, and Will of the Deity they worship. Ingratitude to that Good Being, who is our greatest and best Benefactor, in whom we live and move ; and to be regardless of, and inattentive to, the Mercies and Benefits, we every Mo- ment receive from His Hands, shows a thought- less, or a stupid or perverse State of Mind. But, if, when we are sensible of His Favors, we are still un- grateful, how great must be our moral Depravity ! And yet it is probable, (if we may judge from Ap- pearances,) that a large Proportion even of thoscjwho call themselves Christians, are of this Description. How many readily acknowledge the vast Obhga- tions they are under, to this, their greatest and best Benefactor, and yet in the general Course of their Lives, do not appear to act, as if it were any Part of their Duty to make Him suitable Returns, by a con- stant, steady Obedience to all His Commands, which is 16 VIRTUES AND GRACES TO BE CULTIVATED. man, the Things that God has prepared for those w^ho love Him." How justly then did our Saviour pronounce this to be the first and great Command- ment. " The purest Motive of human Action is the Love of God. There may be Motives stronger, and more general, but none so pure. It is indeed the Source of every Thing which is good in Man, and of all the Principles of Conduct, it is the safest, the best, the truest, the highest."* Towards the Author of infinite Obligation, Gratitude is the only Species of Love that can exist. Obedience. As we are the Creatures of God, and Moral Agents, and therefore accountable, it is our highest Duty to- obey the Divine Will in every Instance, however that Will be made known to us, whether by the Light of Nature, or by Revelation, or by Experience, or by Expedience ; and must con- stitute our greatest Happiness, under the Govern- ment of that Being, who will reward every Man ac- cording to his Works. But our merciful Creator, (who knows whereof we are made,) does not expect perfect unerring Obedience from such frail Beings as Men ; but has declared that if we hate Iniquity, and indulge no known Sin, we may, notwithstand- ing our frequent Failures, be accepted of Him, through the Mediation of His Son Jesus Christ. Obedience * Paley. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 17 is the Way alone, in which we can hope to please Him, or satisfy our own Minds that we are grateful, for Faith without due Affection for the Object of it will be of little Avail, however firm and sincere it may be. " Shew me thy Faith without thy Works, and I will shew my Faith by my Works." Disobedience. As God's Will is always wisest and best, every Deviation from it must be criminal, and there is no Sin or faulty Behaviour, whatever, that is not contrary to it. If this be true, there cannot be any further Dispute about the Necessity of good Works, in Order to our Accept- ance with God ; for though the word Morality is nowhere mentioned in the Gospel, yet Terms of the same Import abound, as e. g. Obedience, Right- eousness, Well- Doing, denying Ungodliness, Walk- ing by Faith, Good Works, Virtue, the Right- eousness which is of God, by Faith, and a Variety of synonymous Expressions scattered throughout the New Testament, set in the strongest Light the great Importance of Morality and good Works, and of Obedience as the End of Faith. ^' What doth the Lord thy God require of thee, but to fear the Lord thy 3 18 VIRTUES AND GRACES TO BE CULTIVATED. Obedience to the Divine Laws is enforced upon us through the whole Scriptures, in the strongest and most expHcit Terms that can be imagined, and the whole historical and prophetic Parts of the Old and all the Precepts of the New Testament, con- spire to inculcate it upon us by all the Sanctions which either this Life, or that which is to come, can furnish. No religious Observances, no Homage nor Worship we can possibly pay our Creator, can ever come in Competition with Morality, that is with doing the Will of God. " Behold, to obey is bet- ter than Sacrifice, and to hearken than the Fat of Rams." It is true that such is the Frailty of our Nature, and so many and great are the Temptations and Allurements by which we are assailed, that none of us ever come up to the Standard. But if Love to God be supreme in our Hearts above every other Love, our Obedience to His Will will be as Perfect as our Nature admits. Repentance. As we are all Sinners, and all guilty before God, a hearty Sorrow for, and a real Turning from, all our past Sins and Offences, are both by right Reason, and the Terms of the Gos-* pel, made indispensable Conditions of Pardon and Acceptance with God, and as necessary as Faith, in Order to Salvation. The Term Repentance in- volves in it a steady Course of virtuous Obedience throughout VICES AND ILL DISPOSITIONS TO BE AVOIDED. 19 thy God, to walk in all his Ways, and to love Him, and to serve the Lord thy God w^ith all thy Heart and with all thy Soul?'' Living in a Course of vicious Indulgence, without Consideration, or without Coinpunctioii or Reflection, denotes a most heedless or abandoned Character, and is utterly destructive of all our Hopes of a happy Futurity. The future State of the Blessed in Heaven is represented in the Gospel as a social State of perfect Holiness, into which No- thing can enter thatdefileth, that worketh Abomina- tion, or maketh a Lie. No one, therefore, who dies in the conscious Indulgence of any known Sin, can have any Reason, from any Thing revealed in the Bi- ble, to hope to inherit eternal Life ; since there is no Repentance in the Grave. It is, therefore, incumbent on each to turn from all his Iniquities without a sin- gle Exception, by humble and sincere Repentance, and then as far as Repentance avails, he will be en- titled by the Word of God to an Inlieritance among them that are sanctified. But let no one sin under a Notion that he will repent hereafter. For, beside the Consideration that he does not know that he shall ever live to that hereafter, he should seriously consider, 20 VIRTUES AND GRACES TO BE CULTIVATED. throughout our whole Lives. The Cause of Salva- tion, is the free Bounty and Mercy of God, but it is a Favour offered us in the Gospel, upon the ex- press Condition of Newness of Life, and new Obedi- ence. " God will render to every one according to his Deeds, to them, who by patient Continuance in good Works, (as it ought to be translated,) seek for Glory, and Honour, and Immortality, Eternal Life." But as Repentance, however sincere, and our future Obedience, however perfect, cannot make any Compensation for past Offences, so Natural Religion affords no Grounds upon which we can rely, that mere Repentance could reinstate us in the Divine Favour. But Revelation informs us, that our Saviour has made Repentance through Faith in Him available to our Acceptance with God. Hope. From the perfect Rectitude, Benevo- lence, and Immutability of the Deity, all who be- lieve and obey, may with the utmost Confidence hope in His Mercy, and the Hope of a blessed Im- mortality, if well grounded, is a never failing Source of Satisfaction. It yields us the greatest Happiness while we live, and in the Hour of Death, the great- est and best Support. Fear. As God has declared His utmost Detes- tation of Sin and all Iniquity, and that He will pun- ish VICES AND ILL DISPOSITIONS TO BE AVOIDED. 21 consider, that his Habits of Sin and Vice may be- come so inveterate as to render it morally impossi- ble for him to carry his Resolution into Practice. For it is certain that Repentance is no easy Matter, when Indulgence in Vice has become habitual. Despair. To have no Hope in God, must be the most miserable State to which an accountable Being can be reduced. As our whole Destiny de- pends upon the Great Disposer of all Events, if we are conscious that our Character and Conduct are such as to preclude all Hope of His Favour, we are of all Men the most miserable. But we ought never to despair, if we comply with the Terms prescribed in His Gospel, for He is a God, long-suffering, for- giving Iniquity, Transgression and Sin, and will most certainly fulfil all His Promises. Living without the Fear of God, is in Ef- fect to give up ourselves to all Manner of Vice and Immorality, and to reduce ourselves to that State of Moral Turpitude, which must terminate in Despair and 22 VIRTUES AND GRACES TO BE CULTIVATED. ish all Evil Doers, we ought to be most careful lest in any Thing we offend Him. It is true, indeed, that Fear is not the most noble Motive to Action ; but, he who begins to abstain from a vicious Course through Fear, may, and often does, when his bad Habits are broken in upon, come to serious Reflec- tions, and to be actuated by more worthy Princi- ples. The Fear of the Lord is indeed the Begin- ning of Wisdom, but it ought to proceed on to Love. A Sense of the Omnipotence and Omnis- cience of God, and our entire Depend a nce upon Him for our Existence, and every Enjoyment, ought to be continually present to our Minds ; for there is no other Consideration that will so effectu- ally lead us to right Conduct in every Relation we sustain, as a firm Faith and Persuasion, that we are every Moment in the Presence and under the In- spection of an Almighty, All-righteous God, nor can any other Considerations induce us more powerful- ly to place our Trust and Reliance upon Him. We ought, therefore, to commit all our Cares and Concerns to Him who careth for us, not only in Things pertain- ing to this Life, but to those of a Future and more durable VICES AxND ILL DISPOSITIONS TO BE AVOIDED. 23 and Perdition. Fear, though an inferior Motive, places the Man who has it in a Situation much pref- erable to his, who lives without it. Let us be care- ful, then, how we cast off the Fear of God. Thoughtlessness, and Neglect of Duty, are perhaps the most common Faults that Mankind are apt to fall into. Engrossed with the Cares and Pleasures of the World, " they forget the God that made them, and lightly esteem the God of their Sal- vation." How a Being, who professes to be gov- erned by Reason, can excuse such Thoughtlessness, to himself, is not easy to say ; but it is certain, that it is a most dangerous State of Mind, and shows an utter Absence of those Considerations, which are so well adapted to lead him to his Duty, and his Happiness. Inattention, Disregard. " God is not in all his Thoughts," says the Psalmist, of the Wicked. He who has no Trust in, or Reliance upon, that Being, upon whom his present and future Condition depends, cannot have any pleasurable Prospect of Happiness, 21. VIRTdES AND GRACES TO BE CULTIVATED. durable one 5 and to repose ourselves with the ut- most Confidence and Assurance upon all His Prom- ises, which He has graciously given us in His Word. For He never faileth those who put their Trust in Him, and to know that we have an Almighty Friend, upon whom we can certainly rely, must afford us the greatest Satisfaction we can enjoy in Life or Death Resignation, Submission to the Divine Will. This Duty results from the acknowledged Wisdom, Goodness, Rectitude, Omniscience, and Superin- tendence of the Deity, on the one Hand, and our Ig- norance, Imperfection, and entire Dependance on Him, on the other. It is therefore a most reasona- ble Duty, and enforced upon us, both by Natural and Revealed Religion, and is most Acceptable to God, as it exemplifies a Disposition to conform to His Will which is our highest possible Attainment. It must, however, be confessed to be a Duty extremely diffi- cult in many Instances to perform, in its full Extent. But to animate and encourage us in such trying Cases, we should recollect the Example of our Lord, who in the days of His Humiliation, with the Pros- pect of a most painful Death full before Him, pray- ed that not his Will, but his Father's, might be done ; and who has taught us to make it Part of our daily Prayer that the Will of God might be done on Earth as it is in Heaven. Nor can any Situation in whicli • or riiE '/. VICES AND ILL -DISPOSITIONS TO BE AVOIDfet)/^ , 25 ^ ? Happiness, with respect to Futurity, but all before him, must be a Scene of the greatest Uncertainty, or gloomy Despair. j Discontent, Impatience, Repining under the ] Awards of Providence ; or arraigning, or finding \ Fault with the Divine Dispensations. As we are under the Moral Government of God, and His Will is our Supreme Law, and as all the Events and Ac- - cidents, (as we call them,) of Life, make Part of \ that Moral Discipline we are under, every Sentiment or Expression of Impatience or Discontent is crim- ; inal. But arraigning the Justice or Benignity of Providence, is not only grossly arrogant, in Crea- tures so ignorant as we are, but being in direct Opposition to the Divine Will, is one of the most ^ odious in the Sight of Heaven of any Disposition i we can indulge. All this. Reason and Natural Re- ligion plainly teach us. But if we recur to Revela- tion, how strongly do we find such Conduct repro- bated, and Resignation to the Will of God inculca- i ted ! We ought never to conceive of our Moral Governour, as an arbitrary Sovereign, but as being, in every Instance, entirely influenced by His own adorable Attributes of Justice, Truth, Wisdom and i Goodness. And such a Being, though possessed of infinite Power, can never do any Thing unkind, un- wise, false or unjust, for there must be always \ » ;. the 4 1 26 VIRTUES AND GRACES TO BE CULTIVATED. which we can be placed exempt us from the Per- formance of this Duty, whether in Prosperity or Ad- versity, in Sickness or Health, in Life or Death. " In the day of Prosperity be joyful, but in the day of Adversity consider." Honour, Reverence, Worship, Adoration, Praise, Thanksgiving, Prayer, Devotion. Our Obligation to perform this Class of Duties, arises from th^ transcendent Attributes of God, and our Dependance upon Him ; that is, from what He is in Himself, and from what He is to us. And we ought to honour, reverence, worship, and adore the Deity, as the only Self-Existent, Infinite, Almighty, Immutable, Omniscient, Incomprehensible Being, that is, for His physical Attributes. But we bless and praise, thank and pray to Him, as our Creator, our righteous Ruler, and Moral Governour, who orders all Things in Infinite Mercy and Goodness to the whole Creation, (and more especially for his Goodness to ourselves in particular ;) and for all His other moral Perfections, as His Rectitude, Holiness, Wisdom, Justice, and Truth, which, as His Creatures, we are interested in ; and which make Him the Object of our highest Love, Grati- tude, Honour and Praise. Devotion is a lively Ex- ercise and Expression of those Affections, which we owe to the Supreme Being ; as Reverence, Grati- tude, VICES AND ILL DISPOSITIONS TO BE AVOIDED. 27 the most perfect Harmony between His physical and moral Attributes, and what further can we look for, or even wish? Resignation, therefore, to the Divine Will, is agreeable to the highest Reason. Dishonouring God, by Irreverence, Ne- glecting Worship, Prayer and religious Du- ties, BY Profaneness, Perjury, Blasphemy, &/C. As there cannot be any Religion where God is not honoured, so positively to dishonour Him is a Dereliction of all Religion. No one can presume upon the Divine Favour, who habitually neglects his Worship, and all religious Duties, who never ac- knowledges His Providential Care, who never prays to, or adores Him. But much less can they have any Hope in His Mercy, who by Perjury, or by customary Profaneness (as Cursing and Swearing, to which there does not appear to be the least rational Inducement or Temptation,) or by gross Blasphemy, or other irreverent or criminal Conduct or Beha- viour, throw Contempt upon Him, Who alone is worthy of all the Glory and Honour which his ra- tional Creatures can pay. But we ought to be upon our Guard, lest we trust to, or rest in Acts of Devotion, (however fervent they may be, or how often soever repeated,) as the Whole of our Duty ; and remember that our Lord has told us, " that God will have Mercy, and not 28 VIRTUES AND GRACES TO BE CULTIVATED. tude, Hope, Desire, Trust, and Resignation ; all which, conspire to encourage and animate us in our Christian Duties, and ought, daily, to be religiously performed. That rational Creatures, who are con- tinually receiving so many, and so great Favours, from the universal Parent, should make Him all the Returns of Gratitude in their Power, must certainly be a natural Sentiment ; and we accordingly find the most savage and ignorant Nations show some Tokens of Religion, or use some method of expres- sing their Regards or Gratitude to their Gods, how- ever uncouth or absurd they may appear to us. It then certainly becomes us, who are favoured with so much Knowledge of the Deity, and of that Wor- ship, which is most acceptable to Him, daily and devoutly to adore and worship Him, in the Way which He has appointed. We ought, moreover, particularly to remember, that all our Prayers and Praises, and all our Addresses to the Deity, be of- fered in the Name of our Lord Jesus Christ, by whom alone we have Access to God, and whom the Father always heareth. " The Use of the Offices of Devotion is to excite the Feelings of Devotion; the Use of the Feelings of Devotion is to produce the Duties of Life."* Under the Term, Prayer to God, we commonly comprehend : — First, Praise and Adoration ; for his physical and Tawcctt. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 29 not Sacrifice." That is. He esteems the Perform- ance of moral Duties, and Obedience to His Will, before the warmest and most seraphic Devotion that Man can pay. And this Caution is the more neces* sary, as Mankind have, in all ages, been prone to substitute Faith and religious Observances, in the Room of Justice, Charity and Rectitude of moral Behaviour. " These Things we ought to do, and not to leave the others undone." Always remem- bering, that we shall be judged according to our Works, "Not every one who saith unto me Lord ! Lord ! shall enter into the kingdom of Heaven ; but he who doeth the Will of my Father, who is in Heaven." It has been objected against the Duty of Prayer, that as the Deity is in His Nature unchangeable, Prayer is so far from being a Duty, that it is an Af- front to the Divine Majesty, as in every Act of Prayer, we hope or expect to produce a Change in Him, in whom we profess to believe there is no " Va- riableness or Shadow of Change." But the Objec- tion is removed, when we consider that He has Him- self directed us to pray to Him in all our Wants, and to make our Supplications to Him. And furth- er, when we consider that although we cannot, by any Prayers we can offer, make any Change in the Deity, or in any of His Determinations, yet fervent Prayer may produce such a Change in the sincere Supplicant, 30 VIRTUES AND GRACES TO BE CULTirATED. and moral Attributes; and for his Providence, exercised in the Government of the World. Secondly, Prayer^ properly so called ; for spiritual Favours, as Faith, Repentance and Obe- dience, and especially for the Pardon of our Sins and Assistance of the holy Spirit ; and for temporal Blessings, as Life, Health, Soundness of Mind and Body, competent Support, and generally, for every Blessing of Life. Thirdly, Thanksgiving ; for spiritual Fa- vours, as the Light of the Gospel, for the Mission of Jesus Christ, the Means of Grace, Religious Education, &/C.; and for all temporal Favours, as the Continuance of Life, Health, Friends, &/C. &/C. Fourthly, Intercession ; for all Mankind, our Nation, our Friends, all who are in Affliction, &/C. but always with Submission and Resignation to the Divine Will. Zeal ; or an earnest Endeavour to promote the Honour of God ; to propagate the Knowledge of Him and His Will, among those who are ignorant of Him, is the Duty of every one. To vindicate His Laws and Providence, and to do, with Pru- dence, all in our Power to advance His Religion in the World, and in our own Hearts. Animated by that Love, Gratitude, and Reverence we owe to our greatest and best Benefactor, and the Charity we VICES AND ILL DISPOSITIONS TO BE AVOIDED. Si Supplicant, as may qualify him for the Reception of a Favour, which, otherwise, his Maker might not think fit to bestow. When we address the Deity, it becomes us to do it with the most profound So- lemnity, Seriousness and Reverence, and the closest Attention, and never suffer our Minds to wander from the Business before us. But many Persons, either from Negligence or constitutional Infirmity, do suffer their Minds to be led away from their Duty, and really offer to their Maker no more than the mere Words of their Mouths, instead of their most devout and hearty Affections. But this is not Prayer ; it is only running over a Form of Words, which have no more Efficacy to obtain the Object of our Requests, than if we read our Petitions in the Words of a Language with which we were utter- ly unacquainted. And this is, in Fact, the Case of a very large Proportion of those in Popish Countries, who read their Prayers couched in the Latin Tongue. But Protestants are better informed. They are taught, that no Prayers can be acceptable to God, which do not come from the Heart ; which certainly they cannot do, when they are offered in an unknown Tongue, or when the Supplicants offer only the Words of their Mouths, while their Thoughts are wandering to the Ends of the Earth. LuKEWARMNEss and Indifference, Enthu- siasm and Fanaticism. Both these tempers are equally 32 VIRTUES AND GRACES TO BE CULTIVATED. we owe to all our Fellow Creatures^ we ought to exert ourselves, by all honest Means, to promote all Schemes evidently calculated to advance the Glory of God, and the Welfare and Happiness of Society. For it is evident, that if such Endeavours were uni- versal, or even general, the Condition of the World would be improved beyond all Calculation. But our Zeal should be always accompanied with Prudence. Imprudent Zeal has often done more Hurt than Good. Our Zeal is never more unequivocally laudable, than when it is exerted for the Good of our Neighbour. " That Zeal is only safe, only acceptable, which increases Charity directly ; and because Love to our Neighbour and Obedience to God, are two great Portions of Charity, we must never account our Zeal to be good, but as it advances both these^ if it be in a matter that relates to both ; or several- ly, if it relates severally."* Trust in Providence. That the Universe, the whole Creation of God, is governed by his Providence, is not only the Belief of all Christians, but even of those Deists, who beUeve in a future State of Retribution. For they believe, that as the Benevolence of the Deity was the Motive, which led Him to create the World, the same Benevo- lence must have induced Him to govern it, so that the ^ Bishop J. Taylor. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 33 equally contrasts to that Zeal, which the Gospel approves. The first in Defect, the second in Ex- cess. .Those of the former Temper show a faulty Coldness and Inattention to the Duties of our com- mon Profession, which the Gospel disapproves. Those of the latter, quitting human Reason, and pretending to peculiar Sanctity, and extraordinary Communications of the holy Spirit, have frequently, under a Pretence of a Zeal for God, been guilty of the most extravagant and criminal Conduct. Wit- ness that uncharitable, persecuting Temper, the gen- uine Offspring of Enthusiasm and Fanaticism, which has at Times been productive of so many Murders, Massacres and Miseries, in past Ages 5 and which still subsists, notwithstanding the more enlightened State of the World, to the Disgrace, not only of Christianity, but of human Nature. An ardent De- sire to propagate our own peculiar private Opinions or Sentiments, has often been mistaken for a true religious Zeal ; when, probably, the real Motives have been no better than mere Pride, Ignorance, or Bigotry. For Rehgion being an Exercise of the Understanding and of the Heart, the Principles and Affections of which are to regulate our Conduct, Nothing can be more wrong, than to injure or op- pose another, for acting agreeably to the highest Principles of his Nature. Distrust of Providence. As the World is under the Government of that Great Being, whose Benevolence 5 34 VIRTUES AND GRACES TO BE CULTIVATED. the greatest possible Happiness should finally result from the vast and extensive Plan of Providence, which reaches from Eternity to Eternity. Now we immediately perceive, that in a Scheme so extensive and compHcated, of which we know but an infinitely small Part, (indeed of which we may be said to know Nothing ;) there must occur a thousand Appearances, which we cannot recon- cile to our narrow Notions of the Divine Wisdom and Benevolence. But as we daily see numerous Instances, in the Course of Things, that show Be- nevolence, though mixed with others that have the Appearance of Severity, we may safely conclude, from the acknowledged Character of the Deity, that those Instances of Severity are necessary, in Order to procure the greatest possible Sum of Happiness to the Whole. How this can be, indeed, we no more know, than how Creation was performed, which, nevertheless, we firmly believe. And al- though, in the course of Providence, the Virtuous sometimes suffer Pain, and the Vicious enjoy Hap- piness, in the present State 5 yet we must remem- ber, that this is a State of Probation, (and that this Order of Things contributes to make it such,) and not a State of Retribution. But that in a future one, every Inequality will be adjusted, and suffering Virtue be fully and completely compensated. We ought, then, to submit, devoutly and patiently, to the Dispensations of Providence, under which we may VICES AND ILL DISPOSITIONS TO BE AVOIDED. 35 Benevolence induced Him to create it, we know that it must be administered with perfect and con- summate Wisdom, Justice and Goodness. This Consideration should teach us that all Murmuring and Repining at its Dispensations is highly crim- inal ; that however dark and disconsolate, however gloomy and even wrong, the Course of Events may sometimes appear to our ignorant and discontented Minds, yet that we should never lose Sight of that great Truth, that the " Judge of all the Earth will do right;" that all His Doings are not only wise and good, but wisest and best, and that all our Ob- jections to the Rectitude of the Divine Administra- tions, arise from our Ignorance or Perverseness. The World is governed by general Laws, and as Men live in Society, it must be, that when one Man suffers for his Vices, his innocent Family and near Connexions, how virtuous soever they may be, must suffer with him. It is the Order of Nature, and unavoidable ; and all Attempts to change this Course of Things are dangerous, and injurious to the Security and Happiness of Society, as a little Reflection will demonstrate. For Example, when an unprincipled, ambitious Tyrant oppresses his Subjects, or without any Provocation, invades the Territory of his unoffending Neighbours, and carries Fire and Sword, Devastation and Ruin through the World, a benevolent Mind might be induced to ap- prove 36 VIRTUES AND GRACES TO BE CULTIVATED. may suffer for a while. For these Dispensation? we are convinced, will contribute to the Good ( the Whole ; and indeed, we may rejoice, when w reflect, that they will eventually turn out for ou own Good, and that, finally, we shall receive an am pie Reward for every Suffering we shall have under gone to promote the universal Good. But notwith standing the apparent Inequalities, which we ob serve in the Distributions of Providence in this Life we find, nevertheless, that a Course of Virtue, h much more frequently productive of our temporal Happiness, than a Course of Vice, Events are all ordered by Providence, and arc entirely out of our Power. We may lay Schemes with the utmost Deliberation, guard against every Obstacle that occurs to our View, or that our Ima- ginations can suggest, and be as active and vigilant in our Pursuits as our Nature admits, yet such is the Uncertainty of all human Affairs, and so great is our Ignorance, that we can never assure ourselves of Success. No human Pursuit always succeeds. But, still it is true, that the best laid Plans are the most likely to answer our Wishes. All that is meant is, that no Projects that we can form, can ever be depended upon with Certainty. Probability, in a greater or less Degree, is the nearest Approach we can make to it, and in Reference to this we must direct our Conduct. Now VICES AND ILL DISPOSITIONS TO BE AVOIDED. 37 . prove the Assassination of such a Monster; might think it not only lawful, but meritorious, and that it would contribute greatly to the public Happiness. But we are entirely ignorant of the Effect such an Action might produce ; for, very possibly, the De- struction of one Tyrant might raise up two or three more, each of which might prove as injurious to So- ciety as the one we destroyed, and the World be in- jured by our officious Interference. And besides, the Rule of Law is " Thou shalt do no Murder." We must not do Evil that Good may come. The Evil is certain, the Good uncertain, for we know No- thing of Events, and it is our Duty to submit to His Will, who has given us a Law, which we transgress at our Peril. Nothing but an absolute Certainty of the Event of any Action of ours, can justify the Breach of any plain Law ; and so great is our Igno- rance, that we can never be absolutely certain of the Event of any one human Action whatsoever. The Inference is plain, that we never should attempt to extricate ourselves from any Evil, Embarrass- ments, or any untoward Circumstances we may find ourselves involved in, by any Methods, or any Ac- tions, which we know to be forbidden by Him, who only hath a Right to all our Obedience. For " God never made His works, for Man to mend." Acci- dent^ and Chance^ and Fortune^ are Words which we often hear mentioned, and much is ascribed to them 38 VIRTUES AND GRACES TO BE CULTIVATED. Now several important practical Inferences follow from these Premises, to which it is our Interest to attend. First ; That we ought to look to the Great Dis- poser of all Events, to prosper our lawful Under- takings. Second ; That we submit without Murmuring to all Events, as coming from the Wisest and Best of Beings. « Third ; That we be not too sanguine in our Ex- pectations of Success in any of our Pursuits, lest we meet with cruel Disappointment. Fourth ; That we never pride ourselves upon our Success, or boast as if our own Bow had gotten us the Victory ; but that we ascribe all our good For- tune, as we call it, to the Governour of the World. VICES AND ILL DISPOSITIONS TO BE AVOIDED 3^ them in the Life of Man ; but they are either Words- without Meaning, or, as far as they have any Signifi- cation, they are no other than Names for the un- known Operations of Providence; for it is certain^ that in God's Universe, Nothing can come to pass- causelessly, or in vain, or at random. These Considerations most pointedly show us the vast Importance of Patience, Acquiescence, and humble Submission to the Divine Will, under the Evils of Life ; nor can these Virtues be too warmly urged, as they are not only highly pleasing to God, but so conducive to our own best Feelings, whereby these Evils are greatly alleviated. The Doctrine of a superintending Providence teaches us both the Futility and Impiety of great Anxiety, with respect to our worldly Aflfairs. It is futile, because no Thoughts of ours, however in- tense, can have the least Tendency to procure the Object of our Wishes; and it is impious, be- cause such Anxiety is always accompanied; with a Defect of Resignation to the Divine Will. Let us then humbly leave the Government of the World in the Hands of Him who created it, for He maketh all Things work together for good to all who love and obey Him. CHAPTER ir. VIRTUES AND GRACES TO BE CULTIVATED. TO OUR SAVIOUR WE OWE, Faith in him, as the Son of God, who was sent into this World by the Father of all, to teach Man- kind His Will, to propitiate His divine Favour, and to reconcile us to God by his Death and Suf- ferings; and who having risen from the Dead, and finished the Business of his Mission on Earth, ascended into Heaven, where, seated at the right Hand of God, he maketh Intercession for us ; and that, at the Time appointed by the Father, he will come to judge the World in Righteousness, and will give to every one according to his Works. Faith in Jesus Christ also implies a firm Belief in the Truth of the Gospel, as containing a Revelation from God, and genuine, faithful, and authentic Me- moirs of His Son ; and that the Truths above men- tioned are clearly revealed therein ; and that the whole Gospel Dispensation was confirmed by Mira- cles incontestably wrought by Jesus Christ. This VICES AND ILL DISPOSITIONS TO BE AVOIDED. 41 AND WK OUGHT CAREFULLY TO AVOID, Disbelief ; or a Rejection of all Revelation as incredible and useless. There are those who believe that there is a God, w^ho made the World, and in a Providence, and a future State o£ Retribu- tion ; but maintain a total Disbelief of Jesus Christ as the Son of God, as a divine Messenger, and, indeed, of the whole Gospel Dispensations. Many persons fall into this way of Thinking, not so much because the Evidence for Revelation is defi- citint, as because they do not duly and honestly at- tend to the Evidence when it is fairly laid before them. As was observed before, such Persons maintain the Sufficiency of natural Religion, for all the Purposes of obtaining and securing future Happiness ; when it is plain, that all the most per- fect Innocence can claim at the Hands of our Judge, is Freedom from Pain, during Existence ; but what is that, when compared with that eternal and ex- alted Happiness, which is promised to the true Be- liever, in the Gospel? What Hope, then, can the Deist entertain, of the Divine Favour, that he can rely on? (for certainly he cannot make the plea of Innocence.) It can only be upon the Benevolence of the Deity. But as the Justice, Veracity and Benevolence of God, must always be in the most perfect Harmony with each other, and as the Deist grants that under the Divine Government, 42 VIRTUES AND GRACES TO BE CULTIVATED. This Revelation, then, being known and acknow- ledged, obliges us to Obedience as effectually, as if all the Doctrines and Duties of the Gospel had been discoverable by the Light of Nature. For the Manner in which the Divine Will is made known to us, makes no Alteration in the Case. The principal Design of the Christian Religion appears to have been, to restore Mankind from the State of moral Corruption and Wickedness, into which they had sunk, to Righteousness and Virtue. Hence we see the Importance and Excellency, and indeed the Necessity of Faith, that great first Arti- cle of our holy Religion. For, unless we have a full and firm Belief in God, and in His Son Jesus Christ, and in the great Truths which they have re- vealed to us in the Gospel ; and especially, that we shall be raised from the Dead to an immortal Life, and that we shall, every one of us, receive a Reward according to our just Deserts ; I ask, what great In- ducements have we to live Lives of Virtue? The End of Faith, then, is the highest that can be imag- ined, even to produce in us that Conformity to the Divine Will, which is the highest Perfection of our Nature. Love, Gratitude, to our Lord Jesus Christ, are primary Duties, incumbent on all who believe the Gospel Revelation. For his Character is in the highest Degree benevolent ; and Benevolence is the proper VICES AND ILL DISPOSITIONS TO BE AVOIDED 43 Government, Virtue will be rewarded, and Vice pun- ished, his Hope must be " baseless, as the fabric of a vision." No one, w^io believes the Gospel, can easily believe that natural Religion is sufficient to lead Men to eternal Happiness ; for can it be sup- posed, that infinite Wisdom would institute a new Religion (Christianity) in Aid of, or supplementary to. Natural Religion, if the latter were adequate to all the Purposes of Religion ? Ingratitude, Disregard, and Inattention to our Saviour, are highly criminal in every one, who is acquainted with the History of his Life, Death and Sufferings. How can any one expect to reap the Benefits of his Mediation, who makes no Return of Gratitude and Love, for such unexampled, gra- tuitous, and ill-deserved Favour? But alas ! such is the Perverseness, Thoughtlessness and Depravity of the human Character, that Multitudes never re- flect upon the Hand, from which they receive their greatest Blessings. " But now in the End of tho World Christ appeared to put away Sin, by ^the Sacrifice of himself " "How, and in what par- ticular Way, it had this Efficacy, there are not wanting Persons who have endeavoured to explain ; but I do not find that the Scriptures have explained it. And if the Scripture has, as it surely has, left thi^ matter of the Satisfaction of Christ mysterious, lett 4»'i VIRTUES AND GRACES TO BE CULTIVATED. proper Object of Love, however exemplified, and wherever found And when that Benevolence leads the Person possessed of it, to undergo Humihations, cruel Sufferings, and painful Death, as our Saviour did, how much is that Virtue enhanced in our View ! But when we are assured that all this Sufferinof was gratuitously undergone, on our Account ; and more especially, when we were Sinners and Enemies to God by wicked Works; our Gratitude, unless we are lost to every worthy Sentiment, must be raised to the highest imaginable Pitch. Obedience to all the Precepts and Exhortations, our Saviour has given us in the Gospel. As he is our Lord and King, and is appointed by God to be the Head over all Things to his Church, we arc bound to obey him, not only from Gratitude and Love, but also as his loyal Subjects. Besides the moral Precepts of the Gospel, there are two positive Precepts, which He, as our Lord, hath enjoined upon all his Disciples, viz. Baptism^ by which we take upon us the Christian Profession, and. engage ourselves to conform to its Dictates 5 and the LordPs Supper^ which we partake of, from Time to Time, as his Disciples, in token of, or as a Memo- rial of his Body broken, and his Blood shed for us. Hope, Trust, Reliance, Confidence. All who believe in Jesus Christ, and obey his Gospel, have the highest Reason to hope, trust and confide in VICES AND ILL DISPOSITIONS TO BE AVOIDED. 45 left somewhat in it uiirevealed, all Conjectures about it must be, if not entirely absurd, yet at least uncertain."* Disobedience to his Injunctions. As our Lord has left us a most perfect Code of Precepts in the Gospel, an Obedience to which would be produc- tive of our greatest possible Happiness in this Life, and form us to that Temper, which would qualify us for, and ensure us our everlasting Welfare ; how inexcusable, how criminal must we be, to suffer any Temptation or Allurements -of this Life, or the ir- regular Indulgence of any Appetites, or Passions, to lead us astray from that Path of Virtue, which our Saviour has so clearly marked out for us ! And every one who believes the Christian Religion, is in Duty bound to make a public Profession of his Faith, by submitting to the initiating Rite of Bap- tism, declaring to the World, that he is a Christian ; as also to celebrate the Ordinance of the Supper, that our Lord instituted, and enjoined to be partaken of, by all his Disciples, in Memory of him, and all that he has done, and taught, and suffered for us. " Do this, saith our Saviour, in Remembrance ofme." Without Hope or Confidence in Christ, as our Saviour, Mediator, or Redeemer. Either dis- claiming * Butler's Analogy, Part 2, CliHp 5. 46 VIRTUES AN1> GRACES TO BE CULTIVATED. in Him, who is the faithful and true Witness, for his Favour, and the Fulfilment of all his Promises ; and, particularly, for that greatest and most precious Promise, that he will raise them from the State of Death, to a Life of endless Happiness, exceeding any Thing, of which, at present, they can form any Conception. That heing reconciled to God by his Mediation, we shall, by the Mercy of God, be made Partakers of the Inheritance of the Saints in Light. Reverence, Honour. As the Knowledge we have from Nature, lays us under Obligation to rev- erence and honour God, so the Knowledge, derived from Revelation, of the Being, Attributes and Offi- ces of Jesus Christ, his only Son, our Lord, and our Relation to him ; that he was sent by God to in- struct, redeem and save Mankind ; and that God has appointed him to be King in his Church, and the final Judge of the World 5 lays us under correspond- ing Obligations to yield him that Reverence and Honour, which is due to such an exalted Character. Imitation. As our Saviour, while on Earth, not only instructed us in the Will of God, but by a Life of perfect Piety and Virtue exemplified his Doctrine, by an exact Conformity to that Will ; it becomes all his faithful Followers to imitate him, in every Thing wherein he hath set us an Example. Particularly in his Obedience, Trust, Resignation and Submission to God, and his Reverence and Zeal VICES AND ILL DISPOSITIONS TO BK AVOIDED 47 claiming (with the Deists) all Confidence in him ; or thoughtlessly neglecting to pay him, or his Offi- ces, any proper Regards. x\ll such, if the Gospel be true, are in a most unhappy Situation. Neglecting the Honour and Reverence due to our Lord Jesus Christ. As there cannot be any Religion where God is not honoured, so there cannot be any Christianity, where Christ is not honoured. " He that honoureth not the Son, honoureth not the Father who hath sent him." Whether this Declaration of the Gospel lays us un- der an Obligation to pray to him, and offer him re- ligious Worship, every Christian must determine for himself. ' Neglect of our Lord's Example. Our Lord not only taught us the Will of God, and that we ought to make it the Rule of our Conduct, but his whole Life was a practical Comment on his Doc- trine, and his Example showed us how to carry his Precepts into Practice. Every Christian, then, should keep this Example in his Mind, and follow it as far as he is able. And if he is at a Loss at any Time, how he ought to act, he will have Recourse to the Example of our Saviour, and consider how he acted, or would have done, on a similar Occa- sion ; and behave accordingly. Depr ivation 4.8 VIRTUES AND GRACES TO BE CULTIVATED. Zeal for Him ; in his Love and Charity, his Phi- lanthropy and universal Benevolence to all Man- kind ; and in the due Regulation of every Passion and Appetite. " For he was humble, holy, harm- less and undefiled ; he did no Sin, neither was Guile found in his Mouth." Expectation. By which is meant a confident Hope and Trust, that our Lord will most cer- tainly fulfil all the gracious Promises he has made us in the Gospel ; that he will be with us even to the End of the World ; that he will make Inter- cession for us in Heaven ; that he will prepare Man- sions there, for all his faithful Followers ; that in fulness of Time, he will take to himself his great Power, and reign, and all the Kingdoms of the World will become the Kingdoms of the Lord and of his Christ; that he will come in great Glory to be our final Judge, at the last Day, and will give to every Man according to his Works ; that all his true Disciples will enjoy in his Company, and under his Auspices, an eternal Life of Happiness, greater than they now can conceive ; that having put all Things under his Feet, he will deliver up the King- dom to God, even the Father, that God may be all in all. The Christian Temper, consists in an habitual Disposition to conform ourselves to the Practice of all OF TBae '^ VICES AND ILL DISPOSITIONS TO BE AVOiUb^I 4j9 V Deprivation of the Christian's Hopes. He who disbelieves the Gospel, cannot have any pleasing Expectations of Futurity, that he can at all depend upon ; all before him must be vague and uncertain Conjecture, all his Dependence must be upon the Benevolence of the Deity. But God is righteous and holy, as well as good. His Reflec- tions, then, if he have any serious ones on the Sub- ject, can never afford him any Degree of Satisfac- tion, certainly none to be compared with that of the true Christian. Worldly mindedness. Love of the World, This Temper may, I think, be put in Opposition to the Christian Temper. The Love of the World may be reduced, first, to Love of Show, Pomp, Honour and Applause. All this is Vanity. Sec- ondly, to Love of Pleasure, and Indulgence of the Appetites. This is Sensuality. Thirdly, to Love of Power. This is Pride and Ambition. Fourth- ly, to Love of Money. This is Avarice. Now these several Passions, some of which do so fre- quently engross our Minds, are peculiarly apt to ob- struct our Acquisitions of that Disposition we are endeavouring to enforce. Few of us are free from an inordinate Fondness for the Things of this World ; the Objects of this Life present themselves to us in so many, and such alluring Forms, that none but those 7 50 VIRTUES AND GRACES TO DE CULTIVATED. all the Precepts of the Gospel, so perfectly, as that without any extraordinary Effort, and as it were, of Course, we shall always think, speak and act, as becomes Christians. It is indeed the Perfection of the Christian Character, and though, perhaps, no one ever attained to it, in its utmost Extent, yet all ought to aim at it, and to make as much Proficiency as they are able. But, more especially, and above all Things, we must cultivate the Virtues of Charity, Benevolence and Meekness, which characterise the Religion of Jesus Christ, without which, whatever may be our other Attainments, we can have no Title to the Christian Temper, and indeed, no just Title to the Name of Christians. True Charity ever dwells with Largeness of Soul, which takes in all Mankind, sincerely wishing, that all who are in any material Errour, may embrace the Truth, and that all who do embrace it, may strictly conform their Lives and Conduct to it. True Charity detests Nothing but Vice. It consists in doing good Offi- ces, and showing Kindness to our Neighbour, both in our Affections, and our Actions to all, whether they are Friends or Foes. This is the best Ex- pression of Love towards God. " For if we love not our Brother, whom we have seen, how shall we love God, whom we have not seen.'' " A new Commandment" (says our Saviour,) "I give unto you, that ye love one another." This is the proper Badge VICES AND ILL DISPOSITIONS TO BE AVOIDEB 51 those of attentive Minds, can keep themselves clear of all undue Attachments. The Young are most apt to be captivated by the former two ; that is, by the Vanities of Life, and the Blandishments of Sense ; vvhile Ambition and Avarice find more Votaries among those of more advanced Age. " But if any Man love the World, the Love of the Father is not in him." Now this Love of the World, differs so much from that Love of our Neighbour, which forms so great a Part of the Christian Temper, that we ought carefully to guard against it. But though this Love of the World, and every other inordinate Affection, is remote from the Disposition at which every Christian ought to aim; yet there is no Temper so diametrically opposite to it, and noncy of which we ought so industriously to avoid the Indulgence, as an envious, malicious, or revengeful one. To all who do indulge this Temper, the Christian Religion gives no Countenance. " Who- ever does not forgive, shall not be forgiven." In short, let no one flatter himself that he possesses the truly Christian Temper, who indulges himself in any known ill Disposition, of any Kind whatsoever. Our Lord, in his Conversation with Nicodemus, tells him, that unless he is born again, he cannot see the Kingdom of God. Now this Declaration of our Lord, is evidently highly figurative, and is intended to impress on the Mind of this Master in Israel, the Necessity 52 VIRTUES AND GRACES TO BE CULTIVATED. Badge and Token of the Christian Character, and that, by which the primitive Christians were distin- guished, by their heathen Neighbours. Every one, then, who aims at obtaining the Temper of a Chris- tian, should strive, with all the Powers of his Mind, to improve in this Godlike Disposition ; and al- though he may not have it much in his Power, to increase the Happiness of the World, yet the Self- Approbation and Complacency he will feel, in the Consciousness, that he possesses this Temper, will amply reward him, for every Effort he may have made to obtain it. And Nothing will conduce more to the Acquisition and constant Exercise of this Dis- position, than a full Sense and Conviction, that we are under the Inspection of an Omniscient God. Zeal, or an ardent Desire to promote the Cause of Christianity, and the Efficacy of its heavenly Doctrines on the Hearts and Lives of Men, is high- ly becoming, and indeed the Duty of every Chris- tian. For it is the Power of God unto Salvation, to all them that believe. We ought, therefore, to encourage, and zealously promote, all Endeavours to extend the Knowledge of the Christian Religion, and promulgate the Knowledge of the Gospel, by all prudent and lawful Means, among those of our Fellow Creatures, who are ignorant of it, and are capable of receiving it. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 53 Necessity of a total Alteration, or Renewal of his whole Life and Conversation ; and that the Change he must undergo, would be as great, as if he were really born again, and had become an entirely new Creature. That is, he must heartily repent of all his past Sins and Offences, and live an entirely new Life ; be animated by new Principles ; must walk by Faith ; must die unto Sin, and live unto God. And when a Sinner has done this, and fully obtained this Purpose, he, in the View of the Gospel, is re- generated, he is born again, and may hope to enter into the Kingdom of God. LUKEWARMNESS, OR INDIFFERENCE in the CaUSC of Christianity. As there is Nothing that we know o^ that can promote the Happiness of this World, to be compared with the Practice of the Christian Religion, and most certainly. Nothing that equally fits us for future Happiness, it must be the Duty of every Christian, as far as possible, to extend the Knowledge of it, to all the World. M tfv.n CHAPTER III. VIRTUES AND GRACES TO BE CULTIVATED. r ^(T OTJR I^IGHBOUB WK OWE, / L0VE5 Charity, Benevolence. To love our flNeighbour as ourselves, is by our Saviour, declar- ed to be, next to the Love of God, the greatest Commandment. And this Commandment is ex- ceeding broad ; for it extends even to our Enemies ; in short, to every fellow Creature, without any Ex- ception, with whom we have any Intercourse. Charity is a Characteristic of the Christian Religion. No Man, who is not possessed of it, can have any Claim to the Appellation of a Christian. It is the Source of every kind Affection, and of every good Disposition. Its Object is Happiness, and its Sub- ject every human Being. It is a most amiable Virtue, and ought to influence our Thoughts, Words and Actions, in all our Concerns with our Neighbour, whether respecting his Body, or Soul, his Character, or Property, or any Thing that be- longs to him. All the Duties we owe to our Neigh- bour, are but Modifications of this benign Principle, to VICES AND ILL DISPOSITIONS TO DE AVOIDED 55 j .^ AND WE OUGHT CAREFULLY TO AVOID, III W1LL5 Envy, Hatred, and Malice, This Class of Passions is the most wicked and detesta- ble, and is one of the most odious in the Sight of God and Man, that can actuate the human Heart. It is in direct Opposition to that Love of our Neighbour, which is so strongly inculcated through- out the Gospel, as it is gratified only when it produ- ces Ruin, Misery, and Mischief, and is precisely the Temper of the Devil. It may exist in all differ- ent Degrees, but every, even the lowest Degree of it, ought to be shunned by every human Being. For we ought to remember that first Principle in Morals, ^' J^'ever to give any unnecessary pain^^^ neither to Man or Brute, or to any sensitive Being. For it is our Duty to produce all possible Happi- ness ; and he who gives unnecessary Pain, acts in Opposition to His Will, who is good to all, and whose tender Mercies are over all His works ; and who afflicts not willingly. We ought to be par- ticularly on our Guard, lest we indulge an envious Disposition, for it frequently creeps upon us imper- ceptibly, and never fails to create Unhappiness. Such a one is discontented with the Distributions of Providence, and seeks Relief, by endeavouring to bring down the Object of his Envy to his own Lev- el ; that is, he finds Pleasure in giving Pain, and doing Mischief, which is a most detestable Temper ; but 5Q VIRTUES AND GRACES TO BE CULTIVATED. to be exemplified as Occasion may require 5 and every one possessed of it, will be always ready to exert himself, according to its Dictates ; and every Exercise of it is accompanied with Self-Approba- tion. "Charity is the Bond of Perfectness,'' and is recommended in the highest Terms thina^ughout the Gospel. The Idea of Love includes in it a Desire of the Happiness of those we love, and it is our Duty to endeavour, as far as possible, to produce all possi- ble Happiness. But we are by no means, compe- tent to determine in all Cases, what Course of Con- duct will eventually produce this Effect. But our Creator has prescribed a Path of Duty, which, if followed, will bring us to this important End. It is then our Business to follow this Prescription, as far as we are acquainted with it, and leave the Event to him ; for there cannot be a Doubt but that doing his Will, will finally be productive of the greatest possible Good to the whole of his Creation. We should then study what his Will is, and con- scientiously conform ourselves to it, that by so doing, we may contribute all in our Power, to pro- duce the greatest possible Happiness, and so fulfil the Law of Love. We should do Good, first of all, to those who most deserve it, but remember to do Good to All. Almsgiving is a Branch of Charity, and fre- quently VICES AND ILL DISPOSITIONS TO BE AVOIDED. 57 but which, unhappily for Society, prevails much in the World, and is the Source of perhaps half the Evils we suffer from one another, and which will probably continue to molest Mankind, until the be- nevolent Principle is more cultivated, and Resigna- tion to the Order and Disposition of Providence, is more prevalent than at present. But I believe (with Mr. Law,) that "no one Thing would so effectually cure us of this unchristian Temper, as to make it a Rule with ourselves, when we find Envy rising in our Minds, to pray God to bless and pros- per the envied Person, in that very Thing which raised our Envy." (MiMMill Indiscriminate Alms. Almsgiving is an of- fice which requires much Discretion in the Per- formance. Every poor Man is not a proper Object of it 5 and upon those, who have reduced them- selves to this unhappy State by Intemperance, by Idleness, by Gambling, by Profligacy, or by De- bauchery, the most useful Charity we can bestow, is to compel them to labour. For he that will not work, ought not to eat; though if such a one is disabled from working by Sickness or Debility, he without Doubt becomes a proper Object of our Alms. But the Man, who is much in Debt, has no more Right to bestow his Goods in Charity, than in Generosity ; for all he gives belongs to his Cre- ditor, and there cannot be any Virtue in disposing of another Man's Property. But though such a one 8 58 VIRTUES AND GRACES TO BE CULTIVATED. quently goes by that Name, and is a Duty incum- bent on every one, who possesses more than is suffi- cient for the necessary Conveniences of Life. There is no Duty more warmly urged upon us in the Gospel, and we are even directed to work with our Hands, (and if so, then certainly to abstain from all unnecessary Expenses,) that we may have, to give to him that needeth. It has pleased our wise Creator, to distribute the good Things of this Life very unequally, and this Order of Things gives Scope and Opportunity for, and calls into Action and Exercise, the Practice of Virtues, which could never exist, if all Things came alike to all. If our Species were as independent of each other, as Brutes are, we should not, it is true, be disturbed by Envy, Malice, Pride or Covetousness 5 and should avoid many of the Ills we now suffer. But we should then be incapacitated for a State of Society. There could then be no Exercise for Virtue or Vice of the social Kind ; and the present State could not be a State of Probation, or not so, in any Degree com- parable with what it now is. Now it appears, that we were from the Beginning, designed by our Ma- ker for Happiness, in a Society of perfect Happiness, and perfect Virtue ; that is, for Heaven, which it is certain, such a Creature as Man could never enjoy, without a previous Education, similar to that we are now in. Humanity, in its fullest Extent, forbids the caus- ing VICES AND ILL DISPOSITIONS TO BE AVOIDED. 59 one, ought not to give pecuniary Assistance, yet there are numerous other Ways, in which he may do his poor Neighbour essential Service, and when that is the Case, it is as much his Duty to render it, as if he possessed great Riches. In general, all who are reduced to abject Poverty, without any Fault of their own, have the first Claim to our Bounty. Inhumanity, Cruelty, consist in inflicting needless Pain 5 or in refusing or neglecting to re- lieve Distress, when it is in our Power. It demon- strates a criminal Defect of that Benevolence and Charity, which is the indispensable Duty of every Christian. Deliberately to inflict Misery, to take Pleasure in the Groans of the tortured, exceeds the Bounds of common Depravity, and excites uni- versal Horror. Every species, and every Degree of Cruelty, ought, therefore, to be discouraged and highly reprobated, especially in Children and young Persons. They should never be suffered to torment Animals or Insects without severe Reprehension, lest they acquire a criminal Habit of Inattention to the Pains and Suflferings of others. Cock-fighting, Bull-baiting, and I may add, Horse-racing, appear to be inexcusable Acts of Cruelty, as they give Pain, merely for our Amusement. A 60 VIRTUES AND GRACES TO BE CULTIVATED. ing of needless Pain, not only to our own Species, but to the brute Creation, and extends to every Being capable of Feeling. It leads us to assist and relieve every one in Distress, and is a Virtue of great Im- portance, as its Object is to lessen the Miseries of Life. 'J'his amiable Temper is most beautifully il- lustrated and enforced by our Saviour, in his Para- ble of the good Samaritan. Kindness involves a Willingness to oblige, and to confer Favours upon all we are conversant with, as Occasions may offer, and according to our Ability. Compassion, or Sympathy with every one in Distress. This Emotion seems to have been given, to prompt us to render our Assistance instantly, upon any sudden Emergency or Distress 5 and whoever is not animated by it, on proper Occasions, is great- ly deficient in the humane and christian Virtues. Friendship is that mutual Love, Esteem, Affec- tion, and unlimited Confidence, which sometimes subsists, between two virtuous Persons, intimately acquainted. Such a Connection has been much ex- tolled, and is no doubt useful to the parties ; but as it has no Tendency to diffuse, but rather perhaps, to contract, the benevolent Principle, it is, I believe, nowhere particularly recommended in the Gospel, but our Saviour has given a notable Example of Friendship, in the Case of Lazarus. Hospitality, or welcoming and kindly entertain- ing VICES AND ILL DISPOSITIONS TO BE AVOIDED. 61 A SURLY, CROSS DISPOSITION, IS Universally disapproved 5 and a Person of this Temper, is gen- erally unhappy, in Proportion as he makes others so. Such a one seldom feels that refined Pleasure, which arises from the Exercise of the benevolent Affections. Hard-Heartedness, Unfeelingness, ap- proach to Inhumanity. Providence has seen fit to form Men with very different Tempers ; and those who are naturally hard-hearted, ought to guard a- gainst this unhappy Bias, and assiduously to culti- vate the benevolent Affections. Enmity towards any one, even in regard to our greatest Enemy, is strictly forbidden in the Gospel ; on the contrary, we are taught to love him, so far, as to do him any kind Offices, and, after our Sa- viour's Example, to pray for those who despitefully use us. And every Breach of Friendship is per- fidious and criminal, in a greater or less Degree. Inhospitality. Refusing Relief, or Shelter, to any in Distress, who are thrown upon us ; or denying Assistance or treating with Inurbanity, such as by Misfortune, are obliged to put themselves un- der our Protection ; or manifesting towards any who are under our Roof, Rudeness and Unkindness. Misanthropy, 62 VIRTUES AND GRACES TO BE CULTIVATED. ing those, who confide in our Humanity, and who have no otlier Resource ; or a Disposition to re- ceive all who visit us, with an affable, obliging Ur- banity, This is a useful Virtue, and sometimes saves from Destruction, those who might otherwise perish* Phi LA NTH OPT, or a Love for for all the human Race, comprehends universal Benevolence, and " Takes every Creature in, of every Kind." Condolence, Congratulation. We ought to sympathise with all in Affliction, and endeavour, as far as we can, to comfort them. And when our Neighbour has cause of Joy, we ought to partake of that Joy ; for we should be kindly affectioned, one towards another, and remember that we are Mem- bers one of another. This Disposition is expressly recommended in the Gospel. ^4: i^zzt ii : " i Esteem for any Virtues, or good dualities our Neighbour may possess, is due to every virtu- ous, good, and useful Character ; and is indeed, nev- er withheld, but from some sinister or vicious Mo- tive. Virtue commands Approbation ; for we fre- quently esteem those, whom we do not love with any Warmth of Affection. Gratitude. Both Love and Justice enforce upon VICES AND ILL-DISPOSITIONS TO BE AVOIDED. 63 Misanthropy, or a Want of due Regard for our fellow Creatures in general. It shows a morose, ill-natured, unaccommodating Disposition, and a culpable Deficiency of Christian Benevo- lence. L IffOT WEEPING WITH THOSE WHO WEEP. NoT REJOICING WITH THOSE WHO DO REJOICE. We should carefully avoid all such unsocial Conduct. As we live in Society, and have a common Interest, it is our Duty, as far as we are able, by mutual Sympathy, to promote our Neighbour's Happiness, and, thereby, eventually, our own.\ I Undervaluing or Disparaging Good Cha- racters. This Conduct is unjust and ill-natured, and must therefore be highly culpable. It arises from an envious Disposition, or from some private Grudge or Pique. Good Characters and dualities are naturally amiable and useful, and proper Ob- jects of Esteem and Approbation 5 to undervalue and disparage such is not reconcileable to the Rules of Morahty, and is injurious to Society. Ingratitude, shows either a criminal Thought- lessness, or a base, degenerate Mind ; and is uni- versally disapproved by the most savage, as well as by all civilized People.* Dispraise, * " Ingratum si dixeris ; omnia dixeria." 64 VIRTUES AND GRACES TO BE CULTIVATED. upon US, the Sentiment of Gratitude for Bounties received, and he must be greatly deficient in moral FeeHngs, who does not perceive the Obhgations it lays him under, to make due Returns for Favours conferred. Praise, Applause, Approbation, are due to all good Characters and good Actions, and to every worthy Performance. They encourage Virtue, and are its proper Reward 5 and to withhold them, where deserved, must be manifest Injustice. But they should never be bestowed upon vicious, or even indifferent Actions or Characters, lest we give to Vice or Frivolity the Meed of Virtue. GooD-HuMOUR. There is no Disposition more comfortable to the Person himself, or more agreea- ble to others. It is to the Mind, what good Health is to the Body ; it gives a Man the Capacity of en- joying every Thing that is agreeable in Life 5 it dis- poses to Benevolence, Sympathy and Contentment, and to avoid giving or taking Offence. This happy Disposition seems to be the natural Fruit of a good Conscience, and of a firm Belief that the V^orld is under a wise and benevolent Administration ; and when it springs from this Root, is an habitual Sen- timent of Piety. Justice. This is a cardinal Virtue, and is due to every Being, without Exception, with whom we may have any Concern 5 and implies a constant De- sire VICES AND ILL DISPOSITIONS TO BE AVOIDED. Q5 Dispraise, or Withholding Applause w^HERE DUE, is ROt Only unjust, but unkind and im- politic, for virtuous Characters and Actions are al- v/Siys beneficial to the Public. And whenever due Praise is withheld, it is owing to Envy or party Spir- it, or some sinister Motive ; and shows a hateful and depraved Mind, which ought never to be in- dulged. Vice, however, should always be frowned upon and discouraged ; nor does the public Disap- probation of it generally exceed the proper Bounds. Bad, OR III Humour, has an Influence as ma- lignant, as its opposite is salutary ; it tinges every Object with its own dismal Colour. It takes Of- fence where none was intended, and disposes to Discontent, Jealousy and Envy 5 and in general, to Malevolence. How careful, then, ought we to be, not to indulge this perverse Disposition, Injustice. This is a gross Vice, which all the World profess to hold in Abhorrence, and is pun- ished more or less severely by the Laws of all well regulated Societies ; and is universally infamous, as it is a Crime against our most perfect Rights. The Ways in which we may injure our fellow Creatures are almost innumerable ; but the Term Injustice^ in common Parlance, is most usually applied to Inju- ries done to the Property of another ; as for exam- 9 P'^' QG VIRTUES AND GRACES TO BE CULTIVATED. sire or Inclination to give every one his own. Jus- tice w^ill induce us to pay every Debt, and to fulfil every Obligation, and perform every Promise and Engagement we are under, although we may not be compelled to do so, by human Law. It obliges us, also, to make ample Reparation for any Injury we may have, at any Time, done to our Neighbour, either in Mind, Body, Character, or Estate, as far as practicable. This Virtue should perhaps have been placed first in the Scale of moral Duties ; even before Love, at any Rate. It is a Virtue indispen- sably necessary to be exercised by every moral Agent. Rectitude of ^Behaviour is really compre- hensive of our whole Duty to God and Man, and to ourselves ; for what more can be required of us, than always to do that which is right? Veracity, or strict Adherence to Truth. This is to be regarded more particularly in our Words and Promises ; but should influence also our whole Conduct, in our Intercourse with all with whom we are in any way associated. All our Engagements ought to be punctually performed, whether of great or little Importance 5 and if our Neighbour suffer through our Neglect of this Duty, we are bound, in Conscience, to make him Restitution. This Duty extends also to our Actions. For we may act a Lie; and when any one, by his Conduct, gives another VICES AND ILL DISPOSITIONS TO BE AVOIDED. 67 pie, by Over-reaching, Swindling, Cheating, De- frauding, Pilfering, Stealing, Forgery, Robbing, &/C. &/C. All these are infamously criminal. But every Species of Wrong, is included in the Term Injus- tice, and should therefore be held in Abhorrence, by all who have any Regard to their moral Charac- ter. Justice is a Virtue indispensably necessary to the Well-being of every Society, whether great or small ; and when in Nations it is grossly violated by the Government, is productive of the greatest Evils, as general Discontent, Insubordinations and Insur- rections ; and sometimes the total Subversion of the State. And when one Nation or Country is guilty of unjust Conduct towards another, the Consequence is Hostility and War. Indeed, Injustice, either real or supposed, or alleged, is the fruitful Source of all the Contentions between different Communi- ties, as well as between Individuals. Equivocation, Shuffling, Flattery, Pre- varication, Dissimulation, Treachery, De- ceit, Lying. Every Deviation from Truth is faulty, and whoever is frequently, or habitually, guilty of any of these Vices, loses all Respecta- bility of Character, for there is always a Degree of Contempt (to say Nothing worse) attached to such Dispositions. Gross Misrepresentation, wheth- er in a Speaker, Writer, or Author, whether Historical, 68 VIRTUES AND GRACES TO BE CULTIVATED. another good Reason to believe, and knows that he does believe, that he intends tq bestow upon him some future Favour, tha-t Person is certainly under a moral Obligation to fulfil the Expectation thus raised, as much as if he had given a verbal Promise. Veracity seems to be a Part of Justice, for we wrong every one, whom we deceive by Lying, Pre- varication, or Misrepresentation. Honesty is a Modification of Justice and Be- nevolence ; and in its common Acceptation is con- fined to the Intercourse of Business. It is the indis- pensable Duty of every one ; it gives Dignity to the mercantile Character, and is honourable in all. But in a more enlarged Sense, and considered as a Principle of Action, it includes Uprightness, Sin- cerity, and Fairness of Mind, and is a Virtue of the first Importance, and of extensive AppHcation. Fidelity is made up of Justice, Veracity and Honesty ; it ranks high in the Scale of moral Vir- tues. A Man of this Character may always be de- pended upon ; he is one of the best Neighbours, and as a Friend, above all Estimation. i{ } Fairness of Mind. A Mind open to Convic- tion, a Willingness to embrace the Truth, wherever we find it, notwithstanding any Prejudices or pre- conceived VICES AND ILL DISPOSITIONS TO BE AVOIDED. 69 Historical, Controversial, Political or Didactic, is grossly criminal ; and justly deserves to be despised,, as it generally is, by the better Part of the Commu- nity. Dishonesty, Double-dealing, Fraud. All dishonest Arts are, or ought to be, infamous,^ and avoided by every honest Man. Running in Debt,, without any Prospect, or Hopes, or Design of Pay- ment, is a very common, and very gross Instance of Dishonesty ; and refusing to pay Debts, or to fulfil Engagements, when not compelled by human Laws, is as fraudulent as Swindling or Stealing. Such Conduct is (I am sorry to say it) certainly not so generally condemned, nor so infamous with Us^ as it deserves to be. There is another Species of gross Dishonesty, which calls loudly for legislative Inter- ference, (if such Interference is practicable,) viz : when a Man, much in Debt, fraudulently conveys away his Property to another, to avoid Payment to his honest Creditors. This is Cheating with a high Hand. Unfaithfulness. He who is faithless, is one of the meanest and most worthless Characters that can be imagined, and is a most contemptible Being. Self-Will, Weddedness to System, Preju- dication, Party Spirit, Fanaticism, Tergiv- ersation, Obstinacy, Bigotry, eli."— Hor. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 117 Inequality of Feeling, Irritability. An Aptness to be disconcerted, or unsettled, or to have our angry or any other Passions excited, is an In- firmity we ought, as far as possible, to correct. It exposes us to a thousand Inconveniences, and lays us open to the Attacks of every one acquainted with our Foible ; for such a one can always gain an Ad- vantage of us, by throwing us into Confusion. It makes us disagreeable Companions, and unpleasant Neighbours, and is inimical to that Tranquillity of Mind, on which our Happiness especially depends. Many, from the Indulgence of an irritable Tem- per, have put an End to their Lives, which might have been happily prolonged, if the Virtue of Equa- nimity had been duly cultivated. EXCESSESOF EVERY KiND, VIOLENCE, IMPET- UOSITY. All Excesses, and all violent, extravagant Behaviour, are injurious to that Tranquillity, which is essentially conducive to our Happiness. Inordi- nate Desires, ambitious Views, grand Projects, are Rocks, on which the Happiness of thousands has been shipwrecked, who, but for them, might have per- formed the Voyage of Life not only with Safety and Satisfaction to themselves, but with the Applause and Approbation of their Neighbours. Let those, then, who are setting out in Life, consider calmly the Prospect 118 VIRTUES AND GRACES TO BE CULTIVATED. the other upon Circumstances over which we have no ControuL* This is a Christian Grace, and ought to be duly encouraged. If the moderate Man has not more Pleasures than his more extra- vagant Neighbour, he certainly has fewer Pains ; and he enjoys that Self- approbation, which the Man of Excess can never feel. There is no one earthly Blessing that we may not have in Excess ; even Health (without which we cannot enjoy any other) may be too abundant. We see, daily. In- stances of persons who through a foolish Confidence that nothing would hurt them, have, by some gross Irregularity, destroyed themselves, or made them- selves Invalids for Life. Now if this be the Case with Health, it must be so with still greater Truth, in regard to every other Blessing. " Let then our Moderation be known unto all Men." Contentment with the Allotments of Provi- dence without repining under Misfortunes, but sub- mitting calmly to the divine Will, is an important Part of the Christian Temper, and highly condu- cive to our pleasant and easy Passage, through this our probationary State. And if Contentment be not Happiness, it approaches nearer to it than any other Temper we can exercise. Let all then endeavour "* " Et mihi rcB, non me rebus, siibjungere conor."— Hor. VICES AND ILL l)ISPOSrnONS TO BE AVOIDED. 119 Prospect that lies before them, and not be pre- sumptuous. " Be not high-minded, but fear." A Competency is a most desirable Object, and what every one may prudently aim at ; but he must be very unwise, who puts this Competency at Haz- ard, for the uncertain Prospect of obtaining a splen- did Fortune. He risks a Substance, to obtain a Shadow. For most probably the Man who has too much, is as often unhappy, as he who has too little.* Anxiety, Discontent, Disposition to find Fault. Anxiety with Regard to our future worldly Circumstances, or a Discontentedness un- der them, is the Destruction of our present Happi- ness ; and is therefore to be carefully avoided. But it is, besides, a finding Fault with the Distri- butions of Providence, than which no Temper can be more offensive to the sovereign Ruler of the World. This unhappy Disposition is expressly reprobated by our Lord in his Sermon on the Mount, not only as arrogant and impious, but ^s utterly useless. As a Disposition to find Fault always increases our Unhappiness ; and as unto- ward Accidents are continually occurring in this variegated Scene of human Life, it would tend greatly to relieve us under them, if we could bring ourselves ' Est Modus in Rebus ; sunt certi denique Fines, Q,uos ultra, citrdque nequit consistere rectum." — Hob. 120 VIRTUES AND GRACES TO BE CULTIVATED. endeavor to improve to the utmost, in this important Virtue. But no one possessed of this happy Disposition, will ever make Use of any unlawful Means, to extricate himself from any difficult Cir- cumstances, in which he may happen to be involv- ed. He will rather bear those Ills he has, " than fly to others that he knows not of It would greatly contribute to the Acquisition of this happy Temper, if we frequently formed a Comparison of our own Circumstances with those of Persons be- neath us ; for we should then perceive, that they might have been much more humiliating than they are. Patience. This is a Virtue of the utmost Importance in the Christian Character. It consists of Resignation to the divine Will, Fortitude (or passive Courage,) and a Degree of Contentment; and is enjoined upon us, that we may be enabled to bear up under those numerous Ills, which we can nether resist nor remedy. And as every Day affords Instances of this Description, of one kind or anoth- er, so there is scarcely any Virtue that calls for more frequent or constant Exercise. It should, then, be the earnest Endeavour of every one, as early in Life as possible, to gain by frequent Acts, a fixed Habit of Patience. For there is no Mortal so happily cir- cumstanced, as not to need its salutary Aid, to carry him VICES AND ILL DISPOSITIONS TO BE AVOIDED 121 ourselves to form the Resolution to make the best of every Incident, and always to look on the bright Side of every Occurrence ; and never to compare our Situation with that of those above us, which is the Bane of Contentment. Impatience, Fretfulness, Peevishness, Pettishness. An impatient Disposition is a constant Source of Uneasiness ; and when under no Restraint, lays the unhappy Person who in- dulges it open to a thousand Evils, which, but for such Indulgence, he might have avoided. It ag- gravates the Miseries of his Life, and converts trifling Accidents into serious Misfortunes, and gives an Edge to all his Sufferings. He suffers Difficulties to obstruct even his laudable and vir- tuous Pursuits, when, by a patient Perseverance, he might have succeeded. The impatient Man is fretful, peevish and pettish, and any untoward Accident, however trifling, makes him break out into indecent Language, and abuse every one who happens, though inadvertently, to thwart him ; and by Isuch Conduct, makes himself odious to all, more especially to his Domestics, and those who have any near Connection with him. But when a really grievous Misfortune happens to him, his Impatience sometimes exceeds all Bounds, and so far transports him, that he profanely arraigns divine Providence, and 16 122 VIRTUES AND GRACE* TO BE CULTIVATED. him with Ease and Safety along the turbulent Sti-eam of human Life. It enables us to conquer Difficulties, otherwise insurmountable. Without it, indeed, we cannot reasonably hope to accomplish any arduous Task, or to behave suitably under the Disappointments, the Losses and Bereavements to which we are every Hour exposed. But our Reli- gion holds out to us an Inducement to the Practice of this Virtue, superior to every other Considera- tion, for it promises eternal Life to a patient Con- tinuance in the ways of Well-doing. Constancy, Perseverance. These are Vir- tues of much Importance, respecting both our pre- sent and future Welfare, and are made up of Con- sideration, Patience, Fortitude and Resolution ; and every one should endeavour to possess himself of them, as without their aid, we can never accomplish any Thing very commendable. When, therefore, we have deliberately fixed our Mfnds upon an Ob- ject worthy of our Pursuit, we should not suffer any Obstacle or Opposition to obstruct our Progress, nor any Length of Time to weary out our Patience. Many Persons set out with great Alacrity, fondly imagining their Object may be obtained by uncom- mon Exertion ; but when Dangers and Difficulties arise which they did not foresee, they become dis- couraged, and drop all further Attempts. This is a Weakness VICES AND ILL DISPOSITIONS TO BE AVOIDED. 123 and blasphemously accuses his Maker. How care- ful, then, ought we to be, how we suffer this un- happy Temper to get the Ascendency over us, lest by Indulgence, it sink us into the Depths of Impie- ty and moral Depravity. Inconstancy, Instability, Fickleness. A fickle, inconstant Disposition argues a light, weak Mind. Persons of this Turn do not duly consider or deliberate upon the Object in Question, or the Difficulties to be expected, or their own Capacities to surmount those Difficulties ; but hurry on to Ac- tion, without any settled Plan. No Wonder, then, they meet with Opposition they never expected, or that they are terrified and disheartened, when such untoward Obstructions occur. This Disposition exposes a Man to Contempt, and is a State of Mind a wise Man would wish to avoid.* We should be cautious, then, how we undertake a Business, to the Accomplishment of which, upon mature Reflection, we find we are not equal. But careful Thought, and a moderate Share of Resolu- tion and Patience, are sufficient to carry us through the Affairs of Life with Reputation, if we do our best. Common Abilities are, without Doubt, enough to enable us to perform the Duties incumbent on us * "Tu ne cede Malis, sed contra audentior ito," — Vikg. 124 VIRTUES AND GRACES TO BE CULTIVATED. Weakness which should be overcome. Constancy, considered as a Christian Virtue, is of the utmost Consequence. Christianity demands a steady Per- severance in a Course of Piety and Virtue, through our whole Lives, in Spite of all Difficulties and Temptations we may meet with ; and we have this Promise to animate us in this arduous Undertaking, That in due Time we shall reap if we faint not. Self-Denial consists in refusing to gratify our Inclinations. It is our Duty then carefully to watch them ; to deny ourselves every vicious In- dulgence, and to gratify and foster every virtuous one. This our Religion absolutely commands. But, by Self-Denial is more frequently meant the denying ourselves innocent Gratifications. By some, this has been accounted a great Virtue ; while others seem to suppose it no Virtue at all. Now as it has pleased Providence to give us many Blessings in this Life, which are evidently intended to be enjoyed by us, as well as many Miseries and Evils to be endured 5 we may naturally think it to be as much our Duty to enjoy the one, as to submit patiently to the other, and without Doubt, generally, it is. But there may be Circumstances and Situa- tions, in which it may be an Act of Virtue, to wave our Right of Enjoyment, and to refuse ourselves the innocent Pleasures of Life. When such Oc- casions VICES AND ILL DISPOSITIONS TO BE AVOIDED. 125 US as Christians, if we will but honestly and faith- fully exert them. For our Religion does not enjoin upon us any Impossibilities. Self-Indulgence. Our Appetites and Pas- sions are so apt to lead us from the Path of Duty and Happiness, that if we wish for that Self-Appro- bation, so conducive to them, we shall keep a con- stant Eye upon them, lest by Indulgence, they be- come too strong to be controulled by our Reason, and we become lost to the World, to Virtue, and ourselves. We may instance in Intemperance. How many, who only by neglecting to reflect upon their Conduct, (that is, by neglecting to examine their daily Behaviour,) suffer their Appetites to get such a Head, before they are aware of it, that the indulged Desire becomes too rampant to be sup- pressed by any Efforts the miserable Victim can make to extricate himself! The same may be said of every other criminal Indulgence. How many good Estates have been wasted, how many even opulent Families, have been reduced to Penury, merely by indulging in the Love of Ease ! Mankind were made for Action, and there is no Virtue, there is scarce any earthly Good, which does not call for Exertion, either for its Attainment or Preservation. When by Indulgence we find ourselves in Danger of contracting bad or merely inconvenient Habits ; and, 126 VIRTUES AND GRACES TO BE CULTIVATED. casions occur, as they frequently do, it must be our Duty to deny ourselves, not only in our Pleasures and Inclinations, but even in our undoubted Rights ; as-for example, when the Peace, or any other im- portant Concern of Society, demands it. Our Lord enjoins this Conduct upon us in his Sermon on the Mount, in the most impressive Manner. RMeeknes a mild, gentle Temper, free from Anger, Resentment, or Revenge, and patient under Injuries and Ill-Treatment, is a truly evangelical Virtue, highly recommended by our Saviour both by his Precepts and Example. His Direction, that "when we are smitten on one Cheek we turn the other," though probably a figurative Expres- sion, shows us in a striking Manner, that he meant to enjoin a very high Degree of Meekness, and Forbearance. This Virtue may sometimes expose a Man to Insults and injurious Treatment from the Rude, Ill-informed, or Haughty ; but it is a happy Temper, and richly repays the Possessor for all In- conveniences and Mortifications to which it exposes him. ^ Humility is a Christian Virtue, Sister to Meekness, and is spoken of in Scripture, as con- sisting of Lowliness of Mind and a Disposition to esteem others better than ourselves, and is recom- mended J^ \v^ Oy THE 'f VICES AND ILL DISPOSITIONS TO BE AVOIDM^ • ; 12^ and, in short, whenever we can probably do more Good either to ourselves or others by denying our- selves, than by Gratification, it is our Duty to abstain. For our Lord has told us, that those who would come after him must deny themselves, take up their Cross and follow him. Irascibilitt, Captiousness, Resentful- NESS. All these are odious Qualities, which ought to be avoided by every one, who wishes to be be- loved or esteemed. They are immoral and unchris- tian ; they make us disagreeable Companions, and bad Neighbours ; and by Indulgence, destroy our internal Peace. Some Persons are, by their Constitutions, prone to fall into violent Paroxysms of outrageous Anger. Every one of this unhappy Propensity ought strenu- ously to exert all his Powers to conquer it, lest in some unguarded Moment, he commit some desper- ate Act, which may prove fatal to his Peace forev- er. The first instant the Emotion is perceived, it must be attended to and suppressed. Vanity, High-Mindedness, Ambition, Haughtiness, Pride. Pride and Haughtiness are peculiarly odious to the Deity, and offensive to Man : they show such an overweening Conceit of ourselves, and such superlative Contempt for others, as 123 VIRTUES AND GR.ACE3 TO BE CULTIVATED. mended and enforced by the Example of our Lord. It implies a proper Sense of our own Imperfec- tions, and a Willingness to acknowledge the Superiority of others. Humility is modest, meek, benevolent, condescending and accommodating. It is peculiarly conducive to the Tranquillity and Happiness of the World, and is no ways inconsistent with Christian Fortitude and Resolution, or any other (Quality, worth the Acquisition of the virtuous Man. This is a Virtue indeed of little Estimation with Men of the World 5 but the Temper it produ- ces is much recommended in the Gospel, which assures us that, " He who humbleth himself shall be exalted." There is no Man, however wise or good he may be, or how highly soever the World may think of him, who upon a calm Retrospection of his past Life, will not find many Failures in his Conduct, which ought to teach him Humihty. Modest Assurance is a most useful (Qualifi- cation, as it enables us to behave witk becoming Firmness, Decency, Propriety, and Dignity in the Company we associate with, and in our Intercourse and Commerce with the World. The Disposition here recommended is equally remote from Impu- dence or Arrogance, on the one Hand, and Ti- midity or Bashfulness, on the other. It is one of the most useful Endowments for any one who has much VICES AND ILL DISPOSITIONS TO BE AVOIDED 129 as makes our Company disagreeable and disgusting, and our Behaviour insupportable ; and the Con- tempt we show for others, is frequently returned upon us with Interest, for there is no Temper which the World is more disposed to mortity. It should seem that Pride was given us to prevent our doing mean, low, and disgraceful Actions. But how apt are we to forget this, its genuine Office ! For Ex- perience shows, that there is no Passion that more frequently leads to low, contemptible Behaviour. Vanity is a Vice of light, superficial Minds, and as it leads to Extravagance, by a Fondness for Pomp and Show, is a frequent Source of much Unhappi- ness ; and is never approved, but by those few who are immediately benefitted by its Excesses. This Class of Vices is odious in the Sight of God. For " He resisteth the Proud, but giveth Grace to the Humble." Ambition has sometimes, perhaps, been useful, but when in Excess and uncontroulled, it has done Mischief beyond any Affection of the hu- man Heart. Bashfulness, Shamefacedness, Impudence. These are faulty, and sometimes even vicious, when we suffer them to interfere with our Duty, and prevent the Performance of virtuous Actions, as they sometimes do. They are, however, constitu- tional 17 130 VIRTUES AND GRACES TO BE CULTIVATED. much Business in active Life. When a Man has the perfect Possession of himself, and can command and avail himself of all the Powers of his Mind with Ease and Freedom, he will not be easily put off, or turned aside from the Object of his Pursuit ; and it gives him great Advantage in the Prosecution of all important Concerns. Forethought. A prudent Foresight, looking forward upon the Prospect of Life which lies be- fore us, and laying Plans for our future Conduct, is the bounden Duty of every one, and more especially of those in early Life. Such should first consider their own Character and Capacities, and what De- partment of Society they are best fitted for, and most likely to fill with Reputation, and to be the most useful in, for these Considerations are important to their Happiness ; and next, their Situation, that is, what Position it is probable in their Power, to place themselves ; then, their Taste, for unless a Person have a Predilection for a particular Profession, whatever his Capacity may be, it is most probable he will never excel. Every prudent Man, therefore, before he takes any important Step, in which his Welfare is involved, will view the Subject on all Sides with Calmness, and not suffer his Passions to interfere in the Matter, and he will most commonly succeed. But let him not be too sanguine, for every Day's VICES AND ILL DISPOSITIONS TO BE AVOIDED. 131 tional Defects, and are with great Difficulty (if ever) completely overcome. ^Hmm- But a bold, impudent Arrogance is as opposite to modest Assurance, on the other Hand, as Bashful- ness ; and as it is extremely disgusting, ought to be carefully suppressed, and frequently meets from the World the most mortifying and humiliating Re- ception. Want of Premeditation, Undue Anxiety, are equally contrasts to Forethought. Acting with- out Deliberation, indicates a frivolous Mind ; and if one of this Cast succeed in his Projects, it is only by what is called mere Chance. Such inconsiderate Conduct is inexcusable. Undue Anxiety on the other Hand, or too great SoHcitude for the Future, should be equally avoided, not only as it incapacitates us for present Enjoyment, but is utterly vain and use- less, as we cannot, by any Thought, " make one hair white or black,'' or in any Respect alter the Course of Events. This unhappy Temper is for- bidden in the Gospel, for it shows a criminal Dis- trust of Providence ; and a Deficiency of that Re- signation and Submission, which we all owe to its Determinations. " Take therefore no thought, that is, be not unduly anxious for the morrow, for the morrow will take thought for the things of itself. Sufficient unto the day is the evil thereof" Rashness, 132 VIRTUES AND GRACES TO BE CULTIVATED. Day's Experience shows us, that " the Race is not always to the swift," and that the best laid Plans often fail of Success ; but he will in such a Case, have no Reason to blame himself, if he has acted upon due Deliberation. It is our Business to weigh well our Schemes, and to leave the Event to Provi- dence. For, strictly speaking, we have Nothing to do with Events, but to be resigned to them. Prudence, Discretion. If these are to be dis- tinguished, perhaps it may be said, that Discretion is the Faci:flty by which we determine what is the best Course to be pursued in any given Case 5 and that Prudence leads us to pursue that Course. Be this as it may ; the Virtue we call Prudence, is the most useful Guide we can follow, to carry us with Safety and Honour through the dangerous, turbu- lent, and varying Scenes, in which we may be engaged.* Economy consists in a proper and orderly Man- agement of our Concerns. It is a domestic Virtue, and contributes greatly to domestic Happiness. Without it. Family Affairs, and indeed all Af- fairs, get into Disorder and Confusion, the best Estates come to Nothing, and those who enjoyed a Competency, have been reduced to absolute Begga- ry. And though it is sometimes despised, as a mean and homely Virtue, yet it is seldom neglected with * '• Nullum Numen habes, si sit Prudentia; sed te Nos facinuis, Fortuna, Deani, cfEJoque locamus." — Jur. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 133 Rashness, Carelessness, Negligence. These are all Opposites to Prudence, and in Pro- portion as we are guilty of them, we shall certainly suffer in our Affairs and Pursuits, of whatever Kind or Nature they may be. Slight Indiscretions, arising from Youth or Inexperience, are easily forgiven ; but a Person who frequently offends in this Way, always incurs Blame, and suffers in his Affairs. Negligence, Extravagance, Profuseness. One would not imagine that many Arguments were necessary to convince us, that these Habits natur- ally lead those who indulge them, into Poverty, Dis- grace and Ruin, were it not for the many unhappy Instances of their Effects, which daily occur. One of this careless Character never reflects upon the many Faults he is guilty of, how many Duties he omits, and how much Misery and Unhappiness he occasions. He not only injures himself, but his Family and Friends ; and is continually liable to commit the most gross Injustice, in regard to those who have trusted in his Integrity. This is very crim- inal Behaviour, but does not appear to be so infa- mous, (at least with us in this Country,) as it de- serves to be. For what kind of Swindling is more vicious, than for a Man to run in Debt, to gratify his Extravagance. He commits one Crime, that he may be able to commit another. It has often been justly 134 VIRTUES AND GRACES TO BE CULTIVATED. with Impunity. It ought, therefore, to be pursued in all its Branches, as far as may be, without de- generating into Meanness or Avarice. And if we look on the State of Society around us, how often do we see Individuals and Famihes, who by the steady Practice of this and similar Virtues, have raised themselves from Indigence to a Competence, and even to Affluence and Respectabihty ; while others, by their Profuseness, have sunk into In- significance. Activity, Promptitude, Alertness, a Dis- position TO Action. These are useful Qualifica- tions. An active Man is always ready for Business and goes to it with a good Relish. Young Persons, especially, ought to be alert and disposed to Action. Children should therefore be encouraged to pursue their active Sports, to run, leap, wrestle, swim, to exercise their Muscles in every possible Way, which not only induces Habits of Action, and an Adroitness in the use of their Limbs, but greatly contributes to their Health, and to their Usefulness and Enjoyment through Life. They should be taught to wait upon, and to do every Thing, as far as possible, for themselves, without any officious Assistance of others. They should never be indulg- ed in Laziness and Inactivity, but taught to depend upon their personal Exertions. Industry, Assiduity, Diligence. A con- stant VICES AND ILL DISPOSITIONS TO BE AVOIDED. 135 justly observed, that the Poor are generally the most profuse and negligent part of the Community. Love op Ease, Hebetude, Laziness, Sloth. We ought to be careful how we contract these per- nicious Habits, for they destroy our Usefulness, and much of our Enjoyment, and when once formed, are seldom if ever perfectly conquered. The Young should assiduously guard against these Weaknesses, for they are extremely apt to grow upon a Person, who is at all naturally disposed to them. And it is commonly observed, that an indolent young Man makes a slothful, lazy old one. And if he does not fall into gross Vice, is at least greatly deficient in Virtue. And (as Dr. Butler somewhere observes,) the general Conduct of Nature is, not to save us Trouble, but to make us capable of going through it, and to put it upon us to do so. Idleness, Lounging, Sauntering, Dissipa- tion, Waste of Time. All Mispense of Time is faulty, but these dualities are not only vicious themselves, but peculiarly apt to lead to others, that are more so ; as Drinking, Carousing, Gam- bling, and all Manner of Debauchery. Their Con- sequences are highly pernicious, and ought to be shunned 136 VlRll^UES AND GRACES TO BE CULTIVATED. stant Employment of our Time in something useful, is recommended to us by every powerful Motive. Every Man should pursue some Object. All agree that the poor ought to be industrious, to support themselves, and not permit themselves to become a Burden upon the Pubhc. Are the Rich, then, ex- •empted from the Practice of this Virtue? By no means. Experience may convince us, that Man was formed for Action ; and that whoever is idle, will suffer by it, either in his Estate, his Body, or his Mind ; perhaps in all. It behoves all, then, who wish to promote their own, or the public Hap- piness, to improve their Time, in some laudable Pursuit, either in bodily Labour or in some useful Employment, or Study; or in providing for their Families ; or in obtaining a Competency ; or in im- proving their Minds in some useful Knowledge or Art ; or in Acts of Charity, Beneficence, Piety and Virtue. Industrious Habits effectually prevent that Ennui, that vexatious Lassitude, which Providence has appointed as the Punishment and Scourge of those who have no Employment or Object to engage their Attention. Dr. Young has justly observed, that those " who have no Cares must make them or be wretched." This Virtue is strongly enjoined in the Bible, and is beneficial to the Public, as well as to the Individual. Thriftiness. No unnecessary Expense OR VICES AND ILL DISPOSITIONS TO BE AVOIDED. 137 shunned as a Pestilence. The Man who does ab- solutely Nothing, is the most insignificant Being that lives. And when we consider the Time allot- ted us, in this our State of Probation, is very short ; and that in this Period, however short, we have to provide for and enjoy the present, and secure our future Happiness, what Folly is it to waste that Time in useless Dissipation, or mere idle Inaction. " Throw Years away ! throw Empires and be blameless." It should be remembered, too, that it is scarcely possible for an indolent Man to injure himself alone ; for should behave no Dependents to suffer by his Vices, yet his Example may prove injurious. Wastefulness, Carelessness of Expense, Prodigality. To waste our Property, or need- lessly or negligently to squander it, is an Abuse of the Gifts of Providence, and highly criminal ; not only as it shows Ingratitude to the Giver of every Good, but as it is injurious to ourselves ; for we have no more Right to make ourselves unhappy, than we have to make others so, which is a Doctrine to which many People seem to pay little Regard. The Man that is frugal, that he may be dharitable, can never be accused of Avarice ; for he only con- verts 18 138 VIRTUES AND GRACES TO BE CULTIVATED. OR Waste. Exorbitant Wealth is a Burden, and hardly worth a wise Man's Pursuit. A Com- petency is all of this World that any really want, and all that our Religion allows us to pursue with Ardour, and is one of the greatest temporal Bless- ings. But to acquire this Boon, or to keep it when obtained, we must be careful how we waste, or incur needless Expense. This Virtue is enfor- ced upon us by our Saviour, when he directs his Disciples, after having fed five thousand Persons by a Miracle, to " gather up the Fragments, that no- thing be lost.'' Regularity, Punctuality in Business, are Matters of great Importance. Every one should manage his Affairs in a decent, orderly Manner, otherwise they will inevitably get into Confusion. His Accounts, in particular, ought to be kept in the most correct Manner, and the more especially, as he may be called to give his Oath to their Accura- cy. He must be regular and punctual in his Pay- ments, and in the Discharge of all his Engagements, as also in his Demands on others for his Dues. Such Conduct will secure his Credit, and give him Respectability in his Vocation, whatever it may be. Neatness, Cleanliness in our Persons, Dress, Houses, Sec. If these be not Christian Graces, they seem to be an Approach towards them. All the VICES AND ILL DISPOSITIONS TO BE AVOIDED. 139 verts that to the use of his poor Neighbour, which would otherwise be lost to every useful Purpose. A Careless, Loose, Disorderly Managing OF Business. When a Man carries on his Busi- ness in a loose, disorderly Way ; when his Accounts are irregular and imperfect ; when he is dilatory and procrastinating, and puts off Business of Importance to the last Moment ; when he neglects paying his Debts at the stipulated Period, &/C. his Affairs get into such Disorder, that he cannot easily extricate them. Such a one not only loses his Credit and Character, and suffers in his Property, but most commonly grossly injures those who have Concerns with him, and frequently finds himself ruined before he is aware of it. None should leave any Business to be done to-morrow, that may as well be done to-day. Slovenliness, Sluttishness. These argue great Carelessness, and a faulty Inattention to Ap- pearances, and are Vices of Savage life. USELESSNESS, 140 VIRTUES AND GRACES TO BE CULTIVATED. the civilized World, however, agree in commend- ing them as healthful and ornamental, as vi^ell as decent and becoming ; and they suggest the Idea of internal Purity. Usefulness, Public Spirit. Such is the Constitution of Nature, (which is always to be con- sidered as the Appointment of God, or as the Course of divine Providence,) that every Man who is blessed with a Capacity of rational Action, may, in some Way or other, and in some Degree, contribute to the pubhc Welfare. And this Capacity lays him under a formal Obligation to apply that Capacity to the purpose for which it was given him. " No Man liveth to himself" No one is made for himself alone ; but being formed for, and living in Society, he is as really obliged to consult the Welfare of the Public as his own. But there is probably a large Proportion of the World, who confine their Atten- tions exclusively to their own dear selves, and who perhaps never think of the Community of which they are Members, as an Object of their Regard, at all. And many, who if they do sometimes happen to think of it, yet if they imagine its Interests mili- tate with their own, such Thoughts have very little' Influence on their Conduct, and the selfish Princi- ple will always have the ascendant. Such Persons do as little consult their own true Interest, as that of VICES AND ILL DISPOSITIONS TO BE AVOIDED. 141 UsELESSNEss, SELFISHNESS. Man was made for Action, and his Character is estimated either good or bad, according to the Manner in which he has improved the Talents with which he has been en- trusted. For every rational Being is endowed with some, and for every one of which he must give an Account. It is of small Importance, as to his Character, whether those Talents were more or fewer, greater or smaller ; if he improves them well, his Character is good ; if he has abused them, or negligently laid them up in a Napkin, he is an un- faithful Servant, and will be rewarded accordingly. It is, then, a Matter of the highest Consequence to us, seriously to consider what our Faculties are, and what Good we are capable of doing ; and if we ex- ert ourselves accordingly, we shall find by Experi- ence, that our own personal Happiness will be pro- moted precisely in Proportion to that we have pro- cured for others. "To him that knoweth to do Good, and doeth it not, to him it is Sin.'^ Every one who is entrusted by Providence with Health or Strength, Wealth, or Powers of any Kind, either mental or corporeal, is under a moral Obligation to improve them, as far as he is able, to promote the Good of Society ; for it is the Duty of every one to do all the Good in his Power. The Obligation ari- ses from the Capacity.* Carelessness * ** Hoc opus, hoc studium parvi properemus et ampli , Si patrijE volumus, si nobis vivere cari." — Hor. 142 VIRTUES AND GRACES TO BE CULTIVATED. of the Public. Every one who is entrusted by Providence with Health, Strength, Wealth, or Powers of any Kind, either mental or corporeal, is under a moral Obligation to improve them, as far as he is able, to promote the Good of Society. . Love of Fame has been called a universal Pas- sion, and is no Doubt very general. Most Persons wish to be well esteemed by all within their Circle ; and thus far, it is doubtless a virtuous Desire, for it greatly promotes public Happiness, and incites to the Practice of Virtue, and deters from foolish, faul- ty and vicious Behaviour; and every Community would suffer essentially, if its Members were not generally actuated by it. For to this, in a great Measure, is the World indebted for the many dan- gerous and arduous Exertions, which have been made by Individuals. By these, have the Arts been multiplied and improved; human Knowledge ex- tended ; new Regions explored ; the Means of Sub- sistence increased, and made less precarious ; and the Ease, the Comfort, and Happiness of the World promoted to a vast Extent. These and many more arc the beneficial Effects of this Passion, when well directed, and properly exerted. Enjoyment of the Beauties of natural Objects. Since it has pleased our beneficent Creator VICES AND ILL DISPOSITIONS TO BE AVOIDED. 143 Carelessness of Reputation. A proper Re- gard to what the World may think of us, is a Matter of Consequence to Society, but more so to our- selves. He who has lost all Concern for his Repu- tation, generally deserves a very bad one 5 for we are often deterred from vicious Conduct by the In- famy we anticipate, as its Consequence. Every good Member of Society will, therefore, be cautious how he does any Thing which may injure his Rep- utation, or forfeit the Approbation of his Neigh- bours. " For a good Name is rather to be chosen than great Riches." And when that is lost, his Power of Usefulness is lost in proportion. But when Ambition, unrestrained by Reason, Benevolence or Conscience, takes Possession of a bold, intrepid Villain, possessed of Power, he be- comes a Pest, a perfect Fiend ; every Thing that resists or opposes his ambitious Progress, however sacred, or however valuable or useful, must be sac- rificed, and the Lives, the Fortunes, and the Liber- ties of Individuals and Communities, must all give Way to glut this Lust of Fame. -« Ye Gods! What havoc does Ambition make, among your works." Inattention to the Beauties of Nature. We are too apt to disregard the Beauties of Nature, which 14fi VIRTUES AND GRACES TO BE CULTIVATED. Creator to place within our Reach, not only all Things pertaining to Life and Godliness, but also many other Objects, which appear to be intended merely to give us Pleasure 5 such, for Instance, as the beautiful Variety of Forms and Colours, which is conspicuous in the infinite Profusion of Flowers and Blossoms, and the enchanting Prospects which every where present themselves to our View ; we ought to contemplate every such Scene with Grati- tude to that great Being who gives us all Things richly to enjoy. • Self-Loye is an Instinct or Affection, largely bestowed by our beneficent Creator, on every hu- man Being. Without it we could not subsist ; with- out it we should take no Care of ourselves, or any Thing else ; without it, Virtue and Vice would be equally indifferent ; and without it, we should not be Men. It is a Principle, of which we cannot, for a Moment, divest ourselves. It is an essential condi- tion of every Virtue, and of all our Happiness. For a well directed Self-love would induce us to per- form every Duty. It would procure us the Appro- val of our own Hearts, in this Life, and the Favour of that Being, upon whom alone our future Happi- ness depends. That our Saviour supposes and ap- proves of a high Degree of Self-love, is evident, since he makes it the Measure and Rule of our Love VICES AND TLL DISPOSITIONS TO BE AVOIDED. 145 which are lavishly presented to us. Yet, as they seem to be designed for no other End than to in- crease our Happiness, we may certainly say, in Re- gard to them, " to enjoy is to obey.'' Selfishness. The Character we call selfish, is odious, not because Self-love is excessive, but because there is too little Attention or Regard to the Self-love, the Inchnations, the Feelings or In- terests of others. It does not appear, (though so much has been said to the contrary,) that Self-love is at all too strong in the human Breast. No Man can too ardently desire his own Happiness. But he may grossly mistake the Means whereby it is most effectually promoted, and very frequently does mistake these Means most egregiously. For he is too apt to forget that he is by his Nature and Con- stitution a social Being, and that he is formed with Affections which as naturally lead him to consult the Welfare of his Neighbour, as he is with Self- love, which leads him to consult his own. Every Man is endowed by his Maker with Love, Benevo- lence, Compassion and Sympathy towards his fel- low Men. However weak they may appear in the Bulk of Mankind, or how little soever they may have been cultivated, they are as really a Part of his Nature as Self-love. Now, Happiness consists in the complete Gratification of every legitimate natural 19 Is 146 VIRTUES AND GRACES TO BE CULTIVATED. Love to our Neighbour. Bui it should be remem- bered, that the Love of our Neighbour is also made essential to our Happiness, since Man is endowed with certain Affections and Capacities, which can only find their proper Objects and Uses in an Inter- course with others. He, then, who loves his Neigh- bour as himself, and can gratify every social Affec- tion, (so far as Self-love is concerned in the Mat- ter,) may hope to be as happy as his Nature and Capacity will admit. But as it is impossible in the present State, that every Affection, selfish and so- cial, should be completely gratified, so perfect Hap- piness cannot be attained, and ought not to be expected, in the present Life. But the Man who so regulates his Affections, as to make the nearest Approaches to this Point, must be the happiest. Thus Self-love itself, (however paradoxical it may appear,) when duly directed, leads us naturally to the Love of our Neighbour, and to promote univer- sal Happiness. A DUE Attention to our Words and Con- versation, Government of the Tongue. As Words are a Species of Action, Reason and Scrip- ture inform us that we are accountable for them, as well as for other Actions. It then becomes every one so to order his Speech, as never to displease his Maker, or to offend or injure his Neighbour, or hurt his VICES AND ILL DISPOSITIONS TO BE AVOIDED. 147 natural Affection. Although, therefore, all the sel- fish Affections should be gratified to the full, yet as they form but one Part of our Nature, it is impossi- ble a Man should be happy while the social Affec- tions, which form the other Part of his Nature, re- main unsatisfied. This Absorption in self, more- over, to the Neglect or Disregard of the Claims of others, is the fruitful Source of every Thing that is mean, hateful, vicious and criminal in the human Character. When this Disposition is exemplified in Company, it is peculiarly disgusting 5 and in commercial Transactions, and in the common Inter- ibourse of Life, is productive of every Species of ' Fraud and Dishonesty, and indeed of every Crime. We ought, then, to be constantly upon our Guard, how we indulge this Temper ; and perhaps there is no Consideration that would tend more effectually to check it, than a constant Attention to the two im- portant gospel Rules ; that we do to others, as we w ish them to do to us, and that we love our Neigh- bour as ourselves. Inattention to the Government of the Tongue. The Ways in which we may offend with our Tongues are numerous, but may be reduced to the following Heads ; Profaneness, Blasphemy, arraigning God's Providence, &c., which are impi- ous and direct Offences against the divine Majesty. Provoking 148 VIRTUES AND GRACES TO BE CULTIVATED. his own Character, Reputation or Usefulness. To God we should give all Praise and Honour, for His many stupendous Attributes, but especially Thanksgiving, for his numerous Benefits bestowed upon ourselves. To our Neighbour we should ren- der all due Praise for his Virtues and good Ac- tions, always remembering to keep ourselves within the Bounds of strict Veracity. But of our- selves we should avoid saying much, except in Cases of Aspersion or false Accusation ; when, doubt- less, we ought to vindicate our own Character. Within these Limits we may speak with Freedom. Thoughts on Death. The Consideration that Death is most certain, but that the Time of it is wholly uncertain, is naturally followed by this Re- flection, that a Change of such Importance to us, ought to be attended to, and provided for; since "in the Grave there is no Work nor Device.'' We ought, then, first to make a conscientious Ar- rangement of our worldly Affairs, and so carefully and deliberately dispose of our Property, as not to give any reasonable Cause or Room for Complaint, or lay any Foundation for Quarrels and Disputes after we are gone ; lest, in the words of Paley, " we sin in our Graves." And particularly, we should make Provision for the Payment of every just De- mand upon us, if it cannot be done in our Life time; VICES AJSD ILL DISPOSITIONS TO BE AVOIDED 149 Provoking Language, Flattery, Tale-bearing, Back- biting, Slander, Defamation, Prevarication, Lying, &c., are Offences against our Neighbour. Ego- tism, Boasting, idle and indecent Talking, &.c. are injurious to ourselves, and our own Reputation. The Apostle James tells us, that " if any Man offend not in Word, the same is a perfect Man, and able also to bridle the whole Body." The Mean- ing of which probably is, that one who is so Atten- tive to his Conduct and Conversation, as to have the perfect Command and Government of his Tongue, will be able to extend the same Attention to his whole Behaviour, so that he may be called a perfect Man. And he who never, either through Vanity or Self-conceit, through Passion, Folly or Impatience, Petulance or Discontent, or by any undue Inattention, transgresses the Rules of Piety, Charity, or Prudence, in his Speech and Conver- sation, may be considered as entitled to this com- mendation of St. James. Thoughtlessness on the Subject of Death. If we judge from common Appearances, we may, without any Breach of Charity, presume that the Mass of Mankind think but little of that Period, which must terminate their present Ex- istence. The Objects that surround them so entirely engross their Attention, as to preclude almost 150 VIRTUES AND GRACES TO BE CULTIVATED. time ; for if it can, it ought not to be left to be done by others. And this Business should not be put off until we suppose ourselves on our Death-bed, for that Time may never come ; and when it does, we shall be but ill qualified to perform it. But, secondly and chiefly, Death demands our utmost Attention, as it puts an End to this transitory State of Probation, which is but the Infancy of our Exist- ence, and is but of small Importance, any further than as it is preparatory and introductory to another and durable one of Retribution ; a State in which our Religion teaches us, every one will be treated according to his real Character, and in which, every one will receive according to the Deeds done in the Body. The Thoughts of Death then are among the most useful that can occupy the Mind of mortal Man, and should engross a great Part of our serious Meditation. When we reflect upon what we may be hereafter, and that our future State depends so much upon our Behaviour in this Life, we are immediately led to review this Beha- viour, and to consider how we have conducted in the various Scenes in which we have engaged. We shall examine ourselves ; learn our own Character, consider our numerous Offences, our Follies, Sins, and Vices ; how we have behaved under Trials ; whether we have truly and sincerely repented of all our Misdoings; whether we have fully re- solved VICES AND ILL DISPOSITIONS TO BE AVOIDED. 151 almost every other Consideration. Or, if they do occasionally think of Death, (as it is impossible but that sometimes the Loss of Friends and Neigh- bours must force the Event upon every Mind,) they contrive to get rid of the Thought as soon as they can. This Thoughtlessness may be partly account- ed for, by the Power we have of rejecting or dwell- ing upon Ideas that occur to our Minds. We are apt, of Course, to dwell upon such as excite Plea- sure, and to reject those that are disagreeable 5 and seldom or never voluntarily call up Objects, the Contemplation of which gives us Pain. And as the Idea of Death is one of the most disagreeable to many, that they can entertain, so when it does ob- trude itself, the unwelcome Guest is dismissed with- out Ceremony. And there might be some Reason for such Conduct, if by it we could avoid or post- pone our Fate. But as Death is inevitable, and frequent, proper Reflections and Meditations upon it may make that Event not only less disagreeable and terrible, but so fit us for that great Change, as to disarm it of its Terrors, and even make the Thought of it agreeable ; it is certainly the most prudent Course we can pursue, to cherish the Idea, and prepare us, by frequent Meditation, for that most important Change. It is the express Doctrine of the sacred Scyriptures, that Mankind are destined to Immortality, to an Existence that will never end ; this 152 VlRTUfiS AND GRACES TO BE CULTIVATED. solved upon, and do actually lead, a Life of new Obedience ; whether, in fine, we make it our habit- ual Care to do the whole Will of God, without any Reserve. And as our Hearts respond to this Scruti- ny, we may be able to form some probable Estimate of our future Destiny. And if upon honest, candid Retrospect, we can find our Hearts do not condemn us, we may have Hope towards God, that though we have committed many Sins, and are guilty of many Failures, yet of his infinite Mercy, through the Me- diation of our Lord Jesus Christ, we may be admit- ted to join the Spirits of just Men made perfect. But if, on the other Hand, upon a due Examina- tion of ourselves, we find our Hearts are not right, and that we are going on in a careless, vicious Course of Life, and are not prepared for this im- portant Change ; we cannot too soon begin the Work of Reformation. No other Object we can conceive of, is of any Consequence in Comparison with this. Our eternal Happiness is at Stake, and can a stronger Motive be offered to a rational Be- ing? We ought, then, instantly to set about this important Work, for we know not what a Day may bring forth, and to-morrow may be too late. Let Death, then, be the daily, the frequent Subject of our most serious Meditation. VICES AND ILL DISPOSITIONS TO BE AVOIDED. 153 this is a Consideration of infinite Importance to us. " Eternity ! thou pleasing dreadful Thought ! "Through what Variety of untried Being, " Through what new Scenes and Changes must we pass ? " The wide, the unbounded Prospect lies before us, " But Shadows, Clouds and Darkness rest upon if Of this, however, we may rest assured, that a Life of Virtue, a Life spent in Conformity to the divine Will, because it is the divine Will, must, under the Government of an Almighty and beneficent Being, be productive of, and terminate in, the greatest Hap- piness of which our Natures are capable. But where is the Man who has thus spent his Life in doing the divine Will? Where is the Man who has never offended ? Here Revelation comes to our Aid, and gives us Assurance in the Gospel, that though we may, in numerous Instances, have trans- gressed the Will of God, yet if we truly repent of all our past Offences, and firmly believe in His Son Jesus Christ, our Iniquities, though many, shall be forgiven us, and we shall be treated as though we had never offended. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins. ^^t LI 8^^ ^ or TU£ ''V' UNIVEESITT 20 r APPENDIX. •;•.» APPENDIX. The pieces here subjoined (with the exception of the first, which was originally prefixed to the " Ethical Essay/' and intended to form apart of it,) were found among the unpublished Manuscripts of my venerable friend after his decease. As they contain his mature and settled opinions on some important subjects, after con- scientious and thorough inquiries, which were continued through a great part of his long life, I have thought they would form an acceptable accompaniment to the foregoing Essay, at least in the opinion of those, for whom the latter was especially intended. To these are added a few devotional exercises, written for his own private use, which afford a characteristic illustration of the deep and fervent piety of the Author. Ed. A CREED, Which whoever believeth, may be truly denomina- ted a Christian in Principle ; and is admissible, and entitled to, the Fellowship and Communion of every truly Christian Church, as far as Principles go to give him that Right. First. I believe in One unoriginated Self- exist- ent God, the Father, Almighty Creator, and moral Governor of the Universe. Second. I believe in Jesus Christ, his only Son, our Lord ; that he was the true Messiah, sent by God ; that he was crucified, that he died, and was 158 APPENDIX. buried ; and that he arose again from the Dead on the third Day, and that he ascended into Heaven. Third. I beheve that God, by the Mediation of his Son Jesus Christ, is reconciling, or has recon- ciled the World to himself; and that without Him, there is no Salvation. Fourth. I believe in the Necessity of Repent- ance, of Faith, and Conformity to the divine Will ; and that there is Remission of Sins, through Jesus Christ alone, to all who truly repent, firmly believe, and sincerely obey. Fifth. I believe that all Mankind will be raised from the Dead, to a future Life, and that God [hath appointed a Day, in which He] will judge the World in Righteousness, and will reward every Man according to his Works [by his Son Jesus Christ.] Sixth. I believe in the Holy Spirit. Seventh. I believe in the Gospel of Jesus Christ as set forth in the Scriptures ; and that the several Articles foregoing, are clearly revealed therein, which Gospel I believe to be the only sufficient Rule of Faith and Practice for every Christian Man ; and that Nothing which is not clearly reveal- ed therein, can be necessary to be believed in Order to Salvation. Amen. Every thing which, upon due Examination, ap- pears to be clearly revealed in the holy Scriptures, APPENDIX. 159 of the Old and New Testaments, ought, no doubt, to be beheved. But what the fundamental Truths of Christianity are, is a Point upon which the Chris- tian Church is unhappily very much divided. Now it ia a Maxim with Protestants, that the Bible contains all Truths necessary to Salvation, and that every Man must judge for himself, (and at his peril too,) what those Truths are. We might, then, naturally suppose that a Declaration of a Be- lief in the inspired Scriptures of the Old and New Testament, might be sufficient to entitle a Man to Admission into any Protestant Church. But alas ! such is the Infirmity of human Nature, such the Want of Candour and Christian Charity, and so fond an Attachment have we to our own Opinions, that we must impose our own Constructions of particular Passages of Scripture upon Candidates for Admis- sion to our Christian Community. Now, while this narrow, bigoted Temper prevails in the Christian World, the preceding Formulary may perhaps be adopted. But I cannot help thinking, that a summa- ry Creed, somewhat like the following, is all that a Church, professedly Protestant, can consistently, or in Strictness has a Right, to demand of any Person who offers himself to their Communion. ^ A TRULY Protestant Creed. I believe in the holy Scriptures of the Old and New Testament. That they contain a Revelation 160 APPENDIX. from God. That they, and they only, contain all the Truths necessary to be believed, and all the Pre- cepts necessary to be practised in Order to our eter- nal Salvation, and that every Christian must judge for himself what these Truths and Precepts are, and that it is the Duty and Interest of every one v^ho hath this Belief, to regulate his Life and Conversa- tion thereby. Amen. On Confessions op Faith. Requiring particular Confessions of Faith as dis- tinguished from a general one of a Belief of the Christian Religion, and of the sacred Scriptures, is arbitrary, and what no Synod or Council have a Right to impose ; and for the following Reasons. First. Because every Christian Man hath a Right of private Judgment, and cannot therefore rightfully be deprived of it. This is a fundamental Article of Protestantism. Second. Such a Confession is of no Use, even for the Purpose of Uniformity, because all Men may, and upon new Evidence will, and ought to alter their Belief Third. No such Confession can bind a dishonest Man. Such an one will always declare himself of that Belief which his Examiners would choose. None, therefore, can, by such Confession, be exelu- APPENDIX. 161 ded from the Ministry, but honest, upright Men, who scorn to declare any Thing contrary to their real Sentiments. If the Design of such Confession be to establish a Party in Religion, or to establish the Profession of certain Tenets^ at all Events, then indeed such Confessions ought to be enforced in their full Extent ; and no one admitted who doth not profess to believe as the Church believes. But we have not so learned Christ. I suppose no one will avow this Principle. If he does, he is a Papist in Principle, whatever he professes. I think Candi- dates ought rather to be examined as to their Char- ity ; for if any want this, though he have all Faith^ and believe all Mysteries and all Creeds, still he is but as sounding Brass or a tinkling Cymbal. And if he have not Charity for all those ivho love our Lord Jesus Christ in Truth and Sincerity^ though he should believe strictly all the five Points, or more, if more are orthodox, he is not fit for a Gospel Minister. In Truth, a perfect Uniformity of Senti- ment in Things not essential to Salvation, is as use- less as it is impossible But after all, what Service have these Attempts to promote or secure Uniformi- ty, done to the Christian Church? They have cer- tainly created a great Deal of Animosity and Dis- turbance. But I believe a little Charity would effectually prevent the want of Uniformity from in- juring the Peace of that Church, which the Advo- cates for Confessions have by Means of them, p re- posterously endeavoured to secure. 21 162 APPENDIX. A Summary of the History of our Lord Jesus Christ. The New Testament informs us that Jesus Christ was miraculously conceived by the Power of the Ho- ly Spirit ; that he was born of a Virgin at an Inn ; that when he was baptised, a Voice from Heaven de- clared him to be the Son of God, in whom He was well pleased ; that he was in the Form of God ; that he was the Image of the invisible God ; that he was the first-born of every Creature ; that by him God created the World ; that all Things were created by him ; that he was the Beginning of the Creation of God ; that him God hath exalted to be a Prince and a Saviour 5 that he was not of himself; that God sent him into the World ; that he came to do the Will of his Father ; that, of himself, he did no Miracles ; that, of himself, he could do Nothing ; that his Father, who sent him, did the Works ; that he declared his Doctrine was not his own but His who sent him ; that the Father was greater than he ; that he was the Son of Man ; that he was not of this World ; that of some particular Events he was ig- norant ; that to sit at his Father's right Hand or His left was not his to give ; that no Man knoweth who the Son is but the Father ; that he rebuked the rich Ruler for calling him good, for that none was good but God 5 that previous to his undertaking his pub- APPENDIX. 163 lie Ministry, he was subjeet to his Parents ; that he went about doing Good ; healing Diseases ; relieving Distress ; raising the Dead, and working many won- derful and beneficial Miracles; that he went through the Land preachmg the Gospel, Re- pentance, and good Works ; instructing his hear- ers in the Knowledge of God ; declaring that who- soever believed in Him should not perish but have everlasting Life; prophesying future Events, par- ticularly the Destruction of Jerusalem ; openly and severely rebuking all Workers of Iniquity, more especially corrupt and wicked Rulers ; reforming Abuses; preaching against Vice in every Form; himself suffering Poverty, not knowing where to lay his Head ; enduring the Contradiction of Sinners ; that he knew no Sin, neither was Guile found in his Mouth ; that when he was reviled he reviled not again, when he suffered he threatened not, but com- mitted himself to Him that judgeth righteously ; and that he learned Obedience by the Things that he suffered, and being made perfect, he became the Author of Salvation unto all them that obey him ; that when his Enemies brought him before the San- hedrim, he confessed himself to be the Christ, and was condemned and was carried before Pilate ; that he declared himself to be a King, but that his King- dom was not of this World ; that Pilate professed that he found no Fault in him, that he would chas- tise him and let him go, but being overpowered by I6i APPENDIX. the outrageous Clamour of the noisy Mob, at length reluctantly gave him up, against his Judgment, to be crucified ; that he was crucified ; that he died and was buried ; and as he had several Times predicted to his Disciples, on the third Day he arose fi'om the Dead, and appeared not to all the People, but to his Disciples (chosen witnesses) ; that he ate and drank with them ; that he was seen of them, and conversed with them forty Days, declaring to them that all Power was given him in Heaven, and on Earth ; that he gave Commission to his Disci- ples to preach the Gospel to every Creature 5 en- dowed them with Power of working Miracles ; promised to be with them to the End of the World ; and to send them the Holy Spirit in a few Days ; and that while his Disciples beheld, he was taken up to Heaven, and a Cloud received him out of their Sight. The new Testament further informs us that, a- greeably to our Lord's Promise, the Holy Spirit fell upon his Disciples on the Day of Pentecost ; that they were endued with Miraculous Pow- ers ; and that in Obedience to his Commands they went into all the civilized Nations of the World, preached the Gospel, working Miracles in Confir- mation of its Truths, whereby the World became acquainted with the Knowledge of the Christian Religion. We are further told, that for his Humihty and APPENDIX. 165 Obedience, God hath highly exalted him [our Lord Jesus Christ] and given him a Name above every Name ; that he will come at the End of the World, and the holy Angels v^^ith him 5 that he will judge the World in Righteousness ; and give to every Man according to his Works ; that having subdued all his Enemies and put all under his Feet, he will give up the Kingdom to the Father, that God may be all in all. Now I could wish that every Christian would se- riously consider every Item contained in this very imperfect Summary of the History of our Lord, and if he sincerely believes them, as I believe every Christian must, by far the greatest part of tliem ; then I would ask such a one whether he can be- lieve our Lord to have been no more than a mere Man ? Can such a one believe him to be the one eternal, self-existent, uncreated God ? Of the Unity of the great Self-Existent Uncreated God; the Parent of the Universe. When any Doctrine is plainly and explicitly de- clared in the sacred Scriptures, it ought undoubt- edly to be received and believed, and no Doctrine 166 APPENDIX. contradictory to, or irrcconcileable with, such plain Declaration, ought to he admitted on any Pretence whatever; for certainly we must not make the Scripture inconsistent with itself. This is a Con- sideration of the highest Importance in the Inter- pretation of the sacred Writings. Now there are some Parts of Scripture that at first Glance, do ap- pear to be contradictory. Thus, for Example ; it seems to be the plain Doctrine of the New Testa- ment, that one Design of the Gospel was to proclaim and produce Peace, and it is evident that all its Precepts and Doctrines have this Tendency ; and probably will, in a future State, produce this Ef- fect. Yet our Lord tells us expressly, that " he came not to bring Peace, but a Sword, to set the Son against the Father," and to disturb the Peace of Families. These Words of our Saviour, then, must not be construed literally, but in some such Way as this. That although his Preaching had the Tendency to produce Harmony and Happiness, yet that, in Fact, the first Effects of it would (through the Perverseness of the World,) be to produce Di- visions and Contentions in Families, &c. If then we are expressly and repeatedly informed in the sacred Scriptures that God is One, that there is none like Him, that He is God alone, that His Glory will He not give to another, &c., all which Expres- sions denote Unity [or Oneness], in Terms as strong and as explicit as Language admits, it fol- APPENDIX. 167 lows, by unavoidable Consequence, that any Doc- trine contrary to it must be erroneous, and a Per- version of Scripture ; and that if tliere be any Texts that seem to militate with this fundamental Doctrine of the Unity of the Deity, we may be assured that such Text must not be construed in its literal Sense but in some such Way as to leave the Doctrine of the Unity in full Force. Otherwise we make the Scripture contradict itself; and we may as well say that it is the Doctrine of the Gospel, that Jesus Christ came into the World to promote Family Quarrels, and destroy the Peace and Happiness of the World, as that the Scriptures teach us that the Deity consists of three Persons instead of one. For we may safely affirm, that there is not one Text in the Bible, which so flatly contradicts the Doc- trine of the Unity of the Deity, as the Words of our Saviour do the peaceable Tendency of the Gos- pel ; for certainly we are nowhere told in the Bible that there are three Persons in the Godhead, but we cite more than fifty, perhaps near a hundred Texts, wherein God is called one. But Trinitarians say they do believe that there is but one God, but they differ from Unitarians in this, that they believe the Deity consists of three Per- sons, the Father, Son, and Holy Spirit, and that these Persons are One, and equal in Power and Glory. This Doctrine of the Trinity must then be an In- 168 APPENDIX. ference from some Texts, misunderstood or miscon- strued ; or the Scripture must be acknowledged to contradict itself; and which of the two will any Christian suppose to be most probable? We may observe further, that our Lord taught his Disciples, when they prayed, to say our Father ; and all the Addresses to the Deity which we meet with in the Bible, are made in the singular Number ; Thou ! or O Thou ! is the Expression, the Plural never. And the Trinitarians themselves universal- ly (I believe) use the same language ; but with what propriety, if they believe the Object they wor- ship to be three distinct Persons, does not appear The phrase, O Ye ! in a solemn Address to the Deity, would shock the stoutest Trinitarian. He would reject it with Abhorrence. First. I do not believe it, (the Doctrine of the Trinity) because I think it is not a Doctrine plainly revealed in the Bible. On the contrary, I believe there are several Texts in direct Opposition to it. Secondly. I do not believe it, because to my Apprehension it is a plain Contradiction ; and it is not in our Power to believe directly opposite Asser- tions. Nor, Thirdly, does it appear to me in the least Degree probable that any Person who had never heard any Mention made of the word Trinity, would have the APPENDIX . 169 slightest Idea of a Trinity in the Deity suggested to his Mind upon an attentive Perusal of the New Testament. One of the shortest and most unobjectionable Ar- guments against the Trinitarian Doctrine, may be taken from the Words of our Saviour himself He declares in the most direct Terms, and insists re- peatedly and peremptorily upon it, that he came not of himself, but was sent by the Father ; that he could work no Miracles of himself; that his Father did the Works ; that all Power was given him by the Father ; and that of himself he could do Nothing. By these Words then he disclaims all Preten- sions to Omnipotence. All his Power is derived^ Can a derived Power be a Supreme Power ? Again ; the Trinitarian Doctrine asserts an Equality in the three Persons which form the Trin- ity, of which our Lord is the second Person. Now our Lord tells us expressly, " The Father is greater than I." Can he then be one of the Three that form the Trinity, in which all are equal? If then our Lord be neither almighty, nor equal to the Father, how can he be the Supreme God? Now to draw the Corollaries from the foregoing may be invidious, and even shocking ; yet I think it does follow that the Trinitarians believe a Point of 22 170 APPENDIX. Doctrine in direct Contradiction to the express Words of our Lord Jesus Christ ! I think it must be conceded on all Hands^ that every Doctrine that is clearly, plainly, and express- ly revealed in the Scriptures, must and ought to be believed by all who believe the Scriptures to be a divine Revelation. Now it appears to me, that there is no Doctrine more clearly and expressly delivered in the Scrip- tures, than the Unity of God ; (i. e. the supreme, unoriginated, self- existent God, for there are many who are called Gods) ; that is, that God is in the strictest Sense One intelligent Being, possessed of every possible Excellence and Perfection in an infinite Degree, to whose Felicity Nothing can be added, and from which Nothing can be subtracted. This Doctrine of the Unity of the Deity is not only fully and expressly revealed in the Scriptures, but is most agreeable to that Reason which God has given us ; for it teaches us, that there must, of Necessity, be a God, the Creator of all Things, but, by no Means, that there is any Necessity for more than one Creator. Trinitarians appear to me to hold the Belief that the Functions and Actions of the Deity are exer- cised and administered by three several coequal, coetaneous intelligent Beings or Persons, and that these three Persons make or are one God. APPENDIX. 171 Now this Proposition is so incompatible with, and so contradictory to, the express Declaration That God is One^ that we might naturally suppose there were some express Declarations in the Scriptures, upon which this Dogma was founded. Let us then search the Scriptures, and what Proofs do they afford us, to establish this Doctrine ? Is it any where said in express Terms (for no other can be admitted against express Terms) that Jesus Christ is God, in the Sense we are speaking of, that is, that he is the unoriginated, self- existent God ? It is freely admitted that he is sometimes called God, and so are many others who were mere Men. But is he any where spoken of as self-existent ? Some Trinitarians say, he proceed- ed from the Father, by an eternal generation. But is not that Assertion directly contrary to and de- structive of the Idea of Unorigination ? (For from whom did the Father proceed ?) And if the Father be an unoriginated, self-existent Being, and Jesus Christ the Son proceeded from the Father, whether in Time or Eternity, does it not necessarily follow- that the son was not self-existent, and that the Person proceeding cannot be coetaneous and coe- qual with him from whom he proceeded ? Can a Son be coetaneous or coeval with his Father ? The Doctrine of the Trinity appears to me to be a Doctrine of Inference ; for we are nowhere told in the Scriptures that God consists of three Persons, 112 APPENDIX. or that Jesus Christ is the unoriginated God, and still less that the Holy-Ghost is God. But the Doctrine seems to have taken its Rise (partly at least) from Texts (in my Apprehension) ill-understood, or ill-interpreted, from whence certain Divines have inferred that there are three Persons in the God- head, and that these three are one. Now can it be consistent with the Rule of Faith, to admit a Doctrine of Inference in direct Opposition to a Doctrine declared in express Terms ? If then there are any Texts which seem to have a Bearing opposite to express Declarations, they ought to be so construed as not to contradict that great funda- mental Truth of all natural and revealed Religion, That God is One^ which is so directly expressed.* That three Persons can be one Person, is directly contrary to Reason, and we are more certain of this Truth, than we can possibly be that the Scrip- tures are a Revelation from God. For we cannot by any Effort of our Minds conceive an Equality between three and one, but, most certainly, we can conceive that the Scriptures are not a divine Reve- lation, as we see Infidels, in Fact, do. Now h is certain that we ought not to admit a Docrine of Inference^ that is above Reason, any more than a Doctrine that is directly contrary to * After an attentive Search, I have not found in the New Testament that our Lord Jesus Christ is called eternal. He is frequently called by certain Writers, indeed, the " eternal son of God." But as they suppose him to be the second Person in the Trinity, they hence infer his Eternity. Has not, then, the epithet eternal, as applied to our Lord, its origin in an Inference from an Inference .•• APPENDIX. Its- Reason ; for what is an Inference but a Deduc- tion by Reasoning from Premises. To assert then that a Doctrine, founded upon Reasoning from Premises, is a Doctrine above Reason, is absurd. When our Saviour prayed the Father that " this Cup might pass from him, nevertheless not my Will but Thine be done," does not he acknowledge a Will distinct from that of his Father, and not only a Will distinct from that of his Father, but a Will opposite to that of his Father, though perfectly resigned to it ? Now can there be two distinct Wills in the Dei- ty ? Nay, can there be two opposite Wills ? The Truths of natural Religion seem capable of strict Demonstration, if once the Being of a God is- admitted ; therefore if any Position claiming to be derived from Revelation, plainly contradicts a Truth of natural Religion, that Position ought not to be received as authentic, because the Evidence that it is revealed, does not admit of Demonstration. For Instance, it seems demonstrable, that the great self- originated, self- existent Being, the great first Cause of all Things, whom we call God, must be abso- lutely perfect, without the least possible Deficiency, infinitely perfect. lie must then be incapable of suffering Pain, Sorrow, or Death. Now it is asserted to be a Position of revealed Religion, that 174 APPENDIX. this great, absolutely perfect Being, condescended in the Person of our Lord and Saviour Jesus Christ to suffer Pain, Sorrow and Death. Here then is a Position plainly contradicting the Dictates of natural Religion. The Consequence from the foregoing, seems evi- dently to be this, that the Position is not to be ad- mitted as a Doctrine of Revelation, (for every Thing really revealed, must be true, as it comes from a Being who cannot err or deceive.) The Assertors of this Doctrine must have mistaken or misunder- stood the Sense of those Passages in the Bible, which they imagine teach the Doctrine of the Deity of our Saviour, in any such Manner, as is clearly contradictory to the Doctrine of natural Religion abovementioned. By some, this Consequence is attempted to be evaded, by asserting that it is only the human Nature of our Saviour that suffered ; but this, to my Thinking, throws us into downright So- cinianism. For if the Man Christ Jesus only suf- fered, or if his human Nature only suffered, then he as Man, made that Atonement for the Sins of the World, which those who hold his Divinity do assert he has done ; but what at the same Time, they hold that Nothing less than Deity could do. When I reflect upon the Question of late*^ so * This paper is dated August 25, 1819. The Author had then reached the 92d year of hio age. Ed. APPENDIX. 175 much agitated among us, respecting the Trinity, and the Person of our Lord Jesus Christ, I cannot for a Moment admit that [he] the Lord Jesus Christ is the self-existent, uncreated Being, the great Au- thor of all Things. I believe that he is the Son of God ; that he is the first born of every Creature ; that he is the Beginning of the Creation of God ; that he is the Brightness of his Father's Glory, and the ex- press Image of His Person 5 that he is the Image of the invisible God; that by him and for him God made the World ; that in the Fulness of Time, being sent by the Father, he took upon himself the hu- man Nature, and that he became obedient unto the Death of the Cross. I believe that it is impossible for the Supreme God to suffer Pain, ; that He is essentially happy; and that He needs no other Being or Person to make him so ; and that no other Person or Being can be equal to Him ; that He is One in the strictest sense ; that the Scripture no- where gives us the least Reason to suppose that more than one Person executes the Office of the Su- preme God.^ * * * * * * • The Doctrine of the Trinity is of so great Impor- tance, that we may naturally suppose that we should find it declared in the plainest and fullest Man- *Inthe original Manuscript the above position is illustrated by various quo- tations from the Scriptures, But as the line of argument does not differ materially from that pursued in the foregoing extracts, these texts are here omitted. Ed. 1 7G APPENDIX. ner, in the sacred Pages, at least so clearly that all honest plain Enquirers would be able to satisfy themselves of its Truth. Whereas there is no Doctrine which has so divided the christian Church, or been so much litigated ; and this Con- sideration is sufficient to demonstrate that it is not an obvious Doctrine. And may we not say with perfect Safety, that a Doctrine so much disputed, and about which scarcely any two of the Interpre- ters who have endeavoured to illustrate and confirm it, have agreed, in every Particular, in their Ideas concerning it, — can it be possible, I ask, that such a Doctrine can be a fundamental Truth of that Gos- pel, one of whose Characteristics is that it has brought Life and Immortality to Light 1 On degrees of future Rewards and Punishment. Reason, or natural Religion suggests to us that the righteous moral Governour of the World will, at some future Period, give to every rational Crea- ture an adequate Retribution 5 or, " that He will reward every one according to his Works." And Revelation confirms this Suggestion of Nature in the fullest and most impressive Manner. Now the Character of Individuals appears to be various in an APPENDIX. 171 infinite, or at least, in an indefinite Degree, from the highest possible Virtue, to the very lowest mor- al Depravity. But infinite Wisdom will no doubt adapt the Reward to every Character in exact Proportion to its Desert. And our Saviour has given his Promise to his Disciples, that in his Father's House are many Mansions, and he goes to prepare a Place for them, and that he will come again and will receive them to himself, that where he is there they shall be also. This Promise is made to his faithful Followers, and doubtless im- plies that higher Degrees of Virtue will receive higher Rewards. Does it not then seem to follow, by Parity of Reason, that lower Degrees of Vice will receive severer Punishment? And does not the same Kind of Reasoning lead us to infer that there may be certain Characters amid this immense Variety, which do not deserve either the Rewards of Heaven, or the Punishments of Hell? If this be the Case, may we not be allowed to suppose that our righteous and beneficent Judge has prepared a Situation for such, in which, though they should not inherit that Bliss which is promised to the Just, they shall nevertheless be exempt from those Pains and Miseries which await the abandoned Sinner. 23 178 APPENDIX. Ow THE Duration of the present World. It is a Matter of Speculation, how long it is prob- able that this World (this Globe) which we inhabit, will continue in Being, or how long the present State of Things, and the present Course of Nature, will exist. There is no Analogy to which we can refer, upon which to found the slightest Conjecture, (and so far as I am acquainted with it,) Revelation af- fords us no Clue. Many, upon the occurrence of any extraordinary Phenomenon in the Atmosphere, or of any violent Convulsion of the Earth, are apt to cry out that the World is coming to an End. But it seems absurd to suppose that this Globe, this gor- geous Fabrick, this magnificent Apparatus, which, though it is supposed to have subsisted already about six thousand Years, it is not yet furnished with per- haps above one fourth, or probably one fifth Part of the Inhabitants it is capable of supporting, is soon to reach its termination. And this conclusion is strengthened, when we consider further, that the six thousand Years past have not been sufficient to give that Scope for the Improvement of its rational In- habitants, for whose Sake, principally, it is presu- med this Globe was formed. And when we reflect, also, on the slow Progress of the Arts and Sciences ; the gradual Development of the human Mind ; and the prodigious Enlargement and Improvement of which it is susceptible ; and the small Progress the Christian Religion has made in the World, and in APPENDIX. 179 producing that Happiness which it is evidently cal- culated to do ; does it seem to be consistent with the divine Wisdom, that a Period should be put to the Existence of such a World as this, before it has pro- duced all the good Effect it was capable of, before it has exemplified half the Wisdom and Beneficence of the Creator, or Half the Perfection of those ra- tional Creatures, on whose Account it is supposed to have been created? If we have Recourse to Revelation to aid our Conjectures, we are told by St. John that there will be a Millenium, a Period of a thousand Years of Happiness, wherein Christ shall reign on Earth. Now as Expositors, in tlieir Comments on these Prophecies, are agreed that a Day stands for a Year in all other Parts of this Book, why need we hesitate to explain this particular Part of it in the same Latitude, and instead of one thousand Years, to suppose three hundred and sixty thousand Years are intended. If this Interpretation be ad- mitted, (and I cannot perceive any Reason why it may not) there is a Probability that this Globe may subsist at least four hundred thousand Years longer. It is true that every Work of Art appears to be perishable. " Marble walls, and Towers of Brass, " In Time's rude March he levels low." But this does not in any Instance appear to be the Effect of Time upon any of the Works of God ; 180 APPENDIX. and we have no evidence that in the six thousand Years past any Clianges have occurred in that Sys- tem of the World which we inhabit, any Indications of Decay, any thing that looks like Old Age, or wearing out, and we know that with the Deity one Day is as a thousand Years, and a thousand Years as one Day. PRAYERS. O Thou great Source of all Wisdom and Know- ledge, Grant me to know thy Will. Teach me to understand the Scriptures 5 and as there are various and ever contradictory Opinions concerning them, entertained by Men of equal Piety and Learning, so that my Mind is greatly perplexed and confused by their different and irreconcilable Reasonings ; teach me, I do most humbly beseech Thee, to form just Ideas of thy divine Character and Attributes, and the Administration of thy divine Government, especially in all Things that relate to the Redemp- tion of a sinful World, by the Mission of thy be- loved Son, our Lord Jesus Christ, as far as such Ideas are necessary to direct me in my Christian Walk. And may no Prejudices or preconceived Opinions, have any undue Influence over me, or ob- struct my Attention to any proper Evidence ; but / APPENDIX. 181 enable me by the Assistance of thy divme Spirit, to learn perfectly what I ought to believe and prac- tise, in Order to my eternal Salvation. Teach me thy Will, and enable me to do it. And may it be done on Earth, ^s it is in Heaven. And O most Gracious God, be pleased to grant me all such Aids of thy Holy Spirit as may enable me to conquer every vicious Inclination, to subdue every evil and inordinate Desire, and to discern and know thy Holy Will, so far as that Knowledge is necessary to the right Performance of my Duty, and my Improvement in Piety and Virtue. May I never be led astray by any fjilse Bias or Prejudice. Give me a right Understanding of the Holy Scrip- tures, and grant that having learnt thy Will, I may be assisted and enabled faithfully and punctually to perform it, notwithstanding any Temptation with which I may be assaulted. And may I, as far as I am able, endeavour to imitate Thee in all thy moral Perfections, knowing that to resemble Thee, is the highest Attainment of which my Nature is capable, and must eventually prove my greatest Happiness under a Government of perfect Recti- tude. 182 APPENDIX. Composed in April, 1817 — Aged 88. I thank Thee, O heavenly Father, for the Contin- uance of my Life to such an old Age, and although my Faculties are impaired, my Hearing dull, my Memory, my Strength, my Dexterity, and my Fac- ulties fall far short of what they once were ; that yet I have great Reason to bless Thee, that I suffer so little Pain, that I have still a Capacity for so ma- ny Enjoyments, still have the Ability of making some Improvement in Piety and Virtue, and doing some Good in the World. O my most bountiful Benefactor, be graciously pleased to enable me to improve every Moment of the short Remainder of the Time which Thou art allotting me, to these im- portant Purposes; and grant, if it be thy holy Will, that my Usefulness may be continued in some Degree, whilst Thou shalt continue me in this Life, that I may not be a Burden upon Society, and a Cumberer of the Ground. But not my Will, but thine, be done. Composed in January, 1827, in the 99th Year of his Age. O most gracious God, thou hast seen fit, in thy Providence, to take away from one of the Families most nearly connected with us, a dearly beloved Child.* Grant, O heavenly Father, that the be- * A granddaught«r. APPENDIX. 183 reaved Parents, and all of us, may be duly affected with this Visitation, may we not despise thy chas- tening Hand, nor faint now we are rebuked of Thee. May we remember it is an Act of thy divine Will, which is always wisest and best ; and may we sub- mit to it as to the fatherly Correction of a kind and tender Parent, who afflictest not willingly, nor griev- est the Children of Men, but for our Good; that we may improve in Piety and Virtue ; that we may be led by the transitory Nature of our dearest Enjoy- ments, to set looser from this vain World, and to place our hopes of Happiness upon more durable Objects than this World affords; always remem- bering that our Afflictions, if duly improved, will work out for us a far more exceeding and an eternal Weight of Glory. UNIVERSITY OF CALIFORNIA LIBRARY This book is DUE on the last date stamped below. Fine's#?edule: 25 cehts on first d2ty-cyv&[^u^^,^-:^^^>>.j.<>^,i^p^^^,^ 50 cents on fourth day overdue Pfie dollar on seventh day overdue. 28Ma/50j r AhnSlCS IH3W9 5BC' LD 2I-100m-12,'46(A2012sl6)4120 MAY 1 2 67 -gPM YC ^6242 Hi UNIVERSITY OF CALIFORNIA UBRARY