hope of exchanging them for such as are higher and more perfect.

To pursue the vindication of the divine goodness in the introduction of other physical evils into the general administration of the government of this world, would, to the reflecting reader, I trust, be wholly unnecessary. 7.* Of the moral evils which afflict the world, their origin, and their cure; and how they are made to illustrate the benignity, and mercy of God to mankind, the only true and satisfactory account is to be derived from revelation. They arise from an abuse of the passions, and the moral liberty of man; but reason, would be deplorably at a loss to find her way, in the maze of doubts, and perplexities, which attend their existence, in the economy of a benevolent Deity, if revelation did not put a filament in her hand, or extend a taper before her footsteps, to conduct her through the labyrinth. The elucidation of this subject belongs to the second part of this treatise, and will receive all the lights, which we can shed upon it from the holy scriptures, under the heads of the covenant of works, and the covenant of grace.

The only attribute which remains to be considered is that of justice. It is an invariable determination in the Divine

*On the physical evils incident to the animal creation, and particularly on that order of nature, which has destined the weaker part as the prey of the more pow erful, see many judicious reflections in Dr. Paley's natural theology, near the Sonclusion.

Mind, to render to all his creatures according to their works to the virtuous, reward-to the vicious, punishment. This attribute we ascribe to God from the dictates of conscience, and the sentiments of justice in our own breasts. As philosophy delights to trace the most complicated causes and effects to the simplest principles, justice may, perhaps, be considered as only one expression of infinite benevolence, in which, by proper correctives, restraints, and examples, the injurious consequences of the passions may be prevented, and individuals deterred from seeking their own enjoyments, by the sacrifice of a greater good, in violating the general laws of order and happiness.

Justice has, by divines, been distinguished into two kinds-distributive, and vindictive. The former has been already defined, and may be applied for the reformation, as well as punishment of the offender; the latter is conceived to be the infliction of punishment on vice, simply for its own intrinsic demerit, without any respect to the reformation of the individual, or any ulterior regard to a farther good end, except the general good of the universe. Conscience, in the nature of its reprehensions, makes us perceive that guilt deserves such infliction; and in its anticipations, in consequence of some atrocious acts of iniquity, often leads the criminal despairingly to fear it. These facts appear to indicate, that the distinction has a real foundation in nature.And in these apprehensions, probably, we discern the

source of those bloody rites of superstition, which, on so many pagan altars, have dishonoured the name of religion."

On this subject, a theological question has been raised of great importance to religion-whether, in consistency with the justice and holiness of the Divine Nature, the violation of the moral law, by any creature, be pardonable without a complete atonement, or a full execution of its penalty? If justice be an essential attribute of God, and its claims, in consequence be as necessary as his existence, the forgiveness of an offender, can never be a gratuitous exercise of mere mercy. From this principle, results an inference, which is deeply laid at the foundation of the christian religion; the necessity of complete atonement to the violated law, and vindication of the perfections of God, in the person of a mediator, perfectly adequate to render this satisfaction, in order to the exercise of mercy and forgiveness to the human sinner. The discussion of this question also, belongs to the second branch of this treatise, and will find its place under the head of the covenant of grace.

III. OF THE PRINCIPLES OF HUMAN DUTY.

In the science of Natural Religion, the first subject of investigation is the existence and perfections of Almighty God the Creator; whence we may learn the duties of human nature, as they relate to the various beings with whom we

are connected. Virtue is the subject of supreme concern to mankind. It is the performance of all our duties from proper principles, and with right affections. The detail of these duties and affections, as far as nature simply is our guide, is beautifully pursued in the two celebrated treatises of the Roman orator, concerning the divine nature and human duty. They would be too tedious to be detailed in the present system. All I shall aim at, in this place, therefore will be to reduce them under proper classes, in such a manner as to exhibit a distinct and systematic view of their general principles, and very briefly to present the ground and reasons of each.

The duties of morality may be divided in different ways, either, according to the principles from which they spring, and which govern their exercise, or according to the objects on which they terminate. The former division was generally adopted by the ancient philosophers, who classed them under the heads of justice, prudence, temperance, and fortitude. The latter is more commonly employed by christian writers, who arrange them under the heads of the duties which we owe to God, to our fellow men, and to ourselves. *Under the distribution of the virtues made by the ancients, all the practical duties of life were embraced with all the speculative questions, which philosophers have raised on the

M. T. Cicero de natura deorum,-et de officiis.

subject of duty. But the more modern division, introduced chiefly by christian writers, containing a more obvious, and convenient distribution, I shall follow in our present disquisition.

OF OUR DUTIES TO GOD.

The duties which we owe to God, and which ought to occupy our first attention, may be distributed into those which are external, and those which are internal: or into those which are general and those which are particular. Our general duties embrace the whole compass of piety and virtue ; and because they constitute the moral law of the universe, prescribed by God himself, in the very structure of human nature, conformity to their dictates is justly regarded as obedience to him. The particular duties terminate immediately on God as their object, and include both the devout af fections of the heart, and all the natural and external expressions of those affections.-The devout affections from which, as from their natural source, flow all the streams of pious obedience to our Creator in this life, are love, reverence, and resignation. And, of such profound and universal obedience, the active spring is love; which, to be sincere, ought to be supreme. It is, perhaps, better expressed in the sacred scriptures than in any other writings; Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind. This