conduct towards one another, nothing can be more impartial or more complete, nothing more just and more promotive of individual and universal happiness, than what the Gospel proposes. Like its Author, it shews "no respect of persons;" and includes within the compass of its precepts all that is necessary to be known or enjoined: like its Author also, its requirements are infinitely just, and tend most essentially to advance the best interests of mankind. These particulars shall be shortly elucidated. What might be expected from him who is the common Father of all, is the enforcement of such laws as would not be more favourable to one individual than to another. Those contained in the Gospel are altogether of this kind. They allow no oppression to be exercised by any; they prescribe with equal impartiality the duty of every rank in society, and of every relation in life. No station is overlooked; no relative connexions are left without appropriate injunctions. There are directions and commands for the king and for the subject, for the powerful and for the weak, for the rich and for the poor, for the master and for the servant; in short, for all the social connexions. And there is one grand principle to be observed by all, and by which all without exception are to be regulated, the universal inculcation of which excludes all partiality; and this principle, this grand rule to which all others may be reduced, is contained in the following words :-" All things whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets:" that is, maintain such a conduct towards others as you would justly expect from them, were you to change situations, were you in their place and circumstances, and they in yours. In the disposal of his gifts the Almighty acts according to his own good pleasure, endowing some indi viduals with greater mental powers than others, and also with higher advantages to improve them, and with a larger share of worldly possessions. But in prescribing the duties of his creatures he acts differently, requiring equally of all that degree of service which their state in life, their peculiar privileges and circumstances, allow. There are gradations in his gifts; and there are gradations in his requirements: the former are fixed by his infinite wisdom; and the latter by his immutable justice. In his benefits he shews himself a Sovereign, acting according to his own free will and pleasure; in his enactments, he shews himself a righteous Lawgiver, demanding the service which of right ought to be rendered. To make one to differ from another, without doing injury to any, is the usual character of his proceedings. Variety is not less visible in the mental than in the natural world; indeed, it is a prominent feature in every part of God's works. Whatever is known to us we find distinguished by variety. The vegetable creation is so greatly diversified in its productions that they are almost beyond number: the same may be said of the animal world; its inhabitants differ in size and character; they occupy different situations, and are useful for different purposes; yet they have all their peculiar station, which cannot be filled by any other. Thus it is with human society: it is a world of itself, diversified with as many characters, as there are to be found kinds and species in the inferior productions of creation, or of stars and planets in the solar system. This diversity proceeds from the same cause in all these instances, from the will of their Maker; and, in common with every other feature of his works, it displays his infinite wisdom. Society receives its very being from this variety: without it no civil body could exist. Were all of the same capacity of intellect and cast of mind, of the same disposition and temper of feeling, they could not be so arranged and fitted together as to form a regular community. Instead of various articles for the different parts of the machine, there would have been only one: instead of several members, all differing from each other, yet cooperating towards one common design, there would have been only those of the same kind. All head, or hand, or foot, would not form a physical frame endowed with the characteristic functions of skilful organization. Yet such a species of civil body would some wild theorist desire to form. They would construct society upon a principle different from that which prevails in every system in art as well as in nature. They would bring all men to a level; cutting off as it were the heads of some, and adding to the stature of others. To complete their scheme, they should make all plants and trees of the same height, texture, and strength, all animals of the same kind and bulk, all the luminaries of heaven of the same magnitude and splendour, all the parts of the machine of creation of the same dimensions, and all the members of the body of the same form, size, and vigour. They should overthrow the universal order of things, reject the lessons both of nature and art, and in fact be wiser than the Author of wisdom himself. But will it be alleged that partiality is shewn in these appointed varieties? The supposition is not correct. Partiality is an undue leaning or improper indulgence to - one side more than to another; which, with regard to the abilities of men, cannot be the case; for they are the free gifts of God, dispensed according to his own wisdom, for the good of the community, and ultimately for the glory of his own name, and without any partial disposition. To shew partiality in this view is indeed impossible. God forms the creature with such quali fications as seem good to him, to fit him to move in his appointed circle of life, manifesting thereby the same sovereignty as in all the works of nature; but this is not partiality. There are, indeed, conceivable circumstances under which partiality might be shewn. For instance, were rules, founded on different principles, given to the different branches or ranks of the community, then its exercise would be clearly seen. But is this the case with the precepts of revelation? By no means; for they are in no way more favourable or more indulgent to one rank than to another. The great are not excused because they are great, nor the poor because of their poverty. There are limits marked out within which every individual is to move; and whenever he leaps over these boundaries, he is without respect to persons censured, and his punishment is impartially denounced. The law which regulates the conduct of all, of every one in every station and relation of life, is in principle the same; its requirements differ only in correspondence with that difference of situations and connexions which exists in society. Love thy neighbour as thyself, is the universal law of social man. In this view all are dealt with without the least distinction, all are upon a level, equally bound to observe the same identical precept, whatever be their peculiar circumstances, however exalted or low their station, however great or small their natural endowments, however many or few their privileges. And to shew still more fully the impartiality with which mankind are treated, and to remove that objection which by some may be made on the ground of unequal qualifications and advantages, we are expressly told in Scripture, that the extent of the demand will be in proportion to the extent of gifts and privileges conferred; "For unto whomsoever much is given, of him shall much be required. To improve then what we have is our greatest wisdom, and not to covet what we have not; for to possess more would only increase our responsibility. Again; the completeness of the Divine precepts is no less remarkable, than their impartiality. Though not very numerous, yet they comprehend the whole extent of moral duty, including within their compass all the actions of rational beings, however different in their rank, circumstances, and situations, regulating the exercise of all the faculties and powers of man, prescribing rules for his thoughts, for his words, and for his deeds; being as extensive as the right of a Supreme Ruler would require, and the capacity of man would allow. valuable of all possessions. While God makes distinctions in other respects, in this he makes none: while he bestows on some more It is a prevailing idea that the eminent talents and more worldly happiness of men is in proportion - advantages than on others, with to the extent of their intellect, or regard to the means of being really the height of the sphere in which happy he makes no difference; for they move but this is an unfound these are the same to all, and are as ed opinion, and is countenanced accessible to the lowest as to the neither by reason nor by observa- highest ;-they are, in short," the tion. A capacious mind, reason way of his commandments." will tell us, will require a corresponding capaciousness in the objects which it contemplates; a larger share of enjoyment; and an extensive field of operation will demand in proportion an extensive degree of activity and exertion. In perfect agreement with this view is the evidence of experience. Affliction is incident to every condition and rank of life; the most eminent attainments, the most exalted stations, will afford no exemption from it: it cannot be averted by any worldly distinctions, there is no human shield that can repel its envenomed darts; the poison in which they are dipped lodges within the bosom of every individual of the human race; and, until that be extracted, no security can be obtained against the festering wounds which they inflict. The corrosions of envy, the chagrins of disappointment, the mortifications of pride, the violence of appetite and passion, the tortures of bodily pain, are common to all, and are perhaps more prevalent among the higher than the lower ranks of society. It is not any natural endow ments, or worldly eminence that can confer on us the blessing of true felicity; but it is the right use of what we possess, however scanty it may be; the filling up that space in society which we occupy, the conformity of our life to the rule of Christian duty: this only, independently of any natural or artificial superiority, can crown the days of man with happiness. The observance of duty can lead all equally to the attainment of this, the most There are two views in which the precepts of revealed truth may be considered complete; namely, as they embrace every kind of duty, personal, relative, and social, and as they refer to every part of man, or rather to every capacity of acting which he possesses as a moral agent. Changeable and varied as are our circumstances, proceeding continually as we do from one stage of life to another, from pupilage to manhood, and thence to senescence; different as our relative connexions become by various changes, as from a son to a father, from a daughter to a mother, from a single to a married state; and multifarious as are the gradations which exist in society, yet sufficiently comprehensive for all cases are the Divine commands, and they are capable of affording directions for every stage and condition' of life. Not, indeed, that they contain prescriptions for every particular part of conduct; but they supply ingredients, which, by variety of admixture and application, may be made suitable to all possible circumstances. The broad lineaments of duty are most distinctly drawn, and from them all the minor features may be easily traced out. The fundamental principles are so simply and unequivocally stated, as to enable every honest and good heart" to discern the right path: and the peculiar character also of every kind of duty being clearly specified, there can be no great difficulty in ascertaining all its lesser particulars. The Divine precepts begin with what we owe to Him who formed us, and then descend to what we owe to our own species. In both instances, love is the spirit or disposition which is most particularly required to accompany our obedience; it is that indeed which is to be its influencing and predominating principle. Towards God, its exercise is demanded in an especial manner, and in a degree higher than towards any created being: and the measure of it which we are enjoined to entertain towards our fellow-creatures, is the same which we feel towards ourselves. With respect to God, there is nothing to oppose, but every thing to increase and facilitate, its course, he being ever infinitely worthy to be loved; and the nearer we approach him, and the larger our acquaintance becomes with his dealings and character, the greater force will be given to the current of this feeling. But, with reference to mankind, there occur many impediments: the conduct of our fellowcreatures, so far from being invariably calculated to conciliate affection or regard, may often tend to excite hatred or contempt. In such cases, our duty is, to consider the individual apart from his practice; and viewed as the creature of God, and as one of our own brethren of the human race, he is entitled to our affectionate consideration, however unworthy he may be of personal friendship; nor are we to withhold from him every kind office, CHRIST. OBSERV. No. 277. regulating our conduct in this respect by the rules of justice and wisdom, and by a regard to his ultimate good. Commencing with this general principle, the holy law of God proceeds to particularize the distinguishing character of those duties which arise from various relations and connexions in society. For example, the distinguishing or peculiar character of the duty of children to their parents, and of subjects to their rulers, is honour: honour thy father and thy mother,-honour the king; and the characteristic of the duty of parents and rulers in return is, protection. The essence of the duty of servants is subordination; that of masters is justice or equity. The husband is to love his wife; and the wife is to obey her husband. The same broad principle is suggested with regard to every other duty. And, from these general and fundamental principles, are to be deduced all the subordinate rules necessary for the regulation of our conduct; many of which are indeed expressly specified in the Divine records, while others are left to be decided by these general principles, which are sufficiently comprehensive to include every possible case, and so particular and minute as to afford on all occasions a plain and unequivocal direction. Complete too are the Divine precepts in another view. Man being capable of a threefold mode of acting, they are exactly adapted to his case, being applicable to his heart, to his tongue, and to his conduct: so that he can act in no way without coming under their controul. There are express directions for the thoughts, the speech, and the actions. The spring, the channel, and the whole course of the stream, are subject to particular regulations. The internal deliberation, the outward proclamation, and the execution, are to be conducted severally according to specific regulations. As coming from God, who is acquaint C ed with the actings of all spirits, the Divine commands take cognizance of the most hidden workings of the heart, determining what motives and feelings ought to predominate there, forbidding the admission and encouragement of some, and requiring the reception and cultivation of others. The most important and the most excellent part of man is his mind; and upon the exercise of its faculties depends the whole of his conduct it is therefore of the utmost consequence, and it is a most gracious dispensation, that it should be subject to the regulations of Him who is in all things perfect. But, in order to set up still another barrier in the way of evil, the employment of the tongue also is regulated. What we think affects only our own selves; what we speak affects our neighbour. The origin of what is evil is the misapplication of the thoughts; and this to the individual is the greatest part of the guilt, as forming the character of his disposition towards the Supreme Being; but the evil originating within may increase in its mischief by being communicated to others. To prevent its spread, God has charged the tongue not to give it publicity. Had all been right within, there would have been no necessity for this prohibition: its very existence proves an inward depravity; for, since out of the abundance of the heart the mouth speaketh, there would not have been any need of prescribing rules for the latter, had "the abundance" of the former been all good. Not that we are commanded to dissemble, but to stem the noxious torrent, and to stop that wide avenue through which it so often bursts forth into the world. Yet still further do the Divine commands extend their controul: for they also decide what ought, and what ought not, to be done, distinguishing between what is right and wrong in the conduct, and inculcating the one and prohibiting the other. The action is the thought executed, the por trait completley finished, the whole man in full form: if it be good, it completes the goodness of the intention; if it be bad, it adds one evil to another. The deed makes either the good better or the bad worse: it enhances the excellence of the former, and aggravates the enormity of the latter. That no means might be neglected to prevent the increase of evil, the Divine prohibitions notice and condemn it in the outward action. Thus it is no where allowed to exist, neither in the heart, nor on the tongue, nor in the conduct. God forbids its very conception in the mind; and, when conceived, he forbids its promulgation; and when promulgated, he forbids its execution, But what he has issued, is not only prohibitory but inculcative: he requires and enforces what is good, in the same way, and to the same extent, as he forbids and discountenances what is bad. Viewed in this light, the Divine laws are exactly such as might be expected from a Supreme Governor, and such as are fully adapted to the condition of a subject. To inspect and judge the heart and thoughts, is exclusively the province of God: to keep them under a due controul, is of the highest benefit to man; for "out of the heart are the issues of life." As the Lord of all, the God of the whole earth, it pertains to him also to establish rules for our words and for our actions, that evil should not be spread to the injury of his creatures: for besides the obedience due to God, the mutual happiness of mankind is materially involved in the proper government of the tongue, and in the uprightness of the outward deportment. Hence, it appears, that the Divine injunctions are peculiarly becoming the Almighty, and could not in truth proceed from any other source; while they are at the same time altogether suitable to the state of man, and fully adequate to all the demands of his nature and condition. (To be continued.) |