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.

111. 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.

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

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 that subject. 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.

mediately on God as

The particular duties, terminate imtheir object, and include both the devout affections 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 affection in the pious mind has respect to all the attributes of the Deity; but chiefly to his moral perfections, and, especially, to that infinite goodness on which we, and all things do constantly depend.

Reverence is less an active, than a restraining principle, and is calculated to impose a salutary check on the passions of mankind, surrounded, and stimulated, as they constantly are, by powerful temptations to vice. This affection respects, principally, the infinite greatness, wisdom, power, and holiness of God. It is a principle essential to the existence of piety and virtue, in creatures so imperfect, and prone to evil as mankind. From the profound degree in which it prevails in the pious mind, and ought ever to prevail in the human soul, it is justly in the sacred scriptures, stiled the

fear of God. This virtue was held in peculiar honor in the early ages of the Roman commonwealth, by that wise people. And their most distinguished writers inform us, that they regarded the fear of the gods, and reverence for the sacred offices of religion, as the basis of the public virtue, and of the prosperity of the republic. How much more truth and importance should be attached to this principle in an enlightened christian country!

Absolute resignation to the will of God, and the wise arrangements of his providence, I have mentioned, in the last place, as belonging to our internal duties. It implies entire confidence in the wisdom, justice, and goodness, of the Infinite Mind; and a deep conviction of the narrowness of our own understanding, and the imperfection of our own views, as to what is good or ill for us. Resignation, resting on these principles, begets not only a grateful acknowledgment of the manifold blessings of divine providence, but a submissive acquiescence in the will of Heaven under its most afflictive dispensations; believing, that, although we may not be able to discern their ultimate relations to any beneficent end, either to ourselves, or others, yet are they all reasonable and just, and good; and necessarily springing out of the all-wise arrangements of the universal system under the government of God. This disposition of mind is equally opposed to all discontent and repining at the course of providence, and to all vain reliance upon its aids, while we presumptuously neg

lect our own duties. It tends to produce that placid serenity of soul, so becoming the character of resigned piety, and to awaken the active and prudent exertions, which virtue requires of every good man, in dependence on God, to improve the felicity of his condition, and his honourable standing in life.

OF OUR EXTERNAL DUTIES.

The external duties, which we owe to God, comprise every decent outward expression of the pious sentiments of the heart. They are all embraced under the general name of divine worship, for which, however, natural reason has not prescribed any precise and definite form.

Different nations, and different sects of religion, have each adopted a peculiar ceremonial. No sanctity ought to be ascribed to rites, exclusively of the affections which they are designed to assist; or any further than they are proper expressions of the devout dispositions of the soul. But all rites deserve to be regarded with respect, which custom has sanctified by their sacred use, among any people, or so associated with their religious ideas, as to be to them the most serious, and affecting expression of their devotional exercises. In considering the general question, of the utility of rites and forms in religion, and how they may be applied in the most effectual manner to answer the design of impressing the heart in divine worship, and aiding its pious emotions, reason