best powers of human reasoning have proved, that no man has an innate Idea, much less an innate Standard of truth.

VIRTUE,

I consider as a generic term, including in it every distinct species of Virtues; which I shall here subjoin, and arrange, according to their ascending Scale of excellence: that the Reader may see, in one comprehensive view, how many things are requisite, to render the christian Character complete. A Character, which ought to be as amiable in all its relative Connections with Society, as it is exalted in the sight of Him, who alone can form it *. For, we mean not to deviate, in the smallest defrom that invariable Aphorism, Пara gree,

*Nothing however is to be considered as amiable, in this discussion, but as it approaches to the Character of The Messiah; which, in our view, is the Standard, or Criterion, of the το πρεπον, the το καλον, and the το αγαθον. John i. 14. To the same divine Object we are to look, and have recourse, for all necessary intelligence respecting the το επιαίνετον, ηδυ, και ωφέλιμον. Col. ii. 3.

δοσις αγαθή, και παν δώρημα τέλειον, ανωθεν εςι, καταβαινον απο το Πατρος των φωτων. Jan. i. 17. Right Reason, true Philosophy, and christian Virtue, are alike, and alone, the та xaρioμаtα, or gracious Gifts of Heaven.

As the term, Virtue, is so extremely vague, equivocal, and undefined, in its common use, it should be minutely analyzed-in order to be clearly understood. Let us then reduce it to its decomposition, for that purpose.

There are, for instance, what may be denominated the social Virtues; such as, Urbanity, Politeness, Candour, Humanity, Courtesy, Hospitality, Benevolence, Sympathy, Generosity, Affability, Propriety, Friendship, and the like: all which may be reckoned among τα οσα προσφίλη, τα οσα ευφημα, "the things, which are lovely and of good report;" and, therefore, ought to be cultivated, as belonging to the kind affections, and as constituting what is called an amiable Character in civil Society.

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

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

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

Matt. v. 3-12.

MORALITY,

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

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

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

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