vincingly shown that the Gentiles had violated the sense of duty inscribed upon their hearts, with equal force of reasoning he proves that the Jews had violated the precepts written in their law; one, therefore, had no right to accuse the otherboth were guilty in the sight of God, and both had equal need of his mercy.—But, the Jews were not only wrong in their ideas on the extent of the Creator's goodness, but also on the true nature of human virtue. As they considered his special providence confined to themselves, so they imagined the only acceptable obedience was in the rigid observance of their own minute precepts and ceremonies. In opposition to this Paul contends that justification is by faith, and not by the works of the law-not a faith which implies a mere assent to a series of scholastic propositions, but a faith which consists in a trusting and confiding spirit. The Apostle places saving holiness, not in outward and measured precepts, but in living and inward principles—in allegiance to God and Christ, in the loyalty of a true and pure heart—in the spirit that makes obedience more a life than a law. To say then that God holds man sternly to a code of inevitable condemnation, to say that any one transgression, however slight, sets at naught the whole tendency of the character and life, not only leaves Paul's reasoning without force, but subverts the gospel to its very foundations. Our Lord in the parable represents a master as thus addressing his unforgiving servant, "O thou wicked servant, I forgave thee all that debt because thou desiredst me-shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?” The character of God as described by orthodoxy is the contradictory of this. But we are informed that God is a Judge, and, analogous to human judges, on the tribunal of the universe, lays aside all private considerations. The assimilation is at once low and false. God has no evidence to examine, no probabilities to balance, no decision to arrive at, no formal sentence to pronounce-there is no distinction in the

case between God and man, analogous to that between an earthly judge, and his accused fellow-mortal; there is no such distinction with God as a personal relation and a public one, for God is the same in all relations. His dominion is in the spirit; there he rewards, and there he punishes; there is no reward separate from the direct results of righteousness itself issuing in blessedness, and no penalty separate from the results of sin itself issuing suffering, and each in the proportion in which the character is sanctified or depraved. Forgiveness of sin then, is peace of conscience, springing from a regenerated heart, and when man with a thoughtful and enlightened spirit can forgive himself, God forgives him. We, at least those of us personally engaged in this controversy, maintain no such doctrine as the pardon of sin on condition of repentance-as if repentance were something offered and remission an equivalent received instead. On the contrary, we see in repentance but the painful revulsion of a soul from a moral state found by sad experience to be unworthy of it: a struggle upward in many sighs and fears to the high estate from which it has fallen, in repentance itself we see but an additional instance of the anguish which sin never fails to entail. We regard it not as a merit, but a penalty. We grant the universality of sin, as fully as any can assert it. We know it is written, "all men have sinned and come short of the glory of God"—and we admit the truth of the assertion. Wherever man is, there will be sin, for we expect in no place-no, not in heaven itself-to find in man the perfection of a deity. It has been asserted, that every man has an ideal in his soul above his actual conduct. This has been used for condemnation of our nature, we take it as the glory of it—as an evidence that the spirit of God is extinguished in no man. We are ready to concede, not that the open transgressor comes short of the glory of God, but the best men come far short of the glory of their own ideal, and the sense of that short coming is acute, in the degree

that their apprehensions of moral loveliness are clear and purified. Every man with his conscience in a right state laments with more heart-felt sorrow the sins which are inward than those which are outward, not those which have been exposed to the world, but those which only God has seen. We desire in no sense to mitigate the deep injury of sinfulness; but when we are told, that God, in vindication of his holy law, must subject man to an unsparing standard of judgment, orthodoxy to be consistent should have the unmitigated penalty inflicted on every personal transgressor. We are unable to conceive how the righteousness of any law can be vindicated by contriving an escape for the guilty by the suffering of the innocent. We do not make void the law-nay, we establish it, for we hold, and we preach it also, that transgression vindicates in the person of the sinner the claims of holiness, righteously and completely, in anguish and tribulation. I hear close the polemical division of this lecture, and now for the remaining time I shall dwell on views more positive.

II. Having elucidated two extreme and false systems of human nature, I shall now adduce some of these essentials which properly entitle it to be considered in the likeness of God. I shall pass over the faculties of mere intellect and taste, for these are not denied. I do this for the sake of brevity, for it would be easy to prove that without sense of moral beauty in the soul, even these could have no high developement, philosophy would lose its wisdom, science its uses, painting its glow, architecture its majesty, sculpture its grace, poetry and eloquence their inspiration. It would easy, I maintain, to show, that without conceptions of the divine, the true, the right, and the beautiful, there would be neither power nor materials in human nature from which to create a single great work of mind, nothing to evince the might of genius or the immortality of thought. I shall, however, in all my subsequent remarks, confine myself to

be

B

what without dispute is strictly moral. We contend not for an infallibility in man's reason, neither do we assert impeccability in his will; as we admit error in the one, we can admit sin in the other. But when we speak of the moral nature of man, we regard it not partially, but as a whole, not in its accidental exceptions, but in its essential constitution. Of this constitution we assert that virtue and goodness are the true and native attributes. For the position that sin is not natural but unnatural, not in accordance with humanity but contrary to it, we have the testimony of the great bishop Butler.*" Every work," he says, " of nature and art is a system; and as every particular thing, both natural and artificial, is for some use or purpose, out of or beyond itself, one may add to what has already been brought into the true idea of a system, its conduciveness to this or more ends. Let us instance in a watch: Suppose the several parts taken to pieces and placed apart from each other; let a man have ever so exact a notion of these several parts, unless he considers the respect and relations which they have to each other, he will not have any thing like the idea of a watch. Suppose these several parts brought together, and any how united, neither will he yet, be the union ever so close, have an idea which will bear any resemblance to that of a watch. But let him view these several parts put together, or consider them as to be put together in the manner of a watch-let him form a notion of the relation which these several parts have to each other, all conducive in their several ways to this purpose, showing the hour of the day,and then he has the idea of a watch. Thus it is with the inward nature of man. Appetites, passions, affections, and the principle of reflection, conscience, considered severally as the inward parts of our inward nature, do not at all give us an idea of the system of this nature. And this our nature is adapted to virtue, as from the idea of a watch it ap

* Pref. to Sermons.

pears, that its nature, that is, constitution or system, is adapted to measure time. What in fact commonly happens is nothing to the question. Every work of art is apt to be out of order: but this is so far from being according to its system, that let the disorder increase, and it will destroy it." The author then goes on to say, that-" Nothing can possibly be more contrary to our nature than vice, meaning by nature not only the several parts of our internal frame, but also the constitution of it. Poverty and disgrace, tortures and death, are not so contrary to it. Misery and injustice are indeed equally contrary to some different parts of our nature taken singly, but injustice is moreover contrary to the whole constitution of the nature." And here I will repeat a fine remark from the same noble thinker, used already, in a note by one of my fellow-labourers in this discussion.— "We should learn," says the philosophical prelate, "to be cautious lest we charge God foolishly, by ascribing that to him, or the nature he has given us, which is wholly owing to its abuse. Men may speak of the degeneracy and corruption of the world, according to the experience they have had of it, but human nature considered as the divine workmanship should, methinks, be treated as sacred: for in the image of God made he man."*

In human nature, under all its forms, we recognize two eternal moral elements; which, though frequently perverted, can never be destroyed. I mean sympathy and conscience, the feeling of a common nature, and the sense of right and wrong. If we consider the truth, the power, and extent of sympathy, though nothing else remained in man, this alone would prove his assimilation to God; would prove, to use the language of the Apostle, that he was still a partaker of the divine nature. In what numberless forms is it manifested!-rising from instinct to godliness. We see it in family affections. Wherever we meet a home, however rude

See Note 2.