peal at once to our sense of right and wrong, and call us to read those sacred and indelible characters, in which God has written the obligation of these virtues on the human heart?-These different theories are, no doubt, in a philosophical point of view of great moment. But whether he embraces the one or the other of them, does not every wise and good man acknowledge the supreme authority and importance of those facts, in which all good men agree, and allow that his ultimate appeal must always be made to the universal moral sentiments and emotions of the human race? "Fortunately for mankind," says Mr. Stewart, "the great rules of a virtuous conduct are confessedly of such a nature, as to be obvious to every sincere and well disposed mind. And it is in a peculiar degree striking, that, while the theory of ethicks involves some of the most abstruse questions which have ever employed the human faculties, the moral judgments and moral feelings of the most distant ages and nations with respect to all the most essential duties of life are one and the same." Philosophy of the Mind, Vol. II. p. 392-3. Boston edition. I. To avoid the possibility of misconstruction, I wish to repeat, that by the moral influence of the gospel, is meant its influence in the production of inward, as well as external obedience; the holiness both of the heart and the life. "Repentance towards God" of course must stand in the foremost rank of christian duties; and "faith in our Lord Jesus Christ" must be the origin, motive, principle, of that reformation, which is always included in the "repentance, which is unto salvation." In like manner, all of what are called the "doctrines" of the gospel are, in our view of the subject, included under its motives. There is no value in the mere belief of any of them, except so far as that belief operates on us "in overcoming the world," in "purifying the heart," and inducing "newness of life and new obedience." There is, perhaps, no one principle of such primary importance, both to the theological inquirer and the practical christian, as that this moral influence of the gospel is its great and ultimate design, as far as it respects man. It is that grand and luminous truth, around which all the other truths of the religious system arrange themselves, and from which they derive all their lustre and all their value to man. It is a principle attended with a plenitude and clearness of evidence, which no other possesses. Any thing really inconsistent with it, we may be sure must be false. Tout ce qui tend à l'immoralité n'est jamais qu'un sophisme. Let any one, who doubts the extent and importance of this principle, attempt to state to himself any other end of the christian revelation, than to fit men for heaven by making them good, and he will at once see, that he can assign no one, which must not ultimately be resolved into this. Who indeed can have any doubt on this point, who considers how distinctly it is declared, that the ultimate end of the death of our Saviour himself is its moral influence on his disciples. "And this we are assured of," saith Bp. Fowler, " by abundance of express scriptures, some few of which we will here produce:" Rom. vi. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve him. 2 Cor. v. 15. He died for all, that they which live should not henceforth live unto themselves, but unto him that died for them and rose again. Gal. i. 4. Who gave himself for our sins, that he might deliver us from this present evil world, (viz. from its corrupt practices) according to the wilɲ of God and our Father. Ephes. v. 25, 26, 27. Christ loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Colos. i. 21, 22. And you that were sometime alienated and enemies in your minds by wicked works, hath he now reconciled in the body of his flesh through death, to present you holy, unblamable and unreprovable in his sight. Titus, ii. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. 1 Peter, i. 18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, a lamb without blemish and without spot. 1 Peter, iii. 18. For Christ also once suffered for sins, the just for the unjust, that he might bring us to God, &c. That is, saith Calvin upon the place, that we might be so consecrated to God as to live and die to him. 1 Peter, ii. 24. Who his own self bare our sins in his own body on the tree, that we being dead to sin should live to righteousness; by whose stripes ye were healed. Design of christianity, by Bp. Fowler, apud Watson's Theological Tracts, vol. vi. 339, 340. K. The following chronological memoranda may perhaps be valued by the members of the New South Society. First meeting on record for the formation of the society, July 14, 1715. New House dedicated: sermons by Dr. Cotton Mather and Rev. Benjamin Wadsworth, January 8, 1716. Church covenant signed, and the Rev. Samuel Checkley ordained Pastor, April 15, 1719. Rev. Penuel Bowen ordained colleague Pastor, April 30, 1766. Rev. Joseph Howe ordained Pastor, May 19, 1773. Rev. Oliver Everett, do. January 2, 1782. Rev. John Thornton Kirkland, do. February 5, 1794. Inducted President of Harvard College, November 3, 1810. Present Pastor ordained, May 15, 1811. Old house taken down, April, 1814. New house dedicated, Dec. 29, 1814, |