Virtues founded on the Relation of Man to the other Beings gifted with a similar Nature, with whom he is associated as an Inhabitant of this World.

If the former class of graces, those, namely, which connect man with the purer interests of invisible worlds, are, perhaps, the most august and venerable of his virtues,-or those which are founded on the highest and grandest aspect of his nature;—the virtues which arrange themselves under this second class are among the most beautiful and attractive which belong to his condition. Indeed, it is no wonder that the name of graces or virtues should have been given to both of these classes or modes of acting, as well as to those that are afterwards to be considered ;-because, in reviewing them, even in this cursory manner, it is impossible not to be struck with the fine and interesting aspects which they open up to us of the condition and nature of man, and of the style of conduct, corresponding with these aspects, by which he is capable of distinguishing himself.

More particularly, with respect to the virtues in

VOL. I.

cluded under this second class;—they are all those which prompt to kind and beneficent conduct and feeling towards our fellow-men;—and the spheres of usefulness and of amiable conduct which they open up, correspond with the different arrangements into which, according to the varying extent of our views or connexions, the different individuals of the human race, as related to us, may be formed.

They thus comprehend natural affection, in all its varieties, towards those who are more intimately connected with us by the relations of life,-the lovely affections of parents and children,-of husbands and wives, of brothers and sisters ;-the affections, extending to a yet wider range, of neighbours and friends,-of members of the same community,-of natives of the same country,-of professors of the same faith ;—and, by a series of extensions of the same kind, that perfection of human charity, in which it comprehends in its good wishes and active beneficence, the whole family of the human race,and even all the living and intelligent offspring of God.

But man is also the inhabitant of a suffering world;-and some of the most interesting virtues of this particular class relate to his connexion with be

ings who are doomed to sorrow,-or subject to frailty. It is thus not only a great virtue of the human character to be kind, and full of reverence for those who have done well, or are favoured by Providence,but to be full of sympathy towards those who are in suffering,―ready to forgive injuries which have been done to us, even when these are most irritating to our natural self-love,-and ready to show forbearance, and to make all conscientious apologies even for those who are exposed to that greatest of all calamities,―a more than ordinary subjection to those frailties and follies which lead to the ignominy and distress of every mind that falls under their influ

ence.

These, I have said, are some of the loveliest and most useful virtues that characterize our nature; and it is, accordingly, universally known how much encouragement has been given to their cultivation in the Christian system,-and how beautifully the character of our Saviour himself, and all his exhortations tended to recommend these virtues to the attention of men.

But the great point to be established on this particular part of our subject is, that the virtues are

only modes of conduct,—and not distinct, or merely

spiritual existences;-and it affords a fine illustration of these ideas, according to a preceding remark, that the very names which have been appropriated to the graces of this particular class, point them out as participating largely of our spiritual or intellectual, as well as of our active nature. It is thus that the terms kindness,—and beneficence,—and sympathy, —and pity,—and forgiveness, and mercy,—denote, not merely the feeling, which, in each of these instances, lies at the foundation of the grace,-nor simply, on the other hand, the external action by which that feeling is exemplified and substantiated, —but the mixed co-operation of both these portions of our active and spiritual nature;—and that they may thus be regarded as a peculiarly happy exemplification of that view, in which it is the object of these cursory remarks to represent all the virtues as entitled to be contemplated.

Every person, accordingly, is aware, that the love which does not manifest itself in kind deeds, is nugatory and fictitious;-and that, as there can be no faith, in the proper sense of that term, distinct from works, so neither can there be any real charity to man, which is not substantiated by a corresponding exhibition of good deeds.

Virtues founded on that Aspect of the Nature and Condition of Man, in which he appears as a Being conscious of Guilt, or as a Subject of the Kingdom of Grace or of Forgiveness.

Here also another fine set of graces is pointed out to our notice, and a set to which the Christian system has devoted a great share of its attention.

Indeed it may be remarked, with respect to all the different classes of virtues already noticed, that as, in the first instance, no truly good and accomplished man can exist who does not feel and cultivate his relation to that higher order with which, by his sentimental and religious nature, he is connected ;and as, in the same manner, it is incumbent on every man who would fully discharge his duties, to be kind and merciful, and forgiving to all men ;-so, with respect to the order of graces more immediately under review, no true exhibition of the worth that is appropriate to man can be made where this particular order of virtues is neglected;-for the consciousness of guilt and demerit is indelible in the human breast, and it is hence incumbent on every man,