to the present time, as an Atheist, or little better. If the divine attributes, they urged, are not precisely the same in kind (though superior in degree) with the human qualities which bear the same name, we cannot imitate the Deity as the Scriptures require; we cannot know on what principles we shall be judged; we cannot be sure that God exists at all; with a great deal more to the same purpose; all of which would have been perceived to be entirely needless, had the authors but recollected to ascertain the meaning of the principal word employed.

"Ist, When any two persons (or other objects) are said to have the "same" quality, accident, &c., what we predicate of them is evidently a certain resemblance, and nothing else. One man, e. g., does not feel another's sickness; but they are said to have the "same" disease, if they are precisely similar in respect of their ailments: and so also they are said to have the same complexion, if the hue and texture of their skins be alike. 2dly, Such qualities as are entirely relatice,-which consist in the relation borne by the subject to certain other things,—in these, it is manifest, the only resemblance that can exist, is, resemblance of relations, i. e. ANALOGY. Courage, e. g., consists in the relation in which one stands (Ev T Exε πç πρòç, Arist.) towards dangers; Temperance or Intemperance, towards bodily pleasures, &c.

"When it is said, therefore, of two courageous men, that they have both the same quality, the only meaning this expression can have, is, that they are, so far, completely analogous in their characters;-having similar

ratios to certain similar objects. In short, as, in all qualities, sameness can mean only strict resemblance, so, in those which are of a relative nature, resemblance can mean only analogy.

"Thus it appears, that what Dr. King has been so vehemently censured for asserting respecting the Deity, is literally true even with respect to men themselves; viz. that it is only by Analogy that two persons can be said to possess the same virtue, or other such quality. 3dly, But what he means is plainly, that this analogy is far less exact and complete in the case of a comparison between the Deity and his creatures, than between one man and another; which surely no one would venture to deny. But the doctrine against which the attacks have been directed, is self-evident, the moment we consider the meaning of the term employed."

This explanation, and the argument founded on it, did appear to me, at the time, perfectly decisive: if however there had been any flaw in the reasoning, I cannot but think (considering the number and the zeal of Dr. King's assailants) that it would before now have been pointed out. Those who remain unconvinced by it, I despair of satisfying by any argument that I am able to devise.

ESSAY III.

ON LOVE TOWARDS CHRIST AS A MOTIVE TO
OBEDIENCE.

§ 1. IF the Gospel had merely given us the assurance of a future retribution, teaching us at the same time to look for immortal happiness through faith in the meritorious sacrifice of our Redeemer, (not as the well-earned reward of our own virtue), yet requiring us to practise virtue nevertheless, as an indispensable condition; and, in addition to moral precepts, holding out at model of superhuman excellence to excite our emulation-it would have been distinguished indeed by many important peculiarities, and it would have contained every incentive to holiness of life that some Christian readers attribute to to it. But in fact it does much more. The

a As I have treated in the Second Series (Essay VIII.) of a subject nearly allied both to the one now before us, and also to that of the preceding Essay, and to that of the fifth of the

rewards and punishments of the next world do indeed furnish a strong incitement to the practice of duty; the moral precepts of the Scriptures, and still more the example of Christ, help us to ascertain what our duty is; and the emulation which such a model naturally inspires, affords an additional incentive: but this is not all. It is possible for men to emulate the virtues of one who is personally an utter stranger to them; and to profit by his example, though he have no connexion with them,-no care or knowledge whether they imitate him or not. But they are much more strongly incited to do

present volume, it may be worth while briefly to notice in this place the distinction between these and the other.

I am speaking, in the present Essay, of a peculiarity in the motives employed by the sacred writers for producing moral conduct; and again, in this, in the preceding, and in the fifth, of a peculiarity as to the examples they propose for our imitation and self-instruction.

In the eighth of the other series, I am considering their mode of conveying to us the precepts of morality.

In all, it is the moral-instruction of Scripture that I have been treating of; but, distinctly, of the different parts of which it (and indeed all complete moral-instruction) consists; viz.: 1st, the Motives inculcated; 2dly, the Examples proposed; 3dly, the Precepts delivered.

this, if they know that the

person in question does take an interest in their welfare-is their greatest benefactor-and on that ground calls on them to conform to his precepts, and to tread in his steps.

And this we shall find is the case, in a most remarkable degree, in the religion of Jesus Christ. One of its most striking peculiarities is, its continual appeal to the affections; its introducing as a principal motive to obedience, love towards our heavenly Master. He appeared as "God with us," and as partaking of our nature, with a view both to display to us an exalted and perfect model of goodness, and also to awaken in us more effectually those feelings of pious and affectionate attachment, which it would be less easy to entertain towards God, considered as the invisible Author and Governor of the universe. In beautiful conformity with this plan, these feelings are required to manifest themselves in a duteous regard to his will; and on these we are taught that the moral regulation of our lives is to be founded. "If ye love me, keep my commandments," is our Lord's injunction, as reported by John in his Gospel; "and this b Chap. xiv. 15.