to every different relation and circumstance in human life. It plainly renders a man better, more to be desired, as to all the respects and relations we can stand in to each other. The benevolent man is disposed to make use of all external advantages in such a manner as shall contribute to the good of others, as well as to his own satisfaction. His own satisfaction consists in this. He will be easy and kind to his dependants, compassionate to the poor and distressed, friendly to all with whom he has to do. This includes the good neighbour, parent, master, magistrate; and such a behaviour would plainly make dependence, inferiority, and even servitude, easy. So that a good or charitable man of superior rank in wisdom, fortune, authority, is a common blessing to the place he lives in; happiness grows under his influence. This good principle in inferiors would discover itself in paying respect, gratitude, obedience, as due. It were, therefore, methinks, one just way of trying one's own character, to ask ourselves, Am I in reality

a better master or servant, a better friend, a better neighbour, than such and such persons; whom, perhaps, I may think not to deserve the character of virtue and religion so much as myself?-Angus, p. 491.

ON HAPPINESS

Every species of creatures is, we see, designed for a particular way of life; to which, the nature, the capacities, temper, and qualifications of each species, are as necessary as their external circumstances. Both come into the notion of such state, or particular way of life, and are constituent parts of it. Change a man's capacities or character to the degree in which it is conceivable they may be changed, and he would be altogether incapable of a human course of life and human happiness; as incapable as if, his nature continuing unchanged, he were placed in a world where he had no sphere of action, nor any objects to answer his appetites, passions, and

affections of any sort. One thing is set over against another, as an ancient writer expresses it. Our nature corresponds to our external condition. Without this correspondence, there would be no possibility of any such thing as human life and human happiness; which life and happiness are, therefore, a result from our nature and condition jointly; meaning by human life, not living in the literal sense, but the whole complex notion commonly understood by those words. So that without determining what will be the employment and happiness, the particular life of good men hereafter, there must be some determinate capacities, some necessary character and qualifications, without which persons cannot but be utterly incapable of it: in like manner, as there must be some, without which men would be incapable of their present state of life.—Angus, p. 88.

Perhaps an infinitely perfect Mind may be pleased with seeing His creatures behave suit

ably to the nature which He has given them; to the relations which He has placed them in to each other; and to that, which they stand in to Himself: that relation to Himself, which, during their existence, is even necessary, and which is the most important one of all: perhaps, I say, an infinitely perfect Mind may be pleased with this moral piety of moral agents, in and for itself, as well as upon account of its being essentially conducive to the happiness of His creation. Or the whole end for which God made, and thus governs the world, may be utterly beyond the reach of our faculties: there may be somewhat in it as impossible for us to have any conception of, as for a blind man to have a conception of colours. But however this be, it is certain matter of universal experience, that the general method of Divine administration is, forewarning us, or giving us capacities to foresee, with more or less clearness, that if we act so and so, we shall have such enjoyments; if so and so, such sufferings; and giving us those

enjoyments, and making us feel those sufferings, in consequence of our actions.-Angus,

P. 39.

ON BENEVOLENCE

The objects and due extent of this affection will be understood by attending to the nature of it, and to the nature and circumstances of mankind in this world. The love of our neighbour is the same with charity, benevolence, or goodwill: it is an affection to the good and happiness of our fellow-creatures. This implies in it a disposition to produce happiness and this is the simple notion of goodness, which appears so amiable wherever we meet with it. From hence it is easy to see, that the perfection of goodness consists in love to the whole universe. This is the perfection of Almighty God.-Angus, p. 483.

The Scripture, not being a book of theory and speculation, but a plain rule of life for mankind, has with the utmost possible pro