GENERAL

THE

CHAPTER I.

CONSIDERATIONS-THE

GROUND OF MORAL OBLIGA

TION-THE STANDARD OF DUTY-VIRTUE.

HE Christian revelation distinctly recognises the moral nature of man. lt addresses him as a moral agent, placed under a constitution of moral government, responsible to God for his principles and conduct, and destined to a future life of reward or punishment.

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It is worthy of our attention, that conscience is appealed to as exercising important functions even in the case of those who are destitute of the written revelation. St. Paul, when unfolding the principles of the Divine administration, speaks of the Gentiles which have no law' as being a law unto themselves,' and adds, 'in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them' (Rom. ii. 14, 15). Thus he teaches us, that there is that within us which not only recognises the distinctions of right and wrong, but affirms our obligation to do that, and that only, which is right, and causes us to look forward to a future retribution.

It is important, also, to observe, that throughout the Christian revelation certain principles and actions are referred to as morally beautiful and good. In almost every instance the expression rendered 'good works' conveys the idea now indicated. There is one passage, in particular, in which the beauty of moral rectitude is dwelt upon, and the obligation resting upon us to maintain and delight in universal rectitude

is strongly enforced. Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things' (Phil. iv. 8).

There is no formal statement in the Scriptures of the ground of moral obligation. Various theories have been advanced on this subject by writers on moral science. The question, 'Why is an affection, or an action, right?' has been largely discussed, as has also the allied, but very different, inquiry, ‘How may it be ascertained to be right?' But the Scriptures, without entering into these questions, supply us with sufficient answers to them. Three things are clearly implied in the teaching of the Christian revelation.

1. It is implied that certain principles and actions are right in themselves, as required by the nature of man, and the relations in which he stands to God and his fellow-men. There is an essential rectitude in certain affections and principles, and in the practical development of them in our outward conduct; and there is an essential baseness in the opposite principles and the opposite line of conduct. Generally speaking, our duties may be said to result from the relations in which we are placed; though there are some duties, as the proper direction and control of our energies and desires, which might have had place independently of these relations, although they have also an important bearing upon them.

2. It is affirmed in the Christian revelation, that the character of God is the archetype and pattern of moral excellence. He alone is essentially and perfectly good.' All the essential principles which constitute moral rectitude exist in Him; and the moral excellence of all creatures is derived from Him, and is the reflection of His uncreated glories. Conformity to His character is the highest attainment to which man can aspire; and it is solemnly binding on all His people to seek and maintain it. Thus St. Paul writes to the Ephesians, 'Be

ye therefore imitators of God, as beloved children' (v. 1); and St. Peter urges the exhortation, 'As He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy, for I am holy' (1 Peter i. 15, 16).

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3. While the inherent and essential rectitude of certain principles and actions is distinctly recognised, it is explicitly affirmed that the revealed will of God is, to all to whom it is made known, the standard and rule of duty. To the Divine Mind all the relations which exist throughout the Universe are known and obvious; and the perfect intelligence and unfailing rectitude of God qualify Him to define the duties which correspond to those relations. Besides, as the relation in which we stand to God, as the Author and Sustainer of our being, is the first of our relations, there is the general duty binding upon us, antecedently to every other, to obey His injunctions and to please Him in all things. And then He is the Moral Ruler of the Universe; and the expression of His will stamps the authority of law on every thing which He enjoins. To do the will of God is, therefore, at once the duty and the blessedness of every rational creature. Our Lord has taught us to pray, 'Thy will be done, as in heaven, so on earth;' and the writer of the Epistle to the Hebrews closes it with the prayer, 'Now the God of peace, who brought again from the dead the great Shepherd of the sheep with the blood of the eternal covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ; to whom be the glory for ever and ever. Amen.'

But the science of morals not only embraces the consideration of moral rectitude in itself, and the standard by which it is to be ascertained, but includes also the consideration of virtue in a moral agent. It is possible for an individual to perform an action which is itself right, and yet be destitute of the motives and principles which are essential to constitute it a virtuous act. In order to this, there must be a settled regard

to it as right and good, and as pleasing to Him who has brought us into being, and to obey whom is our first and highest duty. Christian virtue, more especially, implies that the character is formed by the operation of the Spirit of Christ, and is thus assimilated to His. For He now stands as the Pattern of holiness to all His people, exhibiting human virtues in connection with the essential glories of the Divine Nature.