(1.) The harmonious development of all one's native faculties. — The gift of reason, and still more of a moral faculty, carries with it the obligation to exercise and improve it ; we owe this no less as a debt of gratitude to the Giver than as a means of extracting the full value for ourselves. I lence, -ivhile a sense of self-preser- vation naturally and justly leads us to care for and cul- tivate our jihysical powers, the neglect of our intellect in any of its glorious capacities is a self-stultitication that entitles one to the contempt of his fellows ; but the crushing out of conscience or the dwarfing of any of our godlike moral capaliilities is a literal suicide of the soul. Such a dereliction defeats the very end of proba- tion, and turns it into a curse forever. Because we are surrounded by and filled with ten)ptation in this scene i of trial, all the more diligent do we need to be in rous- ing and confirming and intensifying every moral power that may aid us in the life-long struggle with our des- perate inward and outward foes. Most of all have wc occasion to ley hold on the alliance with almighty grace
MORAL PHILOSOPHY
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MORAL SENSE
whicli is proffered us as a restorer to the full image of Deity (Phil, ii, 13).
(2.) The careful culture of any particular aptitude, thai each inay possess. — "Variety withm certain limits of uniformity is evidently God's law as expressed in nature, and the same rule is observed in the human constitution— bodily, mental, and spiritual. Hence the obvious propriety, and indeed necessity, of noting and turning to account the peculiar genius of every individ- ual, in order to its perfection by judicious practice. In this way the economy and skill of that ingenious mod- ern contrivance the " division of labor" have their high- er resiUts. The idea that all are reduced by piety to the same Procrustean bed, either here or hereafter, is preposterous. The facile dexterity of the expert, as compared with the clumsy slowness of the tyro in art, is but a type of the excellence of one saint above an- other (1 Cor. XV, 41), or even of the same in successive stages of growth (Luke viii, 18) ; and this superiority on earth furnishes a vantage-ground by reason of which the moral distance must be forever widening in heaven. The same is true in this life of all the human powers, especially of the mind and heart ; and doubtless a like perpetually increasing pre-eminence in these endow- ments, so akin with the spiritual, will hold good in the other world. From this we see the transcendent impor- tance of cultivating in the present state of existence every power of the soid, before eternity shall tix the plastic ductile condition that pertains to probation. This thought again suggests, on the other hand, the mistaken policy of altogether neglecting even the less marked talent ; for a feeble indication may lead to the discovery of a precious treasure, many mipromising be- ginnings having eventuated in brilliant eminence. And it is the common virtues — like the ordinary acquire- ments— that are most generally useful ; as we approve the necessity of teaching everj' child, however dull, at least the simple rudiments of education, while we deem it worth while to expend years at the piano or the easel only upon those who evince extraordinary artistic tact. Once more, let no one excuse himself from the every- day duties of life on the ground of his small natural ability (Luke xix, 15-2G), nor plead his peculiar indis- position or special hinderances to any form of morality, for all really experience the same difficulties and insuf- ficiency in one form or another ; this very reluctance, arduousness, opposition, calls for redoubled zeal and ef- fort (Eccles. X, 10), for it is an omen, or rather symptom, of moral death the more imminent and total.
(3.) The earnest and constant application to practical results of all one's time, poweis, and 7-esoiirces. — It is not enough to possess, enlarge, and employ wealth, in- fluence, learning, skill, health, or longevity; we have not yet reached the just standard of requirement till we fully direct them towards useful ends — till they posi- tively redound to the glory of God and the benetit of mankind. We should not be so absorbed in the luxury of their acquisition, increase, or exercise as to forget their ultimate design. In short, we must everj-where, at all times, and in all things, bear in mind that we are but stewards in the occupancy of these endowments, and hold ourselves constantly in readiness to give to the great Proprietor a satisfactory account of their ap- propriation (1 Cor. vi, 20).
(4.) The sober but cordial and devout enjoyment of whatever blessings Providence has conferred upon us. — Asceticism and epiciureanism are equally removed from sound godliness (Eccles. xi, 9, 10). A morose piety is next to none at all, but a cheerful moderation is the best recommendation of saintliness, and thankfulness sweetens the homeliest morsel. Stoicism can never teach us to be content with our lot. Distrust of God's mercies is as atheistic as their abuse. The moral phi- losophy of the Bible is alike guarded against all ex- tremes, because it begins, centres, and ends in a true theism (Eccles. xii, 13) : " He hath showed thee, O man, what is good ; and what doth the Lord require of thee,