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MORALITY NOT FOUNED IN UTILITY.

Mr. Editor,

erence he had for his parents, prompted] him to give them the most honorable grave in his power, which was, to con- In a late excellent sermon which has vert them into his own substance. Bru- passed under your review, the author tality or savageness it could not be, with great success combats the notion when they expressed such horror at the of morality being founded in utility.— Grecian mode. Their reverence in-On looking over some loose papers the deed for their parents must have been other day, I found a short conversation excessive, when it was sufficient to con this subject which took place a few verbalance the aversion that men, as well as other animals, have to feed on their own species.

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C. I have been thinking of the reason why we are required to love God, and one another; and why the contrary is forbidden.

F. And what do you conceive it to

years since between two friends, and which was taken down immediately after they had parted. It will occupy but If in this manner, young persons can a small part in your magazine: if you be trained to examine with candor the||think it worthy of a place, it is at your manners and customs of different na-service. tions, they will find less reason than is commonly thought for preferring their own. Lead them to reflect that the manners and customs of nations, depend more on accident than on solid causes. The following is a ludicrous instance.- be? A long beard is among us a mark of gravity, and commands respect; nor is it without reason that we imagine this to be a natural impression. Yet in the reign of Francis I. of France, the grave judges of the parliament of Paris were obliged to be close shaven. It was fashionable among the courtiers and young beaux, to encourage the beard and to cut it into shapes. The beard accordingly was at that time a mark of levity, and therefore inconsistent with the solemn air of a judge.

C. Would there be any such thing as sin in the universe, if it were unproduc tive of evil consequences?

F. You mean, would there be moral evil, if there were no natural evil arising out of it?

C. I do.

F. I allow, that all moral evil tends to natural evil, as disorder in the animal frame tends to pain and misery: but we do not usually consider the effect of a thing as the reason of its existence. Instead of saying, it is wrong because it tends to misery, I should say, It tends to misery because it is wrong.

C. What idea do you affix to right and wrong, distinct from that of its good or eviltendency?

As it is difficult to subdue partiality when it has once got a seat in the mind, parents and tutors ought to give peculiar attention to preserve those under their care from the infection, noxious to themselves and noxious to others.-- F. That which is in itself fit or unfit Self-partiality is in particular the parent or which agrees or disagrees with the of opiniatrety; and young persons can-relations we sustain to other Beings, not have a worse guide, in their com-whether Creator or creatures. Thus it merce with the world. Let them keep is commanded: "Children obey your in mind, their frequent mistakes and parents in the Lord; for this is right." frequeut change of sentiment. Candor C. Yes, it is right: but its being so, in acknowledging error will gain them I conceive arises from its tendency to friends, more certainly than the mere render the universe happy. negative of never having erred. Such candor will prevent many a blush and irksome reflection, which they are well acquainted with, who cannot bear ever to be thought in the wrong. A habit of ingenuity makes a man a comfortable companion, and fits him for every enjoyment of social life, Lord Kaimes.

F. Then it has no excellence in itself, but merely a relative one. Will you say, that because moral good tends to general happiness, therefore it must needs be what it is on that account?

C. What if I were to affirm this?

F. By the same mode of reasoning I might affirm, that truth would not be

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This part of divine providence was

true, if it were not an object of utility; ||sessed of natural affection, furnish a pow--` and as the first of all truths is the exis-erful motive to righteousness: and to tence of God, that God would not exist, then who sinned, prove an aggravation if it were not for the advantage of the to their punishment. creation that he should exist. C. This consequence is certainly in-objected to in the times of Ezekiel as admissible; but I can hardly see how unjust. "The fathers (said they) have you make it out. eaten sour grapes, and the childrens' teeth are set on edge-the ways of the Lord are not equal." To this objection, two things were suggested in reply

F. Try it again. If moral good be moral good, because it tends to general happiness; why is not truth, truth, because it is of utility?

(1.) That though it was so that the sins from the times of Manasseh fell upon that generation, yet there was no injustice in it; but on the contrary, much mercy; for what they bore was no more that what their own sins deserved: and its not having been inflict

But farther: an action may tend to natural good, though it be performed from the worst of motives, as the reliev ing of the needy from ambition; yet with such a motive there is no moral good in it. If therefore you will maintain your position, you must give up all purity of motive as essential to morali-ed before, was owing to divine forbearty; and maintain, with Volney, that intention is nothing. You will also find your opinion largely defended by Hume, who has written a treatise to prove that all virtue arrises from its utility; and that as "broad shoulders and taper legs are useful, they are to be reckoned a mongst the virtues!" I hope you will not be elated with your company.

ance. God might have punished both their fathers and them. Hence," As I live, said the Lord, ye shall not have occasion any more to use this proverb in Israel, the soul that sinneth, it shall die!” Which is as if he had said, I will no more forbear with you as I have done; but will punish both father and son instead of the son only. Ezek. XVIII.

ALPHA.1—4.

Seeming Contradictions Reconciled. EXOD. XX. 5. I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me.

(2.) that if the sins of the fathers fell upon the children, it was not without the children having adopted, and persisted in their fathers' crimes. The visiting of the iniquity of the fathers upon the children, unto the third and fourth generaThe soul that sin-tion, is only of them that hate him; that neth, it shall die: the son shall not bear || is, where the fathers hate him, and the the iniquity of the father, neither shall children tread in the fathers steps. If juthe father bear the iniquity of the son.

Ezek. xviii. 20.

dah in the times of Ezekiel had been righteous, they had not gone into captivity for what was done in the times of Manasseh.

Genesis xiii. 17. Arise, walk through the land: for I will give it unto thee.

Neither of these passages appear to be applicable to men, as the individual subjects of God's moral government, and with respect to a future world; but merely as members of society in the present life. Nations, and other communities, as such, are considered in the divine administration as persons. That which is done by them at one period, is visited upon them at another; as the history of Israel, and of all other nations evinces. The effects of the conduct of every generation not being confined to Acts. vii. 5. He gave him none inheritself, but extended to their posterity, itance in it, no not so much as to set his would, in proportion as they were pos-foot on; yet he promised that he would

Genesis xxiii. 17, 18. And the field of Ephron, which was in Machpelah ; the field, and the cave which was therein and all the trees which were in the field, that were in all the borders round about, were made sure unto Abraham for a possession.

give it to him for a possession, and to his || occasion was human; though, belongseed after him. ing to one that was divine. Jacob said, The first of these passages is the lan-"I have seen God face to face." Thus guage of promise: the last intimates also that which was beheld by Moses is that the promise was not performed to A-called "the similitude of Jehovah" braham, but reserved for his posterity. (Num. xii. 8.) or a glorious divine apIt is true, he purchased a burying appearance; of which, though we are ground of the sons of Heth, according unable to form an adequate idea, to the second passage; but that could yet we may be certain that it came hardly be called ground" to set his foot short of what he was afterwards told he on," which expresses an idea different" could not see and live." Though, in from that of a place to lay his bones in ;||comparison of other dark speeches and and much less an inherilence of God's visions, it was seeing him face to face; giving him, to set his foot on. His hav- yet when compared with a perfect ing to purchase even a grave, was rather knowledge of the glory of God, it was a proof that he was considered as a stran- but seeing what among creatures would ger, than of his being a native of the soil. be called the shadow, or at most " the Au inheritance given of God he had not: back parts" of a great personage. that only was such which his posterity Biblical Mag. enjoyed without purchase, the inhabitants of the land being driven out before them.

Gen. xxxii. 30. I have seen God face to face, and my life is preserved.

Exod. xxxiii. 20. Thou canst not see my face, for there shall no man see me and live.

MR EDITOR,

MR. MILES P. SQUIER, who finished the usual course of studies in Divinity at the Theological Institution at Andover, was appointed a missionary by the Board of Directors of the General Missionary Society of young people of the Western District. He received his appointment and set out to perform his mission on the twelfth of June last. He has since returned and made report of his Missionary labours on the route prescribed. The report has been approved by the Directors, and they believing that it will be interesting to the readers of your Mazazine, especially to those who are members of their Society, beg the favor of your giving it an early insertion in your publication. By order of the Board, SAM. F. SNOWDEN, Chairman.

New-Hartford, Sept. 22, 1815.
THE BOARD OF DIRECTORS OF THE

GENERAL MISSIONARY SOCIETY OF
YOUNG PEOPLE FOR THE WESTERN
DISTRICT.

The difference here seems to arise from the phrase, face of God. In the first instance it is expressive of great familiarity, compared with former visions and manifestations of the divine glory in the last, of a fullness of knowledge of this glory, which is incom patible with our mortal state, if not with our capacity as creatures. What Jacob said of himself, that he had seen God face to face, is repeatedly spoken of TO Moses, and as that by which he stood distinguished from other prophets. (Deut. xxxiv. 10.) Even in the same chapter wherein it is said, he "could not see Gentlemen,I sit down with deffer his face and live," it is said that Jehovah ence to recount to you, and through you spake unto him, face to face. (Exod. to that interesting society of youth xxxiii. 11, 20.) He whom Jacob saw whose Agents you are, the history of my had at least the appearance of a man,|| labors, and travels, while employed in who conversed and wrestled with him their service. titt day break. Yet before they parted, In giving the recital, I shall pursue the he was convinced that he was more than track of the mission, and beg leave ocman, even God; who on that, as on casionally to digress, and mingle opinother occasions, assumed a visible and ions with facts; that you may be benetangible form to commune with his ser-fitted by the information that fell in my vants, as a prelude of his future incarna- | way, and be enabled the better to untion. The face which was seen on this || derstand the state of that section of coun

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try, which I visited. To the first divis- more anxious for the word, which will

ion of it, viz. from Camden to Oswego, and thence to Geneva, I shall first direct your attention.

also contribute its mite. To these places might be added a congregation on this side of the river in Scriba, or on the other side in Cato or Sterling, in each of which last there is a Presbyterian

Should a Missionary be sent statedly to labor in the above mentioned places, I am persuaded he might gain half his support from the places themselves, and thereby be organizing them into permanent societies, while he would see before him the largest prospects of usefulness.

On this part of my rout I spent three weeks, and preached the first Sabbath at Williamstown-the second at Oswe-church and society. go and the third at Junius. I preached three times each Sabbath, and once on each week day, except Mondays and Saturdays visited families as I had opportunity, and made it, as I hope, the object of my conversation, to instruct them into the things of the kingdom of God, and as they were growing settlements, to show the importance of their building up also, religious institutions, of hastening the time when they should, of themselves, be possessed with a stated dispensation of the gospel.

I pass on to the next section of country to which you directed me: that from Canandaigua to Rochester, at the falls of Genesee River, and thence on the Ridge Road to Lewiston. On this route I spent four weeks, two on this side of the rivIn most of the towns within the com-er in the towns of Pennfield, Perringpass I have mentioned, Presbyterian or ton, Pittsford, and Brighton; and two Congregational churches are organized; on the Ridge. I found, however, but one Minister, (Mr.. DIXON.) The inhabitants are mostly emigrants from New-England, and yet retain the religious habits of that section of country from which they emigrated. Churches are established in They were glad to see your Missionary, them, and they have preaching a part and doubly so as he came from the of the time. I found many who seemyouth, to teach the way of life to their ed to be sincerely the friends of Zion, children. Congregations on the Sab- and whose hearts gladdened at the disbath were large;-on week days con-pensation of the word.

The towns I have mentioned on this side of the river will soon cease to be missionary ground, though missionary labor is now quite acceptable, and highly useful.

ton on this side of the river, and since I was there the church obtained some preaching, and are wishing to get one, who, as a faithful under shepherd, shalt statedly break to them the bread of life, and declare the ways of God to his people.

siderable, and at all times respectful, Rochester though new, is a flourishand serious. I think this a profitable ing place: property and business is field for missionary labor. But dismis- chiefly in the hands of the pious. They sing other parts of it, allow me to de- have formed under the statute into a retain you a little at Oswego, and its im-ligious society, in connexion with Brighmediate vicinity. Oswego is getting to be a place of importance-its population is encreasing, and it has already 300 inhabitants. It is the only outlet to the lakes in the centre of the state, and the only communication by water with the states on the Atlantic. Although no church is formed in the place, the people desire to have preaching. They say if the Missionary is acceptable they will employ him one third, or one half of the time. Twelve miles up the river is another settlement, which, though I have not visited it, I learn is anxious to have a dispensation of the gospel among them, and will do something to obtain it. To the west of the village of Oswego, four miles, is another settlement still

Your Missionary found the towns of this neighborhood an interesting field of labor, and although no special seriousness was on the minds of the people, yet the general regard which was paid to his appointments on week days, the large congregations on the Sabbath, the willing reception of the word sown, the encouragement which seemed to be given to the friends of the Redeemer, and the silent, sober thoughtfulness of all ;

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strengthened his hands and encouraged both these towns which embrace a con

his heart in the work assigned him.

Twelve miles to the west of Genesee River, on the Ridge road, is Parma, where I witnessed an out-pouring of the Spirit. The schools were serious-the youth were serious, and so were others. Numbers were smitten with a sense of their sin; others were rejoicing in the liberty of the christian. It was a serious, and a profitable time. I preached and prayed with them. Mr. HUMPHREY and Mr. WILLIAMS, in succession were there immediately before me. Twelve

or fourteen sermons were preached, and religious meetings attended with them, in the space of a fortnight, and I since learn that something of an ingathering has been made to the church.

siderable extent of territory, and population, hungering for the bread of life, and in the opinion of one of their best informed, and most influential men, might derive much of his support from the places themselves.

But no where have I found a people more anxious for a ministration of the word, than at a settlement five miles to the east of Lewistown. There and at Lewistown also, a readiness is shown to do something for the support of the missionary who should be sent them. But the settlements are so new, and so little recovered from the desolations of the war, that much ought not to be expect ed. These two places, and Manchester, seven miles up the river, and Youngstown and Fort Niagara at its mouth, would frnish congregations and the hope of abundant usefulness to the missionary

find in the neighborhood, where his labors would be acceptable, and greatly instrumental in building up the interests of Zion.

Proceeding west from Parma, I made it my daily business as before, to preach, to visit families, and to visit schools: the last of which I found peculiarly interest-on this station. Other places he night ing, and profitable-It was interesting to tell a listening group of children, that they had immortal souls, and that they were bound to the eternal world; to tell them of that Saviour who took just such I refer you in the next place to Buffain his arms, and blessed them; and inloe and its vicinity, and the towns on the prayer to implore for them the covenant great road, from that place back to Gen mercies of the God of Abraham. I spent esee river. one sabbath at Ridgeway, and one at Lewiston, on each of which I preached three times, and on week days as before in the places about, and between.

As there was but a solitary house or two from the Falls to the immediate vicinity of Buffalo, I went directly to the latter place, and was enabled as I hope To the west of Parma on the Ridge under the blessing of God, to make a road there are no churches organized, greater impression on it than I had exalthough some pious people may be- pected. I spent two Sabbaths at the vilfound in almost every place. The pop-lage of Buffalo-preached four lectures ulation of the town, however is getting in other parts of the town-attended to be considerable, and though worldly four funerals, and visited fifteen or twenenterprize is the predominant character- || ty families. I was rather surprised at istic of the people, yet they say they the tenderness, and regard that was very much want preaching; and will manifested towards the missionary—at do what they can for the support of the the attention that was paid to his apmissionary who may be sent to them.pointments, and at the seriousness of On this section of my route I shall the congregations that listened to his beg leave to recommend two stations, preaching. There is an evident dispowhich I wish you to regard in apportion-sition for reform from the moral degraing the future labors of your missiona- dations of the war at Buffalo. They ries. The first is Murray-four corners were enabled to set on foot, and organ-the second Lewiston and its vicinity.ize a Moral Society there, while I was Should a Missionary be stationed at with them, with the best prospects of the above mentioned place in Murray, usefulness and success. They wished which is nine miles west of Parma, heme to stay longer. "We want, (they might have for the field of his labor, said,) we want steady preaching. No

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