But can any one imagine that the exertions o fdivine power and goodnefs in oppofition to fin, and to remedy the evils which would otherwise be confequent upon it, at all alter or diminish the criminality of the finner? Is the demerit of a crime to be estimated either by the exertions of divine power to prevent the mischiefs which would otherwise flow from it, or by their fuccefs? If this be the rule by which we are to eftimate the evil or demerit of fin, furely there is no evil at all in it, nor even the leaft degree of demerit belonging to it. For all muft grant, that the power and goodness of God will in fact fo reftrain and over-rule fin, that no evil at all, on the whole, will thereby befal the fyftem, collectively confidered. But, on the other hand, through the over-ruling power and providence of God, it will be the occafion of great and lafting good. And if we are to take our eftimate of the demerit of fin from the evils which it in fact eventually brings on the collective fyftem, in judging of its qualities, in refpect of blameworthinefs and the contrary, we cannot justly and equitably leave out of the account the good which it occafions in the fame way, whereby its real and eventual mifchiefs are prevented, viz. by the over-ruling power and providence of God. But, on eftimating the qualities of fin by fuch a rule as this, we readily difcover, that it not only has no demerit, not even in the leaft degree, in it, but, on the other hand, is poffeffed of proper pofitive merit, and that, too, to an infinite degree.

Hence it appears, that our eftimate of the evil or demerit of fin is not to be taken from the exertions of any foreign power, either to prevent the mischiefs which would otherwife follow from it, or to make it the occafion of good; but from the mischief, the hurt to the moral fyftem, which, in a common courfe of things, would be its natural and neceffary effect. But the intereft of the moral fyftem in general is fo much a common intereft, and that of individuals fo clofely and intimately connected with the intereft and good of the whole, that it will eafily appear that no injury can be done to any particular member of this great community, without affect

ing the whole; and every violence offered to any particular part, will, in a natural courfe of things, extend its influence to the whole. The connection of the feveral interefts in this great community is fo clofe and infeparable, that every violation of the rules of equity and righteousness, by any individual, will be like a gangrene in a particular member of the natural body, which, without the application of timely remedy, will foon corrupt and mortify the whole.

On this principle it is we urge, that where benevolent affection is exercised toward one, it will, of course, be exercifed toward all; and that it is, in the nature of things, abfurd to suppose, that a person should exercife true good will toward one, and not toward all. On this principle only it is that our Saviour reafons, Luke xvi. 10. where he fays, "He that is faithful in that which is leaft "is faithful alfo in much." Such is the nature of all benevolent affection, that it extends to the whole, and embraces the whole. And fuch the very nature of fin, on the other hand, that its baneful influence, unless restrained by fome foreign and fuperior power, will neceffarily extend to the whole, and affect the whole.

If it fhould be urged, that, as benevolent affection extends itself to the whole, and, in a common course of things, gives pleafure and enjoyment to the whole-as there is joy in heaven over one finner that repenteth; by a parity of reafon its merit ought to be confidered as being infinite, because it, in fact, does infinite good. It may be replied, that this reafoning will appear inconclufive, if we recollect the rule by which it has before been obferved, we are to eftimate the merit of virtue on the one hand, and the demerit of vice on the other. It has been obferved, that the merit or worth of a virtuous action is to be eftimated by the quantity of good it produceth, as its own genuine effect, according to a common courfe of nature, without the aids of the virtue of others: and, on the other hand, the demerit of vice, by the mifery it in like manner produceth, without any concurrence of the crimes and wickedness of others. If there is joy in hea

ven over one finner that repenteth, this must be the virtue of its inhabitants, and arife from the exercise of their benevolent affections. But if an infringement of the divine authority, and a diffolution of the divine government, which will, in fact, enfue, unless prevented by the power and providence of God, diffufe univerfal concern, and give a blow to the happiness of the whole; this, furely, cannot be imputed to creatures as their vice. But, is there any reason why the virtue of others, in reJoicing in my repentance, fhould be fet to the fcere of my merit? As little reafon is there that the mifery and pain produced in others by my wickedness, without any concurrence of vice in them, fhould be left out of the computation, in eftimating my demerit. According to this rule of eftimating human actions, it will appear that the merit of our virtue is but fmall and inconfider able; but, the demerit of our vice, infinite.

The penalties of the divine law for tranfgreffing naturally lead us to fuppofe, that this is the rule by which the Deity himself estimates the evil and demerit of fin: for we find all fin threatened with infinite or endless punishment. And if it be manifest that the unrestrained effect of fin will naturally and neceffarily be infinitely hurtful, we cannot fee how, on the footing of equality, its punishment should be otherwife than endless.

It is no more than a dictate of reafon that every one fhould receive hurt in proportion to the hurt which he actually doth to others. Nor could any laws fufficiently guard the intereft, and secure the fafety, of the community, which did not contain this provifion in it; and iz this way apportion punishment to crimes. And to give an idea of this rule of equality between crimes and punishments, and imprefs it upon the confciences and hearts of his people, God made it a law in Ifrael, "If any man "caufe a blemish in his neighbour, as he hath done, fo fhall it be done unto him. Breach for breach, eye for eye, a tooth for tooth; as he hath caufed a blemish in a man, fo fhall it be done unto him."

Of NONANTUM, the firft civilized and Chriftian Settle ment of Indians within the English Colonies of NorthAmerica; and of the firft Fruits of the AMERICAN GENTILES.

TH

(Continued from page 294, and concluded.)

HE firft civil laws which were ever established in this country, for the regulation of the aboriginals, were made for the fettlement of Nonantum. Their laws, which are still preferved in ancient and modern publications, were defigned for the promotion of cleanlinefs, decency, chastity, and industry, and the discouragement of the oppofite qualifies and vices. A court, of judicature, over which an English magiftrate (the Hon. Mr. Gookin being the first) prefided, was appointed. The fachems had liberty, by fummons or attachment, to bring any of their people to the faid court, and to keep a monthly court for fmaller caufes among themselves. The fachems appointed officers to ferve warrants, and to execute the orders and judgments of either of these courts. The fines impofed upon tranfgreffors were to be, devoted to building houfes for the education of their children in learning, or to other uses for the public benefit. It was recommended by the government, both to Mr. Eliot and to the magiftrates, that they should endeavour to make the natives under"ftand the moft ufeful laws of the English, and the prin-. "ciples of reafon, juftice and equity, on which they are "founded."

The high grounds of the north-caft part of Cambridge. village (now Newton) appear to have been occupied by the Nonantum Indians (who, according to Mr. Gookin, were a fubdivifion of the once numerous and powerful tribe of Maffachusetts) until A. D. 1651, when, by the increase of converts, the place was found too ftrait for them. A fertile and beautiful tract, of, about 3000 acres, at Natick, 10 miles fouth-weft of their firft fettlement, was provided for their accommodation. Heré

was founded a more regular and well built town, with three principal streets, and suitable public buildings. At this place, an Indian church continued, and flourished under a fucceffion of indefatigable and pious teachers, natives and English, who officiated to them; until within a few years paft, by repeated wafting fickness and other causes, well elucidated in the highly judicious communications lately made to the Hiftorical Society by their laft paftor, ftill living, the Rev. Mr. Badger, and publifhed in their Collections, they have become gradually and almost totally extinct.

The virtuous Waban accompanied his brethren to Natick, and was chosen a ruler of fifty in their civil adminiftration. He died there, aged feventy, A. D. 1674, teftifying, with his dying breath, his obligations to that grace which had brought himself and his fellow-countrymen from the darkness of paganism to the marvellous light of the gofpel. The name is ftill honourably remembered at Natick, where fome of his pofterity were known not many years fince. The name and civil office of Efquire Waban, one of his defcendants, is particularly mentioned. An instructive and ferious exhortation from Matt. ix. 12, 13. delivered by Waban the first, to an Indian affembly, convened on a day of fasting and prayer, 15th Nov. 1658, upon occafion of exceffive rains, connected with a very general and alarining ficknefs, is fummarily contained in the first volume of Neal's Hiftory of New-England, page 240 and 241.

Mr. Eliot gives this teftimony of Waban, that "he "had approved himself to be a good chriftian in church "order, and in civil order, a zealous, faithful, and stead"faft ruler to his death.". At his death, he expreffed an animating joy in the hope of heaven, where he should unite with the fouls of departed believers. He charged his children and friends not to mourn at his departure, and urged them all to confefs, to repent of their fins, and believe in Jefus Chrift, in whom he trufted for the refurrection of his body. His laft words, immediately before he expired, were, "I give my foul to thee, VOL. II. No. 5. D