,a                ,,practical ,,view    
,,of ,,the          ,,prevailing        
,,religious ,,system                    
,,of             ,,professed            
,,christians1                    ,,in   
,,the           ,,higher ,,and ,,middle 
,,classes                   ,,in ,,this 
,,country1               ,,contrasted   
,,with              ,,real              
,,christianity4           ,by ,,william 
,,wilberforce1 ,esq2 ,member of         
,parliament for the ,county of ,york4   
,search the ,scriptures6----            
,,john1 v4 #ci4      ,how charming is   
,,divine ,,philosophy6 ,not harsh1 and  
crabbed1 as dull ,fools suppose1 ,but   
,musical as is ,apollo's lute1 ,and a   
perpetual feast of nectar'd sweets1     
,where no crude surfeit reigns4         
,,milton4                     ,,dublin3 
,printed by ,robert ,dapper1     ,,for  
,b4 ,,dugdale1 ,,no4 #f1                
,,dame-,,street4                        
,m4,,dcc4,,xcvii4     ,,introduction4   
,it has been1 for several years1 the    

earnest wish of the writer of the       
following pages to address his          
countrymen on the important subject of  
,religion2 but the various duties of his
 public station1 and a constitution     
incapable of much labour1 have          
obstructed the execution of his purpose4
 ,long has he been looking forward to   
some vacant season1 in which he might   
devote his whole time and attention to  
this interesting service1 free from the 
interruption of all other concerns2 and 
he has the rather wished for this       
opportunity of undistracted and mature  
reflection1 from a desire that what he  
might send into the world might thus be 
rendered less undeserving of the public 
eye4 ,meanwhile life is wearing away1   
and he daily becomes more and more      
convinced1 that he might wait in vain   
for this season of complete vacancy4 ,he
 must1 therefore1 improve such          
occasional intervals of leisure as may  
occur to him in the course of a busy    
life1 and throw himself on the ,reader's

 indulgence for the pardon of such      
imperfections1 as the opportunity of    
undiverted and more mature attention    
might have enabled him to discover and  
correct4  ,but the plea here suggested  
is by no means intended as an excuse for
 the opinions which he shall express1 if
 they be found mistaken4 ,here1 if he be
 in an error1 it is however a deliberate
 error4 ,he would indeed account himself
 unpardonable1 if he were to intrude his
 first thoughts upon the ,public on a   
question of such importance2 and he can 
truly declare1 that what he shall offer 
will be the result of much reading1     
observation1 and inquiry1 and of long1  
serious1 and repeated consideration4    
,it is not improbable that he may be    
accused of deviating from his proper    
line1 and of impertinently interfering  
in the concerns of a ,profession to     
which he does not belong4 ,if it were   
necessary1 however1 to defend himself   
against this charge1 he might shelter   
himself under the authority of many most

 respectable examples4 ,but surely to   
such an accusation it may be sufficient 
to reply1 that it is the duty of every  
man to promote the happiness of his     
fellow-creatures to the utmost of his   
power2 and that he who thinks he sees   
many around him1 whom he esteems and    
loves1 labouring under a fatal error1   
must have a cold heart1 or a most       
confined notion of benevolence1 if he   
could refrain from endeavouring to set  
them right1 lest in so doing he should  
be accused of stepping out of his proper
 walk1 and expose himself on that ground
 to the imputation of officiousness4    
,but he might also allege as a full     
justification1 not only that ,religion  
is the business of every one1 but that  
its advancement or decline in any       
country is so intimately connected with 
the temporal interests of society1 as to
 render it the peculiar concern of a    
political man2 and that what he may     
presume to offer on the subject of      
,religion may perhaps be perused with   

less jealousy and more candour1 from the
 very circumstance of its having been   
written by a ,layman1 which must at     
least exclude the idea 7an idea         
sometimes illiberally suggested to take 
off the effect of the works of          
,ecclesiastics7 that it is prompted by  
motives of self-interest1 or of         
professional prejudice4  ,but if the    
writer's apology be not found in the    
work itself1 and in his avowed motive   
for undertaking it1 he would in vain    
endeavour to satisfy his readers by any 
excuses he might assign2 therefore1     
without farther preamble1 he will       
proceed to the statement and execution  
of his purpose4  ,the main object which 
he has in view is1 not to convince the  
,sceptic1 or to answer the arguments of 
persons who avowedly oppose the         
fundamental doctrines of our ,religion2 
but to point out the scanty and         
erroneous system of the bulk of those   
who belong to the class of orthodox     
,christians1 and to contrast their      

defective scheme with a representation  
of what the author apprehends to be real
 ,christianity4 ,often has it filled him
 with deep concern1 to observe in this  
description of persons1 scarcely any    
distinct knowledge of the real nature   
and principles of the religion which    
they profess4 ,the subject is of        
infinite importance2 let it not be      
driven out of our minds by the bustle or
 dissipations of life4 ,this present    
scene1 and all its cares and all its    
gaieties1 will soon be rolled away1 and 
we must stand before the judgment seat  
of ,christ4 ,this awful consideration   
will prompt the writer to express       
himself with greater freedom than he    
should otherwise be disposed to use4    
,this consideration he trusts1 also1    
will justify his frankness1 and will    
secure him a serious and patient        
perusal4 ,but it would be trespassing on
 the indulgence of the reader to detain 
him with introductory remarks4 ,let it  
only be farther premised1 that if what  

shall be stated should to any appear    
needlessly austere and rigid1 the writer
 must lay in his claim not to be        
condemned1 without a fair inquiry       
whether or not his statements accord    
with the language of the sacred         
writings4 ,to that test he refers with  
confidence2 and it must be conceded by  
those who admit the authority of        
,scripture 7such only he is addressing7 
that from the decision of the word of   
,god there can be no appeal4            
,,contents4                             
,page  ,,introduction4                  
v  ,,chap4 ,i4 ,inadequate ,conceptions 
of the ,importance of ,christianity4    
#a  ,,chap4 ,,ii4 ,corruption of ,human 
,nature4                                
#ad  ,,chap4 ,,iii4 ,chief ,defects of  
the ,religious ,system of the bulk of   
professed ,christians1 in what regards  
our ,lord ,jesus ,christ1 and the ,holy 
,spirit--with a ,dissertation concerning
 the use of the ,passions in ,religion4 
#dc  ,,chap4 ,,iv4 ,on the prevailing   

inadequate ,conceptions concerning the  
,nature and the ,strictness of          
,practical ,christianity4          #ajj 
,,chap4 ,v4 ,on the ,excellence of      
,christianity in certain important      
,particulars4 ,argument which results   
thence in ,proof of its ,divine ,origin4
                                        
#beb  ,,chap4 ,,vi4 ,brief ,inquiry into
 the present ,state of ,christianity in 
this ,country1 with some of the ,causes 
which have led to its critical          
,circumstances4 ,its ,importance to us  
as a political ,community1 and practical
 ,hints for which the foregoing         
,considerations give occasion4          
#bfb  ,,chap4 ,,vii4 ,practical ,hints  
to various ,descriptions of ,persons4   
#cje     ,a ,,practical ,,view1 c4      
,,chapter ,i4  ,,inadequate             
,,conceptions ,,of ,,the ,,importance   
,,of ,,christianity4  ,popular          
,notions4--,scripture                   
,account4--,ignorance in this ,case     
criminal4--,two false ,maxims exposed4  

,before we proceed to the consideration 
of any particular defects in the        
religious system of the bulk of         
professed ,christians1 it may be proper 
to point out the very inadequate        
conception which they entertain of the  
importance of ,christianity in general1 
of its peculiar nature1 and superior    
excellence4 ,if we listen to their      
conversation1 virtue is praised1 and    
vice is censured2 piety is perhaps      
applauded1 and profaneness condemned4   
,so far all is well4 ,but let any one1  
who would not be deceived1 by these     
barren generalities examine a little    
more closely1 and he will find1 that not
 to ,christianity in particular1 but at 
best to ,religion in general1 perhaps to
 mere ,morality1 their homage is        
intended to be paid4 ,with              
,christianity1 as distinct from these1  
they are little acquainted2 their views 
of it have been so cursory and          
superficial1 that far from discerning   
its characteristic essence1 they have   

little more than perceived those        
exterior circumstances which distinguish
 it from other forms of ,religion4      
,there are some few facts1 and perhaps  
some leading doctrines and principles1  
of which they cannot be wholly ignorant2
 but of the consequences1 and relations1
 and practical uses of these1 they have 
few ideas1 or none at all4  ,does this  
seem too strong8 ,view their plan of    
life and their ordinary conduct2 and not
 to speak at present of their general   
inattention to things of a religious    
nature1 let us ask1 wherein can we      
discern the points of discrimination    
between them and professed unbelievers8 
,in an age wherein it is confessed and  
lamented that infidelity abounds1 do we 
observe in them any remarkable care to  
instruct their children in the          
principles of the faith which they      
profess1 and to furnish them with       
arguments for the defence of it8 ,they  
would blush1 on their child's coming out
 into the world1 to think him defective 

in any branch of that knowledge1 or of  
those accomplishments which belong to   
his station in life1 and accordingly    
these are cultivated with becoming      
assiduity4 ,but he is left to collect   
his religion as he may2 the study of    
,christianity has formed no part of his 
education1 and his attachment to it     
7where any attachment to it exists at   
all7 is1 too often1 not the preference  
of sober reason1 but merely the result  
of early prejudice and groundless       
prepossession4 ,he was born in a        
,christian country1 of course he is a   
,christian2 his father was a member of  
the church of ,england1 so is he4 ,when 
such is the hereditary religion handed  
down from generation to generation1 it  
cannot surprise us to observe young men 
of sense and spirit beginning to doubt  
altogether of the truth of the system in
 which they have been brought up1 and   
ready to abandon a station which they   
are unable to defend4 ,knowing          
,christianity chiefly in the            

difficulties which it contains1 and in  
the impossibilities which are falsely   
imputed to it1 they fall perhaps into   
the company of infidels2 and1 as might  
be expected1 they are shaken by         
frivolous objections and profane cavils1
 which1 had they been grounded and      
bottomed in reason and argument1 would  
have passed by them1 as the idle wind1  
and scarcely have seemed worthy of      
serious notice4  ,let us beware before  
it be too late4 ,no one can say into    
what discredit ,christianity may hereby 
grow1 at a time when the free and       
unrestrained intercourse1 subsisting    
amongst the several ranks and classes of
 society1 so much favours the general   
diffusion of the sentiments of the      
higher orders4 ,to a similar ignorance  
is perhaps in no small degree to be     
ascribed the success1 with which        
,christianity has been attacked of late 
years in a neighbouring country4 ,had   
she not been wholly unarmed for the     
contest1 however she might have been    

forced from her untenable posts1 and    
compelled to disembarrass herself from  
her load of incumbrances1 she never     
could have been driven altogether out of
 the field by her puny assailants1 with 
all their cavils1 and gibes1 and        
sarcasms2 for in these consisted the    
main strength of their petty artillery4 
,let us beware1 lest we also suffer from
 a like cause2 nor let it be our crime  
and our reproach1 that in schools1      
perhaps even in ,colleges1 ,christianity
 is almost if not altogether neglected4 
,it cannot be expected1 that they who   
are so little attentive to this great   
object in the education of their        
children1 should be more so in other    
parts of their conduct1 where less      
strongly stimulated by affection1 and   
less obviously loaded with              
responsibility4 ,they are of course     
therefore1 little regardful of the state
 of ,christianity in their own country2 
and still more indifferent about        
communicating the light of divine truth 

to the nations which still sit in       
darkness4  ,but ,religion1 it may be    
replied1 is not noisy and ostentatious2 
it is modest and private in its nature2 
it resides in a man's own bosom1 and    
shuns the observation of the multitude4 
,be it so4  ,from the transient and     
distant view then1 which we have been   
taking of these unassuming ,christians1 
let us approach a little nearer1 and    
listen to the unreserved conversation of
 their confidential hours4 ,here1 if any
 where1 the interior of the heart is    
laid open1 and we may ascertain the true
 principles of their regards and        
aversions2 the scale by which they      
measure the good and evil of life4      
,here1 however1 you will discover few or
 no traces of ,christianity4 ,she       
scarcely finds herself a place amidst   
the many objects of their hopes1 and    
fears1 and joys1 and sorrows4 ,grateful1
 perhaps1 7as well indeed they may be   
grateful7 for health1 and talents1 and  
affluence1 and other blessings belonging

 to their persons and conditions in     
life1 they scarcely reckon in the number
 this grand distinguishing mark of the  
bounty of ,providence2 or if they       
mention it at all1 it is noticed coldly 
and formally1 like one of those obsolete
 claims to which1 though but of small   
account in the estimate of our wealth or
 power1 we think it as well to put in   
our title from considerations of family 
decorum or of national usage4  ,but what
 more than all the rest establishes the 
point in question3 let their            
conversation take a graver turn3 here at
 length their religion1 modest and      
retired as it is1 must be expected to   
disclose itself2 here however you will  
look in vain for the religion of ,jesus4
 ,their standard of right and wrong is  
not the standard of the gospel3 they    
approve and condemn by a different rule2
 they advance principles and maintain   
opinions altogether opposite to the     
genius and character of ,christianity4  
,you would fancy yourself rather amongst

 the followers of the old philosophy2   
nor is it easy to guess how any one     
could satisfy himself to the contrary1  
unless1 by mentioning the name of some  
acknowledged heretic1 he should afford  
them an occasion of demonstrating their 
zeal for the religion of their country4 
,the truth is1 their opinions on these  
subjects are not formed from the perusal
 of the word of ,god4 ,the ,bible lies  
on the shelf unopened2 and they would be
 wholly ignorant of its contents1 except
 for what they hear occasionally at     
church1 or for the faint traces which   
their memories may still retain of the  
lessons of their earliest infancy4  ,how
 different1 nay1 in many respects1 how  
contradictory1 would be the two systems 
of mere morals1 of which the one should 
be formed from the commonly received    
maxims of the ,christian world1 and the 
other from the study of the ,holy       
,scriptures6 it would be curious to     
remark in any one1 who had hitherto     
satisfied himself with the former1 the  

astonishment which would be excited on  
his first introduction to the latter4   
,we are not left here to bare           
conjecture4 ,this was1 in fact1 the     
effect produced on the mind of a late   
ingenious writer#a1 of whose little     
work1 though it bears perhaps some marks
 of his customary love of paradox1 we   
must at least confess1 that it exposes1 
in a strong point of view1 the poverty  
of that superficial religion which has  
been above condemned2 and that it every 
where displays that happy perspicuity1  
and grace1 which so eminently           
characterize all the compositions of its
 author4 ,but after this willing tribute
 of commendation1 we are reluctantly    
compelled to remark1 that the work in   
question discredits the cause which it  
was meant to serve1 by many crude and   
extravagant positions2 from which no one
 can be secure who forms a hasty        
judgment of a deep and comprehensive    
subject1 the several bearings and       
relations of which have been imperfectly

 surveyed2 and above all1 it must be    
lamented1 that it treats the great      
question which it professes to discuss1 
rather as a matter of mere speculation1 
than as one wherein our everlasting     
interests are involved4 ,surely the     
writer's object should have been1 to    
convince his readers of their guilt     
still more than of their ignorance1 and 
to leave them impressed rather with a   
sense of their danger than of their     
folly4  ,it were almost a waste of time 
to multiply arguments in order to prove 
how criminal the voluntary ignorance1 of
 which we have been speaking1 must      
appear in the sight of ,god4 ,it must be
 confessed by all who believe that we   
are accountable creatures1 and to such  
only the writer is addressing himself1  
that we shall have to answer hereafter  
to the ,almighty for all the means and  
occasions we have here enjoyed of       
improving ourselves1 or of promoting the
 happiness of others4 ,and if1 when     
summoned to give an account of our      

stewardship1 we shall be called upon to 
answer for the use which we have made of
 our bodily organs1 and of the means of 
relieving the wants and necessities of  
our fellow creatures2 how much more for 
the exercise of the nobler and more     
exalted faculties of our nature1 of     
invention1 and judgment1 and memory2 and
 for our employment of all the          
instruments and opportunities of        
diligent application1 and serious       
reflection1 and honest decision4 ,and to
 what subject might we in all reason be 
expected to apply more earnestly1 than  
to that wherein our eternal interests   
are at issue8 ,when ,god has of his     
goodness vouchsafed to grant us such    
abundant means of instruction in that   
which we are most concerned to know1 how
 great must be the guilt1 and how aweful
 the punishment of voluntary ignorance6 
,and why1 it may be asked1 are we in    
this pursuit alone to expect knowledge  
without inquiry1 and success without    
endeavour8 ,the whole analogy of nature 

inculcates on us a different lesson1 and
 our own judgments in matters of        
temporal interests and worldly policy   
confirm the truth of her suggestions4   
,bountiful as is the hand of            
,providence1 its gifts are not so       
bestowed as to seduce us into indolence1
 but to rouse us to exertion2 and no one
 expects to attain to the height of     
learning1 or arts1 or power1 or wealth1 
or military glory1 without vigorous     
resolution1 and strenuous diligence1 and
 steady perseverance4 ,yet we expect to 
be ,christians without labour1 study1 or
 inquiry4 ,this is the more             
preposterous1 because ,christianity1    
being a revelation from ,god1 and not   
the invention of man1 discovering to us 
new relations1 with their correspondent 
duties2 containing also doctrines1 and  
motives1 and practical principles1 and  
rules1 peculiar to itself1 and almost as
 new in their nature as supreme in their
 excellence1 we cannot reasonably expect
 to become proficients in it by the     

accidental intercourses of life1 as one 
might learn insensibly the maxims of    
worldly policy1 or a scheme of mere     
morals4  ,the diligent perusal of the   
,holy ,scriptures would discover to us  
our past ignorance4 ,we should cease to 
be deceived by superficial appearances1 
and to confound the ,gospel of ,christ  
with the systems of philosophers2 we    
should become impressed with that       
weighty truth1 so much forgotten1 and   
never to be too strongly insisted on1   
that ,christianity calls on us1 as we   
value our immortal souls1 not merely in 
general1 to be religious and moral1 but 
specially to believe the doctrines1 and 
imbibe the principles1 and practise the 
precepts of ,christ4 ,it might be to run
 into too great length to confirm this  
position beyond dispute by express      
quotations from ,scripture4 ,and 7not to
 anticipate what belongs more properly  
to a subsequent part of the work7 it may
 be sufficient here to remark in        
general1 that ,christianity is always   

represented in ,scripture as the grand1 
the unparalleled instance of ,god's     
bounty to mankind4 ,it was graciously   
held forth in the original promise to   
our first parents2 it was predicted by a
 long continued series of prophets2 the 
subject of their prayers1 inquiries1 and
 longing expectations4 ,in a world1     
which opposed and persecuted them1 it   
was their source of peace1 and hope1 and
 consolation4 ,at length it             
approached--the ,desire of all          
,nations--,the long expected ,star      
announced its presence--,a multitude of 
the heavenly host hailed its            
introduction1 and proclaimed its        
character2 ,glory to ,god in the        
highest1 on earth peace1 good will      
towards men4 ,it is every where         
represented in scripture by such figures
 as may most deeply impress on us a     
sense of its value2 it is spoken of as  
light from darkness1 as release from    
prison1 as deliverance from captivity1  
as life from death4 ,lord1 now lettest  

thou thy servant depart in peace1 for   
mine eyes have seen thy salvation1 was  
the exclamation with which it was       
welcomed by the pious ,simeon2 and it   
was universally received and professed  
among the early converts with           
thankfulness and joy4 ,at one time1 the 
communication of it is promised as a    
reward2 at another1 the loss of it is   
threatened as a punishment4 ,and1 short 
as is the form of prayer taught us by   
our blessed ,saviour1 the more general  
extension of the kingdom of ,christ     
constitutes one of its leading          
petitions4  ,with what exalted          
conceptions of the importance of        
,christianity ought we to be filled by  
such descriptions as these8 ,yet1 in    
vain have we line upon line and precept 
upon precept4--,thus predicted1 thus    
prayed and longed for1 thus announced   
and characterized and rejoiced in1 this 
heavenly treasure poured into our lap in
 rich abundance we scarce accept4 ,we   
turn from it coldly1 or at best possess 

it negligently1 as a thing of no account
 or estimation4 ,but a due sense of its 
value would be assuredly impressed on us
 by the diligent study of the word of   
,god1 that blessed repository of divine 
truth and consolation4 ,thence it is    
that we are to learn our obligations and
 our duty1 what we are to believe and   
what to practise4 ,and1 surely1 one     
would think it could not be required to 
press men to the perusal of the sacred  
volume4 ,reason dictates1 ,revelation   
commands2 ,faith comes by hearing1 and  
hearing by the word of ,god4--,search   
the ,scriptures1--,be ready to give to  
every one a reason of the hope that is  
in you4 ,such are the declarations and  
injunctions of the inspired writers2    
injunctions confirmed by commendations  
of those who obey the admonition4 ,yet1 
is it not undeniable that with the      
,bible in our houses1 we are ignorant of
 its contents2 and that hence1 in a     
great measure1 it arises1 that the bulk 
of the ,christian world know so little1 

and mistake so greatly1 in what regards 
the religion which they profess8  ,this 
is not the place for inquiring at large1
 whence it is that those who assent to  
the position1 that the ,bible is the    
word of ,god1 and who profess to rest   
their hopes on the ,christian basis1    
contentedly acquiesce in a state of such
 lamentable ignorance4 ,but it may not  
be improper here to touch on two kindred
 opinions1 from which1 in the minds of  
the more thoughtful and serious1 this   
acquiescence appears to derive much     
secret support4 ,the one is1 that it    
signifies little what a man believes2   
look to his practice4 ,the other 7of the
 same family7 that sincerity is all in  
all4 ,let a man's opinions and conduct  
be what they may1 yet1 provided he be   
sincerely convinced that they are right1
 however the exigencies of civil society
 may require him to be dealt with       
amongst men1 in the sight of ,god he    
cannot be criminal4  ,it would detain us
 too long fully to set forth the various

 merits of these favourite positions1 of
 which it is surely not the smallest    
excellence1 that they are of unbounded  
application1 comprehending within their 
capacious limits1 all the errors which  
have been believed1 and many of the most
 desperate crimes which have been       
perpetrated among men4 ,the former of   
them is founded altogether on that      
grossly fallacious assumption1 that a   
man's opinions will not influence his   
practice4 ,the latter proceeds on this  
groundless supposition1 that the        
,supreme ,being has not afforded us     
sufficient means of discriminating truth
 from falsehood1 right from wrong3 and  
it implies1 that be a man's opinions or 
conduct ever so wild and extravagant1 we
 are to presume1 that they are as much  
the result of impartial inquiry and     
honest conviction1 as if his sentiments 
and actions had been strictly           
conformable to the rules of reason and  
sobriety4 ,never indeed was there a     
principle more general in its use1 more 

sovereign in its potency4 ,how does its 
beautiful simplicity also1 and          
compendious brevity1 give it rank before
 the laborious subtleties of            
,bellarmine6 ,clement1 and ,ravaillac1  
and other worthies of a similar stamp1  
from whose purity of intention the world
 has hitherto withheld its due tribute  
of applause1 would here have found a    
ready plea2 and their injured innocence 
shall now at length receive its full    
though tardy vindication4 ,these        
however1 it may be replied1 are excepted
 cases4 ,certainly they are cases of    
which any one who maintains the opinion 
in question would be glad to disencumber
 himself2 because they clearly expose   
the unsoundness of his principle4 ,but  
it will be incumbent on such an one1    
first to explain with precision why they
 are to be exempted from its operation1 
and this he will find an impossible     
task2 for sincerity1 in its popular     
sense1 so shamefully is the term        
misapplied1 can be made the criterion of

 guilt and innocence on no grounds1     
which will not equally serve to justify 
the assassins who have been instanced4  
,the conclusion cannot be eluded2 no man
 was ever more fully persuaded of the   
innocence of any action1 than these men 
were1 that the horrid deed they were    
about to perpetrate was not lawful      
merely1 but highly meritorious4 ,thus   
,clement and ,ravaillac being           
unquestionably sincere1 they were       
therefore indubitably innocent4 ,nay1   
the absurdity of this principle might be
 shewn to be even greater than what has 
yet been stated4 ,it would not be going 
too far to assert1 that whilst it scorns
 the defence of petty villains1 of those
 who still retain the sense of good and 
evil1 it holds forth1 like some well    
frequented sanctuary1 a secure asylum to
 those more finished criminals1 who1    
from long habits of wickedness1 are lost
 alike to the perception as to the      
practice of virtue2 and that it selects 
a seared conscience and a heart become  

callous to all moral distinctions as the
 special objects of its care4 ,nor is it
 only in prophane history that instances
 like these are to be found1 of persons 
committing the greatest crimes with a   
sincere conviction of the rectitude of  
their conduct4 ,scripture will afford us
 parallels2 and it was surely to guard  
us against the very error which we have 
been now exposing1 that our blessed     
,saviour forewarned his disciples3 ,the 
time cometh1 that whosoever killeth you 
will think that he doeth ,god service4  
,a principle like this must then be     
abandoned1 and the advocates for        
sincerity must be compelled to restore  
this abused term to its genuine         
signification1 and to acknowledge that  
it must imply honesty of mind1 and the  
faithful use of the means of knowledge  
and of improvement1 the desire of being 
instructed1 humble inquiry1 impartial   
consideration1 and unprejudiced         
judgment4 ,it is to these we would      
earnestly call you2 to these 7ever to be

 accompanied with fervent prayers for   
the divine blessing7 ,scripture every   
where holds forth the most animating    
promises4 ,ask and ye shall receive1    
seek and ye shall find1 knock and it    
shall be opened unto you2 ,ho6 every one
 that thirsteth1 come ye to the waters2 
such are the comfortable assurances1    
such the gracious encouragements to the 
truly sincere inquirer4 ,how deep will  
be our guilt if we slight all these     
benevolent offers4 ,how many prophets   
and kings have desired to hear the      
things that we hear1 and have not heard 
them6 ,great indeed are our             
opportunities1 great also is our        
responsibility4 ,let us awaken to a true
 sense of our situation4 ,we have every 
consideration to alarm our fears1 or to 
animate our industry4 ,how soon may the 
brightness of our meridian sun be       
darkened6 ,or1 should the long suffering
 of ,god still continue to us the       
mercies which we so much abuse1 it will 
only aggravate our crime1 and in the end

 enhance our punishment4 ,the time of   
reckoning will at length arrive4 ,and   
when finally summoned to the bar of     
,god1 to give an account of our         
stewardship1 what plea can we have to   
urge in our defence1 if we remain       
willingly and obstinately ignorant of   
the way which leads to life1 with such  
transcendent means of knowing it1 and   
such urgent motives to its pursuit8     
,,chapter ,,ii4  ,,corruption ,,of      
,,human ,,nature4   ,,sect4 ,i4         
,inadequate ,conceptions of the         
,corruption of ,human ,nature4  ,after  
considering the defective notions of the
 importance of ,christianity in general1
 which prevail among the higher orders  
of the ,christian world1 the particular 
misconceptions which first come under   
our notice respect the corruption and   
weakness of human nature4 ,this is a    
topic on which it is possible that many 
of those1 into whose hands the present  
work shall fall1 may not have bestowed  
much attention4 ,if the case be so1 it  

may be requisite to intreat them to lend
 a patient and a serious ear4 ,the      
subject is of the deepest import4 ,we   
should not go too far if we were to     
assert1 that it lies at the very root of
 all true ,religion1 and still more1    
that it is eminently the basis and      
ground-work of ,christianity4  ,so far  
as the writer has had an opportunity of 
remarking1 the generality of professed  
,christians among the higher classes1   
either altogether overlook or deny1 or  
at least greatly extenuate the          
corruption and weakness here in         
question4 ,they acknowledge indeed that 
there is1 and ever has been in the      
world1 a great portion of vice and      
wickedness2 that mankind have been ever 
prone to sensuality and selfishness1 in 
disobedience to the more refined and    
liberal principles of their nature2 that
 in all ages and countries1 in public   
and in private life1 innumerable        
instances have been afforded of         
oppression1 of rapacity1 of cruelty1 of 

fraud1 of envy1 and of malice4 ,they own
 that it is too often in vain that you  
inform the understanding1 and convince  
the judgment4 ,they admit that you do   
not thereby reform the hearts of men4   
,though they know their duty1 they will 
not practice it2 no not even when you   
have forced them to acknowledge that the
 path of virtue is that also of real    
interest1 and of solid enjoyment4       
,these facts are certain2 they cannot be
 disputed2 and they are at the same time
 so obvious1 that one would have thought
 that the celebrated apophthegm of the  
,grecian sage1 the majority are wicked1 
would scarcely have established his     
claim to intellectual superiority4  ,but
 though these effects of human depravity
 are every where acknowledged and       
lamented1 we must not expect to find    
them traced to their true origin4       
,causa latet1 vis est notissima4        
,prepare yourself to hear rather of     
frailty and infirmity1 of petty         
transgressions1 of occasional failings1 

of sudden surprisals1 and of such other 
qualifying terms as may serve to keep   
out of view the true source of the evil1
 and without shocking the understanding1
 may administer consolation to the pride
 of human nature4 ,the bulk of professed
 ,christians are used to speak of man as
 of a being1 who1 naturally pure1 and   
inclined to all virtue1 is sometimes1   
almost involuntary1 drawn out of the    
right course1 or is overpowered by the  
violence of temptation4 ,vice with them 
is rather an accidental and temporary1  
than a constitutional and habitual      
distemper2 a noxious plant1 which1      
though found to live and even to thrive 
in the human mind1 is not the natural   
growth and production of the soil4  ,far
 different is the humiliating language  
of ,christianity4 ,from it we learn that
 man is an apostate creature1 fallen    
from his high original1 degraded in his 
nature1 and depraved in his faculties2  
indisposed to good1 and disposed to     
evil2 prone to vice1 it is natural and  

easy to him2 disinclined to virtue1 it  
is difficult and laborious2 that he is  
tainted with sin1 not slightly and      
superficially1 but radically and to the 
very core4 ,these are truths which1     
however mortifying to our pride1 one    
would think 7if this very corruption    
itself did not warp the judgment7 none  
would be hardy enough to attempt to     
controvert4 ,i know not any thing which 
brings them home so forcibly to my own  
feelings1 as the consideration of what  
still remains to us of our primitive    
dignity1 when contrasted with our       
present state of moral degradation1     
,into what depth thou seest1     ,from  
what height fallen4  ,examine first with
 attention the natural powers and       
faculties of man6 invention1 reason1    
judgment1 memory2 a mind of large       
discourse1 looking before and after1    
reviewing the past1 and thence          
determining for the present1 and        
anticipating the future2 discerning1    
collecting1 combining1 comparing2       

capable not merely of apprehending but  
of admiring the beauty of moral         
excellence3 with fear and hope to warn  
and animate2 with joy and sorrow to     
solace and soften2 with love to attach1 
with sympathy to harmonize1 with courage
 to attempt1 with patience to endure1   
and with the power of conscience1 that  
faithful monitor within the breast1 to  
enforce the conclusions of reason1 and  
direct and regulate the passions of the 
soul4 ,truly we must pronounce him      
majestic though in ruin4 ,happy1 happy  
world1 would be the exclamation of the  
inhabitant of some other planet1 on     
being told of a globe like ours1 peopled
 with such creatures as these1 and      
abounding with situations and occasions 
to call forth the multiplied            
excellencies of their nature4 ,happy1   
happy world1 with what delight must your
 great ,creator and ,governor witness   
your conduct1 and what large and merited
 rewards await you when your term of    
probation shall have expired4      ,i1  

bone1 quo virtus tua te vocat1 i pede   
fausto1     ,grandia laturus meritorum  
praemia4  ,but we have indulged too long
 in these delightful speculations2 a sad
 reverse presents itself on our survey  
of the actual state of man1 when1 from  
viewing his natural powers1 we follow   
him into practice1 and see the uses to  
which he applies them4 ,take in the     
whole of the prospect1 view him in every
 age1 and climate1 and nation1 in every 
condition and period of society4 ,where 
now do you discover the characters of   
his exalted nature8 ,how is the gold    
become dim1 and the fine gold changed8  
,how is his reason clouded1 his         
affections perverted2 his conscience    
stupified6 ,how do anger1 and envy1 and 
hatred1 and revenge1 spring up in his   
wretched bosom6 ,how is he a slave to   
the meanest of his appetites6 ,what     
fatal propensities does he discover to  
evil6 ,what inaptitude to good6  ,dwell 
awhile on the state of the ancient      
world2 not merely on that benighted part

 of it where all lay buried in brutish  
ignorance and barbarism1 but on the     
seats of civilized and polished nations1
 on the empire of taste1 and learning1  
and philosophy3 yet in these chosen     
regions1 with whatever lustre the sun of
 science poured forth its rays1 the     
moral darkness was so thick that it     
might be felt4 ,behold their sottish    
idolatries1 their absurd superstitions1 
their want of natural affection1 their  
brutal excesses1 their unfeeling        
oppression1 their savage cruelty6 ,look 
not to the illiterate and the vulgar1   
but to the learned and refined4 ,form   
not your ideas from the conduct of the  
less restrained and more licentious2 you
 will turn away with disgust and shame  
from the allowed and familiar habits of 
the decent and the moral4 ,st4 ,paul    
best states the facts1 and furnishes the
 explanation2 because they did not like 
to retain ,god in their knowledge1 he   
gave them over to a reprobate mind#b4   
,now direct your view to another        

quarter1 to the inhabitants of a new    
hemisphere1 where the baneful practices 
and contagious example of the old world 
had never travelled4 ,surely1 among     
these children of nature we may expect  
to find those virtuous tendencies1 for  
which we have hitherto looked in vain4  
,alas6 our search will still be         
fruitless6 ,they are represented by the 
historian of ,america1 whose account is 
more favourable than those of some other
 great authorities1 as being a compound 
of pride1 and indolence1 and            
selfishness1 and cunning1 and cruelty#c2
 full of a revenge which nothing could  
satiate1 of a ferocity which nothing    
could soften2 strangers to the most     
amiable sensibilities of nature#d4 ,they
 appeared incapable of conjugal         
affection1 or parental fondness1 or     
filial reverence1 or social attachments2
 uniting too with their state of        
barbarism1 many of the vices and        
weaknesses of polished society4 ,their  
horrid treatment of captives taken in   

war1 on whose bodies they feasted1 after
 putting them to death by the most cruel
 tortures1 is so well known1 that we may
 spare the disgusting recital4 ,no      
commendable qualities relieve this      
gloomy picture1 except fortitude1 and   
perseverance1 and zeal for the welfare  
of their little community2 if this last 
quality1 exercised and directed as it   
was1 can be thought deserving of        
commendation4  ,but you give up the     
heathen nations as indefensible1 and    
wish rather to form your estimate of man
 from a view of countries which have    
been blessed with the light of          
revelation4--,true it is1 and with joy  
let us record the concession1           
,christianity has set the general tone  
of morals much higher than it was ever  
found in the ,pagan world4 ,she has     
every where improved the character and  
multiplied the comforts of society1     
particularly to the poor and the weak1  
whom from the beginning she professed to
 take under her special patronage4 ,like

 her divine ,author1 who sends his rain 
on the evil and on the good1 she showers
 down unnumbered blessings on thousands 
who profit from her bounty1 while they  
forget or deny her power1 and set at    
nought her authority4 ,yet even in this 
more favoured situation we shall        
discover too many lamentable proofs of  
the depravity of man4 ,nay1 this        
depravity will now become even more     
apparent and less deniable4 ,for what   
bars does it not now overleap8 ,over    
what motives is it not now victorious8  
,consider well the superior light and   
advantages which we enjoy1 and then     
appreciate the superior obligations     
which are imposed on us4 ,consider in   
how many cases our evil propensities are
 now kept from breaking forth1 by the   
superior restraints under which vice is 
laid among us by positive laws1 and by  
the amended standard of public opinion2 
and we may be assisted in conjecturing  
what force is to be assigned to these   
motives1 by the dreadful proofs which   

have been lately exhibited in a         
neighbouring country1 that when their   
influence is withdrawn1 the most        
atrocious crimes can be perpetrated     
shamelessly and in the face of day4     
,consider then the superior excellence  
of our moral code1 the new principles of
 obedience furnished by the gospel1 and 
above all1 the awful sanction which the 
doctrines and precepts of ,christianity 
derive from the clear discovery of a    
future state of retribution1 and from   
the annunciation of that tremendous day1
 when we shall stand before the judgment
 seat of ,christ4 ,yet1 in spite of all 
our knowledge thus enforced and pressed 
home by this solemn notice1 how little  
has been our progress in virtue8 ,it has
 been by no means such as to prevent the
 adoption1 in our days1 of various      
maxims of antiquity1 which1 when well   
considered1 too clearly establish the   
depravity of man4 ,it may not be amiss  
to adduce a few instances in proof of   
this assertion4 ,it is now no less      

acknowledged than heretofore1 that      
prosperity hardens the heart3 that      
unlimited power is ever abused1 instead 
of being rendered the instrument of     
diffusing happiness3 that habits of vice
 grow up of themselves1 whilst those of 
virtue1 if to be obtained at all1 are of
 slow and difficult formation2 that they
 who draw the finest pictures of virtue1
 and seem most enamoured of her charms1 
are often the least under her influence1
 and by the merest trifles are drawn    
aside from that line of conduct1 which  
they most strongly and seriously        
recommend to others1 that all this takes
 place1 though most of the pleasures of 
vice are to be found with less alloy in 
the paths of virtue2 whilst at the same 
time1 these paths afford superior and   
more exquisite delights1 peculiar to    
themselves1 and are free from the       
diseases and bitter remorse1 at the     
price of which vicious gratifications   
are so often purchased4  ,it may suffice
 to touch very slightly on some other   

arguments1 which it would hardly be     
right to leave altogether unnoticed3 one
 of these 7the justice of which1 however
 denied by superficial moralists1       
parents of strict principles can        
abundantly testify7 may be drawn from   
the perverse and froward dispositions   
perceivable in children1 which it is the
 business and sometimes the ineffectual 
attempt of education to reform4 ,another
 may be drawn from the various deceits  
we are apt to practice on ourselves1 to 
which no one can be a stranger1 who has 
ever contemplated the operations of his 
own mind with serious attention4 ,to the
 influence of this species of corruption
 it has been in a great degree owing1   
that ,christianity itself has been too  
often disgraced4 ,it has been turned    
into an engine of cruelty1 and amidst   
the bitterness of persecution1 every    
trace has disappeared of the mild and   
beneficent spirit of the religion of    
,jesus4 ,in what degree must the taint  
have worked itself into the frame1 and  

have corrupted the habit1 when the most 
wholesome nutriment can be thus         
converted into the deadliest poison6    
,wishing always to argue from such      
premises as are not only really sound1  
but from such as cannot even be         
questioned by those to whom this work is
 addressed1 little was said in          
representing the deplorable state of the
 ,heathen world1 respecting their       
defective and unworthy conceptions in   
what regards the ,supreme ,being1 who   
even then however left not himself      
without witness1 but gave them rain and 
fruitful seasons1 filling their hearts  
with food and gladness4 ,but surely to  
any who call themselves ,christians1 it 
may be justly urged as an astonishing   
instance of human depravity1 that we    
ourselves1 who enjoy the full light of  
revelation2 to whom ,god has vouchsafed 
such clear discoveries of what it       
concerns us to know of his being and    
attributes2 who profess to believe that 
in him we live1 and move1 and have our  

being2 that to him we owe all the       
comforts we here enjoy1 and the offer of
 eternal ,glory purchased for us by the 
atoning blood of his own ,son2 7thanks  
be to ,god for his unspeakable gift17   
that we1 thus loaded with mercies1      
should every one of us be continually   
chargeable with forgetting his          
authority1 and being ungrateful for his 
benefits2 with slighting his gracious   
proposals1 or receiving them at best but
 heartlessly and coldly4  ,but to put   
the question concerning the natural     
depravity of man to the severest test3  
take the best of the human species1 the 
watchful diligent self-denying          
,christian1 and let him decide the      
controversy2 and that1 not by inferences
 drawn from the practices of a          
thoughtless and dissolute world1 but by 
an appeal to his personal experience4   
,go with him into his closet1 ask him   
his opinion of the corruption of the    
heart1 and he will tell you that he is  
deeply sensible of its power1 for that  

he has learned it from much             
self-observation and long acquaintance  
with the workings of his own mind4 ,he  
will tell you1 that every day           
strengthens this conviction2 yea1 that  
hourly he sees fresh reason to deplore  
his want of simplicity in intention1 his
 infirmity of purpose1 his low views1   
his selfish unworthy desires1 his       
backwardness to set about his duty1 his 
languor and coldness in performing it3  
that he finds himself obliged           
continually to confess1 that he feels   
within him two opposite principles1 and 
that he cannot do the things that he    
would4 ,he cries out in the language of 
the excellent ,hooker1 ,the little fruit
 which we have in holiness1 it is1 ,god 
knoweth1 corrupt and unsound3 we put no 
confidence at all in it1 we challenge   
nothing in the world for it1 we dare not
 call ,god to reckoning1 as if we had   
him in our debt books2 our continual    
suit to him is1 and must be1 to bear    
with our infirmities1 and pardon our    

offences4  ,such is the moral history1  
such the condition of man4 ,the figures 
of the piece may vary1 and the colouring
 is sometimes of a darker1 sometimes of 
a lighter hue2 but the principles of the
 composition1 the grand outlines1 are   
every where the same4 ,wherever we      
direct our view1 we discover the        
melancholy proofs of our depravity2     
whether we look to ancient or modern    
times1 to barbarous or civilized        
nations1 to the conduct of the world    
around us1 or to the monitor within the 
breast2 whether we read1 or hear1 or    
act1 or think1 or feel1 the same        
humiliating lesson is forced upon us1   
,juppiter est quodcunque vides1         
quocunque moveris4  ,now when we look   
back to the picture which was formerly  
drawn of the natural powers of man1 and 
compare this his actual state with that 
for which1 from a consideration of those
 powers1 he seems to have been          
originally calculated1 how are we to    
account for the astonishing contrast6   

will frailty or infirmity1 or occasional
 lapses1 or sudden surprisals1 or any   
such qualifying terms1 convey an        
adequate idea of the nature1 or point   
out the cause of the distemper8 ,how1 on
 any principles of common reasoning1 can
 we account for it1 but by conceiving   
that man1 since he came out of the hands
 of his ,creator1 has contracted a      
taint1 and that the venom of this subtle
 poison has been communicated throughout
 the race of ,adam1 every where         
exhibiting incontestible marks of its   
fatal malignity8 ,hence it has arisen1  
that the appetites deriving new         
strength1 and the powers of reason and  
conscience being weakened1 the latter   
have feebly and impotently pleaded      
against those forbidden indulgences     
which the former have solicited4        
,sensual gratifications and illicit     
affections have debased our nobler      
powers1 and indisposed our hearts to the
 discovery of ,god1 and to the          
consideration of his perfections2 to a  

constant willing submission to his      
authority1 and obedience to his laws4   
,by a repetition of vicious acts1 evil  
habits have been formed within us1 and  
have rivetted the fetters of sin4 ,left 
to the consequences of our own folly1   
the understanding has grown darker1 and 
the heart more obdurate2 reason has at  
length altogether betrayed her trust1   
and even conscience herself has aided   
the delusion1 till1 instead of deploring
 our miserable slavery1 we have too     
often hugged1 and even gloried in our   
chains4  ,such is the general account of
 the progress of vice1 where it is      
suffered to attain to its full growth in
 the human heart4 ,the circumstances of 
individuals will be found indeed to     
differ2 the servitude of some1 if it may
 be allowed us to continue a figure so  
exactly descriptive of the case1 is more
 rigorous than that of others1 their    
bonds more galling1 their degradation   
more complete4 ,some too 7it will be    
remembered that we are speaking of the  

natural state of man1 without taking    
,christianity into question7 have for a 
while appeared almost to have escaped   
from their confinement2 but none are    
altogether free2 all without exception1 
in a greater or less degree bear about  
them1 more visible or more concealed1   
the ignominious marks of their          
captivity4  ,such on a full and fair    
investigation must be confessed to be   
the state of facts2 and how can this be 
accounted for on any other supposition1 
than that of some original taint1 some  
radical principle of corruption8 ,all   
other solutions are unsatisfactory1     
whilst the potent cause which has been  
assigned1 does abundantly1 and can alone
 sufficiently account for the effect4   
,thus then it appears1 that the         
corruption of human nature is proved by 
the same mode of reasoning1 as has been 
deemed conclusive in establishing the   
existence1 and ascertaining the laws of 
the principle of gravitation3 that the  
doctrine rests on the same solid basis  

as the sublime philosophy of ,newton3   
that it is not a mere speculation1 and  
therefore an uncertain though perhaps an
 ingenious theory1 but the sure result  
of large and actual experiment2 deduced 
from incontestable facts1 and still more
 fully approving its truth by           
harmonizing with the several parts and  
accounting for the various phaenomena1  
jarring otherwise and inexplicable1 of  
the great system of the universe4       
,revelation1 however1 here comes in1 and
 sustains the fallible conjectures of   
our unassisted reason4 ,the ,holy       
,scriptures speak of us as fallen       
creatures3 in almost every page we shall
 find something that is calculated to   
abate the loftiness and silence the     
pretensions of man4 ,the imagination of 
man's heart is evil from his youth4     
,what is man1 that he should be clean8  
and he which is born of a woman1 that he
 should be righteous#e4 ,how much more  
abominable and filthy is man1 which     
drinketh iniquity like water#f8 ,the    

,lord looked down from heaven upon the  
children of men1 to see if there were   
any that did understand1 and seek ,god4 
,they are all gone aside2 they are      
altogether become filthy3 there is none 
that doeth good1 no not one#g4 ,who can 
say1 ,i have made my heart clean1 ,i am 
pure from my sin#h8 ,the heart is       
deceitful above all things1 and         
desperately wicked1 who can know it4    
,behold1 ,i was shapen in wickedness1   
and in sin hath my mother conceived me4 
,we were by nature the children of      
wrath1 even as others1 fulfilling the   
desires of the flesh and of the mind4 ,o
 wretched man that ,i am1 who shall     
deliver me from the body of this        
death6--,passages might be multiplied   
upon passages1 which speak the same     
language1 and these again might be      
illustrated and confirmed at large by   
various other considerations1 drawn from
 the same sacred source2 such as those  
which represent a thorough change1 a    
renovation of our nature1 as being      

necessary to our becoming true          
,christians2 or as those also which are 
suggested by observing that holy men    
refer their good dispositions and       
affections to the immediate agency of   
the ,supreme ,being4   ,,section ,,ii4  
,evil ,spirit4--,natural ,state of ,man4
  ,but in addition to all which has been
 yet stated1 the word of ,god instructs 
us that we have to contend not only with
 our own natural depravity1 but with the
 power of darkness1 the ,evil ,spirit1  
who rules in the hearts of the wicked1  
and whose dominion we learn from        
,scripture to be so general1 as to      
entitle him to the denomination of the  
,prince of this world4 ,there cannot be 
a stronger proof of the difference which
 exists between the religious system of 
the ,scriptures1 and that of the bulk of
 nominal ,christians1 than the proof    
which is afforded by the subject now in 
question4 ,the existence and agency of  
the ,evil ,spirit1 though so distinctly 
and repeatedly affirmed in ,scripture1  

are almost universally exploded in a    
country which professes to admit the    
authority of the sacred volume4 ,some   
other ,doctrines of ,revelation1 the    
force and real meaning of which are     
commonly in a great degree explained    
away1 are yet conceded in general terms4
 ,but this seems almost by universal    
consent to have been abandoned1 as a    
post no longer tenable4 ,it is regarded 
as an evanescent prejudice1 which it    
would now be a discredit to any man of  
understanding to believe4 ,like ghosts  
and witches and other phantoms1 which   
haunted the night of superstition1 it   
cannot in these more enlightened times  
stand the test of our severer scrutiny4 
,to be suffered to pass away quietly1 is
 as much as it can hope for2 and it     
might rather expect to be laughed off   
the stage as a just object of contempt  
and derision4  ,but although the        
,scripture doctrine concerning the ,evil
 ,spirit is thus generally exploded1 yet
 were we to consider the matter         

seriously and fairly1 we should probably
 find ground for believing that there is
 no better reason for its being         
abandoned1 than that many absurd        
stories1 concerning spirits and         
apparitions1 have been used to be       
believed and propagated amongst weak and
 credulous people2 and that the ,evil   
,spirit not being the object of our     
bodily eyes1 it would be an instance of 
the same weakness to give credit to the 
doctrine of its existence and agency4   
,but to be consistent with ourselves1 we
 might almost as well1 on the same      
principle1 deny the reality of all other
 incorporeal beings4 ,what is there1 in 
truth1 in the doctrine1 which is in     
itself improbable1 or which is not      
confirmed by analogy8 ,we see1 in fact1 
that there are wicked men1 enemies to   
,god1 and malignant towards their fellow
 creatures1 who take pleasure1 and often
 succeed1 in drawing in others to the   
commission of evil4 ,why then should it 
be deemed incredible1 that there may be 

one or more spiritual intelligences of  
similar natures and propensities1 who   
may in like manner be permitted to tempt
 men to the practice of sin8 ,surely we 
may retort upon our opponents the charge
 of absurdity1 and justly accuse them of
 gross inconsistency1 in admitting1     
without difficulty1 the existence and   
operation of these qualities in a       
material being1 and yet denying them in 
an immaterial one 7in direct            
contradiction to the authority of       
,scripture1 which they allow to be      
conclusive7 when they cannot1 and will  
not pretend for a moment1 that there is 
any thing belonging to the nature of    
matter1 to which these qualities        
naturally adhere4  ,but to dilate no    
farther on a topic which1 however it may
 excite the ridicule of the             
inconsiderate1 will suggest matter of   
furious apprehension to all who form    
their opinions on the authority of the  
word of ,god3 thus brought as we are    
into captivity1 and exposed to danger2  

depraved and weakened within1 and       
tempted from without1 it might well fill
 our hearts with anxiety to reflect1    
that the day will come1 when the        
,heavens being on fire shall be         
dissolved1 and the elements shall melt  
with fervent heat2 when the dead1 small 
and great1 shall stand before the       
tribunal of ,god2 and we shall have to  
give account of all things done in the  
body4 ,we are naturally prompted to turn
 over the page of revelation with       
solicitude1 in order to discover the    
qualities and character of our ,judge1  
and the probable principles of his      
determination2 but this only serves to  
turn painful apprehension into fixed and
 certain terror4--,first of the         
qualities of our ,judge4 ,as all nature 
bears witness to his irresistible power1
 so we read in ,scripture that nothing  
can escape his observation1 or elude his
 discovery2 not our actions only1 but   
our most secret cogitations are open to 
his view4 ,he is about our path and     

about our bed1 and spieth out all our   
ways#i4 ,the ,lord searcheth all hearts1
 and understandeth all the imaginations 
of the thoughts#aj4--;,and he will bring
 to light the hidden things of darkness1
 and will make manifest the counsels of 
the heart4  ,now1 hear his description  
and character and the rule of his award3
 ,the ,lord our ,god is a consuming     
fire1 even a jealous ,god4--,he is of   
purer eyes than to behold               
iniquity4--,the soul that sinneth1 it   
shall die4--,the wages of sin is death4 
,these positive declarations are        
enforced by the accounts which1 for our 
warning1 we read in sacred history1 of  
the terrible vengeance of the ,almighty3
 ,his punishment the angels who kept not
 their first estate1 and whom he hath   
reserved in everlasting chains under    
darkness unto the judgment of the great 
day3 ,the fate of ,sodom and ,gomorrah2 
the sentence issued against the         
idolatrous nations of ,canaan1 and of   
which the execution was assigned to the 

,israelites1 by the express command of  
,god1 at their own peril in case of     
disobedience3 ,the ruin of ,babylon1 and
 of ,tyre1 and of ,nineveh1 and of      
,jerusalem1 prophetically denounced as  
the punishment of their crimes1 and     
taking place in an exact and terrible   
accordance with the divine predictions4 
,these are indeed matter of awful       
perusal1 sufficient surely to confound  
the fallacious confidence of any who1 on
 the ground that our ,creator must be   
aware of our natural weakness1 and must 
be of course disposed to allow for it1  
should alledge that1 though unable      
indeed to justify ourselves in the sight
 of ,god1 we need not give way to such  
gloomy apprehensions1 but might throw   
ourselves1 with assured hope1 on the    
infinite benevolence of the ,supreme    
,being4 ,it is indeed true1 that with   
the threatenings of the word of ,god1   
there are mixed many gracious           
declarations of pardon1 on repentance1  
and thorough amendment4 ,but1 alas6     

which of us is there1 whose conscience  
must not reproach him with having       
trifled with the long-suffering of ,god1
 and with having but ill kept the       
resolutions of amendment1 which he had  
some time or other formed in the seasons
 of recollection and remorse8--,and how 
is the disquietude naturally excited by 
such a retrospect1 confirmed and        
heightened by passages like these8      
,because ,i have called1 and ye refused2
 ,i have stretched out my hand1 and no  
man regarded2 but ye have set at nought 
all my counsel1 and would none of my    
reproof2 ,i also will laugh at your     
calamity2 ,i will mock when your fear   
cometh3 when your fear cometh as        
desolation1 and your destruction cometh 
as a whirlwind2 when distress and       
anguish cometh upon you3 then shall they
 call upon me1 but ,i will not answer2  
they shall seek me early1 but they shall
 not find me3 for that they hated       
knowledge1 and did not chuse the fear of
 the ,lord#aa4 ,the apprehensions1 which

 must be excited by thus reading the    
recorded judgments and awful language of
 ,scripture1 are confirmed to the       
inquisitive and attentive mind1 by a    
close observation of the moral          
constitution of the world4 ,such a one  
will find occasion to remark1 that all1 
which has been suggested of the final   
consequences of vice1 is in strict      
analogy to what we may observe in the   
ordinary course of human affairs1       
wherein it will appear1 on a careful    
survey1 that ,god has so assigned to    
things their general tendencies1 and    
established such an order of causes and 
effects1 as 7however interrupted here   
below by hindrances and obstructions    
apparently of a temporary nature7 loudly
 proclaim the principles of his moral   
government1 and strongly suggest1 that  
vice and imprudence will finally        
terminate in misery#ab4 ,not that this  
species of proof was wanted2 for that   
which we must acknowledge1 on weighing  
the evidence1 to be a revelation from   

,god1 requires not the aid of such a    
confirmation3 but yet1 as this          
accordance might be expected between the
 words and the works1 the past and the  
future ordinations of the same ,almighty
 ,being1 it is no idle speculation to   
remark1 that the visible constitution of
 things in the world around us1 falls in
 with the representations here given    
from ,scripture of the dreadful         
consequences of vice1 nay even of what  
is commonly termed inconsiderateness and
 imprudence4  ,if such then be indeed   
our sad condition1 what is to be done8  
,is there no hope8 ,nothing left for us1
 but a fearful looking for of judgment1 
and fiery indignation1 which shall      
devour the adversaries#ac8 ,blessed be  
,god6 we are not shut up irrecoverably  
in this sad condition3 ,turn you to the 
strong hold1 ye prisoners of hope2 hear 
one who proclaims his designation1 to   
heal the broken-hearted1 to preach      
liberty to the captives1 and recovering 
of sight to the blind4 ,they who have   

formed a true notion of their lost and  
helpless state1 will most gladly listen 
to the sound1 and most justly estimate  
the value of such a deliverance4 ,and   
this is the cause1 which renders it of  
such pressing moment not to pass        
cursorily over those important topics of
 the original and superinduced          
corruption1 and weakness of man2 a      
discussion painful and humiliating to   
the pride of human nature1 to which the 
mind lends itself with difficulty1 and  
hearkens with a mixture of anger and    
disgust2 but well suited to our case1   
and like the distasteful lessons of     
adversity1 permanently useful in its    
consequences4 ,it is here1 never let it 
be forgotten1 that our foundation must  
be laid2 otherwise our superstructure1  
whatever we may think of it1 will one   
day or other prove tottering and        
insecure4 ,this is therefore no         
metaphysical speculation1 but a         
practical matter3 ,slight and           
superficial conceptions of our state of 

natural degradation1 and of our         
insufficiency to recover from it of     
ourselves1 fall in too well with our    
natural inconsiderateness1 and produce  
that fatal insensibility to the divine  
warning to flee from the wrath to come1 
which we cannot but observe to prevail  
so generally4 ,having no due sense of   
the malignity of our disease1 and of its
 dreadful issue1 we do not set ourselves
 to work in earnest to obtain the       
remedy1 as to a business arduous indeed1
 but indispensable3 for it must ever be 
carefully remembered1 that this         
deliverance is not forced on us1 but    
offered to us2 we are furnished indeed  
with every help1 and are always to bear 
in mind1 that we are unable of ourselves
 to will or to do rightly2 but we are   
plainly admonished to work out our own  
salvation with fear and                 
trembling#ad4--,watchful1 for we are    
encompassed with dangers2 putting on the
 whole armour of ,god1 for we are beset 
with enemies4  ,may we be enabled to    

shake off that lethargy which is so apt 
to creep upon us6 ,for this end1 a deep 
practical conviction of our natural     
depravity and weakness will be found of 
eminent advantage4 ,as it is by this we 
must at first be rouzed from our        
fallacious security1 so by this we must 
be kept wakeful and active unto the end4
 ,let us therefore make it our business 
to have this doctrine firmly seated in  
our understandings1 and radically worked
 into our hearts4 ,with a view to the   
former of these objects1 we should often
 seriously and attentively consider the 
firm grounds on which it rests4 ,it is  
plainly made known to us by the light of
 nature1 and irresistibly enforced on us
 by the dictates of our unassisted      
understandings4 ,but lest there should  
be any so obstinately dull1 as not to   
discern the force of the evidence       
suggested to our reason1 and confirmed  
by all experience1 or rather so heedless
 as not to notice it1 the authoritative 
stamp of ,revelation is superadded1 as  

we have seen1 to complete the proof2 and
 we must therefore be altogether        
inexcusable1 if we still remain         
unconvinced by such accumulated mass of 
argument4  ,but we must not only assent 
to the doctrine clearly1 but feel it    
strongly4 ,to this end1 let the power of
 habit be called in to our aid4 ,let us 
accustom ourselves to refer to our      
natural depravity1 as to their primary  
cause1 the sad instances of vice and    
folly of which we read1 or which we see 
around us1 or to which we feel the      
propensities in our own bosoms2 ever    
vigilant and distrustful of ourselves1  
and looking with an eye of kindness and 
pity on the faults and infirmities of   
others1 whom we should learn to regard  
with the same tender concern as that    
with which the sick are used to         
sympathize with those who are suffering 
under the same distemper as themselves4 
,this lesson once well acquired1 we     
shall feel the benefit of it in all our 
future progress2 and though it be a     

lesson which we are slow to learn1 it is
 one in which study and experience1 the 
incidents of every day1 and every fresh 
observation of the workings of our own  
hearts1 will gradually concur to perfect
 us4 ,let it not1 after all then1 be our
 reproach1 and at length our ruin1 that 
these abundant means of instruction are 
possessed in vain4   ,,section ,,iii4   
,corruption of ,human                   
,nature4--,objection4  ,but there is one
 difficulty still behind1 more          
formidable than all the rest4 ,the pride
 of man is loth to be humbled4 ,forced  
to abandon the plea of innocence1 and   
pressed so closely that he can no longer
 escape from the conclusion to which we 
would drive him1 some more bold objector
 faces about and stands at bay1         
endeavouring to justify what he cannot  
deny1 ,whatever ,i am1 he contends1 ,i  
am what my ,creator made me4 ,i         
inherited a nature1 you yourself        
confess1 depraved1 and prone to evil3   
how then can ,i withstand the           

temptations to sin by which ,i am       
environed8 ,if this plea cannot         
establish my innocence1 it must excuse  
or at least extenuate my guilt4 ,frail  
and weak as ,i am1 a ,being of infinite 
justice and goodness will never try me  
by a rule1 which however equitable in   
the case of creatures of a higher       
nature1 is altogether disproportionate  
to mine4  ,let not my readers be        
alarmed6 ,the writer is not going to    
enter into the discussion of the grand  
question concerning the origin of moral 
evil1 or to attempt at large to         
reconcile its existence and consequent  
punishment with the acknowledged        
attributes and perfections of ,god4     
,these are questions1 of which1 if one  
may judge from the little success with  
which the acutest and profoundest       
reasoners have been ever labouring to   
solve the difficulties they contain1 the
 full and clear comprehension is above  
the intellect of man4 ,yet1 as such an  
objection as that which has been stated 

is sometimes heard from the mouths of   
professed ,christians1 it must not be   
passed by without a few short           
observations4  ,were the language in    
question to be addressed to us by an    
avowed sceptic1 though it might not be  
very difficult to expose to him the     
futility of his reasonings1 we should   
almost despair of satisfying him of the 
soundness of our own4 ,we should perhaps
 suggest impossibilities1 which might   
stand in the way of such a system as he 
would establish3 we might indeed point  
out wherein 7arguing from concessions   
which he would freely make7 his         
pre-conceptions concerning the conduct  
of the ,supreme ,being1 had been in fact
 already contradicted1 particularly by  
the existence at all of natural or moral
 evil3 and if thus proved erroneous in  
one instance1 why might they not be so  
likewise in another8 ,but though by     
these and similar arguments we might at 
length silence our objector1 we could   
not much expect to bring him over to our

 opinions4 ,we should probably do       
better1 if we were to endeavour rather  
to draw him off from these dark and     
slippery regions1 7slippery in truth    
they are to every human foot7 and to    
contend with him1 where we might tread  
with firmness and freedom1 on sure      
ground1 and in the light of day4 ,then  
we might fairly lay before him all the  
various arguments for the truth of our  
holy religion2 arguments which have been
 sufficient to satisfy the wisest1 and  
the best1 and the ablest of men4 ,we    
should afterwards perhaps insist on the 
abundant confirmation ,christianity     
receives from its being exactly suited  
to the nature and wants of man2 and we  
might conclude1 with fairly putting it  
to him1 whether all this weight of      
evidence were to be overbalanced by this
 one difficulty1 on a subject so        
confessedly high and mysterious1        
considering too that he must allow1 we  
see but a part 7,o how small a part67 of
 the universal creation of ,god1 and    

that our faculties are wholly           
incompetent to judge of the schemes of  
his infinite wisdom4 ,this1 if the      
writer may be permitted to offer his own
 judgment1 is 7at least in general7 the 
best mode1 in the case of the objection 
now in question1 of dealing with        
unbelievers2 and to adopt the contrary  
plan1 seems somewhat like that of any   
one1 who having to convince some        
untutored ,indian of the truth of the   
,copernican system1 instead of beginning
 with plain and simple propositions1 and
 leading him on to what is more abstruse
 and remote1 should state to him at the 
outset some astonishing problems1 to    
which the understanding can only yield  
its slow assent1 when constrained by the
 decisive force of demonstration4 ,the  
novice1 instead of lending himself to   
such a mistaken method of instruction1  
would turn away in disgust1 and be only 
hardened against his preceptor4 ,but it 
must be remembered1 that the present    
work is addressed to those who          

acknowledge the authority of the holy   
,scriptures4 ,and in order to convince  
all such that there is somewhere or     
other1 a fallacy in our objector's      
reasoning1 it will be sufficient to     
establish that though the word of ,god  
clearly asserts the justice and goodness
 of the ,supreme ,being1 and also the   
natural depravity of man1 yet it no less
 clearly lays down that this natural    
depravity shall never be admitted as an 
excuse for sin1 but that they which have
 done evil1 shall rise to the           
resurrection of damnation#ae4--,that the
 wicked shall be turned into hell1 and  
all the people that forget ,god4 ,and it
 is worthy of remark1 that1 as if for   
the very purpose of more effectually    
silencing those unbelieving doubts which
 are ever springing up in the human     
heart1 our blessed ,saviour1 though the 
messenger of peace and good will to man1
 has again and again repeated these     
awful denunciations4  ,nor 7it must also
 be remarked7 are the holy ,scriptures  

less clear and full in guarding us      
against supposing our sins1 or the      
dreadful consequences of them1 to be    
chargeable on ,god4--,let no man say    
when he is tempted1 ,i am tempted of    
,god3 for ,god cannot be tempted with   
evil1 neither tempteth he any man#af3   
,the ,lord is not willing that any      
should perish#ag4 ,and again1 where the 
idea is repelled as injurious to his    
character1--,have ,i any pleasure at all
 that the wicked should die8 saith the  
,lord ,god2 and not that he should      
return from his ways1 and live#ah8 ,for 
,i have no pleasure in the death of him 
that dieth1 saith the ,lord ,god#ai4    
,indeed almost every page of the word of
 ,god contains some warning or          
invitation to sinners2 and all these1 to
 a considerate mind1 must unquestionably
 be proofs of our present position4  ,it
 has been the more necessary not to     
leave unnoticed the objection which we  
have been now refuting1 because1 where  
not admitted to such an unqualified     

extent as altogether to take away the   
moral responsibility of man1 and when   
not avowed in the daring language in    
which it has been above stated2 if may  
frequently be observed to exist in an   
inferior degree3 and often1 when not    
distinctly formed into shape1 it lurks  
in secret1 diffusing a general cloud of 
doubt or unbelief1 or lowering our      
standard of right1 or whispering        
fallacious comfort1 and producing a     
ruinous tranquillity4 ,not to anticipate
 what will more properly come under     
discussion1 when we consider the nature 
and strictness of practical             
,christianity2 let us here1 however1    
remark1 that though the holy ,scriptures
 so clearly state the natural corruption
 and weakness of man1 yet they never1 in
 the most minute degree1 countenance1   
but throughout directly oppose1 the     
supposition to which we are often too   
forward to listen1 that this corruption 
and weakness will be admitted as        
lowering the demands of divine justice1 

and in some sort palliating our         
transgressions of the laws of ,god4 ,it 
would not be difficult to shew that such
 a notion is at war with the whole      
scheme of redemption by the atonement of
 ,christ4 ,but perhaps it may be enough 
when any such suggestions as those which
 we are condemning force themselves into
 the imagination of a ,christian1 to    
recommend it to him to silence them by  
what is their best practical answer3    
that if our natural condition be        
depraved and weak1 our temptations      
numerous1 and our ,almighty ,judge      
infinitely holy2 yet that the offers to 
penitent sinners of pardon and grace1   
and strength1 are universal and         
unlimited4 ,let it not however surprise 
us1 if in all this there seem to be     
involved difficulties which we cannot   
fully comprehend4 ,how many such every  
where present themselves6 ,scarcely is  
there an object around us1 that does not
 afford endless matter of doubt and     
argument4 ,the meanest reptile which    

crawls on the earth1 nay1 every herb and
 flower which we behold1 baffles the    
imbecility of our limited inquiries4    
,all nature calls upon us to be humble4 
,can it then be surprising if we are at 
a loss on this question1 which respects1
 not the properties of matter1 or of    
numbers1 but the counsels and ways of   
him whose ,understanding is infinite#bj1
 whose judgments are declared to be     
unsearchable1 and his ways past finding 
out#ba8 ,in this our ignorance however1 
we may calmly repose ourselves on his   
own declaration1 ,that though clouds and
 darkness are round about him1 yet      
righteousness and judgment are the      
habitation of his throne#bb4 ,let it    
also be remembered1 that if in          
,christianity some things are difficult1
 that which it most concerns us to know1
 is plain and obvious4 ,to this it is   
true wisdom to attach ourselves1        
assenting to what is revealed where     
above our faculties1 we do not say      
contradictory to them1 on the credit of 

what is clearly discerned1 and          
satisfactorily established4 ,in truth1  
we are all perhaps too apt to plunge    
into depths1 which it is beyond our     
power to fathom2 and it was to warn us  
against this very error1 that the       
inspired writer1 when he has been       
threatening the people1 whom ,god had   
selected as the objects of his special  
favour1 with the most dreadful          
punishments1 if they should forsake the 
law of the ,lord1 and has introduced    
surrounding nations as asking the       
meaning of the severe infliction1 winds 
up the whole with this instructive      
admonition2 ,secret things belong unto  
the ,lord our ,god3 but those which are 
revealed belong unto us1 and to our     
children for ever1 that we may do all   
the words of this law#bc4  ,to any one  
who is seriously impressed with a sense 
of the critical state in which we are   
here placed1 a short and uncertain space
 in which to make our peace with ,god1  
and then the last judgment1 and an      

eternity of unspeakable happiness or    
misery1 it is indeed an awful and an    
affecting spectacle1 to see men thus    
busying themselves in these vain        
speculations of an arrogant curiosity1  
and trifling with their dearest1 their  
everlasting interests4 ,it is but a     
feeble illustration of this exquisite   
folly1 to compare it to the conduct of  
some convicted rebel1 who1 when brought 
into the presence of his ,sovereign1    
instead of seizing the occasion to sue  
for mercy1 should even neglect and      
trifle with the pardon which should be  
offered to him1 and insolently employ   
himself in prying into his ,sovereign's 
designs1 and criticising his counsels4  
,our case indeed is1 in another point of
 comparison1 but too much like that of  
the convicted rebel4 ,but there is this 
grand difference--that at the best1 his 
success must be uncertain1 ours1 if it  
be not our own fault1 is sure2 and      
while1 on the one hand1 our guilt is    
unspeakably greater than that of any    

rebel against an earthly monarch2 so1 on
 the other1 we know that our ,sovereign 
is ,long-suffering1 and easy to be      
intreated2 more ready to grant1 than we 
to ask1 forgiveness4 ,well then may we  
adopt the language of the poet3         
,what better can we do1 than - - -      
prostrate fall     ,before him reverent2
 and there confess     ,humbly our      
faults1 and pardon beg2 with tears      
,watering the ground1 and with our sighs
 the air     ,frequenting1 sent from    
hearts contrite1 in sign     ,of sorrow 
unfeign'd1 and humiliation meek8        
,,chapter ,,iii4  ,chief defects of the 
,religious ,system of the bulk of       
professed ,christians1 in what regards  
our ,lord ,jesus ,christ1 and the ,holy 
,spirit--with a ,dissertation concerning
 the use of the ,passions in ,religion4 
,,sect4 ,i  ,,scripture ,,doctrines4    
,that ,god so loved the world1 as of his
 tender mercy to give his only ,son     
,jesus ,christ for our redemption3      
,that our blessed ,lord willingly left  

the glory of the ,father1 and was made  
man2  ,that he was despised and rejected
 of men1 a man of sorrows1 and          
acquainted with grief3  ,that he was    
wounded for our transgressions2 that he 
was bruised for our iniquities3  ,that  
the ,lord laid on him the iniquity of us
 all3  ,that at length he humbled       
himself even to the death of the ,cross1
 for us miserable sinners2 to the end   
that all who with hearty repentance and 
true faith1 should come to him1 might   
not perish1 but have everlasting life3  
,that he is now at the right hand of    
,god1 making intercession for his       
people3  ,that being reconciled to ,god 
by the death of his ,son1 we may come   
boldly unto the throne of grace1 to     
obtain mercy and find grace to help in  
time of need3  ,that our ,heavenly      
,father will surely give his ,holy      
,spirit to them that ask him3  ,that the
 ,spirit of ,god must dwell in us2 and  
that if any man have not the ,spirit of 
,christ1 he is none of his3  ,that by   

this divine influence we are to be      
renewed in knowledge after the image of 
him who created us1 and to be filled    
with the fruits of righteousness1 to the
 praise of the glory of his grace2--that
 being thus made meet for the           
inheritance of the saints in light1 we  
shall sleep in the ,lord2 and that when 
the last trumpet shall sound1 this      
corruption shall put on                 
incorruption--and that being at length  
perfected after his likeness1 we shall  
be admitted into his heavenly kingdom4  
,these are the leading ,doctrines       
concerning our ,saviour1 and the ,holy  
,spirit1 which are taught in the ,holy  
,scriptures1 and held by the ,church of 
,england4 ,the truth of them1 agreeably 
to our general plan1 will be taken for  
granted4 ,few of those1 who have been   
used to join in the established form of 
worship1 can have been1 it is hoped1 so 
inattentive1 as to be ignorant of these 
grand truths1 which are to be found     
every where dispersed throughout our    

excellent ,liturgy4 ,would to ,god it   
could be presumed1 with equal           
confidence1 that all who assent to them 
in terms1 discern their force and       
excellency in the understanding1 and    
feel their power in the affections1 and 
their transforming influence in the     
heart4 ,what lively emotions are they   
calculated to excite in us of deep      
self-abasement1 and abhorrence of our   
sins2 and of humble hope1 and firm      
faith1 and heavenly joy1 and ardent     
love1 and active unceasing gratitude6   
,but here1 it is to be feared1 will be  
found the grand defect of the religion  
of the bulk of professed ,christians2 a 
defect1 like the palsy at the heart1    
which1 while in its first attack1 it    
changes but little the exterior         
appearance of the body1 extinguishes the
 internal principle of heat and motion1 
and soon extends its benumbing influence
 to the remotest fibres of the frame4   
,this defect is closely connected with  
that which was the chief subject of the 

last chapter3 they that are whole need  
not a physician1 but they that are sick4
 ,had we duly felt the burthen of our   
sins1 that they are a load which our own
 strength is wholly unable to support1  
and that the weight of them must finally
 sink us into perdition1 our hearts     
would have danced at the sound of the   
gracious invitation1 ,come unto me1 all 
ye that labour and are heavy laden1 and 
,i will give you rest#bd4 ,but in those 
who have scarcely felt their sins as any
 incumbrance1 it would be mere          
affectation to pretend to very exalted  
conceptions of the value and            
acceptableness of the proffered         
deliverance4 ,this pretence accordingly1
 is seldom now kept up2 and the most    
superficial observer1 comparing the     
sentiments and views of the bulk of the 
,christian world1 with the articles     
still retained in their creed1 and with 
the strong language of ,scripture1 must 
be struck with the amazing              
disproportion4  ,to pass over the throng

 from whose minds ,religion is          
altogether excluded by the business or  
the vanities of life1 how is it with the
 more decent and moral8 ,to what        
criterion shall we appeal8 ,are their   
hearts really filled with these things1 
and warmed by the love which they are   
adapted to inspire8 ,then surely their  
minds are apt to stray to them almost   
unseasonably2 or at least to hasten back
 to them with eagerness1 when escaped   
from the estrangment imposed by the     
necessary cares and business of life4   
,he was a masterly describer of human   
nature1 who thus pourtrayed the         
characters of an undissembled affection2
      ,unstaid and fickle in all other  
things1     ,save in the constant image 
of the object1     ,that is beloved4    
,and how1 it may be perhaps replied1 do 
you know1 but that the minds of these   
people are thus occupied8 ,can you look 
into the bosoms of men8 ,let us appeal  
to a test to which we resorted in a     
former instance4 ,out of the abundance  

of the heart1 it has been pronounced1   
the mouth speaketh4--,take these persons
 then in some well selected hour1 and   
lead the conversation to the subject of 
,religion4 ,the utmost which can be     
effected is1 to bring them to talk of   
things in the gross4 ,they appear lost  
in generalities2 there is nothing       
precise and determinate1 nothing which  
implies a mind used to the contemplation
 of its object4 ,in vain you strive to  
bring them to speak on that topic1 which
 one might expect to be ever uppermost  
in the hearts of redeemed sinners4 ,they
 elude all your endeavours2 and if you  
make mention of it yourself1 it is      
received with no very cordial welcome at
 least1 if not with unequivocal disgust2
 it is at the best a forced and formal  
discussion4 ,the excellence of our      
,saviour's moral precepts1 the kindness 
and simplicity1 and self-denial and     
unblemished purity of his life1 his     
patience and meekness in the hour of    
death1 cannot indeed be spoken of but   

with admiration1 when spoken of at all1 
as they have often extorted unwilling   
praise from the most daring and         
malignant infidels4 ,but are not these  
mentioned as qualities in the abstract1 
rather than as the perfections and      
lineaments of our patron and benefactor 
and friend1 who loved us1 and gave      
himself for us2 of him who died for our 
offences1 and rose again for our        
justification2 who is even now at the   
right hand of ,god1 making intercession 
for us8 ,who would think that the       
kindness and humanity1 and self-denial1 
and patience in suffering1 which we so  
drily commend1 had been exerted towards 
ourselves1 in acts of more than finite  
benevolence of which we were to derive  
the benefit1 in condescensions and      
labours submitted to for our sakes1 in  
pain and ignominy1 endured for our      
deliverance8  ,but these grand truths   
are not suffered to vanish altogether   
from our remembrance4 ,thanks to the    
compilers of our ,liturgy1 more than to 

too many of the occupiers of our        
pulpits1 they are forced upon our notice
 in their just bearings and connections1
 as often as we attend the service of   
the church4 ,yet is it too much to      
affirm1 that though there entertained   
with decorum1 as what belong to the day 
and place1 and occupation1 they are yet 
too generally heard of with little      
interest2 like the legendary tales of   
some venerable historian1 or other      
transactions of great antiquity1 if not 
of doubtful credit1 which1 though       
important to our ancestors1 relate to   
times and circumstances so different    
from our own1 that we cannot be expected
 to take any great concern in them8 ,we 
hear of them therefore with apparent    
indifference2 we repeat them almost as  
it were by rote1 assuming by turns the  
language of the deepest humiliation and 
of the warmest thankfulness1 with a calm
 unaltered composure2 and when the      
service of the day is ended1 they are   
dismissed altogether from our thoughts1 

till on the return of another ,sunday1 a
 fresh attendance on public worship     
gives occasion for the renewed          
expressions of our periodical gratitude4
 ,in noticing such lukewarmness as this1
 surely the writer were to be pardoned1 
if he were to be betrayed into some     
warmth of condemnation4 ,the ,unitarian 
and ,socinian indeed1 who deny1 or      
explain away the peculiar doctrines of  
the ,gospel1 may be allowed to feel1 and
 talk of these grand truths with little 
emotion4 ,but in those who profess a    
sincere belief in them1 this coldness is
 insupportable4 ,the greatest possible  
services of man to man must appear      
contemptible1 when compared with the    
unspeakable mercies of ,christ3 mercies 
so dearly bought1 so freely bestowed--,a
 deliverance from eternal misery--,the  
gift of a crown of glory1 that fadeth   
not away4 ,yet1 what judgment should we 
form of such conduct1 as is here        
censured1 in the case of any one who had
 received some signal services from a   

fellow creature8 ,true love is an       
ardent1 and an active principle--a cold1
 a dormant1 a phlegmatic gratitude1 are 
contractions in terms4 ,when these      
generous affections really exist in     
vigour1 are we not ever fond of dwelling
 on the value1 and enumerating the      
merits of our benefactor8 ,how are we   
moved when any thing is asserted to his 
disparagement6 ,how do we delight to    
tell of his kindness6 ,with what pious  
care do we preserve any memorial of him1
 which we may happen to possess8 ,how   
gladly do we seize any opportunity of   
rendering to him1 or to those who are   
dear to him1 any little good offices1   
which1 though in themselves of small    
intrinsic worth1 may testify the        
sincerity of our thankfulness6 ,the very
 mention of his name will cheer the     
heart1 and light up the countenance6    
,and if he be now no more1 and if he had
 made it his dying request that1 in a   
way of his own appointment1 we would    
occasionally meet to keep the memory of 

his person1 and of his services in      
lively exercise2 how should we resent   
the idea of failing in the performance  
of so sacred an obligation6  ,such are  
the genuine characters1 such the natural
 workings of a lively gratitude4 ,and we
 believe1 without doing violence to the 
most established principles of human    
nature1 that where the effects are so   
different1 the internal principle is in 
truth the same8  ,if the love of ,christ
 be thus languid in the bulk of nominal 
,christians1 their joy and trust in him 
cannot be expected to be very vigorous4 
,here again we find reason to remark1   
that there is nothing distinct1 nothing 
specific1 nothing which implies a mind  
acquainted with the nature1 and         
familiarized with the use of the        
,christian's privileges1 habitually     
solacing itself with the hopes held out 
by the ,gospel1 and animated by the     
sense of its high relations1 and its    
glorious reversion4  ,the doctrine of   
the sanctifying operations of the ,holy 

,spirit1 appears to have met with still 
worse treatment4 ,it would be to convey 
a very inadequate idea of the scantiness
 of the conceptions on this head1 of the
 bulk of the ,christian world1 to affirm
 merely1 that they are too little       
conscious of the inefficacy of their own
 unassisted endeavours after holiness of
 heart and life1 and that they are not  
daily employed in humbly and diligently 
using the appointed means for the       
reception and cultivation of the divine 
assistance4 ,it would hardly be to go   
beyond the truth to assert1 that for the
 most part their notions on this subject
 are so confused and faint1 that they   
can scarcely be said in any fair sense  
to believe the doctrine at all4  ,the   
writer of these sheets is by no means   
unapprized of the objections which he   
may expect from those1 whose opinions he
 has been so freely condemning4 ,he is  
prepared to hear it urged1 that often   
where there have been the strongest     
pretences to the religious affections1  

of which the want has now been censured1
 there has been little or nothing of the
 reality of them2 and that even omitting
 the instances 7which however have been 
but too frequent7 of studied hypocrisy1 
what have assumed to themselves the name
 of religious affections1 have been     
merely the flights of a lively          
imagination1 or the working of a heated 
brain2 in particular1 that this love of 
our ,saviour1 which has been so warmly  
recommended1 is no better than a vain   
fervor1 which dwells only in the        
disordered mind of the enthusiast4 ,that
 ,religion is of a more steady nature2  
of a more sober and manly quality2 and  
that she rejects with scorn1 the support
 of a mere feeling1 so volatile and     
indeterminate1 so trivial and useless1  
as that with which we would associate   
her2 a feeling varying in different men1
 and even in the same man at different  
times1 according to the accidental flow 
of the animal spirits2 a feeling1       
lastly1 of which it may perhaps be said1

 we are from our very nature1 hardly    
susceptible towards an invisible ,being4
  ,as to the operations of the ,holy    
,spirit1 it may probably be further     
urged1 that it is perhaps scarcely worth
 while to spend much time in inquiring  
into the theory1 when1 in practice at   
least1 it is manifest1 that there is no 
sure criterion whereby any one can      
ascertain the reality of them1 even in  
his own case1 much less in that of      
another4 ,all we know is1 that          
pretenders to these extraordinary       
assistances1 have never been wanting to 
abuse the credulity of the vulgar1 and  
to try the patience of the wise4 ,from  
the canting hypocrites and wild fanatics
 of the last century1 to their less     
dangerous1 chiefly because less         
successful1 descendants of the present  
day1 we hear the same unwarranted       
claims1 the same idle tales1 the same   
low cant2 and we may discern not seldom 
the same mean artifices and mercenary   
ends4 ,the doctrine1 to say the best of 

it1 can only serve to favour the        
indolence of man1 while professing to   
furnish him with a compendious method of
 becoming wise and good1 it supersedes  
the necessity of his own personal       
labours4 ,quitting therefore all these  
slothful and chimerical speculations1 it
 is true wisdom to attach ourselves to  
what is more solid and practical2 to the
 work which you will not yourself deny  
to be sufficiently difficult to find us 
of itself full employment3 the work of  
rectifying the disorders of the         
passions1 and of implanting and         
cultivating the virtues of the moral    
character4--,it is the service of the   
understanding which ,god requires of us1
 which you would degrade into a mere    
matter of bodily temperament1 and       
imaginary impulses4 ,you are contending 
for that which not only is altogether   
unworthy of our ,divine ,master1 but    
which1 with considerate men1 has ever   
brought his religion into suspicion and 
disrepute1 and under a shew of honouring

 him1 serves only to injure and         
discredit his cause4 ,our ,objector1    
warming as he proceeds1 will perhaps    
assume a more impatient tone4 ,have not 
these doctrines1 he may exclaim1 been   
ever perverted to purposes the most     
disgraceful to the ,religion of ,jesus8 
,if you want an instance1 look to the   
standard of the inquisition1 and behold 
the pious ,dominicans torturing their   
miserable victims for the ,love of      
,christ#be4 ,or would you rather see the
 effects of your principles on a larger 
scale1 and by wholesale 7if the phrase  
may be pardoned27 cast your eyes across 
the ,atlantic1 and let your zeal be     
edified by the holy activity of ,cortez 
and ,pizarro1 and their apostles of the 
western hemisphere4 ,to what else have  
been owing the extensive ravages of     
national persecutions1 and religious    
wars and crusades2 whereby rapacity1 and
 pride1 and cruelty1 sheltering         
themselves 7sometimes even from the     
furious bigots themselves7 under the    

mask of this specious principle1 have so
 often afflicted the world8 ,the ,prince
 of ,peace has been made to assume the  
port of a ferocious conqueror1 and      
forgetting the message of good will to  
men1 has issued forth like a second     
,scourge of the ,earth#bf1 to plague and
 desolate the human species4            
,objection discussed4  ,that the sacred 
name of ,religion has been too often    
prostituted to the most detestable      
purposes2 that furious bigots and bloody
 persecutors1 and self-interested       
hypocrites of all qualities and         
dimensions1 from the rapacious leader of
 an army1 to the canting oracle of a    
congregation1 have falsely called       
themselves ,christians1 are melancholy  
and humiliating truths1 which 7as none  
so deeply lament them7 none will more   
readily admit1 than they who best       
understand the nature1 and are most     
concerned for the honour of             
,christianity4 ,we are ready to         
acknowledge also without dispute1 that  

the religious affections1 and the       
doctrine of divine assistances1 have    
almost at all times been more or less   
disgraced by the false pretences and    
extravagant conduct of wild fanatics and
 brain-sick enthusiasts4 ,all this1     
however1 is only as it happens in other 
instances1 wherein the depravity of man 
perverts the bounty of ,god4 ,why is it 
here only to be made an argument1 that  
there is danger of abuse8 ,so is there  
also in the case of all the potent and  
operative principles1 whether in the    
natural or moral world4 ,take for an    
instance the powers and properties of   
matter4 ,these were doubtless designed  
by ,providence for our comfort and      
well-being2 yet they are often          
misapplied to trifling purposes1 and    
still more frequently turned into so    
many agents of misery and death4 ,on    
this fact indeed is founded the         
well-known maxim1 not more trite than   
just1 that the best things when         
corrupted become the worst2 a maxim     

which is especially just in the instance
 of ,religion4 ,for in this case it is  
not merely1 as in some others1 that a   
great power1 when mischievously applied1
 must be hurtful in proportion to its   
strength2 but that the very principle on
 which in general we depend for         
restraining and retarding the progress  
of evil1 not only ceases to interpose   
any kindly check1 but is actively       
operative in the opposite direction4    
,but will you therefore discard         
,religion altogether8 ,the experiment   
was lately tried in a neighbouring      
country1 and professedly on this very   
ground4 ,the effects however with which 
it was attended1 do not much encourage  
its repetition4 ,but suppose ,religion  
were discarded1 then ,liberty remains to
 plague the world2 a power which though 
when well employed1 the dispenser of    
light and happiness1 has been often     
proved1 and eminently in this very      
instance1 to be capable when abused1 of 
becoming infinitely mischievous4 ,well  

then1 extinguish ,liberty4 ,then what   
more abused by false pretenders1 than   
,patriotism8 ,well1 extinguish          
,patriotism4 ,but then the wicked career
 to which we have adverted1 must have   
been checked but for ,courage4 ,blot out
 ,courage--and so might you proceed to  
extinguish one by one1 ,reason1 and     
,speech1 and ,memory1 and all the       
discriminating prerogatives of man4 ,but
 perhaps more than enough has been      
already urged in reply to an objection1 
which bottoms on ground so indefensible1
 as that which would equally warrant our
 condemning any physical or moral       
faculty altogether1 on account of its   
being occasionally abused4  ,as to the  
position of our ,opponent1 that there is
 no way whereby the validity of any     
pretensions to the religious affections 
may be ascertained2 it must partly be   
admitted4 ,doubtless we are not able    
always to read the hearts of men1 and to
 discover their real characters2 and    
hence it is1 that we in some measure lie

 open to the false and hypocritical     
pretences which are brought forward     
against us so triumphantly4 ,but then   
these pretences no more prove all       
similar claims to be founded in         
falsehood and hypocrisy1 than there     
having been many false and interested   
pretenders to wisdom and honesty1 would 
prove that there can be no such thing as
 a wise or an honest man4 ,we do not    
argue thus but where our reason is under
 a corrupt bias4 ,why should we be so   
much surprised and scandalized1 when    
these importers are detected in the     
church of ,christ8 ,it is no more than  
our blessed ,master himself taught us to
 expect2 and when the old difficulty is 
stated1 didst thou not sow good seed in 
thy field1 whence then hath it tares8   
his own answer furnishes the best       
solution1--an enemy hath done           
this4--,hypocrisy is indeed detestable1 
and enthusiasm sufficiently mischievous 
to justify our guarding against its     
approaches with jealous care4 ,yet it   

may not be improper to take this        
occasion for observing1 that we are now 
and then apt to draw too unfavourable   
conclusions from unpleasant appearances1
 which may perhaps be chiefly or        
altogether owing to gross or confused   
conceptions1 or to a disgusting         
formality of demeanor1 or to            
indeterminate1 low1 or improperly       
familiar expressions4 ,the mode and     
language1 in which a vulgar man will    
express himself on the subject of       
,religion1 will probably be vulgar1 and 
it is difficult for people of literature
 and refinement not to be unreasonably  
shocked by such vulgarities4 ,but we    
should at least endeavour to correct the
 rash judgments which we may be disposed
 to form on these occasions1 and should 
learn to recognize and to prize a sound 
texture and just configuration1 though  
disguised beneath a homely or uncouth   
drapery4 ,it was an ,apostle who        
declared that he had come 7to the       
learned and accomplished ,grecians too7 

not with excellency of speech1 or the   
wisdom of words4 ,from these he had     
studiously abstained1 lest he should    
have seemed to owe his success rather to
 the graces of oratory1 than to the     
efficacy of his doctrines1 and to the   
divine power with which they were       
accompanied4 ,even in our own times1    
when1 the extraordinary operations and  
miraculous gifts of the ,holy ,spirit   
having ceased1 the necessity of study   
and preparation1 and of attention to    
manner as well as matter1 in order to   
qualify men to become teachers of       
religion1 are no longer superseded1 yet 
it is no more than an act of justice    
explicitly to remark1 that a body of    
,christians1 which from the peculiarly  
offensive grossnesses of language in use
 among them1 had1 not without reason1   
excited suspicions of the very worst    
nature1 have since reclaimed their      
character#bg1 and have perhaps excelled 
all mankind in solid and unequivocal    
proofs of the love of ,christ1 and of   

the most ardent1 and active1 and patient
 zeal in his service4 ,it is a zeal     
tempered with prudence1 softened with   
meekness1 soberly aiming at great ends  
by the gradual operation of well adapted
 means1 supported by a courage which no 
danger can intimidate1 and a quiet      
constancy which no hardships can        
exhaust4   ,,sect4 ,,ii4  ,on the       
,admission of the ,passions into        
,religion4  ,the objection of our       
,opponent1 that by insisting on the     
obligation of making our blessed        
,saviour the object of our religious    
affections1 we are degrading the worship
 of the understanding1 and are          
substituting and raising up a set of    
mere feelings in its stead1 is one which
 deserves our most serious              
consideration4 ,if it be just1 it is    
decisive2 for ours must be              
unquestionably a reasonable service#bh4 
,the ,objector must mean1 either1 that  
these affections are unreasonable in    
themselves1 or that they are misplaced  

in religion4 ,he can scarcely however   
intend that the affections are in their 
own nature unreasonable4 ,to suppose him
 to maintain this position1 were to     
suppose him ignorant of what every      
schoolboy knows of the mechanism of the 
human mind4 ,we shall therefore take it 
for granted1 that this cannot be his    
meaning1 and proceed to examine the     
latter part of the alternative4 ,here   
also it may either be intended1 that the
 affections are misplaced in ,religion1 
generally1 or that our blessed ,saviour 
is not the proper object of them4 ,the  
strain of our ,objector's language1 no  
less than the objections themselves     
which he has urged1 render it evident   
that 7perhaps without excluding the     
latter position7 the former is in full  
possession of his mind4  ,this notion of
 the affections being out of place in   
,religion1 is indeed an opinion which   
appears to be generally prevalent4 ,the 
affections are regarded as the          
strong-holds of enthusiasm4 ,it is      

therefore judged most expedient to act1 
as prudent generals are used to do1 when
 they raze the fortress1 or spike up the
 cannon1 which are likely to fall into  
the hands of an enemy4 ,mankind are apt 
to be the dupes of misapplied terms2 and
 the progress of the persuasion now in  
question1 has been considerably aided by
 an abuse of language1 not sufficiently 
checked in its first advances1 whereby  
that species of ,religion which is      
opposite to the warm and affectionate   
kind1 has been suffered almost without  
disturbance1 to usurp to itself the     
epithet of rational4 ,but let not this  
claim be too hastily admitted4 ,let the 
position in question be thoroughly and  
impartially discussed1 and it will      
appear1 if ,i mistake not1 to be a gross
 and pernicious error4 ,if amputation be
 indeed indispensable1 we must submit to
 it2 but we may surely expect to be     
heard with patience1 or rather with     
favour and indulgence1 while we proceed 
to shew that there is no need to have   

recourse to so desperate an enemy4 ,the 
discussion will necessarily draw us into
 length4 ,but our prolixity will not be 
greater than may well be claimed by the 
importance of the subject1 especially as
 it scarcely seems to have hitherto     
sufficiently engaged the attention of   
writers on the subject of ,religion4    
,it cannot methinks but afford a        
considerable presumption against the    
doctrine which we are about to combat1  
that it proposes to exclude at once from
 the service of ,religion so grand a    
part of the composition of man2 that in 
this our noblest employment it condemns 
as worse than useless1 all the most     
active and operative principles of our  
nature4 ,one cannot but suppose that    
like the organs of the body1 so the     
elementary qualities and original       
passions of the mind were all given us  
for valuable purposes by our all-wise   
,creator4 ,it is indeed one of the sad  
evidences of our fallen condition1 that 
they are now perpetually tumultuating   

and rebelling against the powers of     
reason and conscience1 to which they    
should be subject4 ,but even if         
,revelation had been silent1 natural    
reason might have in some degree        
presumed1 that it would be the effect of
 a ,religion which should come from     
,god1 completely to repair the          
consequences of our superinduced        
depravity4 ,the schemes of mere human   
wisdom had indeed tacitly confessed1    
that this was a task beyond their       
strength4 ,of the two most celebrated   
systems of philosophy1 the one expressly
 confirmed the usurpation of the        
passions1 while the other1 despairing of
 being able to regulate1 saw nothing    
left but to extinguish them4 ,the former
 acted like a weak government1 which    
gives independence to a rebellious      
province1 which it cannot reduce4 ,the  
latter formed its boasted scheme merely 
upon the plan of that barbarous policy1 
which composes the troubles of a        
turbulent land by the extermination of  

its inhabitants4 ,this is the calm1 not 
of order1 but of inaction2 it is not    
tranquillity1 but the stillness of      
death2      ,trucidare falso nomine     
imperium1  ubi solitudinem faciunt1     
pacem appellant--  ,christianity1 we    
might hope1 would not be driven to any  
such wretched expedients2 nor in fact   
does she condescend to them4 ,they only 
thus undervalue her strength1 who       
mistake her character1 and are ignorant 
of her powers4 ,it is her peculiar      
glory1 and her main office1 to bring all
 the faculties of our nature into their 
just subordination and dependence2 that 
so the whole man1 complete in all his   
functions1 may be restored to the true  
ends of his being1 and be devoted1      
entire and harmonious1 to the service   
and glory of ,god4 ,my son1 give me     
thine heart--,thou shalt love the ,lord 
thy ,god with all thy heart3--,such are 
the direct and comprehensive claims     
which are made on us in the holy        
,scriptures4 ,we can scarcely indeed    

look into any part of the sacred volume 
without meeting abundant proofs1 that it
 is the religion of the ,affections     
which ,god particularly requires4 ,love1
 ,zeal1 ,gratitude1 ,joy1 ,hope1 ,trust1
 are each of them specified2 and are not
 allowed to us as weaknesses1 but       
enjoined on us as our bounden duty1 and 
commended to us as our acceptable       
worship4 ,where passages are so         
numerous1 there would be no end of      
particular citations4 ,let it be        
sufficient therefore1 to refer the      
reader to the word of ,god4 ,there let  
him observe too1 that as the lively     
exercise of the passions towards their  
legitimate object1 is always spoken of  
with praise1 so a cold1 hard1 unfeeling 
heart is represented as highly criminal4
 ,lukewarmness is stated to be the      
object of ,god's disgust and aversion2  
zeal and love1 of his favour and        
delight2 and the taking away of the     
heart of stone and the implanting of a  
warmer and more tender nature in its    

stead1 is specifically promised as the  
effect of his returning favour1 and the 
work of his renewing grace4 ,it is the  
prayer of an inspired teacher1 in behalf
 of those for whom he was most          
interested1 that their love 7already    
acknowledged to be great7 might abound  
yet more and more3 ,those modes of      
worship are set forth and prescribed1   
which are best calculated to excite the 
dormant affections1 and to maintain them
 in lively exercise2 and the aids of    
music and singing are expressly         
superadded to increase their effect4 ,if
 we look to the most eminent of the     
,scripture ,characters1 we shall find   
them warm1 zealous1 and affectionate4   
,when engaged in their favourite work of
 celebrating the goodness of their      
,supreme ,benefactor1 their souls appear
 to burn within them1 their hearts      
kindle into rapture2 the powers of      
language are inadequate to the          
expression of their transports2 and they
 call on all nature to swell the chorus1

 and to unite with them in hallelujahs  
of gratitude1 and joy1 and praise4 ,the 
man after ,god's own heart most of all  
abounds in these glowing effusions2 and 
his compositions appear to have been    
given us in order to set the tone1 as it
 were1 to all succeeding generations4   
,accordingly 7to quote the words of a   
late excellent prelate#bi1 who was      
himself warmed with the same heavenly   
flame7 in the language of this divine   
book1 the praises of the church have    
been offered up to the ,throne of ,grace
 from age to age4 ,again1 when it       
pleased ,god to check the future apostle
 of the ,gentiles in his wild career1   
and to make him a monument of           
transforming grace2 was the force of his
 affections diminished1 or was it not   
only that their direction was changed8  
,he brought his affections entire and   
unabated into the service of his blessed
 ,master4 ,his zeal now burned even with
 an increase of brightness2 and no      
intenseness1 no continuance of suffering

 could allay its ardor1 or damp the     
fervors of his triumphant exultations4  
,finally--,the worship and service of   
the glorified spirits in ,heaven1 is not
 represented to us a cold intellectual  
investigation1 but as the worship and   
service of gratitude and love4 ,and     
surely it will not be disputed1 that it 
should be even here the humble endeavour
 of those1 who are promised while on    
earth to be made meet to be partakers of
 the inheritance of the saints in light1
 to bring their hearts into a capacity  
for joining in those everlasting        
praises4  ,,but it may not be           
unadvisable for the writer here to guard
 against a mistaken supposition1 from   
which the mind of our ,objector by no   
means appears exempt1 that the force of 
the religious affections is to be mainly
 estimated 7,i had almost said by the   
thermometer7 by the degree of mere      
animal fervor1 by ardors1 and           
transports1 and raptures1 of which1 from
 constitutional temperament1 a person   

may be easily susceptible2 or into which
 daily experience must convince us1 that
 people of strong conceptions and of    
warm passions may work themselves       
without much difficulty1 where their    
hearts are by no means truly or deeply  
interested4 ,every tolerable actor can  
attest the truth of this remark4 ,these 
high degrees of the passions bad men may
 experience1 good men may want4 ,they   
may be affected2 they may be genuine2   
but whether genuine or affected1 they   
form not the true standard by which the 
real nature or strength of the religious
 affections is to be determined4 ,to    
ascertain these points1 we must examine1
 whether they appear to be grounded in  
knowledge1 to have their root in strong 
and just conceptions of the great and   
manifold excellences of their object1 or
 to be ignorant1 unmeaning1 or vague3   
whether they are natural and easy1 or   
constrained and forced2 wakeful and apt 
to fix on their great objects1          
delighting in their proper nutriment 7if

 the expression may be allowed7 the     
exercises of prayer and praise1 and     
religious contemplation2 or voluntarily 
omitting offered occasions of receiving 
it1 looking forward to them with little 
expectation1 looking back on them with  
little complacency1 and being           
disappointed of them with little regret3
 by observing whether these religious   
affections are merely occasional        
visitants1 or the abiding inmates of the
 soul3 whether they have got the mastery
 over the vicious passions and          
propensities1 with which in their       
origin1 and nature1 and tendency1 they  
are at open variance2 or whether if the 
victory be not yet complete1 the war is 
at least constant1 and the breach       
irreconcilable3 whether they moderate   
and regulate all the inferior appetites 
and desires which are culpable only in  
their excess1 thus striving to reign in 
the bosom with a settled undisputed     
predominance3 by examining1 whether     
above all they manifest themselves by   

prompting to the active discharge of the
 duties of life1 the personal1 and      
domestic1 and relative1 and             
professional1 and social1 and civil     
duties4 ,here the wideness of their     
range and the universality of their     
influence1 will generally serve to      
distinguish them from those partial     
efforts of diligence and self-denial1 to
 which mankind are prompted by          
subordinate motives4 ,all proofs other  
than this deduced from conduct1 are in  
some degree ambiguous4 ,this1 this only1
 whether we argue from ,reason or from  
,scripture1 is a sure infallible        
criterion4 ,from the daily incidents of 
conjugal and domestic life1 we learn    
that a heat of affection occasionally   
vehement1 but superficial and           
transitory1 may consist too well with a 
course of conduct1 exhibiting           
incontestable proofs of neglect and     
unkindness4 ,but the passion1 which     
alone the ,holy ,scriptures dignify with
 the name of ,love1 is a deep1 not a    

superficial feeling2 a fixed and        
permanent1 not an occasional emotion4   
,it proves the validity of its title1 by
 actions corresponding with its nature1 
by practical endeavours to gratify the  
wishes and to promote the interests of  
the object of affection4 ,if a man love 
me1 he will keep my sayings4 ,this is   
the love of ,god1 that we keep his      
commandments4 ,this therefore is the    
best standard by which to try the       
quality1 or1 the quality being          
ascertained1 to estimate the strength of
 the religious affections4 ,without     
suffering ourselves to derive too much  
complacency from transient fervors of   
devotion1 we should carefully and       
frequently prove ourselves by this less 
dubitable test2 impartially examining   
our daily conduct2 and often comparing  
our actual1 with our possible services1 
the fair amount of our exertions1 with  
our natural or acquired means and       
opportunities of usefulness4  ,after    
this large explanation1 the prolixity of

 which will we trust be pardoned on     
account of the importance of the        
subject1 and the danger of mistakes both
 on the right hand and on the left1 we  
are perfectly ready to concede to the   
objector1 whose arguments we have so    
long been considering1 that the         
religious affections must be expected to
 be more or less lively in different    
men1 and in the same man at different   
times1 in proportion to natural tempers1
 ages1 situations1 and habits of life4  
,but1 to found an objection on this     
ground1 would be as unreasonable as it  
were altogether to deny the obligation  
of the precepts1 which command us to    
relieve the necessities of the indigent1
 because the infinitely varying         
circumstances of mankind must render it 
impossible to specify beforehand the sum
 which each individual ought on the     
whole to allot to this purpose1 or to   
fix in every particular instance1 on any
 determinate measure1 and mode of       
contribution4 ,to the one case no less  

than to the other1 we may apply the     
maxim of an eminent writer2 ,an honest  
heart is the best casuist4 ,he who every
 where but in ,religion is warm and     
animated1 there only phlegmatic and     
cold1 can hardly expect 7especially if  
this coldness be not the subject of     
unfeigned humiliation and sorrow7 that  
his plea on the ground of natural temper
 should be admitted2 any more than that 
of a person who should urge his poverty 
as a justification of his not relieving 
the wants of the necessitous1 at the    
very time that he should be launching   
out into expence without restraint1 on  
occasions in which he should be really  
prompted by his inclinations4 ,in both  
cases1 it is the willing mind which is  
required4 ,where that is found every man
 will be judged according to what he    
hath1 and not according to what he hath 
not#cj4  ,after the decisive proofs     
already adduced from the word of ,god1  
of the unreasonableness of the objection
 to the admission of the passions into  

,religion1 all farther arguments may    
appear superfluous to any one who is    
disposed to bow to scriptural authority4
 ,yet the point is of so much           
importance1 and it is to be feared1 so  
little regarded1 that it may not be     
amiss to continue the discussion4 ,the  
best results of our understanding will  
be shewn to fall in with what clearly   
appears to be the authoritative language
 of revelation2 and to call in the aid  
of the affections to the service of     
,religion1 will prove to be not only    
what sober reason may permit1 as in some
 sort allowable2 but to be that which   
she clearly and strongly dictates to our
 deliberate judgments1 as being what the
 circumstances of our natural condition 
indispensably require4 ,we have every   
one of us a work to accomplish1 wherein 
our eternal interests are at stake2 a   
work to which we are naturally          
indisposed4 ,we live in a world         
abounding with objects which distract   
our attention and divert our endeavours2

 and a deadly enemy is ever at hand to  
seduce and beguile us4 ,if we persevere 
indeed1 success is certain2 but our     
efforts must know no remission4 ,there  
is a call on us for vigorous and        
continual resolution1 self-denial1 and  
activity4 ,now1 man is not a being of   
mere intellect4      ,video meliora     
proboque1 deteriora sequor1  is a       
complaint which1 alas6 we all of us     
might daily utter4 ,the slightest       
solicitation of appetite is often able  
to draw us to act in opposition to our  
clearest judgment1 our highest          
interests1 and most resolute            
determinations4 ,sickness1 poverty1     
disgrace1 and even eternal misery       
itself1 sometimes in vain solicit our   
regards2 they are all excluded from the 
view1 and thrust as it were beyond the  
sphere of vision1 by some poor          
unsubstantial transient object1 so      
minute and contemptible as almost to    
escape the notice of the eye of reason4 
,these observations are more strikingly 

confirmed in our religious concerns than
 in any other2 because in them the      
interests at stake are of transcendant  
importance3 but they hold equally in    
every instance according to its measure1
 wherein there is a call for laborious1 
painful1 and continued exertions1 from  
which any one is likely to be deterred  
by obstacles1 or seduced by the         
solicitations of pleasure4 ,what then it
 to be done in the case of any such     
arduous and necessary undertaking8 ,the 
answer is obvious--,you should endeavour
 not only to convince the understanding1
 but also to affect the heart2 and for  
this end1 you must secure the           
reinforcement of the passions4 ,this is 
indeed the course which would be        
naturally followed by every man of      
common understanding1 who should know   
that some one for whom he was deeply    
interested1 a child1 for instance1 or a 
brother1 were about to enter on a long1 
difficult1 perilous1 and critical       
adventure1 wherein success was to be    

honour and affluence2 defeat was to be  
contempt and ruin4 ,and still more1 if  
the parent were convinced that his child
 possessed faculties which1 strenuously 
and unremittingly exerted1 would prove  
equal to all the exigences of the       
enterprize1 but knew him also to be     
volatile and inconstant1 and had reason 
to doubt his resolution and his         
vigilance2 how would the friendly       
monitor's endeavour be redoubled1 so to 
possess his pupil's mind with the worth 
and dignity of the undertaking1 that    
there should be no opening for the      
entrance of any inferior                
consideration6--,weigh well 7he would   
say7 the value of the object for which  
you are about to contend1 and           
contemplate and study its various       
excellences1 till your whole soul be on 
fire for its acquisition4 ,consider too1
 that1 if you fail1 misery and infamy   
are united in the alternative which     
awaits you4 ,let not the mistaken notion
 of its being a safe and easy service1  

for a moment beguile you into the       
discontinuance or remission of your     
efforts4 ,be aware of your imminent     
danger1 and at the same time know your  
true security4 ,it is a service of      
labour and peril2 but one wherein the   
powers which you possess1 strenuously   
and perseveringly exerted1 cannot but   
crown you with victory4 ,accustom       
yourself to look first to the dreadful  
consequences of failure2 then fix your  
eye on the glorious prize which is      
before you2 and when your strength      
begins to fail1 and your spirits are    
well nigh exhausted1 let the animating  
view rekindle your resolution1 and call 
forth in renewed vigour the fainting    
energies of your soul4  ,it was the     
remark of an unerring observer1 ,the    
children of this world are wiser in     
their generation than the children of   
light4 ,and it is indisputably true1    
that in religion we have to argue and   
plead with men for principles of action1
 the wisdom and expediency of which are 

universally acknowledged in matters of  
worldly concern4 ,so it is in the       
instance before us4 ,the case which has 
been just described1 is an exact1 but a 
faint representation of our condition in
 this life4 ,frail and infirm of        
purpose1 we have a business to execute  
of supreme and indispensable necessity4 
,solicitations to neglect it every where
 abound3 the difficulties and dangers   
are numerous and urgent2 and the night  
of death cometh1 how soon we know not1  
when no man can work4 ,all this is      
granted4 ,it seems to be a state of     
things wherein one should look out with 
solicitude for some powerful stimulants4
 ,mere knowledge is confessedly too     
weak4 ,the affections alone remain to   
supply the deficiency4 ,they precisely  
meet the occasion1 and suit the purposes
 intended4 ,yet1 when we propose to fit 
ourselves for our great undertaking1 by 
calling them in to our help1 we are to  
be told that we are acting contrary to  
reason4 ,is this reasonable1 to strip us

 first of our armour of proof1 and then 
to send us to the sharpest of           
encounters8 ,to summon us to the        
severest labours1 but first to rob us of
 the precious cordials which should     
brace our sinews and recruit our        
strength8  ,let these pretended         
advocates for reason at length then     
confess their folly1 and do justice to  
the superior wisdom as well as goodness 
of our heavenly ,instructor1 who better 
understanding our true condition1 and   
knowing our frowardness and             
inadvertency1 has most reasonably as    
well as kindly pointed out and enjoined 
on us the use of those aids which may   
counteract our infirmities2 who         
commanding the effect1 has commanded    
also the means whereby it may be        
accomplished4  ,and now1 if the use of  
the affections in religion1 in general1 
be at length shewn to be conformable to 
reason1 it will not require many words  
to prove that our blessed ,saviour is   
the proper object of them4 ,we know that

 love1 gratitude1 joy1 hope1 trust1 7the
 affections in question7 have all their 
appropriate objects4 ,now it must be at 
once conceded1 that if these appropriate
 objects be not exhibited1 it is        
perfectly unreasonable to expect that   
the correspondent passions should be    
excited4 ,if we ask for love1 in the    
case of an object which has no          
excellence or desirableness2 for        
gratitude1 where no obligation has been 
conferred2 for joy1 where there is no   
just cause of self-congratulation2 for  
hope1 where nothing is expected2 for    
trust1 where there exists no ground of  
reliance2 then indeed1 we must kiss the 
rod1 and patiently submit to correction4
 ,this would be indeed ,egyptian        
bondage1 to demand the effects without  
the means of producing them4 ,is the    
case then so8 ,are we ready to adopt the
 language of the avowed enemies of our  
adorable ,saviour2 and again to say of  
him in whom dwelleth all the fulness of 
the ,godhead bodily1 that he hath no    

form nor comeliness2 and when we shall  
see him1 there is no beauty that we     
should desire him#ca8 ,is it no         
obligation1 that he who thought it not  
robbery to be equal with ,god1 should   
yet for our sakes make himself of no    
reputation1 and take upon him the form  
of a servant1 and be made in the        
likeness of men2 and humble himself1 and
 become obedient unto death1 even the   
death of the cross#cb8 ,is it no cause  
of joy1 that to us is born a            
,saviour#cc1 by whom we may be delivered
 from the power of darkness2 and be made
 meet to be partakers of the inheritance
 of the saints in light#cd8 ,can there  
be a hope comparable to that of our     
calling#ce--,which is ,christ in us1 the
 hope of glory#cf8 ,can there be a trust
 to be preferred to the reliance on     
,christ ,jesus2 who is the same         
yesterday1 to-day1 and for ever#cg8     
,surely1 if our ,opponent be not dead to
 every generous emotion1 he cannot look 
his own objection in the face1 without a

 blush of shame and indignation4        
,,section ,,iii4  ,consideration of the 
,reasonableness of ,affections towards  
an invisible ,being4  ,but forced at    
last to retreat from his favourite      
position1 and compelled to acknowledge  
that the religious affections towards   
our blessed ,saviour are not            
unreasonable2 he still however maintains
 the combat1 suggesting that by the very
 constitution of our nature1 we are not 
susceptible of them towards an invisible
 ,being2 in whose case1 it will be      
added1 we are shut out from all those   
means of communication and intercourse1 
which knit and cement the union between 
man and man4  ,we mean not to deny that 
there is something in this objection4   
,it might even seem to plead the        
authority of ,scripture in its          
favour--,he that loveth not his brother 
whom he hath seen1 how can he love ,god 
whom he hath not seen#ch8 ,and it was   
indeed no new remark in ,horace's days1 
,segnius irritant animos demissa per    

aures1     ,quam quae sunt oculis       
subjecta fidelibus4  ,we receive        
impressions more readily from visible   
objects1 we feel them more strongly1 and
 retain them more durably4 ,but though  
it must be granted that this            
circumstance makes it a more difficult  
task to preserve the affections in      
question in a healthful and vigorous    
state2 is it thereby rendered           
impossible8 ,this were indeed a most    
precipitate conclusion2 and any one who 
should be disposed to admit the truth of
 it1 might be at least induced to       
hesitate1 when he should reflect that   
the argument applies equally against the
 possibility of the love of ,god1 a duty
 of which the most cursory reader of    
,scripture1 if he admit its divine      
authority1 cannot but acknowledge the   
indispensable obligation4 ,but we need  
only look back to the ,scripture proofs 
which have been lately adduced1 to be   
convinced that the religious affections 
are therein inculcated on us1 as a      

matter of high and serious obligation4  
,hence we may be assured that the       
impossibility stated by our ,opponent   
does not exist4  ,let us scrutinize this
 matter1 however1 a little more         
minutely1 and we shall be compelled to  
acknowledge1 though the conclusion may  
make against ourselves1 that the        
objection vanishes when we fairly and   
accurately investigate the circumstances
 of the case4 ,with this view1 let us   
look a little into the nature of the    
affections of the human mind1 and       
endeavour to ascertain whence it is that
 they derive their nutriment1 and are   
found from experience to increase in    
strength4  ,the state of man is such1   
that his feelings are not the obedient  
servants of his reason1 prompt at once  
to follow its dictates1 as to their     
direction1 and their measure4           
,excellence is the just object of love2 
good in expectancy1 of hope2 evil to be 
apprehended1 of fear2 our fellow        
creatures' misfortunes1 and sufferings1 

constitute the just objects of pity4    
,each of these passions1 it might be    
thought1 would be excited1 in proportion
 to what our reason should inform us    
were the magnitude and consequent claims
 of its corresponding object4 ,but this 
is by no means the case4 ,take first for
 a proof the instance of pity4 ,we read 
of slaughtered thousands with less      
emotion1 than we hear the particulars of
 a shocking accident which has happened 
in the next street2 the distresses of a 
novel1 which at the same time we know to
 be fictitious1 affect us more than the 
dry narrative of a battle4 ,we become so
 much interested by these incidents of  
the imagination 7aware all the while    
that they are merely such7 that we      
cannot speedily banish them from our    
thoughts1 nor recover the tone of our   
minds2 and often1 we scarcely bring     
ourselves to lay down our book at the   
call of real misfortune1 of which we go 
perhaps to the relief1 on a principle of
 duty1 but with little sense of interest

 or emotion of tenderness4 ,it were easy
 to shew that it is much the same in the
 case of the other affections4 ,whatever
 be the cause of this disproportion1    
which 7as metaphysics fall not within   
our province7 we shall not stop to      
examine1 the fact is undeniable4 ,there 
appears naturally to be a certain       
strangeness between the passion and its 
object1 which familiarity and the power 
of habit must gradually overcome4 ,you  
must contrive to bring them into close  
contact2 they must be jointed and glued 
together by the particularities of      
little incidents4 ,thus in the          
production of heat in the physical      
world1 the flint and the steel produce  
not the effect without collision2 the   
rudest ,barbarian will tell us the      
necessity of attrition1 and the chemist 
of mixture4 ,now1 an object1 it is      
admitted1 is brought into closer contact
 with its corresponding passion1 by     
being seen and conversed with4 ,this we 
grant is one way2 but does it follow    

that there is no other8 ,to assert this1
 would be something like maintaining1 in
 contradiction to universal experience1 
that objects of vision alone are capable
 of attracting our regard4 ,but nothing 
can be more unfounded than such a       
supposition4 ,it might appear to be too 
nearly approaching to the ludicrous1 to 
suggest as an example to the contrary1  
the metaphysician's attachment to his   
insubstantial speculations1 or the zeal 
displayed in the pursuit1      ,extra   
flammantia moenia mundi1  of abstract   
sciences1 where there is no idea of     
bringing them within the visible diurnal
 sphere to the vulgarity of practical   
application4 ,the instance of the novel 
before-mentioned1 proves1 that we may be
 extremely affected by what we know to  
be merely ideal incidents and beings4   
,by much thinking or talking of any one2
 by using our minds to dwell on his     
excellences2 by placing him in imaginary
 situations which interest and affect   
us2 we find ourselves becoming          

insensibly more and more attached to    
him3 whereas it is the surest expedient 
for extinguishing an attachment which   
already exists1 to engage in such       
occupations or society1 as may cause our
 casual thoughts and more fixed         
meditations to be diverted from the     
object of it4 ,ask a mother who has been
 long separated from her child1         
especially if he has been in            
circumstances of honour1 or of danger1  
to draw her attention to him1 and to    
keep it in wakefulness and exercise1 and
 she will tell you1 that so far from    
becoming less dear1 he appears to have  
grown more the object of her affections4
 ,she seems to herself to love him even 
better than the child who has been      
living under her roof1 and has been     
daily in her view4 ,how does she rejoice
 in his good fortune1 and weep over his 
distresses6 ,with what impatience does  
she anticipate the time of his return6  
,we find therefore that sight and       
personal intercourse do not seem        

necessary to the production or increase 
of attachment1 where the means of close 
contact have been afforded2 but on the  
other hand1 if an object have been      
prevented from coming into close        
contact1 sight and personal intercourse 
are not sufficient to give it the power 
of exciting the affections in proportion
 to its real magnitude4 ,suppose the    
case of a person whom we have often     
seen1 and may have occasionally         
conversed with1 and of whom we have been
 told in the general1 that he possesses 
extraordinary merits4 ,we assent to the 
assertion4 ,but if we have no knowledge 
of particulars1 no close acquaintance   
with him1 nothing in short which brings 
his merits home to us1 they interest us 
less than what we know to be a far      
inferior degree of the very same        
qualities in one of our common          
associates4 ,a parent has several       
children1 all constantly under his eye1 
and equally dear to him4 ,yet if any one
 of them be taken ill1 it is brought    

into so much closer contact than before1
 that it seems to absorb and engross the
 parent's whole affection4 ,thus then1  
though it will not be denied that an    
object by being visible may thereby     
excite its corresponding affection with 
more facility2 yet this is manifestly   
far from being the prime consideration4 
,and so far are we from being the slaves
 of the sense of vision1 that a familiar
 acquaintance with the intrinsic        
excellences of an object1 aided1 it must
 be admitted1 by the power of habit1    
will render us almost insensible to the 
impressions which its outward form      
conveys1 and able entirely to lose the  
consciousness of an unsightly exterior4 
,we may be permitted to remark1 that the
 foregoing observations furnish an      
explanation1 less discreditable than    
that which has been sometimes given1 of 
an undoubted phaenomenon in the human   
mind1 that the greatest public          
misfortunes1 however the understanding  
may lecture1 are apt really to affect   

our feelings less than the most trivial 
disaster which happens to ourselves4 ,an
 eminent writer#ci scarcely overstated  
the point when he observed1 that it     
would occasion a man of humanity more   
real disturbance to know that he was the
 next morning to lose his little finger1
 than to hear that the great empire of  
,china had been suddenly swallowed up by
 an earthquake4 ,the thoughts of the    
former1 would keep him awake all night2 
in the latter case1 after making many   
melancholy reflections on the           
precariousness of human life1 and the   
vanity of all the labours of man which  
could be thus annihilated in a moment2  
after a little speculation too perhaps  
on the causes of the disaster1 and its  
effects in the political and commercial 
world2 he would pursue his business or  
his pleasure with the same ease and     
tranquillity as if no such accident had 
happened2 and snore at night with the   
most profound serenity over the ruin of 
a hundred million of his fellow         

creatures4 ,selfishness is not the cause
 of this1 for the most unfeeling brute  
on earth would surely think nothing of  
the loss of a finger1 if he could       
thereby prevent so dreadful a calamity4 
,this doctrine of contact which has been
 opened above1 affords a satisfactory   
solution2 and from all which has been   
said 7the writer has reason perhaps to  
apologize for the length of the         
discussion7 the circumstances1 by which 
the affections of the mind towards any  
particular object are generated and     
strengthened1 may be easily collected4  
,the chief of these appear to be1       
whatever tends to give a distinct and   
lively impression of the object1 by     
setting before us its minute parts1 and 
by often drawing towards it the thoughts
 and affections1 so as to invest it by  
degrees with a confirmed ascendency3    
whatever tends to excite and to keep in 
exercise a lively interest in its       
behalf3 in other words2 full knowledge1 
distinct and frequent mental            

entertainment1 and pathetic             
contemplations4 ,supposing these means  
to have been used in any given degree1  
it may be expected1 that they will be   
more or less efficacious1 in proportion 
as the intrinsic qualities of the object
 afford greater or less scope for their 
operation1 and more or fewer materials  
with which to work4 ,can it then be     
conceived1 that they will be of no avail
 when steadily practised in the case of 
our ,redeemer6 ,if the principles of    
love1 and gratitude1 and joy1 and hope1 
and trust1 are not utterly extinct      
within us1 they cannot but be called    
forth by the various corresponding      
objects which that blessed contemplation
 would gradually bring forth to our     
view4 ,well might the language of the   
apostle be addressed to ,christians1    
,whom having not seen ye love2 in whom1 
though now ye see him not1 yet          
believing1 ye rejoice with joy          
unspeakable1 and full of glory#dj4      
,,but fresh considerations pour in to   

render in this instance1 the plea of its
 being impossible to love an invisible  
being1 still more invalid4 ,our blessed 
,saviour1 if we may be permitted so to  
say1 is not removed far from us2 and the
 various relations in which we stand    
towards him1 seem purposely made known  
to us1 in order to furnish so many      
different bonds of connection with him1 
and consequent occasions of continual   
intercourse4 ,he exhibits not himself to
 us dark with excessive brightness1 but 
is let down as it were to the           
possibilities of human converse4 ,we may
 not think that he is incapable of      
entering into our little concerns1 and  
sympathizing with them2 for we are      
graciously assured that he is not one   
who cannot be touched with the feeling  
of our infirmities1 having been in all  
points tempted like as we are#da4 ,the  
figures under which he is represented1  
are such as convey ideas of the utmost  
tenderness4 ,he shall feed his flock    
like a shepherd2 he shall gather the    

lambs in his arm1 and carry them in his 
bosom1 and shall gently lead those that 
are with young#db4--,they shall not     
hunger nor thirst1 neither shall the    
heat nor sun smite them2 for he that    
hath mercy on them1 shall lead them1    
even by the springs of water shall he   
guide them#dc4 ,i will not leave you    
orphans#dd was one of his last          
consolatory declarations#de4 ,the       
children of ,christ are here separated  
indeed from the personal view of him2   
but not from his paternal affection and 
paternal care4 ,meanwhile let them      
quicken their regards by the animating  
anticipation of that blessed day1 when  
he who is gone to prepare a place for   
them1 will come again to receive them   
unto himself4 ,then shall they be       
admitted to his more immediate presence3
 ,now we see through a glass darkly2 but
 then face to face3 now ,i know in part2
 but then shall ,i know1 even as ,i am  
known#df4  ,surely more than enough has 
been now said to prove that this        

particular case1 from its very nature1  
furnishes the most abundant and powerful
 considerations and means for exciting  
the feelings2 and it might be contended1
 without fear of refutation1 that by the
 diligent and habitual use of those     
considerations and means1 we might with 
confident expectation of success1 engage
 in the work of raising our affections  
towards our blessed ,saviour to a state 
of due force and activity4 ,but1 blessed
 be ,god1 we have a still better        
reliance2 for the grand circumstance of 
all yet remains behind1 which the writer
 has been led to defer1 from his wish to
 contend with his opponents on their own
 ground4 ,this circumstance is1 that    
here1 no less than in other particulars1
 the ,christian's hope is founded1 not  
on the speculations or the strength of  
man1 but on the declaration of ,him who 
cannot lie1 on the power of             
,omnipotence4  ,we learn from the       
,scriptures that it is one main part of 
the operations of the ,holy ,spirit1 to 

implant these heavenly principles in the
 human mind1 and to cherish their       
growth4 ,we are encouraged to believe   
that in answer to our prayers1 this aid 
from above will give efficacy to our    
earnest endeavours1 if used in humble   
dependence on divine grace4 ,we may     
therefore with confidence take the means
 which have been suggested4 ,but let us1
 in our turn1 be permitted to ask our   
opponents1 have they humbly and         
perseveringly applied for this divine   
strength8 or disclaiming that           
assistance1 perhaps as tempting them to 
indolence1 have they been so much the   
more strenuous and unwearied in the use 
of their own unaided endeavours8 or     
rather have they not been equally       
negligent of both8 ,renouncing the one1 
they have wholly omitted the other4 ,but
 this is far from being all4 ,they even 
reverse all the methods which we have   
recommended as being calculated to      
increase regard2 and exactly follow that
 course which would be pursued by any   

one who should wish to reduce an        
excessive affection4 ,yet thus leaving  
untried all the means1 which1 whether   
from ,reason or ,scripture1 we maintain 
to be necessary to the production of the
 end1 nay using such as are of a        
directly opposite nature1 these men     
presume to talk to us of                
impossibilities6 ,we may rather contend 
that they furnish a fresh proof of the  
soundness of our reasonings4 ,we lay it 
down as a fundamental position1 that    
speculative knowledge alone1 that mere  
superficial cursory considerations1 will
 be of no avail4 ,nothing is to be done 
without the diligent continued use of   
the appointed method4 ,they themselves  
afford an instance of the truth of our  
assertions2 and while they supply no    
argument against the efficacy of the    
mode prescribed1 they acknowledge at    
least that they are wholly ignorant of  
any other4  ,,but let us now turn our   
eyes to ,christians of a higher order1  
to those who have actually proved the   

truth of our reasonings2 who have not   
only assumed the name1 but who have     
possessed the substance1 and felt the   
power of ,christianity2 who though often
 foiled by their remaining corruptions1 
and shamed and cast down under a sense  
of their many imperfections1 have known 
in their better seasons1 what it was to 
experience its firm hope1 its dignified 
joy1 its unshaken trust1 its more than  
human consolations4 ,in their hearts1   
love also towards their ,redeemer has   
glowed2 a love not superficial and      
unmeaning 7think not that this would be 
the subject of our praise7 but constant 
and rational1 resulting from a strong   
impression of the worth of its object1  
and heightened by an abiding sense of   
great1 unmerited1 and continually       
accumulating obligations2 ever          
manifesting itself in acts of diligent  
obedience1 or of patient suffering4     
,such was the religion of the holy      
martyrs of the sixteenth century1 the   
illustrious ornaments of the ,english   

church4 ,they realized the theory which 
we have now been faintly tracing4 ,look 
to their writings1 and you will find    
that their thoughts and affections had  
been much exercised in habitual views of
 the blessed ,jesus4 ,thus they used the
 required means4 ,what were the effects8
 ,persecution and distress1 degradation 
and contempt in vain assailed them--all 
these evils served but to bring their   
affections into closer contact with     
their object2 and not only did their    
love feel no diminution or abatement1   
but it rose to all the exigencies of the
 occasion1 and burned with an increase  
of ardor2 and when brought forth at last
 to a cruel and ignominious death1 they 
repined not at their fate2 but rather   
rejoiced that they were counted worthy  
to suffer for the name of ,christ4 ,by  
the blessing of ,god the writer might   
refer to still more recent times4 ,but  
lest his authorities should be disputed1
 let us go to the ,apostles of our      
,lord2 and while1 on a very cursory     

perusal of their writings1 we must      
acknowledge that they commend and even  
prescribe to us the love of ,christ1 as 
one of the chief of the ,christian      
graces2 so on a more attentive          
inspection of those writings1 we shall  
discover abundant proofs that they were 
themselves bright examples of their own 
precept2 that our blessed ,saviour was  
really the object of their warmest      
affection1 and what he had done and     
suffered for them the continual matter  
of their grateful remembrance4  ,the    
disposition so prevalent in the bulk of 
nominal ,christians1 to form a religious
 system for themselves1 instead of      
taking it from the word of ,god1 is     
strikingly observable in their scarcely 
admitting1 except in the most vague and 
general sense1 the doctrine of the      
influence of the ,holy ,spirit4 ,if we  
look into the ,scriptures for           
information on this particular1 we learn
 a very different lesson4 ,we are in    
them distinctly taught1 that of         

ourselves we can do nothing2 that we are
 by nature children of wrath1 and under 
the power of the evil spirit1 our       
understandings being naturally dark1 and
 our hearts averse from spiritual       
things2 and we are directed to pray for 
the influence of the ,holy ,spirit to   
enlighten our understandings1 to        
dissipate our prejudices1 to purify our 
corrupt minds1 and to renew us after the
 image of our heavenly ,father4 ,it is  
this influence which is represented as  
originally awakening us from slumber1 as
 enlightening us in darkness1 as        
quickening us when dead#dg1 as          
delivering us from the power of the     
devil1 as drawing us to ,god1 as        
translating us into the kingdom of his  
dear ,son#dh1 as creating us anew in    
,christ ,jesus#di1 as dwelling in us1   
and walking in us#ej2 so that putting   
off the old man with his deeds1 we are  
to consider ourselves as having put on  
the new man1 which is renewed in        
knowledge after the image of ,him that  

created him#ea2 and as those who are to 
be an habitation of ,god through the    
,spirit#eb4 ,it is by this ,divine      
assistance only that we can grow in     
,grace1 and improve in all ,holiness4   
,so expressly1 particularly1 and        
repeatedly does the word of ,god        
inculcate these lessons1 that one would 
think there were scarcely room for any  
difference of opinion among those who   
admit its authority4 ,sometimes#ec the  
whole of a ,christian's repentance and  
faith1 and consequent holiness1 are     
ascribed generally to the ,divine       
influence2 sometimes these are spoken of
 separately1 and ascribed to the same   
,almighty power4 ,sometimes different   
particular graces of the ,christian     
character1 those which respect our      
duties and tempers towards our          
fellow-creatures1 no less than those    
which have reference to the ,supreme    
,being1 are particularly traced to this 
source4 ,sometimes they are all referred
 collectively to this common root1 being

 comprehended under the compendious     
denomination of the ,fruits of the      
,spirit4 ,in exact correspondence with  
these representations1 this aid from    
above is promised in other parts of     
,scripture for the production of those  
effects2 and the withholding or         
withdrawing of it is occasionally       
threatened as a punishment for the sins 
of men1 and as one of the most fatal    
consequences of the ,divine displeasure4
  ,the ,liturgy of the church of        
,england strictly agrees with the       
representation1 which has been here     
given of the instructions of the word of
 ,god4   ,,sect4 ,,iv4  ,inadequate     
conceptions entertained by nominal      
,christians of the terms of acceptance  
with ,god4  ,if then it be indeed as so 
has been now stated2 that1 in           
contradiction to the plainest dictates  
of ,scripture1 and to the ritual of our 
established ,church1 the sanctifying    
operations of the ,holy ,spirit1 the    
first fruits of our reconciliation to   

,god1 the purchase of our ,redeemer's   
death1 and his best gift to his true    
disciples1 are too generally undervalued
 and slighted2 if it be also true1 as   
was formerly proved1 that our thoughts  
of the blessed ,saviour are confused and
 faint1 our affections towards him      
languid and lukewarm1 little            
proportioned to what they1 who at such a
 price have been rescued from ruin1 and 
endowed with a title to eternal glory1  
might be justly expected to feel towards
 the ,author of their deliverance2      
little proportioned to what has been    
felt by others1 ransomed from the same  
ruin1 and partakers of the same         
inheritance3 if this1 let it be         
repeated1 be indeed so1 let us not shut 
our eyes against the perception of our  
real state2 but rather endeavour to     
trace the evil to its source4 ,we are   
loudly called on to examine well our    
foundations4 ,if any thing be there     
unsound and hollow1 the superstructure  
could not be safe1 though its exterior  

were less suspicious4 ,let the question 
then be asked1 and let the answer be    
returned with all the consideration and 
solemnity which a question so important 
may justly demand1 whether1 in the grand
 concern of all1 the means of a sinner's
 acceptance with ,god1 there be not     
reason to apprehend1 that the nominal   
,christians whom we have been           
addressing1 too generally entertain very
 superficial1 and confused1 and 7to     
speak in the softest terms7 highly      
dangerous notions8 ,is there not cause  
to fear1 that with little more than an  
indistinct and nominal reference to ,him
 who bore our sins in his own body on   
the tree1 they really rest their eternal
 hopes on a vague1 general persuasion of
 the unqualified mercy of the ,supreme  
,being2 or that1 still more erroneously1
 they rely in the main1 on their own    
negative or positive merits8 ,they can  
look upon their lives with an impartial 
eye1 and congratulate themselves on     
their inoffensiveness in society2 on    

their having been exempt1 at least1 from
 any gross vice1 or if sometimes        
accidentally betrayed into it1 on its   
never having been indulged habitually2  
or if not even so 7for there are but few
 who can say this1 if the term vice be  
explained according to the strict       
requisitions of the ,gospel7 yet on the 
balance being in their favour1 or on the
 whole1 not much against them1 when     
their good and bad actions are fairly   
weighed1 and due allowance is made for  
human frailty4 ,these considerations are
 sufficient for the most part to compose
 their apprehensions2 these are the     
cordials which they find most at hand in
 the moments of serious thought1 or of  
occasional dejection2 and sometimes     
perhaps in seasons of less than ordinary
 self-complacency1 they call in also to 
their aid the general persuasion of the 
unbounded mercy and pity of ,god4 ,yet  
persons of this description by no means 
disclaim a ,saviour1 or avowedly        
relinquish their title to a share in the

 benefits of his death4 ,they close     
their petitions with the name of        
,christ2 but if not chiefly from the    
effect of habit1 or out of decent       
conformity to the established faith1 yet
 surely with something of the same      
ambiguity of principle which influenced 
the expiring philosopher1 when he       
ordered the customary mark of homage to 
be paid to the god of medicine4  ,others
 go farther than this2 for there are    
many shades of difference between those 
who flatly renounce1 and those who      
cordially embrace the doctrine of       
,redemption by ,christ4 ,this class has 
a sort of general1 indeterminate1 and   
ill understood dependence on our blessed
 ,saviour4 ,but their hopes1 so far as  
they can be distinctly made out 7for    
their views also are very obscure7      
appear ultimately to bottom on the      
persuasion that they are now1 through   
,christ1 become members of a new        
dispensation1 wherein they will be tried
 by a more lenient rule than that to    

which they must have been otherwise     
subject4 ,god will not now be extreme to
 mark what is done amiss2 but will      
dispense with the rigorous exactions of 
his law1 too strict indeed for such     
frail creatures as we are to hope that  
we can fulfil it4 ,christianity has     
moderated the requisitions of ,divine   
,justice2 and all which is now required 
of us1 is thankfully to trust to the    
merits of ,christ for the pardon of our 
sins1 and the acceptance of our sincere 
though imperfect obedience4 ,the        
frailties and infirmities to which our  
nature is liable1 or to which our       
situation in life exposes us1 will not  
be severely judged3 and as it is        
practice that really determines the     
character1 we may rest satisfied1 that  
if on the whole our lives be tolerably  
good1 we shall escape with little or no 
punishment1 and through ,jesus ,christ  
our ,lord1 shall be finally partakers of
 heavenly felicity4  ,we cannot dive    
into the human heart1 and therefore     

should always speak with caution and    
diffidence1 when from external          
appearances or declarations we are      
affirming the existence of any internal 
principles and feelings2 especially as  
we are liable to be misled by the       
ambiguities of language1 or by the      
inaccuracy with which others may express
 themselves4 ,but it is sometimes not   
difficult to any one who is accustomed1 
if the phrase may be allowed1 to the    
anatomy of the human mind1 to discern1  
that generally speaking1 the persons who
 use the above language1 rely not so    
much on the merits of ,christ1 and on   
the agency of ,divine ,grace1 as on     
their own power of fulfilling the       
moderated requisitions of ,divine       
,justice4 ,he will hence therefore      
discover in them a disposition rather to
 extenuate the malignity of their       
disease1 than to magnify the excellence 
of the proffered remedy4 ,he will find  
them apt to palliate in themselves what 
they cannot fully justify1 to enhance   

the merit of what they believe to be    
their good qualities and commendable    
actions1 to set as it were in an account
 the good against the bad2 and if the   
result be not very unfavourable1 they   
conceive that they shall be entitled to 
claim the benefits of our ,saviour's    
sufferings as a thing of course4 ,they  
have little idea1 so little1 that it    
might almost be affirmed that they have 
no idea at all1 of the importance or    
difficulty of the duty of what the      
,scripture calls submitting ourselves to
 the righteousness of ,god2 or of our   
proneness rather to justify ourselves in
 his sight1 than in the language of     
imploring penitents to acknowledge      
ourselves guilty and helpless sinners4  
,they have never summoned themselves to 
this entire and unqualified renunciation
 of their own merits1 and their own     
strength2 and therefore they remain     
strangers to the natural loftiness of   
the human heart1 which such a call would
 have awakened into action1 and roused  

to resistance4 ,,all ,,these ,,their    
,,several ,,errors ,,naturally ,,result 
,,from ,,the ,,mistaken ,,conception    
,,entertained ,,of ,,the ,,fundamental  
,,principles ,,of ,,christianity4 ,they 
consider not that ,christianity is a    
scheme for justifying the ungodly#ed1 by
 ,christ's dying for them when yet      
sinners#eeef2 a scheme for reconciling  
us to ,god--when enemies2 and for making
 the fruits of holiness the effects#eg1 
not the cause1 of our being justified   
and reconciled3 that1 in short1 it opens
 freely the door of mercy1 to the       
greatest and vilest of penitent sinners2
 that obeying the blessed impulse of the
 grace of ,god1 whereby they had been   
awakened from the sleep of death1 and   
moved to seek for pardon1 they might    
enter in1 and through the regenerating  
influence of the ,holy ,spirit might be 
enabled to bring forth the fruits of    
,righteousness4 ,but they rather        
conceive of ,christianity as opening the
 door of mercy1 that those who on the   

ground of their own merits could not    
have hoped to justify themselves before 
,god1 may yet be admitted for ,christ's 
sake1 on condition of their having      
previously satisfied the moderated      
requisitions of ,divine ,justice4 ,in   
speaking to others also of the ,gospel  
scheme1 they are apt to talk too much of
 terms and performances on our part1 on 
which we become entitled to an interest 
in the sufferings of ,christ2 instead of
 stating the benefits of ,christ's      
satisfaction as extended to us freely1  
without money and without price4  ,,the 
practical consequences of these errors  
are such as might be expected4 ,they    
tend to prevent that sense which we     
ought to entertain of our own natural   
misery and helplessness2 and that deep  
feeling of gratitude for the merits and 
intercession of ,christ1 to which we are
 wholly indebted for our reconciliation 
to ,god1 and for the will and the power1
 from first to last1 to work out our own
 salvation4 ,they consider it too much  

in the light of a contract between two  
parties1 wherein each1 independently of 
the other1 has his own distinct         
condition to perform2 man--to do his    
duty2 ,god--to justify and accept for   
,christ's sake3 ,if they fail not in the
 discharge of their condition1 assuredly
 the condition on ,god's part will be   
faithfully fulfilled4 ,accordingly1 we  
find in fact1 that they who represent   
the ,gospel scheme in the manner above  
described1 give evidence of the subject 
with which their hearts are most filled1
 by their proneness to run into merely  
moral disquisitions1 either not         
mentioning at all1 or at least but      
cursorily touching on the sufferings and
 love of their ,redeemer2 and are little
 apt to kindle at their ,saviour's name1
 and like the apostles to be betrayed by
 their fervor into what may be almost an
 untimely descant on the riches of his  
unutterable mercy4 ,in addressing others
 also whom they conceive to be living in
 habits of sin1 and under the wrath of  

,god1 they rather advise them to amend  
their ways as a preparation for their   
coming to ,christ1 than exhort them to  
throw themselves with deep prostration  
of soul at the foot of the cross1 there 
to obtain pardon and find grace to help 
in time of need4  ,the great importance 
of the subject in question will justify 
our having been thus particular4 ,it has
 arisen from a wish that on a question  
of such magnitude1 to mistake our       
meaning should be impossible4 ,but after
 all which has been said1 let it also be
 remembered1 that except so far as the  
instruction of others is concerned1 the 
point of importance is1 the internal    
disposition of the mind2 where the      
dependence for pardon1 and for holiness1
 is really placed2 not what the language
 is1 in which men express themselves4   
,and it is to be hoped that he who      
searches the heart1 sees the right      
dispositions in many who use the        
mistaken and dangerous language to which
 we have objected4  ,if this so         

generally prevailing error concerning   
the nature of the ,gospel offer be in   
any considerable degree just2 it will   
then explain that so generally          
prevailing languor in the affections    
towards our blessed ,saviour which was  
formerly remarked1 and that inadequate  
impression of the necessity and value of
 the assistance of the divine ,spirit4  
,according to the soundest principles of
 reasoning1 it may be also adduced as an
 additional proof of the correctness of 
our present statement1 that it so       
exactly falls in with those phaenomena1 
and so naturally accounts for them4 ,for
 even admitting that the persons above  
mentioned1 particularly the last class1 
do at the bottom rely on the atonement  
of ,christ2 yet on their scheme1 it must
 necessarily happen1 that the object to 
which they are most accustomed to look1 
with which their thoughts are chiefly   
conversant1 from which they most        
habitually derive complacency1 is rather
 their own qualified merit and services1

 though confessed to be inadequate1 than
 the sufferings and atoning death of a  
crucified ,saviour4 ,the affections     
towards our blessed ,lord therefore     
7according to the theory of the passions
 formerly laid down7 cannot be expected 
to flourish1 because they receive not   
that which was shewn to be necessary to 
their nutriment and growth4 ,if we would
 love him as affectionately1 and rejoice
 in him as triumphantly as the first    
,christians did2 we must learn like them
 to repose our entire trust in him1 and 
to adopt the language of the apostle1   
,god forbid that ,i should glory1 save  
in the cross of our ,lord ,jesus        
,christ#eh--,who of ,god is made unto us
 wisdom and righteousness1 and          
sanctification1 and redemption#ei4      
,doubtless there have been too many who1
 to their eternal ruin1 have abused the 
doctrine of ,salvation by ,grace2 and   
have vainly trusted in ,christ for      
pardon and acceptance1 when by their    
vicious lives they have plainly proved  

the groundlessness of their pretensions4
 ,the tree is to be known by its fruits2
 and there is too much reason to fear   
that there is no principle of faith1    
when it does not decidedly evince itself
 by the fruits of holiness4 ,dreadful   
indeed will be the doom1 above that of  
all others1 of those loose professors of
 ,christianity1 to whom at the last day 
our blessed ,saviour will address those 
words1 ,i never knew you2 depart from   
me1 all ye that work iniquity4 ,but the 
danger of error on this side ought not  
to render us insensible to the opposite 
error2 an error against which in these  
days it seems particularly necessary to 
guard4 ,it is far from the intention of 
the writer of this work to enter into   
the niceties of controversy4 ,but surely
 without danger of being thought to     
violate this design1 he may be permitted
 to contend1 that they who in the main  
believe the doctrines of the church of  
,england1 are bound to allow that our   
dependence on our blessed ,saviour1 as  

alone the meritorious cause of our      
acceptance with ,god1 and as the means  
of all its blessed fruits and glorious  
consequences1 must be not merely formal 
and nominal1 but real and substantial3  
not vague1 qualified1 and partial1 but  
direct1 cordial1 and entire4 ,repentance
 towards ,god1 and faith towards our    
,lord ,jesus ,christ1 was the sum of the
 apostolical instructions4 ,it is not an
 occasional invocation of the name1 or a
 transient recognition of the authority 
of ,christ1 that fills up the measure of
 the terms1 believing in ,jesus4 ,this  
we shall find no such easy task2 and if 
we trust that we do believe1 we should  
all perhaps do well to cry out in the   
words of an imploring suppliant 7he     
supplicated not in vain7 ,lord help thou
 our unbelief4 ,we must be deeply       
conscious of our guilt and misery1      
heartily repenting of our sins1 and     
firmly resolving to forsake them3 and   
thus penitently fleeing for refuge to   
the hope set before us1 we must found   

altogether on the merit of the crucified
 ,redeemer our hopes of escape from     
their deserved punishment1 and of       
deliverance from their enslaving power4 
,this must be our first1 our last1 our  
only plea4 ,we are to surrender         
ourselves up to him to be washed in his 
blood#fj1 to be sanctified by his       
,spirit1 resolving to receive him for   
our ,lord and ,master1 to learn in his  
school1 to obey all his commandments4   
,it may perhaps be not unnecessary1     
after having treated so largely on this 
important topic1 to add a few words in  
order to obviate a charge which may be  
urged against us1 that we are insisting 
on nice and abstruse distinctions in    
what is a matter of general concern2 and
 this too in a system1 which on its     
original promulgation was declared to be
 peculiarly intended for the simple and 
poor4 ,it will be abundantly evident    
however on a little reflection1 and     
experience fully proves the position1   
that what has been required is not the  

perception of a subtile distinction1 but
 a state and condition of heart4 ,to the
 former1 the poor and the ignorant must 
be indeed confessed unequal2 but they   
are far less indisposed than the great  
and the learned1 to bow down to that    
preaching of the cross which is to them 
that perish foolishness1 but unto them  
that are saved the power of ,god1 and   
the wisdom of ,god4 ,the poor are not   
liable to be puffed up by the           
intoxicating fumes of ambition and      
worldly grandeur4 ,they are less likely 
to be kept from entering into the strait
 and narrow way1 and when they have     
entered to be drawn back again or to be 
retarded in their progress1 by the cares
 or the pleasures of life4 ,they may    
express themselves ill2 but their views 
may be simple1 and their hearts humble1 
penitent1 and sincere4 ,it is as in     
other cases2 the vulgar are the subjects
 of phaenomena1 the learned explain     
them3 the former know nothing of the    
theory of vision or of sentiment2 but   

this ignorance hinders not that they see
 and think1 and though unable to        
discourse elaborately on the passions1  
they can feel warmly for their children1
 their friends1 their country4  ,after  
this digression1 if that be indeed a    
digression which by removing a          
formidable objection renders the truth  
of the positions we wish to establish   
more clear and less questionable1 we may
 now resume the thread of our argument4 
,still intreating therefore the         
attention of those1 who have not been   
used to think much of the necessity of  
this undivided1 and1 if it may be so    
termed1 unadulterated reliance1 for     
which we have been contending2 we would 
still more particularly address         
ourselves to others who are disposed to 
believe that though1 in some obscure and
 vague sense1 the death of ,christ as   
the satisfaction for our sins1 and for  
the purchase of our future happiness1   
and the sanctifying influence of the    
,holy ,spirit1 are to be admitted as    

fundamental articles of our creed1 yet  
that these are doctrines so much above  
us1 that they are not objects suited to 
our capacities2 and that1 turning our   
eyes therefore from these difficult     
speculations1 we should fix them on the 
practical and moral precepts of the     
,gospel4 ,these it most concerns us to  
know2 these therefore let us study4     
,such is the frailty of our nature1 such
 the strength and number of our         
temptations to evil1 that in reducing   
the ,gospel morality to practice we     
shall find full employment3 and by      
attending to these moral precepts1      
rather than to those high mysterious    
doctrines which you are pressing on us1 
we shall best prepare to appear before  
,god on that tremendous day1 when ',he  
shall judge every man according to his  
,,works4'      ,vain wisdom all1 and    
false philosophy6  ,it will at once     
destroy this flimsy web1 to reply in the
 words of our blessed ,saviour1 and of  
his beloved ,disciple--,this is the work

 of ,god1 that ye believe in him whom he
 hath sent#fa4 ,this is his commandment1
 that we should believe on the name of  
his ,son ,jesus ,christ#fb4 ,in truth1  
if we consider but for a moment the     
opinions 7they scarcely deserve the name
 of system7 of men who argue thus1 we   
must be conscious of their absurdity4   
,this may be not inconsistently the     
language of the modern ,unitarian2 but  
surely it is in the highest degree      
unreasonable to admit into our scheme   
all the grand peculiarities of          
,christianity1 and having admitted1 to  
neglect and think no more of them6      
,wherefore 7might the ,socinian say7    
,wherefore all this costly and          
complicated machinery8 ,it is like the  
,tychonic astronomy1 encumbered and     
self-convicted by its own complicated   
relations and useless perplexities4 ,it 
is so little like the simplicity of     
nature1 it is so unworthy of the divine 
hand1 that it even offends against those
 rules of propriety which we require to 

be observed in the imperfect            
compositions of the human intellect#fc4 
,well may the ,socinian assume this     
lofty tone1 with those whom we are now  
addressing4 ,if these be indeed the     
doctrines of ,revelation1 common sense  
suggests to us that from their nature   
and their magnitude1 they deserve our   
most serious regard4 ,it is the very    
theology of ,epicurus to allow the      
existence of these heavenly things1 but 
to deny their connection with human     
concerns1 and their influence on human  
actions4 ,besides the unreasonableness  
of this conduct1 we might strongly urge 
also in this connection the prophaneness
 of thus treating as matters of         
subordinate consideration those parts of
 the system of ,christianity1 which are 
so strongly impressed on our reverence  
by the dignity of the person to whom    
they relate4 ,this very argument is     
indeed repeatedly and pointedly pressed 
by the sacred writers#fd4  ,nor is the  
prophane irreverence of this conduct    

more striking than its ingratitude4     
,when from reading that our ,saviour was
 the brightness of his ,father's glory1 
and the express image of his person1    
upholding all things by the word of his 
power1 we go on to consider the purpose 
for which he came on earth1 and all that
 he did and suffered for us2 surely if  
we have a spark of ingenuousness left   
within us1 we shall condemn ourselves as
 guilty of the blackest ingratitude1 in 
rarely noticing1 or coldly turning away1
 on whatever shallow pretences1 from the
 contemplation of these miracles of     
mercy4 ,for those baser minds however on
 which fear alone can operate1 that     
motive is superadded3 and we are plainly
 forewarned1 both directly and          
indirectly1 by the example of the       
,jewish nation1 that ,god will not hold 
them guiltless who are thus unmindful of
 his most signal acts of condescension  
and kindness4 ,but as this is a question
 of pure ,revelation1 reasonings from   
probability may not be deemed decisive4 

,to ,revelation therefore we must       
appeal2 and as it might be to trespass  
on the reader's patience fully to       
discuss this most important subject1 we 
must refer him to the sacred ,writings  
themselves for complete satisfaction4   
,we would earnestly recommend it to him 
to weigh with the utmost seriousness    
those passages of ,scripture wherein the
 peculiar doctrines of ,christianity are
 expressly mentioned2 and farther1 to   
attend with due regard to the           
illustration and confirmation1 which the
 conclusions resulting from those       
passages receive incidentally from the  
word of ,god4 ,they who maintain the    
opinion which we are combating1 will    
hereby become convinced that their's is 
indeed an unscriptural ,religion2 and   
will learn instead of turning off their 
eyes from the grand peculiarities of    
,christianity1 to keep these ever in    
view1 as the pregnant principles whence 
all the rest must derive their origin1  
and receive their best support#fe4  ,let

 us then each for himself solemnly ask  
ourselves1 whether we have fled for     
refuge to the appointed hope8 ,and      
whether we are habitually looking to it1
 as to the only source of consolation8  
,other foundation can no man lay3 there 
is no other ground of dependence1 no    
other plea for pardon2 but here there is
 hope1 even to the uttermost4 ,let us   
labour then to affect our hearts with a 
deep conviction of our need of a        
,redeemer1 and of the value of his      
offered mediation4 ,let us fall down    
humbly before the throne of ,god1       
imploring pity and pardon in the name of
 the ,son of his love4 ,let us beseech  
him to give us a true spirit of         
repentance1 and of hearty undivided     
faith in the ,lord ,jesus4 ,let us not  
be satisfied till the cordiality of our 
belief be confirmed to us by that       
character of the ,apostle1 that to as   
many as believe ,christ is precious2 and
 let us strive to increase daily in love
 towards our blessed ,saviour2 and pray 

earnestly that we may be filled with    
,joy and ,peace in believing1 that we   
may abound in ,hope through the power of
 the ,holy ,ghost4 ,let us diligently   
put in practice the directions formerly 
given for cherishing and cultivating the
 principle of the ,love of ,christ4     
,with this view let us labour           
assiduously to increase in knowledge1   
that ours may be a deeply rooted and    
rational affection4 ,by frequent        
meditation on the incidents of our      
,saviour's life1 and still more on the  
astonishing circumstances of his death2 
by often calling to mind the state from 
which he proposes to rescue us1 and the 
glories of his heavenly kingdom2 by     
continual intercourse with him of prayer
 and praise1 of dependence and          
confidence in dangers1 of hope and joy  
in our brighter hours1 let us endeavour 
to keep him constantly present to our   
minds1 and to render all our conceptions
 of him more distinct1 lively1 and      
intelligent4 ,the title of ,christian is

 a reproach to us1 if we estrange       
ourselves from ,him after whom we are   
denominated4 ,the name of ,jesus is not 
to be to us like the ,allah of the      
,mahometans1 a talisman or an amulet to 
be worn on the arm1 as an external badge
 merely and symbol of our profession1   
and to preserve us from evil by some    
mysterious and unintelligible potency2  
but it is to be engraven deeply on the  
heart1 there written by the finger of   
,god himself in everlasting characters4 
,it is our title known and understood to
 present peace and future glory4 ,the   
assurance which it conveys of a bright  
reversion1 will lighten the burthens1   
and alleviate the sorrows of life2 and  
in some happier moments1 it will impart 
to us somewhat of that fulness of joy   
which is at ,god's right hand1 enabling 
us to join even here in the heavenly    
,hosannah1 ,worthy is the ,lamb that was
 slain1 to receive power1 and riches1   
and wisdom1 and strength1 and honour1   
and glory1 and blessing#ff4 ,blessing1  

and honour1 and glory1 and power1 be    
unto him that sitteth upon the throne1  
and unto the ,lamb for ever and ever#fg4
     ,,chapter ,,iv4  ,on the prevailing
 inadequate ,conceptions concerning the 
,nature and the ,strictness of          
,,practical ,christianity4   ,,sect4 ,i4
  ,one part of this title may perhaps on
 the first view excite some surprise in 
any one1 who may have drawn a hasty     
inference from the charges conveyed by  
the two preceding chapters4 ,such an one
 might be disposed to expect1 that they 
who have very low conceptions of the    
corruption of human nature1 would be    
proportionably less indulgent to human  
frailty2 and that they who lay little   
stress on ,christ's satisfaction for    
sin1 or on the operations of the ,holy  
,spirit1 would be more high and rigid in
 their demands of diligent endeavours   
after universal holiness2 since their   
scheme implies that we must depend      
chiefly on our own exertions and        
performances for our acceptance with    

,god4  ,but any such expectations as    
these would be greatly disappointed4    
,there is in fact a region of truth1 and
 a region of errors4 ,they who hold the 
fundamental doctrines of ,scripture in  
their due force1 hold also in its due   
degree of purity the practical system   
which ,scripture inculcates4 ,but they  
who explain away the former1 soften down
 the latter also1 and reduce it to the  
level of their own defective scheme4 ,it
 is not from any confidence in the      
superior amount of their own            
performances1 or in the greater vigour  
of their own exertions1 that they       
reconcile themselves to their low views 
of the satisfaction of ,christ1 and of  
the influence of the ,spirit2 but it    
should rather seem their plan so to     
depress the required standard of        
practice1 that no man need fall short of
 it1 that no superior aid can be wanted 
for enabling us to attain to it4 ,it    
happens however with respect to their   
simple method of morality1 as in the    

case of the short ways to knowledge1 of 
which some vain pretenders have vaunted 
themselves to be possessed3 despising   
the beaten track in which more sober and
 humble spirits have been content to    
tread1 they have indignantly struck into
 new and untried paths2 but these have  
failed of conducting them to the right  
object1 and have issued only in         
ignorance and conceit4  ,it seems in our
 days to be the commonly received       
opinion1 that provided a man admit in   
general terms the truth of              
,christianity1 though he know not or    
consider not much concerning the        
particulars of the system2 and if he be 
not habitually guilty of any of the     
grosser vices against his fellow        
creatures1 we have no great reason to be
 dissatisfied with him1 or to question  
the validity of his claim to the name   
and consequent privileges of a          
,christian4 ,the title implies no more  
than a sort of formal1 general assent to
 ,christianity in the gross1 and a      

degree of morality in practice1 but     
little if at all superior to that for   
which we look in a good ,deist1         
,mussulman1 or ,hindoo4  ,if any one be 
disposed to deny that this is a fair    
representation of the religion of the   
bulk of the ,christian world1 he might  
be asked1 whether if it were proved to  
them beyond dispute that ,christianity  
is a mere forgery1 would this occasion  
any great change in their conduct or    
habits of mind8 ,would any alteration be
 made in consequence of this discovery1 
except in a few of their speculative    
opinions1 which1 when distinct from     
practice1 it is a part of their own     
system1 as has been before remarked1 to 
think of little consequence1 and in     
their attendance on public worship1     
which however 7knowing the good effects 
of religion upon the lower orders of the
 people7 they might still think it      
better to attend occasionally for       
example's sake8 ,would not their regard 
for their character1 their health1 their

 domestic and social comforts1 still    
continue to restrain them from vicious  
excesses1 and to prompt them to persist 
in the discharge1 according to their    
present measure1 of the various duties  
of their stations8 ,would they find     
themselves dispossessed of what had been
 to them hitherto the repository of     
counsel and instruction1 the rule of    
their conduct1 their habitual source of 
peace1 and hope1 and consolation8  ,it  
were needless to put these questions4   
,they are answered in fact already by   
the lives of many known unbelievers1    
between whom and these professed        
,christians1 even the familiar          
associates of both1 though men of       
discernment and observation1 would      
discover little difference either in    
conduct or temper of mind4 ,how little  
then does ,christianity deserve that    
title to novelty and superiority which  
has been almost universally admitted2   
that pre-eminence1 as a practical code1 
over all other systems of ethics6 ,how  

unmerited are the praises which have    
been lavished upon it by its friends2   
praises1 in which even its enemies 7not 
in general disposed to make concessions 
in its favour7 have so often been       
unwarily drawn in to acquiesce6  ,was it
 then for this1 that the ,son of ,god   
condescended to become our instructor   
and our pattern1 leaving us an example  
that we might tread in his steps8 ,was  
it for this that the apostles of ,christ
 voluntarily submitted to hunger and    
nakedness and pain1 and ignominy and    
death1 when forewarned too by their     
,master that such would be their        
treatment8 ,that1 after all1 their      
disciples should attain to no higher a  
strain of virtue than those who         
rejecting their ,divine authority1      
should still adhere to the old          
philosophy8  ,but it may perhaps be     
objected that we are forgetting an      
observation which we ourselves have     
made1 that ,christianity has raised the 
general standard of morals2 to which    

therefore ,infidelity herself now finds 
it prudent to conform1 availing herself 
of the pure morality of ,christianity1  
and sometimes wishing to usurp to       
herself the credit of it1 while she     
stigmatizes the authors with the        
epithets of ignorant dupes or designing 
impostors6  ,but let it then be asked1  
are the motives of ,christianity so     
little necessary to the practice of it1 
its principles to its conclusions1 that 
the one may be spared and yet the other 
remain in undiminished force8 ,still    
then1 its ,doctrines are no more than a 
barren and inapplicable or at least an  
unnecessary theory1 the place of which1 
it may perhaps be added1 would be well  
supplied by a more simple and less      
costly scheme4  ,but can it be8 ,is     
,christianity then reduced to a mere    
creed8 ,is its practical influence      
bounded within a few external           
plausibilities8 ,does its essence       
consist only in a few speculative       
opinions1 and a few useless and         

unprofitable tenets8 ,and can this be   
the ground of that portentous           
distinction1 which is so unequivocally  
made by the ,evangelist between those   
who accept1 and those who reject the    
,gospel3 ,he that believeth on the ,son1
 hath everlasting life3 and he that     
believeth not the ,son1 shall not see   
life3 but the wrath of ,god abideth on  
him8 ,this were to run into the very    
error which the bulk of professed       
,christians would be most forward to    
condemn1 of making an unproductive faith
 the rule of ,god's future judgment1 and
 the ground of an eternal separation4   
,thus not unlike the rival              
circumnavigators from ,spain and        
,portugal1 who setting out in contrary  
directions1 found themselves in company 
at the very time they thought themselves
 farthest from each other2 so the bulk  
of professed ,christians arrive1 though 
by a different course1 almost at the    
very same point1 and occupy nearly the  
same station as a set of enthusiasts1   

who also rest upon a barren faith1 to   
whom on the first view they might be    
thought the most nearly opposite1 and   
whose tenets they with reason profess to
 hold in peculiar detestation4 ,by what 
pernicious courtesy of language is it1  
that this wretched system has been      
flattered with the name of              
,christianity4  ,the morality of the    
,gospel is not so slight a fabric4      
,christianity throughout the whole      
extent exhibits proofs of its ,divine   
original1 and its practical precepts are
 no less pure than its doctrines are    
sublime4 ,can the compass of language   
furnish injunctions stricter in their   
measure or larger in their              
comprehension1 than those with which the
 word of ,god abounds2 ,whatsoever ye do
 in word or deed1 do all in the name of 
the ,lord ,jesus2--,be ye holy1 for ,god
 is holy3--,be ye perfect as your       
,father which is in ,heaven is perfect8 
,we are commanded to perfect holiness1  
to go on unto perfection4  ,such are the

 ,scripture admonitions2 and surely they
 to whom such admonitions are addressed1
 may not safely acquiesce in low        
attainments3 a conclusion to which also 
we are led by the force of the          
expressions by which ,christians are    
characterized in ,scripture1 and by the 
radical and thorough change1 which is   
represented as taking place in any man  
on his becoming a real ,christian4      
,every one1 it is said1 that hath this  
hope1 purifieth himself even as ,god is 
pure3 true ,christians are said to be   
partakers of the ,divine nature2--to be 
created anew in the image of ,god2--to  
be temples of the ,holy ,ghost2 the     
effects of which must appear in all     
goodness and righteousness and truth4   
,great as was the progress which the    
apostle ,paul had made in all virtue1 he
 declares of himself that he still      
presses forward1 forgetting the things  
which are behind1 and reaching forth    
unto the things which are before4 ,he   
prays for his beloved disciples1 that   

they may be filled with all the fulness 
of ,god2 that they may be filled with   
the fruits of righteousness3 that they  
might walk worthy of the ,lord unto all 
pleasing1 being fruitful in every good  
work4 ,nor is it a less pregnant and    
comprehensive petition1 which1 from our 
blessed ,saviour's inserting it in that 
form of prayer which he has given as a  
model for our imitation1 we may infer   
ought to be the habitual sentiment of   
our hearts2 ,thy will be done in ,earth 
as it is in ,heaven4  ,these few        
extracts from the word of ,god will     
serve abundantly to vindicate the       
strictness of the ,christian morality3  
but this point will however be still    
more fully established1 when we proceed 
to investigate the nature1 essence1 and 
governing principles of the ,christian  
character4  ,it is the grand essential  
practical characteristic of true        
,christians1 that relying on the        
promises to repenting sinners of        
acceptance through the ,redeemer1 they  

have renounced and abjured all other    
masters1 and have cordially and         
unreservedly devoted themselves to ,god4
 ,this is indeed the very figure which  
baptism daily represents to us3 like the
 father of ,hannibal1 we there bring our
 infant to the altar1 we consecrate him 
to the service of his proper owner1 and 
vow in his name eternal hostilities     
against all the enemies of his          
salvation4 ,after the same manner       
,christians are become the sworn enemies
 of sin2 they will henceforth hold no   
parley with it1 they will allow it in no
 shape1 they will admit it to no        
composition2 the war which they have    
denounced against it1 is cordial1       
universal1 irreconcilable4  ,but this   
not all--,it is now their determined    
purpose to yield themselves without     
reserve to the reasonable service of    
their rightful ,sovereign4 ,they are not
 their own3--their bodily and mental    
faculties1 their natural and acquired   
endowments1 their substance1 their      

authority1 their time1 their influence2 
all these1 they consider as belonging to
 them1 not for their own gratification1 
but as so many instruments to be        
consecrated to the honour and employed  
in the service of ,god4 ,this must be   
the master principle to which every     
other must be subordinate4 ,whatever may
 have been hitherto their ruling        
passion2 whatever hitherto their leading
 pursuit2 whether sensual1 or           
intellectual1 of science1 of taste1 of  
fancy1 or of feeling1 it must now       
possess but a secondary place2 or rather
 7to speak more correctly7 it must exist
 only at the pleasure1 and be put       
altogether under the controul and       
direction1 of its true and legitimate   
superior4  ,thus it is the prerogative  
of ,christianity to bring into captivity
 every thought to the obedience of      
,christ4 ,they who really feel its      
power1 are resolved 7in the language of 
,scripture7 to live no longer to        
themselves1 but to him that died for    

them2 they know indeed their own        
infirmities2 they know1 that the way on 
which they have entered is strait and   
difficult1 but they know too the        
encouraging assurance1 ,they who wait on
 the ,lord shall renew their strength2  
and relying on this animating           
declaration1 they deliberately purpose  
that1 so far as they may be able1 the   
grand governing maxim of their future   
lives shall be1 to do all to the glory  
of ,god4  ,behold here the seminal      
principle1 which contains within it1 as 
in an embryo state1 the rudiments of all
 true virtue2 which1 striking deep its  
roots1 though feeble perhaps and lowly  
in its beginnings1 silently progressive2
 and almost insensibly maturing1 yet    
will shortly1 even in the bleak and     
churlish temperature of this world1 lift
 up its head and spread abroad its      
branches1 bearing abundant fruits2      
precious fruits of refreshment and      
consolation1 of which the boasted       
products of philosophy are but sickly   

imitations1 void of fragrance and of    
flavour4 ,but1      ,igneus est ollis   
vigor  coelestis origo4  ,at length it  
shall be transplanted into its native   
region1 and enjoy a more genial climate1
 and a kindlier soil2 and1 bursting     
forth into full luxuriance1 with        
unfading beauty and unexhausted odours1 
shall flourish for ever in the paradise 
of ,god4  ,but while the servants of    
,christ continue in this life1 glorious 
as is the issue of their labours1 they  
receive but too many humiliating        
memorials of their remaining            
imperfections1 and they daily find      
reason to confess1 that they cannot do  
the things that they would4 ,their      
determination1 however1 is still        
unshaken1 and it is the fixed desire of 
their hearts to improve in all          
holiness--and this1 let it be observed1 
on many accounts4 ,various passions     
concur to push them forward2 they are   
urged on by the dread of failure1 in    
this arduous but necessary work2 they   

trust not1 where their all is at stake1 
to lively emotions1 or to internal      
impressions however warm2 the example of
 ,christ is their pattern1 the word of  
,god is their rule2 there they read1    
that without holiness no man shall see  
the ,lord4 ,it is the description of    
real ,christians1 that they are         
gradually changed into the image of     
their ,divine ,master2 and they dare not
 allow themselves to believe their title
 sure1 except so far as they can discern
 in themselves the growing traces of    
this blessed resemblance4  ,it is not   
merely however the fear of misery1 and  
the desire of happiness1 by which they  
are actuated in their endeavours to     
excel in all holiness2 they love it for 
its own sake3 nor is it solely by the   
sense of self-interest 7this1 though    
often unreasonably condemned1 is but it 
must be confessed a principle of an     
inferior order7 that they are influenced
 in their determination to obey the     
will1 and to cultivate the favour of    

,god4 ,this determination has its       
foundations indeed in a deep and        
humiliating sense of his exalted        
,majesty and infinite power1 and of     
their own extreme inferiority and       
littleness1 attended with a settled     
conviction of its being their duty as   
his creatures1 to submit in all things  
to the will of their great ,creator4    
,but these awful impressions are        
relieved and ennobled by an admiring    
sense of the infinite perfections and   
infinite amiableness of the ,divine     
,character2 animated by a confiding     
though humble hope of his fatherly      
kindness and protection2 and quickened  
by the grateful recollection of immense 
and continually increasing obligations4 
,this is the ,christian love of ,god6 ,a
 love compounded of admiration1 of      
preference1 of hope1 of trust1 of joy2  
chastised by reverential awe1 and       
wakeful with continual gratitude4  ,i   
would here express myself with caution1 
lest ,i should inadvertently wound the  

heart of some weak but sincere believer4
 ,the elementary principles which have  
been above enumerated1 may exist in     
various degrees and proportions4 ,a     
difference in natural disposition1 in   
the circumstances of the past life1 and 
in numberless other particulars1 may    
occasion a great difference in the      
predominant tempers of different        
,christians4 ,in one the love1 in       
another the fear of ,god may have the   
ascendency2 trust in one1 and in another
 gratitude2 but in greater or less      
degrees1 a cordial complacency in the   
sovereignty1 an exalted sense of the    
perfections1 a grateful impression of   
the goodness1 and a humble hope of the  
favour of the ,divine ,being1 are common
 to them all4--,common--the             
determination to devote themselves      
without exceptions1 to the service and  
glory of ,god4--,common--the desire of  
holiness and of continual progress      
towards perfection4--,common--an abasing
 consciousness of their own             

unworthiness1 and of their many         
remaining infirmities1 which interpose  
so often to corrupt the simplicity of   
their intentions1 to thwart the         
execution of their purer purposes1 and  
frustrate the resolutions of their      
better hours4  ,but some perhaps1 who   
will not directly and in the gross      
oppose the conclusions for which we have
 been contending1 may endeavour to elude
 them4 ,it may be urged1 that to        
represent them as of general            
application1 is going much too far2 and 
however true in the case of some        
individuals of a higher order1 it may be
 asserted they are not applicable to    
ordinary ,christians2 from these so much
 will not surely be expected2 and here  
perhaps there may be a secret reference 
to that supposed mitigation of the      
requisitions of the divine ,law under   
the ,christian dispensation1 which was  
formerly noticed4 ,this is so important 
a point that it ought not to be passed  
over3 let us call in the authority of   

,scripture2 at the same time1 not to    
tire the patience of our readers1 but a 
few passages shall be cited1 and we must
 refer to the word of ,god itself those 
who wish for fuller satisfaction4 ,the  
difficulty here is not to find proofs1  
but to select with discretion from the  
multitude which pour in upon us4 ,here  
also1 as in former instances1 the       
positive injunctions of ,scripture are  
confirmed and illustrated by various    
considerations and inferences1 suggested
 by other parts of the sacred ,writings1
 all tending to the same infallible     
conclusion4  ,in the first place1 the   
precepts are expressed in the broadest  
and most general terms2 there is no hint
 given1 that any persons are at liberty 
to conceive themselves exempted from the
 obligation of them2 and in any who are 
disposed to urge such a plea of         
exemption1 it may well excite the most  
serious apprehension to consider how the
 plea would be received by an earthly   
tribunal3 no weak argument this to any  

who are acquainted with the ,scriptures1
 and who know how often ,god is there   
represented as reasoning with mankind on
 the principles1 which they have        
established for their dealings with each
 other4  ,but in the next place the     
precepts in question contain within     
themselves abundant proofs of their     
universal application1 inasmuch as they 
are grounded on circumstances and       
relations common to all ,christians1 and
 of the benefits of which1 even our     
,objectors themselves 7though they would
 evade the practical deductions from    
them7 would not be willing to relinquish
 their share4 ,christians are not their 
own1 because they are bought with a     
price2 they are not to live unto        
themselves1 but to him that died for    
them2 they are commanded to do the most 
difficult duties1 that they may be the  
children of their ,father which is in   
heaven2 and except a man be born again  
of the ,spirit 7thus again becoming one 
of the sons of ,god7 he cannot enter    

into the kingdom of heaven4 ,it is      
because they are sons1 that ,god has    
given them what in ,scripture language  
is styled the ,spirit of adoption4 ,it  
is only of as many as are led by the    
,spirit of ,god1 that it is declared    
that they are the sons of ,god2 and we  
are expressly warned 7in order as it    
were to prevent any such loose          
profession of ,christianity as that     
which we are here combating7 ,if any man
 have not the ,spirit of ,christ1 he is 
none of his4 ,in short1 ,christians in  
general are every where denominated the 
servants and the children of ,god1 and  
are required to serve him with that     
submissive obedience1 and that          
affectionate promptitude of duty1 which 
belong to those endearing relations4    
,estimate next1 the force of that well  
known passage--,thou shalt love the     
,lord thy ,god with all thy heart1 and  
with all thy mind1 and with all thy     
soul1 and with all thy strength6 ,the   
injunction is multiplied on us1 as it   

were1 to silence the sophistry of the   
caviller1 and to fix the most           
inconsiderate mind4 ,and though1 for the
 sake of argument1 we should concede for
 the present1 that1 under the           
qualifications formerly suggested1 an   
ardent and vigorous affection were not  
indispensably required of us2 yet surely
 if the words have any meaning at all1  
the least which can be intended by them 
is that settled predominant esteem and  
cordial preference for which we are now 
contending4 ,the conclusion which this  
passage forces on us1 is strikingly     
confirmed by other parts of ,scripture1 
wherein the love of ,god is positively  
commended to the whole of a ,christian  
church#fh2 or wherein the want of it#fi1
 or wherein its not being the chief and 
ruling affection1 is charged on persons 
professing themselves ,christians1 as   
being sufficient to disprove their claim
 to that appellation1 or as being       
equivalent to denying it#gj4 ,let not   
therefore any deceive themselves by     

imagining1 that only an absolute        
unqualified renunciation of the desire  
of the favour of ,god is here condemned4
 ,god will not accept of a divided      
affection2 a single heart1 and a single 
eye are in express terms declared to be 
indispensably required of us4 ,we are   
ordered1 under the figure of amassing   
heavenly treasure1 to make the favour   
and service of ,god our chief pursuit1  
for this very reason1 because where our 
treasure is1 there will our hearts be   
also4 ,it is on this principle that in  
speaking of particular vices1 such      
phrases are often used in ,scripture1 as
 suggest that their criminality mainly  
consists in drawing away the ,,heart    
from ,him who is the just object of its 
preference2 and that sins1 which we     
might think very different in           
criminality1 are classed together1      
because they all agree in this grand    
character4 ,nor is this preference      
asserted only over affections which are 
vicious in themselves1 and to which     

therefore ,christianity might well be   
supposed hostile2 but over those also   
which in their just measure are not only
 lawful1 but even most strongly enjoined
 on us4 ,he that loveth father and      
mother more than me1 says our blessed   
,saviour1 is not worthy of me2 and he   
that loveth son or daughter more than   
me1 is not worthy of me#ga4 ,the spirit 
of these injunctions harmonizes with    
many commendations in ,scripture of zeal
 for the honour of ,god2 as well as with
 that strong expression of disgust and  
abhorrence with which the lukewarm1     
those that are neither cold nor hot1 are
 spoken of as being more loathsome and  
offensive than even open and avowed     
enemies4  ,another class of instances   
tending to the same point is furnished  
by those many passages of ,scripture1   
wherein the promoting of the glory of   
,god is commanded as our supreme and    
universal aim1 and wherein the honour   
due unto ,him is declared to be that in 
which ,he will allow no competitor to   

participate4 ,on this head indeed the   
,holy ,scriptures are1 if possible1 more
 peremptory than on the former2 and at  
the same time so full as to render      
particular citations unnecessary1 in the
 case of any one who has ever so little 
acquaintance with the word of ,god4  ,to
 put the same thing therefore in another
 light4 ,all who have read the          
,scriptures must confess that idolatry  
is the crime against which ,god's       
highest resentment is expressed1 and his
 severest punishment denounced4 ,but let
 us not deceive ourselves4 ,it is not in
 bowing the knee to idols that idolatry 
consists1 so much as in the internal    
homage of the heart2 as in the feeling  
towards them of any of that supreme     
love1 or reverence1 or gratitude1 which 
,god reserves to himself as his own     
exclusive prerogative4 ,on the same     
principle1 whatever else draws off the  
heart from him1 engrosses our prime     
regard1 and holds the chief place in our
 esteem and affections1 that1 in the    

estimation of reason1 is no less an idol
 to us1 than an image of wood or stone  
would be2 before which we should fall   
down and worship4 ,think not this a     
strained analogy2 it is the very        
language and argument of inspiration4   
,the servant of ,god is commanded not to
 set up his idol in his ,heart2 and     
sensuality and covetousness are         
repeatedly termed ,idolatry4 ,the same  
,god who declares--,my glory will ,i not
 give to another1 neither my praise to  
graven images1 declares also--,let not  
the wise man glory in his wisdom1       
neither let the mighty man glory in his 
might2 let not the rich man glory in his
 riches#gb4 ,no flesh may glory in his  
presence2 he that glorieth1 let him     
glory in the ,lord4 ,the sudden         
vengeance by which the vain-glorious    
ostentation of ,herod was punished1     
when1 acquiescing in the servile        
adulation of an admiring multitude1 he  
gave not ,god the glory1 is a dreadful  
comment on these injunctions4  ,these   

awful declarations1 it is to be feared1 
are little regarded4 ,let the ,great1   
and the ,wise1 and the ,learned1 and the
 ,successful lay them seriously to      
heart1 and labour habitually to consider
 their superiority1 whether derived from
 nature1 or study1 or fortune1 as the   
unmerited bounty of ,god4 ,this         
reflection will naturally tend to       
produce a disposition1 instead of that  
proud self complacency so apt to grow   
upon the human heart1 in all respects   
opposite to it2 a disposition honourable
 to ,god1 and useful to man1 a temper   
composed of reverence1 humility1 and    
gratitude1 and delighting to be engaged 
in the praises1 and employed in the     
benevolent service of the universal     
,benefactor4  ,but1 to return to our    
subject1 it only remains to be remarked1
 that here as in the former instances1  
the characters of the righteous and of  
the wicked1 as delineated in ,scripture1
 exactly correspond with the            
representations which have been given of

 the ,scripture injunctions4  ,the      
necessity of this cordial unreserved    
devotedness to the glory and service of 
,god1 as being indispensable to the     
character of the true ,christian1 has   
been insisted on at the greater length1 
not only on account of its own extreme  
importance1 but also because it appears 
to be a duty too generally overlooked4  
,once well established1 it will serve as
 a fundamental principle both for the   
government of the heart and regulation  
of the conduct2 and will prove eminently
 useful in the decision of many         
practical cases1 which it might be      
difficult to bring under the undisputed 
operation of any subordinate or         
appropriate rule4   ,,sect4 ,,ii4  ,and 
now1 having endeavoured to establish the
 strictness1 and to ascertain the       
essential character of true practical   
,christianity1 let us investigate a     
little more in detail the practical     
system of the bulk of professed         
,christians among ourselves#gc4  ,it was

 formerly remarked1 that the whole      
subject of ,religion was often viewed   
from such a distance as to be seen only 
in the gross4 ,we now1 it is to be      
feared1 shall find too much cause for   
believing that they who approach a      
little nearer1 and do discover in       
,christianity somewhat of a distinct    
form1 yet come not close enough to      
discern her peculiar lineaments and     
conformation4 ,the writer must not be   
understood to mean that the several     
misconceptions1 which he shall have     
occasion to point out1 will be generally
 found to exist with any thing like     
precision1 much less that they are      
regularly digested into a system2 nor   
will it be expected they all should meet
 in the same person1 nor that they will 
not be found in different people1 and   
under different circumstances1 variously
 blended1 combined1 and modified4 ,it   
will be enough if we succeed in tracing 
out great and general outlines4 ,the    
human countenance may be well described 

by its general characters1 though       
infinitely varied by the peculiarities  
which belong to different individuals1  
and often by such shades and            
minutenesses of difference1 as though   
abundantly obvious to our perceptions1  
it would exceed the power of definition 
to discriminate1 or even of language to 
express4  ,a very erroneous notion      
appears to prevail concerning the true  
nature of ,religion4 ,religion1         
agreeably to what has been already      
stated1 7the importance of the subject  
will excuse repetition7 may be          
considered as the implantation of a     
vigorous and active principle2 it is    
seated in the heart1 where its authority
 is recognized as supreme1 whence by    
degrees it expels whatever is opposed to
 it1 and where it gradually brings all  
the affections and desires under its    
complete controul and regulation4  ,but 
though the heart be its special         
residence1 it may be said to possess in 
a degree the ubiquity of its ,divine    

,author4 ,every endeavour and pursuit   
must acknowledge its presence2 and      
whatever does not1 or will not1 or      
cannot receive its sacred stamp1 is to  
be condemned as inherently defective1   
and is to be at once abstained from or  
abandoned4 ,it is like the principle of 
vitality1 which1 animating and informing
 every part1 lives throughout the whole 
of the human body1 and communicates its 
kindly influence to the smallest and    
remotest fibres of the frame4 ,but the  
notion of ,religion entertained by many 
among us seems altogether different4    
,they begin indeed1 in submission to her
 clear prohibitions1 by fencing off from
 the field of human action1 a certain   
district1 which1 though it in many parts
 bear fruits on which they cast a       
longing eye1 they cannot but confess to 
be forbidden ground4 ,they next assign  
to ,religion a portion1 larger or       
smaller according to whatever may be    
their circumstances and views1 in which 
however she is to possess merely a      

qualified jurisdiction1 and having so   
done1 they conceive that without let or 
hindrance they have a right to range at 
will over the spacious remainder4       
,religion can claim only a stated       
proportion of their thoughts1 and time1 
and fortune1 and influence2 and of      
these1 or perhaps of any of them1 if    
they make her any thing of a liberal    
allowance1 she may well be satisfied3   
the rest is now their own to do what    
they will with2 they have paid their    
tythes1 say rather their composition1   
the demands of the ,church are          
satisfied1 and they may surely be       
permitted to enjoy what she has left    
without molestation or interference4    
,it is scarcely possible to state too   
strongly the mischief which results from
 this fundamental error4 ,at the same   
time its consequences are so natural and
 obvious1 that one would think it       
scarcely possible not to foresee that   
they must infallibly follow4 ,the       
greatest part of human actions is       

considered as indifferent4 ,if men are  
not chargeable with actual vices1 and   
are decent in the discharge of their    
religious duties2 if they do not stray  
into the forbidden ground1 if they      
respect the rights of the conceded      
allotment1 what more can be expected    
from them8 ,instead of keeping at a     
distance from all sin1 in which alone   
consists our safety1 they will be apt   
not to care how near they approach what 
they conceive to be the boundary line2  
if they have not actually passed it1    
there is no harm done1 it is no         
trespass4 ,thus the free and active     
spirit of ,religion is cribbed and      
hemmed in2 she is checked in her        
disposition to expand her territory1 and
 enlarge the circle of her influence4   
,she must keep to her prescribed        
confines1 and every attempt to extend   
them will be resisted as an             
encroachment4  ,but this is not all4    
,since whatever can be gained from her  
allotment1 or whatever can be taken in  

from the forbidden ground1 will be so   
much of addition to that land of        
liberty1 where men may roam at large1   
free from restraint or molestation1 they
 will of course be constantly1 and      
almost insensibly1 straitening and      
pressing upon the limits of the         
religious allotment on the one hand2 and
 on the other1 will be removing back a  
little farther and farther the fence    
which abridges them on the side of the  
forbidden ground4 ,if ,religion attempt 
for a time to defend her frontier1 she  
by degrees gives way4 ,the space she    
occupies diminishes till it be scarcely 
discernible2 whilst1 her spirit         
extinguished1 and her force destroyed1  
she is little more than the nominal     
possessor even of the contracted limits 
to which she has been avowedly reduced4 
,this it is to be feared is but too     
faithful a representation of the general
 state of things among ourselves4 ,the  
promotion of the glory of ,god1 and the 
possession of his favour1 are no longer 

recognized as the objects of our highest
 regard1 and most strenuous endeavours2 
as furnishing to us1 a vigorous1        
habitual1 and universal principle of    
action4 ,we set up for ourselves3 we are
 become our own masters4 ,the sense of  
constant homage and continual service is
 irksome and galling to us2 and we      
rejoice in being emancipated from it1 as
 from a state of base and servile       
villainage4 ,thus the very tenure and   
condition1 by which life and all its    
possessions are held1 undergo a total   
change3 our faculties and powers are now
 our own3 whatever we have is regarded  
rather as a property than as a trust2 or
 if there still exist the remembrance of
 some paramount claim1 we are satisfied 
with an occasional acknowledgment of a  
nominal right2 we pay our pepper corn1  
and take our estates to ourselves in    
full and free enjoyment4  ,hence it is  
that so little sense of responsibility  
seems attached to the possession of high
 rank1 or splendid abilities1 or        

affluent fortunes1 or other means or    
instruments of usefulness4 ,the         
instructive admonitions1 give an account
 of thy stewardship1--occupy till ,i    
come2 are forgotten4 ,or if it be       
acknowledged by some men of larger views
 than ordinary1 that a reference is to  
be had to some principle superior to    
that of our own gratification1 it is1 at
 best1 to the good of society1 or to the
 welfare of our families3 and even then 
the obligations resulting from these    
relations1 are seldom enforced on us by 
any higher sanctions than those of      
family comfort1 and of worldly interest 
or estimation4 ,besides2 what multitudes
 of persons are there1 people without   
families1 in private stations1 or of a  
retired turn1 to whom they are scarcely 
held to apply6 and what multitudes of   
cases to which it would be thought      
unnecessary scrupulosity to extend them6
 ,accordingly we find in fact1 that the 
generality of mankind among the higher  
order1 in the formation of their        

schemes1 in the selection of their      
studies1 in the choice of their place of
 residence1 in the employment and       
distribution of their time1 in their    
thoughts1 conversation1 and amusements1 
are considered as being at liberty1 if  
there be no actual vice1 to consult in  
the main their own gratification4  ,thus
 the generous and wakeful spirit of     
,christian ,benevolence1 seeking and    
finding every where occasions for its   
exercise1 is exploded1 and a system of  
decent selfishness is avowedly          
established in its stead2 a system      
scarcely more to be abjured for its     
impiety1 than to be abhorred for its    
cold insensibility to the opportunities 
of diffusing happiness4 ,have we no     
families1 or are they provided for8 ,are
 we wealthy1 and bred to no profession8 
,are we young and lively1 and in the    
gaiety and vigour of youth8 ,surely we  
may be allowed to take our pleasure4 ,we
 neglect no duty1 we live in no vice1 we
 do nobody any harm1 and have a right to

 amuse ourselves4 ,we have nothing      
better to do1 we wish we had2 our time  
hangs heavy on our hands for want of it4
  ,i pity the man who can travel from   
,dan to ,beer-sheba1 and cry ,it is all 
barren4 ,no man has a right to be       
idle--,not to speak of that great work  
which we all have to accomplish1 and    
surely the whole attention of a short   
and precarious life is not more than an 
eternal interest may well require2 where
 is it that in such a world as this1    
health and leisure and affluence may not
 find some ignorance to instruct1 some  
wrong to redress1 some want to supply1  
some misery to alleviate8 ,shall        
,ambition and ,avarice never sleep8     
,shall they never want objects on which 
to fasten8 ,shall they be so observant  
to discover1 so acute to discern1 so    
eager1 so patient to pursue1 and shall  
the ,benevolence of ,christians want    
employment8  ,yet thus life rolls away  
with too many of us in a course of      
shapeless idleness4 ,its recreations    

constitute its chief business4 ,watering
 places--the sports of the field--cards6
 never failing cards6--the assembly--the
 theatre--all contribute their          
aid--amusements are multiplied1 and     
combined1 and varied1 to fill up the    
void of a listless and languid life2 and
 by the judicious use of these different
 resources1 there is often a kind of    
sober settled plan of domestic          
dissipation1 in which with all          
imaginable decency year after year wears
 away in unprofitable vacancy4 ,even old
 age often finds us pacing in the same  
round of amusements1 which our early    
youth had tracked out4 ,meanwhile1 being
 conscious that we are not giving into  
any flagrant vice1 perhaps that we are  
guilty of no irregularity1 and it may   
be1 that we are not neglecting the      
offices of ,religion1 we persuade       
ourselves that we need not be uneasy4   
,in the main we do not fall below the   
general standard of morals1 of the class
 and station to which we belong1 we may 

therefore allow ourselves to glide down 
the stream without apprehension of the  
consequences4  ,some1 of a character    
often hardly to be distinguished from   
the class we have been just describing1 
take up with sensual pleasures4 ,the    
chief happiness of their lives consists 
in one species or another of animal     
gratification2 and these persons perhaps
 will be found to compose a pretty large
 description4 ,it will be remembered1   
that it belongs not to our purpose to   
speak of the grossly and scandalously   
profligate1 who renounce all pretensions
 to the name of ,christians2 but of     
those who1 maintaining a certain decency
 of character1 and perhaps being        
tolerably observant of the forms of     
,religion1 may yet be not improperly    
termed sober sensualists4 ,these1 though
 less impetuous and more measured1 are  
not less staunch and steady1 than the   
professed votaries of licentious        
pleasure1 in the pursuit of their       
favourite objects4 ,mortify the flesh1  

with its affections and lusts1 is the   
,christian precept2 a soft luxurious    
course of habitual indulgence1 is the   
practice of the bulk of modern          
,christians3 and that constant          
moderation1 that wholesome discipline of
 restraint and self-denial1 which are   
requisite to prevent the unperceived    
encroachments of the inferior appetites1
 seem altogether disused1 as the        
exploded austerities of monkish         
superstition4  ,christianity calls her  
professors to a state of diligent       
watchfulness and active services4 ,but  
the persons of whom we are now speaking1
 forgetting alike the duties they owe to
 themselves and to their                
fellow-creatures1 often act as though   
their condition were meant to be a state
 of uniform indulgence1 and vacant1     
unprofitable sloth4 ,to multiply the    
comforts of affluence1 to provide for   
the gratification of appetite1 to be    
luxurious without diseases1 and indolent
 without lassitude1 seems the chief     

study of their lives4 ,nor can they be  
clearly exempted from this class1 who1  
by a common error1 substituting the     
means for the end1 make the preservation
 of health and spirits1 not as          
instruments of usefulness1 but as       
sources of pleasure1 their great        
business and continual care4  ,others   
again seem more to attach themselves to 
what have been well termed the 'pomps   
and vanities of this world4'            
,magnificent houses1 grand equipages1   
numerous retinues1 splendid             
entertainments1 high and fashionable    
connections1 appear to constitute1 in   
their estimation1 the supreme happiness 
of life4 ,this class too1 if we mistake 
not1 will be found numerous in our days2
 for it must be considered1 that it is  
the heart1 set on these things1 which   
constitutes the essential character4 ,it
 often happens1 that persons1 to whose  
rank and station these indulgences most 
properly belong1 are most indifferent to
 them4 ,the undue solicitude about them 

is more visible in persons of inferior  
conditions and smaller fortunes1 in whom
 it is not rarely detected by the       
studious contrivances of a misapplied   
ingenuity to reconcile parade with      
oeconomy1 and glitter at a cheap rate4  
,but this temper of display and         
competition is a direct contrast to the 
lowly1 modest1 unassuming carriage of   
the true ,christian3 and wherever there 
is an evident effort and struggle to    
excel in the particulars here in        
question1 a manifest wish thus to rival 
superiors1 to outstrip equals1 to dazzle
 inferiors2 it is manifest the great end
 of life1 and of all its possessions1 is
 too little kept in view1 and it is to  
be feared that the gratification of a   
vain ostentatious humour is the         
predominant disposition of the heart4   
,as there is a sober sensuality1 so is  
there also a sober avarice1 and a sober 
ambition4 ,the commercial and the       
professional world compose the chief    
sphere of their influence4 ,they are    

often recognized and openly avowed as   
just master principles of action4 ,but  
where this is not the case1 they assume 
such plausible shapes1 are called by    
such specious names1 and urge such      
powerful pleas1 that they are received  
with cordiality1 and suffered to gather 
strength without suspicion4 ,the        
seducing considerations of diligence in 
our callings1 of success in our         
profession1 of making handsome          
provisions for our children1 beguile our
 better judgments4 ,we rise early1 and  
late take rest1 and eat the bread of    
carefulness4 ,in our few intervals of   
leisure1 our exhausted spirits require  
refreshment2 the serious concerns of our
 immortal souls1 are matters of         
speculation too grave and gloomy to     
answer the purpose1 and we fly to       
something that may better deserve the   
name of relaxation1 till we are again   
summoned to the daily labours of our    
employment4  ,meanwhile ,religion seldom
 comes in our way1 scarcely occurs to   

our thoughts2 and when some secret      
misgivings begin to be felt on this     
head1 company soon drowns1 amusements   
dissipate1 or habitual occupations      
insensibly displace or smother the      
rising apprehension4 ,professional and  
commercial men perhaps1 especially when 
they happen to be persons of more than  
ordinary reflection1 or of early habits 
of piety not quite worn away1 easily    
quiet their consciences by the plea1    
that necessary attention to their       
business leaves them no time to think on
 these serious subjects at present4 ,men
 of leisure they confess should consider
 them2 they themselves will do it       
hereafter when they retire2 meanwhile   
they are usefully or at least innocently
 employed4 ,thus business and pleasure  
fill up our time1 and the one thing     
needful1 is forgotten4 ,respected by    
others1 and secretly applauding         
ourselves1 7perhaps congratulating      
ourselves that we are not like such an  
one who is a spendthrift or a mere man  

of pleasure1 or such another who is a   
notorious miser7 the true principle of  
action is no less wanting in us1 and    
personal advancement or the acquisition 
of wealth is the object of our supreme  
desires and predominant pursuit4  ,it   
would be to presume too much on the     
reader's patience to attempt a          
delineation of the characters of the    
politician1 the metaphysician1 the      
scholar1 the poet1 the virtuoso1 the man
 of taste1 in all their varieties4 ,of  
these and many other classes which might
 be enumerated1 suffice it to remark1   
and to appeal to every man's own        
experience for the truth of the         
observation1 that they in like manner   
are often completely engrossed by the   
objects of their several pursuits4 ,in  
many of these cases indeed a generous   
spirit surrenders itself wholly up with 
the less reserve1 and continues absorbed
 with the fuller confidence1 from the   
consciousness of not being led to its   
object by self-interested motives4 ,here

 therefore these men are ardent1 active1
 laborious1 persevering1 and they think1
 and speak1 and act1 as those1 the whole
 happiness of whose life turns on the   
success or failure of their endeavours4 
,when such1 as we have seen it1 is the  
undisturbed composure of mere triflers1 
it is less wonderful that the votaries  
of learning and of taste1 when absorbed 
in their several pursuits1 should be    
able to check still more easily any     
growing apprehension1 silencing it by   
the suggestion1 that they are more than 
harmlessly1 that they are meritoriously 
employed4 ,surely the thanks of mankind 
are justly paid to those more refined   
spirits who1 superior alike to the      
seductions of ease1 and the temptations 
of avarice1 devote their time and       
talents to the less gainful labours of  
increasing the stores of learning or    
enlarging the boundaries of science2 who
 are engaged in raising the character   
and condition of society1 by improving  
the liberal arts1 and adding to the     

innocent pleasures or elegant           
accomplishments of life4 ,let not the   
writer be so far misunderstood1 as to be
 supposed to insinuate that ,religion is
 an enemy to the pursuits of taste1 much
 less to those of learning and of       
science4 ,let these have their due place
 in the estimation of mankind2 but this 
must not be the highest place4 ,let them
 know their just subordination4 ,they   
deserve not to be the primary concern1  
for there is another1 to which in       
importance they bear no more proportion 
than our span of existence to eternity4 
,thus the supreme desires of the heart1 
the center to which they should tend1   
losing its attractive force1 are        
permitted without controul to take that 
course1 whatever it may be1 which best  
suits our natural temper1 or to which   
they are impelled by our various        
situations and circumstances4 ,sometimes
 they manifestly appear to be almost    
entirely confined to a single track2 but
 perhaps more frequently the lines in   

which they move are so intermingled and 
diversified1 that it becomes not a      
little difficult1 even when we look into
 ourselves1 to ascertain the object by  
which they are chiefly attracted1 or to 
estimate with precision the amount of   
their several forces1 in the different  
directions in which they move4 ,know    
thyself1 is in truth an injunction with 
which the careless and the indolent     
cannot comply4 ,for this compliance1 it 
is requisite1 in obedience to the       
,scripture precept1 to keep the heart   
with all diligence4 ,mankind are in     
general deplorably ignorant of their    
true state2 and there are few perhaps   
who have any adequate conception of the 
real strength of the ties1 by which they
 are bound to the several objects of    
their attachment1 or who are aware how  
small a share of their regard is        
possessed by those concerns on which it 
ought to be supremely fixed4  ,but if it
 be indeed true1 that except the        
affections of the soul be supremely     

fixed on ,god2 that unless it be the    
leading and governing desire and primary
 pursuit to possess his favour and      
promote his glory1 we are considered as 
having transferred our fealty to an     
usurper1 and as being in fact revolters 
from our lawful sovereign2 if this be   
indeed the ,scripture doctrine1 all the 
several attachments which have been     
lately enumerated1 of the different     
classes of society1 wherever they       
interest the affections1 and possess the
 soul in any such measure of strength as
 deserves to be called predominance1 are
 but so many varied expressions of      
disloyalty4 ,god requires to set up his 
throne in the heart1 and to reign in it 
without a rival3 if he be kept out of   
his right1 it matters not by what       
competitor4 ,the revolt may be more     
avowed or more secret2 it may be the    
treason of deliberate preference1 or of 
inconsiderate levity2 we may be the     
subjects of a more or of a less         
creditable master2 we may be employed in

 services more gross or more refined3   
but whether the slaves of avarice1 of   
sensuality1 of dissipation1 of sloth1 or
 the votaries of ambition1 of taste1 or 
of fashion2 whether supremely governed  
by vanity and self-love1 by the desire  
of literary fame or of military glory1  
we are alike estranged from the dominion
 of our rightful sovereign4 ,let not    
this seem a harsh position2 it can      
appear so only from not adverting to    
what was shewn to be the essential      
nature of true ,religion4 ,he who bowed 
the knee to the god of medicine or of   
eloquence1 was no less an idolater than 
the worshipper of the deified patrons of
 lewdness or of theft4 ,in the several  
cases which have been specified1 the    
external acts indeed are different2 but 
in principle the disaffection is the    
same2 and unless we return to our       
allegiance1 we must expect the title1   
and prepare to meet the punishment1 of  
rebels on that tremendous day1 when all 
false colours shall be done away1 and   

7there being no longer any room for the 
evasions of worldly sophistry1 or the   
smooth plausibilities of worldly        
language7 that which is often highly    
esteemed amongst men1 shall appear to   
have been abomination in the sight of   
,god4  ,these fundamental truths seem   
vanished from the mind1 and it follows  
of course1 that every thing is viewed   
less and less through a religious       
medium4 ,to speak no longer of instances
 wherein we ourselves are concerned1 and
 wherein the unconquerable power of     
indulged appetite may be supposed to    
beguile our better judgment1 or force us
 on in defiance of it2 not to insist on 
the motives by which the conduct of men 
is determined1 often avowedly1 in what  
are to themselves the most important    
incidents of life2 what are the         
judgments which they form in the case of
 others8 ,idleness1 profusion1          
thoughtlessness1 and dissipation1 the   
misapplication of time or of talents1   
the trifling away of life in frivolous  

occupations or unprofitable studies2 all
 these things we may regret in those    
around us1 in the view of their temporal
 effects2 but they are not considered in
 a religious connection1 or lamented as 
endangering everlasting happiness4      
,excessive vanity and inordinate        
ambition are spoken of as weaknesses    
rather than as sins2 even covetousness  
itself1 though a hateful passion1 yet1  
if not extreme1 scarcely presents the   
face of ,irreligion4 ,is some friend1 or
 even some common acquaintance sick1 or 
has some accident befallen him8 ,how    
solicitously do we inquire after him1   
how tenderly do we visit him1 how much  
perhaps do we regret that he has not    
better advice1 how apt are we to        
prescribe for him1 and how should we    
reproach ourselves1 if we were to       
neglect any means in our power of       
contributing to his recovery6 ,but the  
mind diseased is neglected and          
forgotten--that is not our affair2 we   
hope 7we do not perhaps really believe7 

that here it is well with him4 ,the     
truth is1 we have no solicitude about   
his spiritual interest4 ,here he is     
treated like the unfortunate traveller  
in the ,gospel2 we look upon him2 we see
 but too well his sad condition1 but    
7,priest and ,levite alike7 we pass by  
on the other side1 and leave him to the 
officious tenderness of some poor       
despised ,samaritan4  ,nay1 take the    
case of our very children1 when our     
hearts being most interested to promote 
their happiness1 we must be supposed    
most desirous of determining on right   
principles1 and where therefore the real
 standard of our deliberate judgments   
may be indisputably ascertained3 in     
their education and marriage1 in the    
choice of their professions1 in our     
comparative consideration and judgment  
of the different parts of their several 
characters1 how little do we reflect    
that they are immortal beings6 ,health1 
learning1 credit1 the amiable and       
agreeable qualities1 above all1 fortune 

and success in life1 are taken1 and not 
unjustly taken1 into the account2 but   
how small a share in forming our        
opinions is allowed to the probable     
effect which may be produced on their   
eternal interests6 ,indeed the subjects 
of our mutual inquiries1 and            
congratulations1 and condolences1 prove 
but too plainly what considerations are 
in these cases uppermost in our         
thoughts4  ,such are the fatal and      
widely spreading effects1 which but too 
naturally follow from the admission of  
the grand fundamental error before      
mentioned1 that of not considering      
,religion as a principle of universal   
application and command4 ,robbed of its 
best energies1 ,religion now takes the  
form of a cold compilation of restraints
 and prohibitions4 ,it is looked upon   
simply as a set of penal statutes2      
these1 though wise and reasonable1 are  
however1 so far as they extend1         
abridgments of our natural liberty1 and 
nothing which comes to us in this shape 

is extremely acceptable3      ,atqui    
nolint occidere quemquam1 posse volunt4 
,considering moreover1 that the matter  
of them is not in general very          
palatable1 and that the partiality of   
every man where his own cause is in     
question1 will be likely to make him    
construe them liberally in his own      
favour1 we might beforehand have formed 
a tolerable judgment of the manner in   
which they are actually treated4        
,sometimes we attend to the words rather
 than to the spirit of ,scripture       
injunctions1 overlooking the principle  
they involve1 which a better            
acquaintance with the word of ,god would
 have clearly taught us to infer from   
them4 ,at others1 the spirit of an      
injunction is all2 and this we contrive 
to collect so dexterously1 as thereby to
 relax or annul the strictness of the   
terms4 ,whatever is not expressly       
forbidden cannot be very criminal2      
whatever is not positively enjoined1    
cannot be indispensably necessary--,if  

we do not offend against the laws1 what 
more can be expected from us8--,the     
persons to whom the strict precepts of  
the ,gospel were given1 were in very    
different circumstances from those in   
which we are placed4 ,the injunctions   
were drawn rather tighter than is quite 
necessary1 in order to allow for a      
little relaxation in practice4 ,the     
expressions of the sacred ,writers are  
figurative2 the ,eastern style is       
confessedly hyperbolical4  ,by these and
 other such dishonest shifts 7by which  
however we seldom deceive ourselves1    
except it be in thinking that we deceive
 others7 the pure but strong morality of
 the word of ,god is explained away1 and
 its too rigid canons are softened down1
 with as much dexterity as is exhibited 
by those who practise a logic of the    
same complexion1 in order to escape from
 the obligations of human statutes4     
,like ,swift's unfortunate ,brothers#gd1
 we are sometimes put to difficulties1  
but our ingenuity is little inferior to 

their's4 ,if totidem verbis#ge will not 
serve our turn1 try totidem syllabis2 if
 totidem syllabis fail1 try totidem     
literis3 then there is in our case1 as  
well as in theirs1 an allegorical sense 
to be adverted to2 and if every other   
resource fail us1 we come at last to the
 same conclusion as the ,brothers       
adopted1 that after all1 those rigorous 
clauses require some allowance1 and a   
favourable interpretation1 and ought to 
be understood cum grano salis4  ,but    
when the law both in its spirit and its 
letter is obstinate and incorrigible1   
what we cannot bend to our purpose we   
must break--,our sins we hope are of the
 smaller order2 a little harmless       
gallantry1 a little innocent jollity1 a 
few foolish expletives which we use from
 the mere force of habit1 meaning       
nothing by them2 a little warmth of     
colouring and licence of expression2 a  
few freedoms of speech in the gaiety of 
our hearts1 which1 though not perhaps   
strictly correct1 none but the          

over-rigid would think of treating any  
otherwise than as venial infirmities1   
and in which very grave and religious   
men will often take their share1 when   
they may throw off their state1 and     
relax without impropriety4 ,we serve an 
all-merciful ,being1 who knows the      
frailty of our nature1 the number and   
strength of our temptations1 and will   
not be extreme to mark what is done     
amiss4 ,even the less lenient           
judicatures of human institution concede
 somewhat to the weakness of man4 ,it is
 an established maxim--',de minimis non 
curat lex4' ,we hope we are not worse   
than the generality4 ,all men are       
imperfect4 ,we own we have our          
infirmities2 we confess it is so2 we    
wish we were better1 and trust as we    
grow older we shall become so2 we are   
ready to acknowledge that we must be    
indebted for our admission into a future
 state of happiness1 not to our own     
merit1 but to the clemency of ,god1 and 
the mercy of our ,redeemer4  ,but let   

not this language be mistaken for that  
of true ,christian humiliation1 of which
 it is the very essence to feel the     
burden of sin1 and to long to be        
released from it3 nor let two things be 
confounded1 than which none can be more 
fundamentally different1 the allowed    
want of universality in our             
determination1 and our endeavour to obey
 the will of ,god1 and that defective   
accomplishment of our purposes1 which   
even the best of men will too often find
 reason to deplore4 ,in the persons of  
whom we have been now speaking1 the     
unconcern with which they can amuse     
themselves upon the borders of sin1 and 
the easy familiarity with which they can
 actually dally with it in its less     
offensive shapes1 shew plainly that1    
distinctly from its consequences1 it is 
by no means the object of their         
aversion2 that there is no love of      
holiness as such2 no endeavour to       
acquire it1 no care to prepare the soul 
for the reception of this divine        

principle1 and to expel or keep under   
whatever might be likely to obstruct its
 entrance1 or dispute its sovereignty4  
,it is indeed a most lamentable         
consequence of the practice of regarding
 ,religion as a compilation of statutes1
 and not as an internal principle1 that 
it soon comes to be considered as being 
conversant about external actions rather
 than about habits of mind4 ,this       
sentiment sometimes has even the        
hardiness to insinuate and maintain     
itself under the guise of extraordinary 
concern for practical ,religion2 but it 
soon discovers the falsehood of this    
pretension1 and betrays its real nature4
 ,the expedient indeed of attaining to  
superiority in practice1 by not wasting 
any of the attention on the internal    
principles from which alone practice can
 flow1 is about as reasonable1 and will 
answer about as well1 as the oeconomy of
 the architect1 who should account it   
mere prodigality to expend any of his   
materials in laying foundations1 from an

 idea that they might be more usefully  
applied to the raising of the           
superstructure4 ,we know what would be  
the fate of such an edifice4  ,it is    
indeed true1 and a truth never to be    
forgotten1 that all pretensions to      
internal principles of holiness are vain
 when they are contradicted by the      
conduct2 but it is no less true1 that   
the only effectual way of improving the 
latter1 is by a vigilant attention to   
the former4 ,it was therefore our       
blessed ,saviour's injunction1 ,make the
 tree good as the necessary means of    
obtaining good fruit2 and the holy      
,scriptures abound in admonitions1 to   
let it be our chief business to         
cultivate our hearts with all diligence1
 to examine into their state with       
impartiality1 and watch over them with  
continual care4 ,indeed it is the ,heart
 which constitutes the ,man2 and        
external actions derive their whole     
character and meaning from the motives  
and dispositions of which they are the  

indications4 ,human judicatures1 it is  
true1 are chiefly conversant about the  
former1 but this is only because to our 
limited perceptions the latter can      
seldom be any otherwise clearly         
ascertained4 ,the real object of inquiry
 to human judicatures is the internal   
disposition2 it is to this that they    
adapt the nature1 and proportion the    
degree1 of their punishments4  ,yet     
though this be a truth so obvious1 so   
established1 that to have insisted on it
 may seem almost needless2 it is a truth
 of which we are apt to lose sight in   
the review of our religious ,character1 
and with which the habit1 of considering
 ,religion as consisting rather in      
external actions1 than internal         
principles1 is at direct and open war4  
,this mode of judging may well be termed
 habitual3 for though by some persons it
 is advisedly adopted1 and openly       
avowed1 yet in many cases for want of   
due watchfulness1 it has stolen         
insensibly upon the mind2 it exists     

unsuspected1 and is practised1 like     
other habits1 without consciousness or  
observation4  ,in what degree soever    
this pernicious principle prevails1 in  
that degree is the mischief it produces4
 ,the vicious affections1 like noxious  
weeds1 sprout up and increase of        
themselves but too naturally2 while the 
graces of the ,christian temper1 exotics
 in the soil of the human heart1 like   
the more tender productions of the      
vegetable world1 though the light and   
breath of ,heaven must quicken them1    
require on our part also1 in order to   
their being preserved in health and     
vigour1 constant superintendence and    
assiduous care4 ,but so far from their  
being earnestly sought for1 or          
watchfully reared1 with unremitted      
prayers for that ,divine ,grace1 without
 which all our labours must be          
ineffectual2 such is the result of the  
principle we are here condemning1 that  
no endeavours are used for their        
attainment1 or they are suffered to     

droop and die almost without an effort  
to preserve them4 ,the culture of the   
mind is less and less attended to1 and  
at length perhaps is almost wholly      
neglected4 ,way being thus made for the 
unobstructed growth of other tempers1   
the qualities of which are very         
different1 and often directly opposite1 
these naturally overspread and quietly  
possess the mind2 their contrariety to  
the ,christian spirit not being         
discerned1 and even perhaps their       
presence being scarcely acknowledged1   
except when their existence and their   
nature are manifested in the conduct by 
marks too plain to be overlooked or     
mistaken4  ,some of the most important  
branches of the ,christian temper1      
wherein the bulk of nominal ,christians 
appear eminently and allowedly          
defective1 have been already noticed in 
this and in the preceding chapter4 ,many
 others still remain to be              
particularized4  ,first then1 it is the 
comprehensive compendium of the         

character of true ,christians1 that they
 are walking by faith1 and not by sight4
 ,by this description is meant1 not     
merely that they so firmly believe in   
the doctrine of future rewards and      
punishments1 as to be influenced by that
 persuasion to adhere in the main to the
 path of duty1 though tempted to forsake
 it by present interest1 and present    
gratification2 but farther1 that the    
great truths revealed in ,scripture     
concerning the unseen world1 are the    
ideas for the most part uppermost in    
their thoughts1 and about which         
habitually their hearts are most        
interested4 ,this state of mind         
contributes1 if the expression may be   
allowed1 to rectify the illusions of    
vision1 to bring forward into nearer    
view those eternal things which from    
their remoteness are apt to be either   
wholly overlooked1 or to appear but     
faintly in the utmost bounds of the     
horizon2 and to remove backward1 and    
reduce to their true comparative        

dimensions1 the objects of the present  
life1 which are apt to fill the human   
eye1 assuming a false magnitude from    
their vicinity4 ,the true ,christian    
knows from experience however1 that the 
former are apt to fade from the sight1  
and the latter again to swell on it4 ,he
 makes it therefore his continual care  
to preserve those just and enlightened  
views1 which through ,divine mercy he   
has obtained4 ,not that he will retire  
from that station in the world which    
,providence seems to have appointed him 
to fill3 he will be active in the       
business of life1 and enjoy its comforts
 with moderation and thankfulness2 but  
he will not be totus in illis1 he will  
not give up his whole soul to them1 they
 will be habitually subordinate in his  
estimation to objects of more           
importance4 ,the awful truth has sunk   
deep into his mind1 the things which are
 seen are temporal1 but the things which
 are not seen are eternal2 and in the   
tumult and bustle of life1 he is sobered

 by the still small voice which whispers
 to him the fashion of this world passes
 away4 ,this circumstance alone must1 it
 is obvious1 constitute a vast          
difference between the habitual temper  
of his mind1 and that of the generality 
of nominal ,christians1 who are almost  
entirely taken up with the concerns of  
the present world4 ,they know indeed    
that they are mortal1 but they do not   
feel it4 ,the truth rests in their      
understandings1 and cannot gain         
admission into their hearts4 ,this      
speculative persuasion is altogether    
different from that strong practical    
impression of the infinite importance of
 eternal things1 which attended with a  
proportionate sense of the shortness and
 uncertainty of all below1 while it     
prompts to activity from a conviction   
that the night cometh when no man can   
work1 produces a certain firmness of    
texture1 which hardens us against the   
buffets of fortune1 and prevents our    
being very deeply penetrated by the     

cares and interests1 the goods or evils1
 of this transitory state4 ,thus this   
just impression of the relative value of
 temporal and eternal things1 maintains 
in the soul a dignified composure       
through all the vicissitudes of life4   
,it quickens our diligence1 yet         
moderates our ardour2 urges us to just  
pursuits1 yet checks any undue          
solicitude about the success of them1   
and thereby enables us1 in the language 
of ,scripture1 to use this world as not 
abusing it1 rendering us at once        
beneficial to others and comfortable to 
ourselves4  ,but this is not            
all--besides the distinction between the
 nominal and the real ,christian1 which 
results from the impressions produced on
 them respectively by the eternal       
duration of heavenly things1 there is   
another grounded on their nature1 no    
less marked1 nor less important4 ,they  
are stated in ,scripture1 not only as   
entitling themselves to the notice of   
the true ,christian from considerations 

of interest1 but as approving themselves
 to his judgment from a conviction of   
their excellence1 and yet farther1 as   
recommending themselves to his feelings1
 by their being suited to the renewed   
dispositions of his heart4 ,indeed were 
the case otherwise1 did not their       
qualities correspond with his           
inclinations2 however he might endure   
them on principles of duty1 and be      
coldly conscious of their superior      
worth1 he could not lend himself to them
 with cordial complacency1 much less    
look to them as the surest source of    
pleasure4 ,but this is the light in     
which they are habitually regarded by   
the true ,christian4 ,he walks in the   
ways of ,religion1 not by constraint1   
but willingly2 they are to him not only 
safe1 but comfortable2 ways of          
pleasantness as well as of peace4 ,not  
but that here also he is from experience
 aware of the necessity of constant     
support1 and continual watchfulness2    
without these1 his old estimate of      

things is apt to return on him1 and the 
former objects of his affections to     
resume their influence4 ,with earnest   
prayers1 therefore1 for the ,divine     
,help1 with jealous circumspection1 and 
resolute self-denial1 he guards against1
 and abstains from1 whatever might be   
likely again to darken his enlightened  
judgment1 or to vitiate his reformed    
taste2 thus making it his unwearied     
endeavour to grow in the knowledge and  
love of heavenly things1 and to obtain a
 warmer admiration1 and a more cordial  
relish of their excellence4  ,that this 
is a just representation of the habitual
 judgment1 and of the leading           
disposition of true ,christians1 will be
 abundantly evident1 if1 endeavouring to
 form ourselves after our proper model1 
we consult the sacred ,scripture4 ,but  
in vain are ,christians there           
represented as having set their         
affections on things above1 as cordially
 rejoicing in the service1 and          
delighting in the worship of ,god4      

,pleasure and ,religion are             
contradictory terms with the bulk of    
nominal ,christians4 ,they may look back
 indeed on their religious offices with 
something of a secret satisfaction1 and 
even feel it during the performance of  
them1 from the idea of being engaged in 
the discharge of a duty2 but this is    
altogether different from the pleasure  
which attends an employment in itself   
acceptable and grateful to us4 ,the     
writer must here again guard against    
being understood to speak of a          
deficiency in the warmth and vehemence  
merely of religious affections4 ,are the
 service and worship of ,god pleasant to
 these persons8 it is not asked whether 
they are delightful4 ,do they diffuse   
over the soul any thing of that calm    
complacency1 that mild and grateful     
composure1 which bespeaks a mind in good
 humour with itself and all around it1  
and engaged in a service suited to its  
taste1 and congenial with its feelings8 
,let us appeal to that ,day which is    

especially devoted to the offices of    
,religion3 ,do they joyfully avail      
themselves of this blessed opportunity  
of withdrawing from the business and    
cares of life2 when1 without being      
disquieted by any doubt whether they are
 not neglecting the duties of their     
proper callings1 they may be allowed to 
detach their minds from earthly things1 
that by a fuller knowledge of heavenly  
objects1 and a more habitual            
acquaintance with them1 their hope may  
grow more full of immortality8 ,is the  
day cheerfully devoted to those holy    
exercises for which it was appointed8   
,do they indeed come into the courts of 
,god with gladness8 ,and how are they   
employed when not engaged in the public 
services of the day8 ,are they busied in
 studying the word of ,god1 in          
meditating on his perfections1 in       
tracing his providential dispensations1 
in admiring his works1 in revolving his 
mercies1 7above all1 the transcendent   
mercies of redeeming love7 in singing   

his praises1 and speaking good of his   
name8 ,do their secret retirements      
witness the earnestness of their prayers
 and the warmth of their thanksgivings1 
their diligence and impartiality in the 
necessary work of self-examination1     
their mindfulness of the benevolent duty
 of intercession8 ,is the kind purpose  
of the institution of a ,sabbath        
answered by them1 in its being made to  
their servants and dependents a season  
of rest and comfort8 ,does the          
instruction of their families1 or of the
 more poor and ignorant of their        
neighbours1 possess its due share of    
their time8 ,if blessed with talents or 
with affluence1 are they sedulously     
employing a part of this interval of    
leisure in relieving the indigent1 and  
visiting the sick1 and comforting the   
sorrowful1 in forming plans for the good
 of their fellow-creatures1 in          
considering how they may promote both   
the temporal and spiritual benefit of   
their friends and acquaintance3 or if   

their's be a larger sphere1 in devising 
measures whereby through the ,divine    
blessing1 they may become the honoured  
instruments of the more extended        
diffusion of religious truth8 ,in the   
hours of domestic or social intercourse1
 does their conversation manifest the   
subject of which their hearts are full8 
,do their language and demeanor shew    
them to be more than commonly gentle1   
and kind1 and friendly1 free from rough 
and irritating passions8  ,surely an    
entire day should not seem long amidst  
these various employments4 ,it might    
well be deemed a privilege thus to spend
 it1 in the more immediate presence of  
our ,heavenly ,father1 in the exercises 
of humble admiration and grateful       
homage2 of the benevolent1 and domestic1
 and social feelings1 and of all the    
best affections of our nature1 prompted 
by their true motives1 conversant about 
their proper objects1 and directed to   
their noblest end2 all sorrows          
mitigated1 all cares suspended1 all     

fears repressed1 every angry emotion    
softened1 every envious or revengeful or
 malignant passion expelled2 and the    
bosom1 thus quieted1 purified1 enlarged1
 ennobled1 partaking almost of a measure
 of the ,heavenly happiness1 and become 
for a while the seat of love1 and joy1  
and confidence1 and harmony4  ,the      
nature1 and uses1 and proper employments
 of a ,christian ,sabbath1 have been    
pointed out more particularly1 not only 
because the day will be found1 when thus
 employed1 eminently conducive1 through 
the ,divine blessing1 to the maintenance
 of the religious principle in activity 
and vigour2 but also because we must all
 have had occasion often to remark1 that
 many persons1 of the graver and more   
decent sort1 seem not seldom to be      
nearly destitute of religious resources4
 ,the ,sunday is with them1 to say the  
best of it1 a heavy day2 and that larger
 part of it1 which is not claimed by the
 public offices of the church1 dully    
drawls on in comfortless vacuity1 or    

without improvement is trifled away in  
vain and unprofitable discourse4 ,not to
 speak of those who by their more daring
 profanation of this sacred season1     
openly violate the laws and insult the  
religion of their country1 how little do
 many seem to enter into the spirit of  
the institution1 who are not wholly     
inattentive to its exterior decorums6   
,how glad are they to qualify the rigor 
of their religious labours6 ,how hardly 
do they plead against being compelled to
 devote the whole of the day to         
,religion1 claiming to themselves no    
small merit for giving up to it a part1 
and purchasing therefore1 as they hope1 
a right to spend the remainder more     
agreeably6 ,how dexterously do they     
avail themselves of any plausible plea  
for introducing some weekday employment 
into the ,sunday1 whilst they have not  
the same propensity to introduce any of 
the ,sunday's peculiar employment into  
the rest of the week6 ,how often do they
 find excuses for taking journeys1      

writing letters1 balancing accounts2 or 
in short doing something1 which by a    
little management might probably have   
been anticipated1 or which1 without any 
material inconvenience1 might be        
postponed6 ,even business itself is     
recreation1 compared with ,religion1 and
 from the drudgery of this day of       
,sacred ,rest they fly for relief to    
their ordinary occupations4  ,others    
again who would consider business as a  
prophanation1 and who still hold out    
against the encroachments of the card   
table1 get over much of the day1 and    
gladly seek for an innocent resource1 in
 the social circle or in family visits1 
where it is not even pretended that the 
conversation turns on such topics as    
might render it in any way conducive to 
religious instruction1 or improvement4  
,their families meanwhile are neglected1
 their servants robbed of ,christian    
privileges1 and their example quoted by 
others1 who cannot see that they are    
themselves less religiously employed1   

while playing an innocent game at cards1
 or relaxing in the concert room4  ,but 
all these several artifices1 whatever   
they may be1 to unhallow the ,sunday and
 to change its character 7it might be   
almost said to relax its horrors17 prove
 but too plainly1 however we may be glad
 to take refuge in ,religion1 when      
driven to it by the loss of every other 
comfort1 and to retain as it were a     
reversionary interest in an asylum1     
which may receive us when we are forced 
from the transitory enjoyments of our   
present state2 that in itself it wears  
to us a gloomy and forbidding aspect1   
and not a face of consolation and joy2  
that the worship of ,god is with us a   
constrained and not a willing service1  
which we are glad therefore to abridge  
though we dare not omit it4  ,some      
indeed there are who with concern and   
grief will confess this to be their     
uncomfortable and melancholy state2 who 
humbly pray1 and diligently endeavour1  
for an imagination less distracted at   

devotional seasons1 for a heart more    
capable of relishing the excellence of  
divine things2 and who carefully guard  
against whatever has a tendency to chain
 down their affections to earthly       
enjoyments4 ,let not such be            
discouraged4 ,it is not they whom we are
 condemning3 but such as knowing and    
even acknowledging this to be their     
case1 yet proceed in a way directly     
contrary3 who1 scarcely seeming to      
suspect that any thing is wrong with    
them1 voluntarily acquiesce in a state  
of mind which is directly contrary to   
the positive commands of ,god1 which    
forms a perfect contrast to the         
representations given us in ,scripture  
of the ,christian character1 and accords
 but too faithfully in one leading      
feature with the character of those1 who
 are stated to be the objects of ,divine
 displeasure in this life1 and of       
,divine punishment in the next4  ,it is 
not however only in these essential     
constituents of a devotional frame that 

the bulk of nominal ,christians are     
defective4 ,this they freely declare    
7secretly feeling perhaps some          
complacency from the frankness of the   
avowal7 to be a higher strain of piety  
than that to which they aspire4 ,their  
forgetfulness also of some of the       
leading dispositions of ,christianity1  
is undeniably apparent in their allowed 
want of the spirit of kindness1 and     
meekness1 and gentleness1 and patience1 
and long suffering2 and above all1 of   
that which is the stock on which alone  
these dispositions can grow and         
flourish1 that humility and lowliness of
 mind1 in which perhaps more than in any
 other quality may be said to consist   
the true essence and vital principle of 
the ,christian temper4 ,these           
dispositions are not only neglected1 but
 even disavowed and exploded1 and their 
opposites1 if not rising to any great   
height1 are acknowledged and applauded4 
,a just pride1 a proper and becoming    
pride1 are terms which we daily hear    

from ,christian lips4 ,to possess a high
 spirit1 to behave with a proper spirit 
when used ill1--by which is meant a     
quick feeling of injuries1 and a        
promptness in resenting them1--entitles 
to commendation2 and a meek-spirited    
disposition1 the highest ,scripture     
eulogium1 expresses ideas of            
disapprobation and contempt4 ,vanity and
 vain glory are suffered without        
interruption to retain their natural    
possession of the heart4 ,but here a    
topic opens upon us of such importance1 
and on which so many mistakes are to be 
found both in the writings of           
respectable authors1 and in the commonly
 prevailing opinions of the world1 that 
it may be allowed us to discuss it more 
at large1 and for this purpose to treat 
of it in a separate section4   ,,section
 ,,iii4  ,on the ,desire of human       
,estimation and ,applause--,the         
generally prevailing ,opinions          
contrasted with those of the true       
,christian4  ,the desire of human       

estimation1 and distinction1 and honour1
 of the admiration and applause of our  
fellow creatures1 if we take it in its  
full comprehension1 and in all its      
various modifications1 from the thirst  
of glory to the dread of shame1 is the  
passion of which the empire is by far   
the most general1 and perhaps the       
authority the most commanding4 ,though  
its power be most conspicuous and least 
controulable in the higher classes of   
society1 it seems1 like some resistless 
conqueror1 to spare neither age1 nor    
sex1 nor condition2 and taking ten      
thousand shapes1 insinuating itself     
under the most specious pretexts1 and   
sheltering itself when necessary under  
the most artful disguises1 it winds its 
way in secret1 when it dares not openly 
avow itself1 and mixes in all we think1 
and speak1 and do4 ,it is in some       
instances the determined and declared   
pursuit1 and confessedly the main       
practical principle2 but where this is  
not the case1 it is not seldom the grand

 spring of action1 and in the ,beauty   
and the ,author1 no less than in the    
,soldier1 it is often the master passion
 of the soul4  ,this is the principle   
which parents recognize with joy in     
their infant offspring1 which is        
diligently instilled and nurtured in    
advancing years1 which1 under the names 
of honourable ambition and of laudable  
emulation1 it is the professed aim of   
schools and colleges to excite and      
cherish4 ,the writer is well aware that 
it will be thought he is pushing his    
opinions much too far1 when he ventures 
to assail this great principle of human 
action2 a principle1 its advocates might
 perhaps exclaim1 the extinction of     
which1 if you could succeed in your rash
 attempt1 would be like the annihilation
 in the material world of the principle 
of motion2 without it all were torpid   
and cold and comfortless4 ,we grant1    
they might go on to observe1 that we    
never ought to deviate from the paths of
 duty in order to procure the applause  

or to avoid the reproaches of men1 and  
we allow that this is a rule too little 
attended to in practice4 ,we grant that 
the love of praise is in some instances 
a ridiculous1 and in others a           
mischievous passion2 that to it we owe  
the breed of coquettes and coxcombs1    
and1 a more serious evil1 the noxious   
race of heroes and conquerors4 ,we too  
are ready1 when it appears in the shape 
of vanity1 to smile at it as a foible1  
or in that of false glory1 to condemn it
 as a crime4 ,but all these are only its
 perversions2 and on account of them to 
contend against its true forms1 and its 
legitimate exercise1 were to give into  
the very error which you formerly       
yourself condemned1 of arguing against  
the use of a salutary principle         
altogether1 on account of its being     
liable to occasional abuse4 ,when turned
 into the right direction1 and applied  
to its true purposes1 it prompts to     
every dignified and generous enterprise4
 ,it is erudition in the portico1 skill 

in the lycaeum1 eloquence in the senate1
 victory in the field4 ,it forces       
indolence into activity1 and extorts    
from vice itself the deeds of generosity
 and virtue4 ,when once the soul is     
warmed by its generous ardor1 no        
difficulties deter1 no dangers terrify1 
no labours tire4 ,it is this which1     
giving by its stamp to what is virtuous 
and honourable its just superiority over
 the gifts of birth and fortune1 rescues
 the rich from a base subjection to the 
pleasures of sense1 and makes them      
prefer a course of toil and hardship to 
a life of indulgence and ease4 ,it      
prevents the man of rank from           
acquiescing in his hereditary greatness1
 and spurs him forward in pursuit of    
personal distinction1 and of a nobility 
which he may justly term his own4 ,it   
moderates and qualifies the over-great  
inequalities of human conditions2 and   
reaching to those who are above the     
sphere of laws1 and extending to cases  
which fall not within their province1 it

 limits and circumscribes the power of  
the tyrant on his throne1 and gives     
gentleness to war1 and to pride1        
humility4  ,nor is its influence        
confined to public life1 nor is it known
 only in the great and the splendid4 ,to
 it is to be ascribed a large portion of
 that courtesy and disposition to       
please1 which naturally producing a     
mutual appearance of good will1 and a   
reciprocation of good offices1          
constitute much of the comfort of       
private life1 and give their choicest   
sweets to social and domestic           
intercourse4 ,nay1 from the force of    
habit1 it follows us even into solitude1
 and in our most secret retirements we  
often act as if our conduct were subject
 to human observation1 and we derive no 
small complacency from the imaginary    
applauses of an ideal spectator4  ,so   
far of the effects of the love of praise
 and distinction3 and if after          
enumerating some of these1 you should   
proceed to investigate its nature1 ,we  

admit1 it might be added1 that a hasty  
and misjudging world often misapplies   
commendations and censures3 and whilst  
we therefore confess1 that the praises  
of the discerning few are alone truly   
valuable2 we acknowledge that it were   
better if mankind were always to act    
from the sense of right and the love of 
virtue1 without reference to the        
opinions of their fellow-creatures4 ,we 
even allow1 that independently of       
consequences1 this were perhaps in      
itself a higher strain of virtue2 but it
 is a degree of purity which it would be
 vain to expect from the bulk of        
mankind4 ,when the intrinsic excellence 
of this principle however is called in  
question1 let it be remembered1 that in 
its higher degrees it was styled1 by one
 who meant rather to detract from its   
merits than to aggravate them1 'the     
infirmity of noble minds2' and surely1  
that in such a soil it most naturally   
springs up1 and flourishes1 is no mean  
proof of its exalted origin and generous

 nature4  ,but were these more dubious1 
and were it no more than a splendid     
error2 yet considering that it works so 
often in the right direction1 it were   
enough to urge in its behalf1 that it is
 a principle of real action1 and        
approved energy4 ,that1 as much as      
practice is better than theory1 and     
solid realties than empty speculation1  
so much is it to be preferred for       
general use before those higher         
principles of morals1 which however just
 and excellent in themselves1 you would 
in vain attempt to bring home to the    
'business and bosoms of mankind' at     
large4 ,reject not then a principle thus
 universal in its influence1 thus       
valuable in its effects2 a principle1   
which1 by whatever name you may please  
to call it1 acts by motives and         
considerations suited to our condition2 
and which1 putting it at the very       
lowest1 must be confessed1 in our       
present infirm state1 to be an habitual 
aid and an ever present support to the  

feebleness of virtue6 ,in a selfish     
world it produces the effects of        
disinterestedness1 and when public      
spirit is extinct1 it supplies the want 
of patriotism4 ,let us therefore with   
gratitude avail ourselves of its help1  
and not relinquish the good which it    
freely offers1 from we know not what    
vain dreams of impracticable purity and 
unattainable perfection4  ,all this and 
much more might be urged by the         
advocates of this favourite principle4  
,it would be however no difficult task  
to shew that it by no means merits this 
high eulogium4 ,to say nothing of that  
larger part of the argument of our      
opponents1 which betrays1 and even      
proceeds upon1 that mischievous notion  
of the innocence of error1 against which
 we have already entered our formal     
protest1 the principle in question is   
manifestly of a most inconstant and     
variable nature2 as inconstant and      
variable as the innumerably diversified 
modes of fashions1 habits1 and opinions 

in different periods and societies4     
,what it tolerates in one age1 it       
forbids in another2 what in one country 
it prescribes and applauds1 in another  
it condemns and stigmatizes6 ,obviously 
and openly1 it often takes vice into its
 patronage1 and sets itself in direct   
opposition to virtue4 ,it is calculated 
to produce rather the appearance than   
the reality of excellence2 and at best  
not to check the love but only the      
commission of vice4 ,much of this indeed
 was seen and acknowledged by the       
philosophers1 and even by the poets1 of 
the ,pagan world4 ,they declaimed       
against it as a mutable and inconsistent
 principle2 they lamented the fatal     
effects which1 under the name of false  
glory1 it had produced on the peace and 
happiness of mankind4 ,they condemned   
the pursuit of it when it led its       
followers out of the path of virtue1 and
 taught that the praise of the wise and 
of the good only was to be desired4     
,but it was reserved for the page of    

,scripture to point out to us           
distinctly1 wherein it is apt to be     
essentially defective and vicious1 and  
to discover to us more fully its        
encroaching nature and dangerous        
tendencies2 teaching us at the same     
time1 how1 being purified from its      
corrupt qualities1 and reduced under    
just subordination1 it may be brought   
into legitimate exercise1 and be        
directed to its true end4  ,in the      
sacred volume we are throughout         
reminded1 that we are originally the    
creatures of ,god's formation1 and      
continual dependents on his bounty4     
,there too we learn the painful lesson  
of man's degradation and unworthiness4  
,we learn that humiliation and          
contrition are the tempers of mind best 
suited to our fallen condition1 and most
 acceptable in the sight of our         
,creator4 ,we learn that these 7to the  
repression and extinction of that spirit
 of arrogance and self-importance1 so   
natural to the heart of man7 it should  

be our habitual care to cherish and     
cultivate2 studiously maintaining a     
continual sense1 that1 not only for all 
the natural advantages over others which
 we may possess1 but that for all our   
moral superiority also1 we are          
altogether indebted to the unmerited    
goodness of ,god4 ,it might perhaps be  
said to be the great end and purpose of 
all revelation1 and especially to be the
 design of the ,gospel1 to reclaim us   
from our natural pride and selfishness1 
and their fatal consequences2 to bring  
us to a just sense of our weakness and  
depravity2 and to dispose us1 with      
unfeigned humiliation1 to abase         
ourselves1 and give glory to ,god4 ,no  
flesh may glory in his presence2 he that
 glorieth1 let him glory in the         
,lord--,the lofty looks of man shall be 
humbled1 and the haughtiness of men     
shall be bowed down1 and the ,lord alone
 shall be exalted#gf4  ,these solemn    
admonitions are too generally           
disregarded1 and their intimate         

connection with the subject we are now  
considering1 appears to have been often 
entirely overlooked1 even by ,christian 
moralists4 ,these authors1 without      
reference to the main spring1 and       
internal principle of conduct1 are apt  
to speak of the love of human applause1 
as being meritorious or culpable1 as    
being the desire of true or of false    
glory1 accordingly as the external      
actions it produces1 and the pursuits to
 which it prompts1 are beneficial or    
mischievous to mankind4 ,but it is      
undeniably manifest1 that in the        
judgment of the word of ,god1 the love  
of worldly admiration and applause is in
 its nature essentially and radically   
corrupt2 so far as it partakes of a     
disposition to exalt and aggrandize     
ourselves1 to pride ourselves on our    
natural or acquired endowments1 or to   
assume to ourselves the merit and credit
 of our good qualities1 instead of      
ascribing all the honour and glory where
 only they are due4 ,its guilt therefore

 in these cases1 is not to be measured  
by its effects on the happiness of      
mankind2 nor is it to be denominated    
true or false glory1 accordingly as the 
ends to which it is directed are        
beneficial or mischievous1 just or      
unjust objects of pursuit2 but it is    
false1 because it exalts that which     
ought to be abased1 and criminal1       
because it encroaches on the prerogative
 of ,god4  ,the ,scriptures further     
instruct us1 not merely that mankind are
 liable to error1 and therefore that the
 world's commendations may be sometimes 
mistaken2 but that their judgment being 
darkened and their hearts depraved1 its 
applauses and contempt will for the most
 part be systematically misplaced2 that 
though the beneficent and disinterested 
spirit of ,christianity1 and her obvious
 tendency to promote domestic comfort   
and general happiness1 cannot but extort
 applause2 yet that her aspiring after  
more than ordinary excellence1 by       
exciting secret misgivings in others1 or

 a painful sense of inferiority not     
unmixed with envy1 cannot fail often to 
disgust and offend4 ,the word of ,god   
teaches us1 that though such of the     
doctrines and precepts of ,christianity1
 as are coincident with worldly         
interests and pursuits1 and with worldly
 principles and systems1 may be         
professed without offence2 yet1 that    
what is opposite to these1 or even      
different from them1 will be deemed     
needlessly precise and strict1 the      
indulgence of a morose and gloomy       
humour1 the symptoms of a contracted and
 superstitious spirit1 the marks of a   
mean1 enslaved1 or distorted            
understanding4 ,that for these and other
 reasons1 the follower of ,christ must  
not only make up his mind to the        
occasional relinquishment of worldly    
favour1 but that it should even afford  
him matter of holy jealousy and         
suspicion of himself1 when it is very   
lavishly and very generally bestowed4   
,but though the standard of worldly     

estimation differed less from that of   
the ,gospel2 yet since our affections   
ought to be set on heavenly things1 and 
conversant about heavenly objects2 and  
since in particular the love and favour 
of ,god ought to be the matter of our   
supreme and habitual desire1 to which   
every other should be subordinated2 it  
follows1 that the love of human applause
 must be manifestly injurious1 so far as
 it tends to draw down our regards to   
earthly concerns1 and to bound and      
circumscribe our desires within the     
narrow limits of this world4            
,particularly1 that it is impure1 so far
 as it is tinctured with a disposition  
to estimate too highly1 and love too    
well1 the good opinion and commendations
 of man4  ,but though1 by these and     
other instructions and considerations1  
the ,holy ,scripture warns us against   
the inordinate desire or earnest pursuit
 of worldly estimation and honour2      
though it so greatly reduces their      
value1 and prepares us for losing them  

without surprise1 and for relinquishing 
them with little reluctance3 yet it     
teaches us1 that ,christians in general 
are not only not called upon absolutely 
and voluntarily to renounce or forego   
them2 but that when1 without our having 
solicitously sought them1 they are      
bestowed on us for actions intrinsically
 good1 we are to accept them as being   
intended by ,providence1 to be          
sometimes1 even in this disorderly state
 of things1 a present solace1 and a     
reward to virtue4 ,nay more1 we are     
instructed1 that in our general         
deportment1 that in little particulars  
of conduct otherwise indifferent1 that  
in the circumstances and manner of      
performing actions in themselves of a   
determined character and indispensable  
obligation1 7guarding however against   
the smallest degree of artifice or      
deceit7 that by watching for            
opportunities of doing little           
kindnesses1 that by avoiding            
singularities1 and even humouring       

prejudices1 where it may be done without
 the slightest infringment on truth or  
duty1 we ought to have a due respect and
 regard to the approbation and favour of
 men4 ,these however we should not      
value1 chiefly as they may administer to
 our own gratification1 but rather as   
furnishing means and instruments of     
influence1 which we may turn to good    
account1 by making them subservient to  
the improvement and happiness of our    
fellow creatures1 and thus conducive to 
the glory of ,god4 ,the remark is almost
 superfluous1 that on occasions like    
these we must even watch our hearts with
 the most jealous care1 lest pride and  
self love insensibly infuse themselves1 
and corrupt the purity of principles so 
liable to contract a taint4  ,credit and
 reputation1 in the judgment of the true
 ,christian1 stand on ground not very   
different from riches2 which he is not  
to prize highly1 or to desire and pursue
 with solicitude2 but which1 when they  
are allotted to him by the hand of      

,providence1 he is to accept with       
thankfulness1 and use with moderation2  
relinquishing them when it becomes      
necessary1 without a murmur2 guarding   
most circumspectly1 so long as they     
remain with him1 against that sensual   
and selfish temper1 and no less against 
that pride and wantonness of heart1     
which they are too apt to produce and   
cherish2 thus considering them as in    
themselves acceptable1 but1 from the    
infirmity of his nature1 as highly      
dangerous possessions1 and valuing them 
chiefly not as instruments of luxury or 
splendour1 but as affording the means of
 honouring his heavenly ,benefactor1 and
 lessening the miseries of mankind4     
,christianity however1 as was formerly  
observed1 proposes not to extinguish our
 natural desires1 but to bring them     
under just controul1 and direct them to 
their true objects4 ,in the case both of
 riches and of honour1 she maintains the
 consistency of her character4 ,while   
she commands us not to set our hearts on

 earthly treasures1 she reminds us that 
we have in ,heaven a better and more    
enduring substance than this world can  
bestow2 and while she represses our     
solicitude respecting earthly credit1   
and moderates our attachment to it1 she 
holds forth to us1 and bids us          
habitually to aspire after1 the         
splendours of that better state1 where  
is true glory1 and honour1 and          
immortality2 thus exciting in us a just 
ambition1 suited to our high origin1 and
 worthy of our large capacities1 which  
the little1 misplaced1 and perishable   
distinctions of this life would in vain 
attempt to satisfy4  ,it would be mere  
waste of time to enter into any laboured
 argument to prove at large1 that the   
light in which worldly credit and       
estimation are regarded1 by the bulk of 
professed ,christians1 is extremely     
different from that in which they are   
placed by the page of ,scripture4 ,the  
inordinate love of worldly glory indeed1
 implies a passion1 which from the      

nature of things cannot be called into  
exercise in the generality of mankind1  
because1 being conversant about great   
objects1 it can but rarely find that    
field which is requisite for its        
exertions4 ,but we every where discover 
the same principle reduced to the       
dimensions of common life1 and modified 
and directed according to every one's   
sphere of action4 ,we may discover it in
 a supreme love of distinction1 and     
admiration1 and praise2 in the universal
 acceptableness of flattery2 and above  
all in the excessive valuation of our   
worldly character1 in that watchfulness 
with which it is guarded1 in that       
jealousy when it is questioned1 in that 
solicitude when it is in danger1 in that
 hot resentment when it is attacked1 in 
that bitterness of suffering when it is 
impaired or lost4 ,all these emotions1  
as they are too manifest to be disputed1
 so are they too reputable to be denied4
 ,dishonour1 disgrace1 and shame present
 images of horror too dreadful to be    

faced2 they are evils1 which it is      
thought the mark of a generous spirit to
 consider as excluding every idea of    
comfort and enjoyment1 and to feel1 in  
short1 as too heavy to be borne4  ,the  
consequences of all this are natural and
 obvious4 ,though it be not openly      
avowed1 that we are to follow after     
worldly estimation1 or to escape from   
worldly disrepute1 when they can only be
 pursued or avoided by declining from   
the path of duty2 nay though the        
contrary be recognized as being the just
 opinion2 yet all the effect of this    
speculative concession is soon done away
 in fact4 ,estimating worldly credit as 
of the highest intrinsic excellence1 and
 worldly shame as the greatest of all   
possible evils1 we sometimes shape and  
turn the path of duty itself from its   
true direction1 so as it may favour our 
acquisition of the one1 and avoidance of
 the other2 or when this cannot be done1
 we boldly and openly turn aside from   
it1 declaring the temptation is too     

strong to be resisted4  ,it were easy to
 adduce numerous proofs of the truth of 
these assertions4 ,it is proved1 indeed1
 by that general tendency in ,religion  
to conceal herself from the view1 7for  
we might hope that in these cases she   
often is by no means altogether extinct7
 by her being apt to vanish from our    
conversations1 and even to give place to
 a pretended licentiousness of          
sentiments and conduct1 and a false shew
 of infidelity4 ,it is proved1 by that  
complying acquiescence and participation
 in the habits and manners of this      
dissipated age1 which1 has almost       
confounded every external distinction   
between the ,christian and the ,infidel1
 and has made it so rare to find any one
 who dares incur the charge of          
,christian singularity1 or who can say  
with the ,apostle that he is not ashamed
 of the ,gospel of ,christ4 ,it is      
proved 7how can this proof be omitted by
 one to whose lot it has so often fallen
 to witness and lament1 sometimes he    

fears to afford an instance of it87 by  
that quick resentment1 those bitter     
contentions1 those angry retorts1 those 
malicious triumphs1 that impatience of  
inferiority1 that wakeful sense of past 
defeats1 and promptness to revenge them1
 which too often change the character of
 a ,christian deliberative ,assembly1   
into that of a stage for prize fighters3
 violating at once the proprieties of   
public conduct1 and the rules of social 
decorum1 and renouncing and chasing away
 all the charities of the ,religion of  
,jesus6  ,but from all lesser proofs1   
our attention is drawn to one of a still
 larger size1 and more determined       
character4 ,surely the reader will here 
anticipate our mention of the practice  
of ,duelling3 a practice which1 to the  
disgrace of a ,christian society1 has   
long been suffered to exist with little 
restraint or opposition4  ,this         
practice1 whilst it powerfully supports1
 mainly rests on1 that excessive        
over-valuation of character1 which      

teaches that worldly credit is to be    
preserved at any rate1 and disgrace at  
any rate to be avoided4 ,the            
unreasonableness of duelling has been   
often proved1 and it has often been     
shewn to be criminal on various         
principles3 sometimes it has been       
opposed on grounds hardly tenable2      
particularly when it has been considered
 as an indication of malice and         
revenge#gg4 ,but it seems hardly to have
 been enough noticed in what chiefly    
consists its essential guilt2 that it is
 a deliberate preference of the favour  
of man1 before the favour and           
approbation of ,god1 in articulo mortis1
 in an instance1 wherein our own life1  
and that of a fellow creature are at    
stake1 and wherein we run the risk of   
rushing into the presence of our ,maker 
in the very act of offending him4 ,it   
would detain us too long1 and it were   
somewhat beside our present purpose1 to 
enumerate the mischievous consequences  
which result from this practice4 ,they  

are many and great2 and if regard be had
 merely to the temporal interests of    
men1 and to the well being of society1  
they are but poorly counterbalanced by  
the plea1 which must be admitted in its 
behalf by a candid observer of human    
nature1 of a courtesy and refinement in 
our modern manners unknown to ancient   
times4  ,but there is one observation   
which must not be omitted1 and which    
seems to have been too much overlooked3 
,in the judgment of that ,religion which
 requires purity of heart1 and of that  
,being to whom1 as was before remarked1 
thought is action1 he cannot be esteemed
 innocent of this crime1 who lives in a 
settled habitual determination to commit
 it1 when circumstances shall call upon 
him so to do#gh4 ,this is a             
consideration which places the crime of 
duelling on a different footing from    
almost any other2 indeed there is       
perhaps ,,no other1 which mankind       
habitually and deliberately resolve to  
practise whenever the temptation shall  

occur4 ,it shews also that the crime of 
duelling is far more general in the     
higher classes than is commonly         
supposed1 and that the whole sum of the 
guilt which the practice produces is    
great1 beyond what has perhaps been ever
 conceived6 ,it will be the writer's    
comfort to have solemnly suggested this 
consideration1 to the consciences of    
those by whom this impious practice     
might be suppressed3 ,if such there be1 
which he is strongly inclined to        
believe1 their's is the crime1 and      
their's the responsibility of suffering 
it to continue#gi4  ,in the foregoing   
observations1 it has not been the       
writer's intention to discuss completely
 that copious subject1 the love of      
worldly estimation4 ,it would be to     
exceed the limits of a work like this1  
fully to investigate so large1 and at   
the same time so important a topic4     
,enough however may have perhaps been   
said1 to make it evident that this      
principle is of a character highly      

questionable2 that it should be brought 
under absolute subjection1 and watched  
with the most jealous care3 ,that1      
notwithstanding its lofty pretensions1  
it often can by no means justly boast   
that high origin and exalted nature1    
which its superficial admirers are      
disposed to concede to it4 ,what real   
intrinsic essential value1 it might be  
asked1 does there appear to be in a     
virtue1 which had wholly changed its    
nature and character1 if public opinion 
had been different8 ,but it is in truth 
of base extraction1 and ungenerous      
qualities1 springing from selfishness   
and vanity1 and low ambition2 by these  
it subsists1 and thrives1 and acts2 and 
envy1 and jealousy1 and detraction1 and 
hatred1 and variance1 are its too       
faithful and natural associates4 ,it is1
 to say the best of it1 a root which    
bears fruits of a poisonous as well as  
of a beneficial quality4 ,if it         
sometimes stimulates to great and       
generous enterprises1 if it urges to    

industry1 and sometimes to excellence1  
if in the more contracted sphere it     
produces courtesy and kindness2 yet to  
its account we must place the ambition  
which desolates nations1 and many of the
 competitions and resentments which     
interrupt the harmony of social life4   
,the former indeed has been often laid  
to its charge1 but the latter have not  
been sufficiently attended to2 and still
 less has its noxious influence on the  
vital principle1 and distinguishing     
graces of the ,christian character1 been
 duly pointed out and enforced4  ,to    
read indeed the writings of certain     
,christian moralists1#hj and to observe 
how little they seem disposed to call it
 in question1 except where it raves in  
the conqueror1 one should be almost     
tempted to suspect2 that1 considering it
 as a principle of such potency and     
prevalence1 as that they must despair of
 bringing it into just subjection1 they 
were intent only on complimenting it    
into good humour 7like those barbarous  

nations which worship the evil ,spirit  
through fear27 or rather1 that they were
 making a sort of composition with an   
enemy they could not master1 and were   
willing1 on condition of its giving up  
the trade of war1 to suffer it to rule  
undisturbed1 and range at pleasure4     
,but the truth is1 that the reasonings  
of ,christian moralists too often       
exhibit but few traces of the genius of 
,christian morality4 ,of this position1 
the case before us is an instance4 ,this
 principle of the desire of worldly     
distinction and applause1 is often      
allowed1 and even commended1 with too   
few qualifications1 and too little      
reserve4 ,to covet wealth is base and   
sordid1 but to covet honour is treated  
as the mark of a generous and exalted   
nature4 ,these writers scarcely seem to 
bear in mind1 that though the principle 
in question tends to prevent the        
commission of those grosser acts of vice
 which would injure us in the general   
estimation2 yet that it not only stops  

there1 but that it there begins to exert
 almost an equal force in the opposite  
direction4 ,they do not consider how apt
 this principle is1 even in the case of 
those who move in a contracted sphere1  
to fill us with vain conceits1 and      
vicious passions2 and above all how it  
tends to fix the affections on earthly  
things1 and to steal away the heart from
 ,god4 ,they acknowledge it to be       
criminal when it produces mischievous   
effects1 but forget how apt it is1 by   
the substitution of a false and corrupt 
motive1 to vitiate the purity of our    
good actions1 depriving them of all     
which rendered them truly and           
essentially valuable4 ,that1 not to be  
too hastily approved1 because it takes  
the side of virtue1 it often works her  
ruin while it asserts her cause1 and    
like some vile seducer1 pretends        
affection only the more surely to       
betray4  ,it is the distinguishing glory
 of ,christianity not to rest satisfied 
with superficial appearances1 but to    

rectify the motives1 and purify the     
heart4 ,the true ,christian1 in         
obedience to the lessons of ,scripture1 
no where keeps over himself a more      
resolute and jealous guard1 than where  
the desire of human estimation and      
distinction is in question4 ,no where   
does he more deeply feel the            
insufficiency of his unassisted         
strength1 or more diligently and        
earnestly pray for divine assistance4   
,he may well indeed watch and pray      
against the encroachments of a passion1 
which1 when suffered to transgress its  
just limits1 discovers a peculiar       
hostility to the distinguishing graces  
of the ,christian temper2 a passion     
which must insensibly acquire force1    
because it is in continual exercise2 to 
which almost every thing without        
administers nutriment1 and the growth of
 which within is favoured and cherished 
by such powerful auxiliaries as pride   
and selfishness1 the natural and perhaps
 inexterminable inhabitants of the human

 heart2 of which the predominance1 if   
established1 is thus so pernicious1 and 
which possesses so many advantages for  
effecting its establishment4  ,strongly 
impressed therefore with a sense of the 
indispensable necessity of guarding     
against the progress of this encroaching
 principle1 in humble reliance on       
superior aid1 the true ,christian       
thankfully uses the means1 and          
habitually exercises himself in the     
considerations and motives1 suggested to
 him for that purpose by the word of    
,god4 ,he is much occupied in searching 
out1 and contemplating his own          
infirmities4 ,he endeavours to acquire  
and maintain a just conviction of his   
great unworthiness2 and to keep in      
continual remembrance1 that whatever    
distinguishes himself from others1 is   
not properly his own1 but that he is    
altogether indebted for it to the       
undeserved bounty of ,heaven4 ,he       
diligently endeavours also1 habitually  
to preserve a just sense of the real    

worth of human distinction and applause1
 knowing that he shall covet them less  
when he has learned not to over-rate    
their value4 ,he labours to bear in     
mind1 how undeservedly they are often   
bestowed1 how precariously they are     
always possessed4 ,the censures of good 
men justly render him suspicious of     
himself1 and prompt him carefully and   
impartially to examine into those parts 
of his character1 or those particulars  
of his conduct1 which have drawn on him 
their animadversions4 ,the favourable   
opinion and the praises of good men are 
justly acceptable to him1 where they    
accord with the testimony of his own    
heart2 that testimony being thereby     
confirmed and warranted4 ,those praises 
favour also and strengthen the growth of
 mutual confidence and affection1 where 
it is his delight to form friendships1  
rich not less in use than comfort1 and  
to establish connections which may last 
for ever4 ,but even in the case of the  
commendations of good men1 he suffers   

not himself to be beguiled into an      
over-valuation of them1 lest he should  
be led to substitute them in the place  
of conscience4 ,he guards against this  
by reflecting how indistinctly we can   
discern each other's motives1 how little
 enter into each other's circumstances1 
how mistaken therefore may be the       
judgments formed of us1 or of our       
actions1 even by good men1 and that it  
is far from improbable1 that we may at  
some time be compelled to forfeit their 
esteem1 by adhering to the dictates of  
our own consciences4  ,but if he        
endeavours thus to set loose to the     
favour and applause even of good men1   
much more to those of the world at      
large2 not but that he is sensible of   
their worth as means and instruments of 
usefulness and influence2 and under the 
limitations and for the ends allowed in 
,scripture 7these it is needless to     
repeat7 he is glad to possess1 observant
 to acquire1 and careful to retain them4
 ,he considers them however1 if we may  

again introduce the metaphor1 like the  
precious metals1 as having rather an    
exchangeable than an intrinsic value1 as
 desirable not simply in their          
possession1 but in their use4 ,in this  
view1 he holds himself to be responsible
 for that share of them which he enjoys1
 and1 to continue the figure1 as bound  
not to let them lie by him unemployed1  
this were hoarding2 not to lavish them  
prodigally1 this would be waste2 not    
imprudently to misapply them1 this were 
folly and caprice3 but as under an      
obligation to regard them as conferred  
upon him that they might be brought into
 action1 and as what therefore he may by
 no means throw away1 though ready1 if  
it be required1 to relinquish them with 
cheerfulness2 and never feeling himself 
at liberty1 in consideration of the use 
he intends to make of them1 to acquire  
or retain them unlawfully4 ,he holds it 
to be his bounden duty to seek          
diligently for occasions of rendering   
them subservient to their true purposes2

 and when any such occasion is found1 to
 expend them cheerfully and liberally1  
but with discretion and frugality2 being
 no less prudent in determining the     
measure1 than in selecting the objects  
of their application1 that they may go  
the farther by being thus managed with  
oeconomy4  ,acting therefore on these   
principles1 he will studiously and      
diligently use any degree of worldly    
credit he may enjoy1 in removing or     
lessening prejudices2 in conciliating   
good-will1 and thereby making way for   
the less obstructed progress of truth2  
and in providing for its being          
entertained with candour1 or even with  
favour1 by those who would bar all      
access against it in any rougher or more
 homely form4 ,he will make it his      
business to set on foot and forward     
benevolent and useful schemes2 and where
 they require united efforts1 to obtain 
and preserve for them this co-operation4
 ,he will endeavour to discountenance   
vice1 to bring modest merit into notice2

 to lend as it were his light to men of 
real worth1 but of less creditable name1
 and perhaps of less conciliating       
qualities and manners2 that they may    
thus shine with a reflected lustre1 and 
be useful in their turn1 when invested  
with their just estimation4 ,but while  
by these and various other means he     
strives to render his reputation1 so    
long as he possesses it1 subservient to 
the great ends of advancing the cause of
 ,religion and ,virtue1 and of promoting
 the happiness and comfort of mankind1  
he will not transgress the rule of the  
,scripture precepts in order to obtain1 
to cultivate1 or to preserve it1        
resolutely disclaiming that dangerous   
sophistry of doing evil that good may   
come4 ,ready however to relinquish his  
reputation when required so to do1 he   
will not throw it away2 and so far as he
 allowably may1 he will cautiously avoid
 occasions of diminishing it1 instead of
 studiously seeking1 or needlessly      
multiplying them1 as seems sometimes to 

have been the practice of worthy but    
imprudent men4 ,there will be no        
capricious humours1 no selfish tempers1 
no moroseness1 no discourtesy1 no       
affected severity of deportment1 no     
peculiarity of language1 no indolent    
neglect1 or wanton breach1 of the       
ordinary forms or fashions of society4  
,his reputation is a possession capable 
of uses too important to be thus sported
 away2 if sacrificed at all1 it shall be
 sacrificed at the call of duty4 ,the   
world shall be constrained to allow him 
to be amiable1 as well as respectable in
 other parts of his character2 though in
 what regards ,religion1 they may       
account him unreasonably precise and    
strict4 ,in this no less than in other  
particulars1 he will endeavour to reduce
 the enemies of ,religion to adopt the  
confession of the accusers of the       
,jewish ruler1 we shall not find any    
fault or occasion against this          
,daniel--except concerning the law of   
his ,god3 and even there1 if he give    

offence1 it will only be where he dares 
not do otherwise2 and if he fall into   
dis-esteem or disgrace it shall not be  
chargeable to any conduct which is      
justly dishonourable1 or even to any    
unnecessary singularities on his part1  
but to the false standard of estimation 
of a misjudging world4 ,when his        
character is thus mistaken1 or his      
conduct thus misconstrued1 he will not  
wrap himself up in a mysterious         
sullenness2 but will be ready1 where he 
thinks any one will listen to him with  
patience and candour1 to clear up what  
has been dubious1 to explain what has   
been imperfectly known1 and speaking the
 truth in love to correct1 if it may be1
 the erroneous impressions which have   
been conceived of him4 ,he may sometimes
 feel it his duty publicly to vindicate 
his character from unjust reproach1 and 
to repel the false charges of his       
enemies2 but he will carefully however  
watch against being led away by pride1  
or being betrayed into some breach of   

truth or of ,christian charity1 when he 
is treading in a path so dangerous4 ,at 
such a time he will also guard1 with    
more than ordinary circumspection1      
against any undue solicitude about his  
worldly reputation for its own sake2 and
 when he has done what duty requires for
 its vindication1 he will sit down with 
a peaceable and quiet mind1 and it will 
be matter of no very deep concern to him
 if his endeavours should have been     
ineffectual4 ,if good men in every age  
and nation have been often unjustly     
calumniated and disgraced1 and if1 in   
such circumstances1 even the darkness of
 paganism has been able contentedly to  
repose itself on the consciousness of   
innocence1 shall one who is cheered by  
the ,christian's hope1 who is assured   
also1 that a day will shortly come in   
which whatever is secret shall be made  
manifest1 and the mistaken judgments of 
men1 perhaps even of good men1 being    
corrected1 that he shall then have      
praise of ,god2 shall such an one1 ,i   

say1 sink8 shall he even bend or droop  
under such a trial8 ,they might be more 
excusable in over-valuing human         
reputation to whom all beyond the grave 
was dark and cheerless4 ,they also might
 be more easily pardoned for pursuing   
with some degree of eagerness and       
solicitude that glory which might       
survive them1 thus seeking as it were to
 extend the narrow span of their earthly
 existence3 but far different is our    
case1 to whom these clouds are rolled   
away1 and life and immortality brought  
to light by the ,gospel4 ,not but that  
worldly favour and distinction are      
amongst the best things this world has  
to offer3 but the ,christian knows it is
 the very condition of his calling1 not 
to have his portion here2 and as in the 
case of any other earthly enjoyments1 so
 in that also of worldly honour1 he     
dreads1 lest his supreme affections     
being thereby gratified1 it should be   
hereafter said to him remember that thou
 in thy life time receivedst thy good   

things4  ,he is required by his holy    
calling to be victorious over the world2
 and to this victory1 the conquest of   
the dread of its dis-esteem and         
dishonour is essentially and            
indispensably required4 ,he reflects on 
those holy men who had trial of cruel   
mockings2 he remembers that our blessed 
,saviour himself was despised and       
rejected of men2 and what is he1 that he
 should be exempted from the common lot1
 or think it much to bear the scandal of
 his profession8 ,if therefore he is    
creditable and popular1 he considers    
this1 if the phrase may be pardoned1 as 
something beyond his bargain2 and he    
watches himself1 with double care1 lest 
he should grow over-fond of what he may 
be shortly called upon to relinquish4   
,he meditates often on the probability  
of his being involved in such           
circumstances1 as may render it         
necessary for him to subject himself to 
disgrace and obloquy2 thus familiarizing
 himself with them betimes1 and         

preparing himself1 that when the trying 
hour arrives they may not take him      
unawares4  ,but the cultivation of the  
desire of that honour which cometh from 
,god1 he finds the most effectual means 
of bringing his mind into a proper      
temper1 in what regards the love of     
human approbation4 ,christian6 would    
thou indeed reduce this affection under 
just controul--sursum corda6 ,rise on   
the wings of contemplation1 until the   
praises and the censures of men die away
 upon the ear1 and the still small voice
 of conscience is no longer drowned by  
the din of this nether world4 ,here the 
sight is apt to be occupied with earthly
 objects1 and the hearing to be         
engrossed with earthly sounds2 but there
 thou shalt come within the view of that
 resplendent and incorruptible crown1   
which is held forth to thy acceptance in
 the realms of light1 and thine ear     
shall be regaled with ,heavenly melody6 
,here we dwell in a variable            
atmosphere--the prospect is at one time 

darkened by the gloom of disgrace1 and  
at another the eye is dazzled by the    
gleamings of glory3 but thou hast now   
ascended above this inconstant region2  
no storms agitate1 no clouds obscure the
 air1 and the lightnings play1 and the  
thunders roll beneath thee4  ,thus1 at  
chosen seasons1 the ,christian exercises
 himself2 and when1 from this elevated  
region he descends into the plain below1
 and mixes in the bustle of life1 he    
still retains the impressions of his    
more retired hours4 ,by these he        
realizes to himself the unseen world2 he
 accustoms himself to speak and act as  
in the presence of an innumerable       
company of angels1 and of the spirits of
 just men made perfect1 and of ,god the 
,judge of all2 the consciousness of     
their approbation cheers and gladdens   
his soul1 under the scoffs and          
reproaches of an undiscerning world1 and
 to his delighted ear1 their united     
praises form a harmony which a few      
discordant earthly voices cannot        

interrupt4  ,but though the ,christian  
be sometimes enabled thus to triumph    
over the inordinate love of human       
applause1 he does not therefore deem    
himself secure from its encroachments4  
,on the contrary1 he is aware1 so strong
 and active is its principle of         
vitality1 that even where it seems      
extinct1 let but circumstances favour   
its revival1 and it will spring forth   
again in renewed vigour4 ,and as his    
watch must thus during life know no     
termination1 because the enemy will ever
 be at hand2 so it must be the more     
close and vigilant1 because he is no    
where free from danger1 but is on every 
side open to attack4 ,sume superbiam    
quaesitam meritis1 was the maxim of a   
worldly moralist3 but the ,christian is 
aware1 that he is particularly          
assailable where he really excels2 there
 he is in especial danger1 lest his     
motives1 originally pure1 being         
insensibly corrupted1 he should be      
betrayed into an anxiety about worldly  

favour1 false in principle or excessive 
in degree1 when he is endeavouring to   
render his virtue amiable and respected 
in the eyes of others1 and in obedience 
to the ,scripture injunction1 is willing
 to let his light so shine before men1  
that they may see his good works1 and   
glorify his ,father which is in heaven4 
,he watches himself also on small as    
well as on great occasions3 the latter  
indeed1 in the case of many persons1 can
 hardly ever be expected to occur1      
whereas the former are continually      
presenting themselves3 and thus1 whilst 
on the one hand they may be rendered    
highly useful in forming and            
strengthening a just habit of mind in   
the particular in question2 so1 on the  
other1 they are the means most at hand  
for enabling us to discover our own real
 character4 ,let not this be slightly   
passed over4 ,if any one finds himself  
shrinking from disrepute or dis-esteem  
in little instances2 but apt to solace  
himself with the persuasion1 that his   

spirits being fully called forth to the 
encounter1 he could boldly stand the    
brunt of sharper trials2 let him be slow
 to give entertainment to so beguiling a
 suggestion2 and let him not forget that
 these little instances1 where no credit
 is to be got1 and the vainest can find 
small room for self-complacency1 furnish
 perhaps the truest tests whether we are
 ashamed of the ,gospel of ,christ1 and 
are willing1 on principles really pure1 
to bear reproach for the name of ,jesus4
  ,the ,christian too is well aware that
 the excessive desire of human          
approbation is a passion of so subtile a
 nature1 that there is nothing into     
which it cannot penetrate2 and from much
 experience1 learning to discover it    
where it would lurk unseen1 and to      
detect it under its more specious       
disguises1 he finds1 that elsewhere     
disallowed and excluded1 it is apt to   
insinuate itself into his very religion1
 where it especially delights to dwell1 
and obstinately maintains its residence4

 ,proud piety and ostentatious charity1 
and all the more open effects it there  
produces1 have been often condemned1 and
 we may discover the tendencies to them 
in ourselves1 without difficulty4 ,but  
where it appears not so large in bulk1  
and in shape so unambiguous1 let its    
operation be still suspected4 ,let not  
the ,christian suffer himself to be     
deceived by any external dissimilitudes 
between himself and the world around    
him1 trusting perhaps to the sincerity  
of the principle to which they          
originally owed their rise2 but let him 
beware lest through the insensible      
encroachments of the subtle usurper1 his
 religion should at length have only a  
name to live1 being gradually robbed of 
its vivifying principle2 lest he should 
be mainly preserved in his religious    
course by the dread of incurring the    
charge of levity1 for quitting a path on
 which he had deliberately entered4 ,or 
where1 on a strict and impartial        
scrutiny of his governing motives1 he   

may fairly conclude this not to be the  
case1 let him beware lest he be         
influenced by this principle in         
particular parts of his character1 and  
especially where any external           
singularities are in question2 closely  
scrutinizing his apparent motives1 lest 
he should be prompted to his more than  
ordinary religious observances1 and be  
kept from participating in the          
licentious pleasures of a dissipated    
age1 not so much by a vigorous principle
 of internal holiness1 as by a fear of  
lessening himself in the good opinion of
 the stricter circle of his associates1 
or of suffering even in the estimation  
of the world at large1 by violating the 
proprieties of his assumed character4   
,to those who1 in the important         
particular which we have been so long   
discussing1 wish to conform themselves  
to the injunctions of the word of ,god1 
we must advise a laborious watchfulness1
 a jealous guard1 a close and frequent  
scrutiny of their own hearts1 that they 

may not mistake their real character1   
and too late find themselves to have    
been mistaken1 as to what they had      
conceived to be their governing motives4
 ,above all1 let them labour1 with      
humble prayers for the ,divine          
assistance1 to fix in themselves a deep1
 habitual1 and practical sense of the   
excellence of that honour which cometh  
from ,god1 and of the comparative       
worthlessness of all earthly estimation 
and pre-eminence4 ,in truth1 unless the 
affections of the soul be thus          
predominantly engaged on the side of    
heavenly in preference to that of human 
honour1 though we may have relinquished 
the pursuit of fame1 we shall not have  
acquired that firm contexture of mind1  
which can bear disgrace and shame1      
without yielding to the pressure4       
,between these two states there is a    
wide interval1 and he who1 on a sober   
review of his conduct and motives1 finds
 reason to believe he has arrived at the
 one1 must not therefore conclude he has

 reached the other4 ,to the one1 a      
little natural moderation and quietness 
of temper may be sufficient to conduct  
us3 but to the other1 we can only attain
 by much discipline and slow advances2  
and when we think we have made great    
way1 we shall often find reason to      
confess in the hour of trial1 that we   
had greatly1 far too greatly1 over-rated
 our progress4  ,when engaged too in the
 prosecution of this course1 we must be 
aware of the snares which lie in our    
way1 and of the deceits to which we are 
liable3 and we must be provided against 
these impositions1 by having obtained a 
full and distinct conception of the     
temper of mind with regard to human     
favour1 which is prescribed to us in    
,scripture2 and by continually examining
 our hearts and lives to ascertain how  
far they correspond with it4 ,this will 
prevent our substituting contemplation  
in the place of action1 and giving      
ourselves too much up to those religious
 meditations which were formerly        

recommended1 in which we must not       
indulge to the neglect of the common    
duties of life3 this will prevent our   
mistaking the gratification of an       
indolent temper for the ,christian's    
disregard of fame2 for1 never let it be 
forgotten1 we must deserve estimation1  
though we may not possess it1 forcing   
men of the world to acknowledge1 that we
 do not want their boasted spring of    
action to set us in motion2 but that its
 place is better supplied to us by      
another1 which produces all the good of 
their's without its evil2 thus          
demonstrating the superiority of the    
principle which animates us1 by the     
superior utility and excellence of its  
effects4 ,this principle1 in order to be
 pure and genuine1 though nerved with   
more than mortal firmness1 must be      
sweetened by love1 and tempered with    
humility4 ,the former of these qualities
 will render us kind1 friendly1 and     
beneficent1 preventing our being no     
longer on the watch to promote the      

happiness or comfort of others1 than    
whilst we are stimulated by the desire  
of their applause2 the produce of which 
passion1 whatever may be vaunted of its 
effects on social intercourse1 is often 
nothing better than selfishness1 but ill
 concealed under a superficial covering 
of exterior courtesy4  ,humility1 again1
 reducing us in our own value1 will     
moderate our claims on worldly          
estimation4 ,it will check our tendency 
to ostentation and display1 prompting us
 rather to avoid1 than to attract       
notice4 ,it will dispose us to sit down 
in quiet obscurity1 though1 judging     
ourselves impartially1 we believe       
ourselves better entitled to credit1    
than those on whom it is conferred2     
closing the entrance against a proud1   
painful1 and malignant passion1 from    
which1 under such circumstances1 we can 
otherwise be hardly free1 the passion of
 high disdain from sense of injured     
merit4  ,love and humility will concur  
in producing a frame of mind1 not more  

distinct from an ardent thirst of glory1
 than from that frigid disregard1 or    
insolent contempt1 or ostentatious      
renunciation of human favour and        
distinction1 which we have sometimes    
seen opposed to it4 ,these latter       
qualities may not infrequently be traced
 to a slothful1 sensual1 and selfish    
temper2 to the consciousness of being   
unequal to any great and generous       
attempts2 to the disappointment of      
schemes of ambition or of glory2 to a   
little personal experience of the       
world's capricious and inconstant       
humour4 ,the renunciation in these      
cases1 however sententious1 is often far
 from sincere2 and it is even made not  
unfrequently1 with a view to the        
attainment of that very distinction     
which it affects to disclaim4 ,in some  
other of these instances1 the           
over-valuation and inordinate desire of 
worldly credit1 however disavowed1 are  
abundantly evident1 from the merit which
 is assumed for relinquishing them2 or  

from that sour and surly humour1 which  
betrays a gloomy and a corroded mind1   
galled and fretting under the irritating
 sense of the want of that which it most
 wishes to possess4  ,but the           
,christian's is a far different temper3 
not a temper of sordid sensuality1 or   
lazy apathy1 or dogmatizing pride1 or   
disappointed ambition3 more truly       
independent of worldly estimation than  
philosophy with all her boasts1 it forms
 a perfect contrast to ,epicurean       
selfishness1 and to ,stoical pride1 and 
to ,cynical brutality4 ,it is a temper  
compounded of firmness1 and complacency1
 and peace1 and love2 and manifesting   
itself in acts of kindness and of       
courtesy2 a kindness1 not pretended but 
genuine2 a courtesy1 not false and      
superficial1 but cordial and sincere4   
,in the hour of popularity it is not    
intoxicated1 or insolent2 in the hour of
 unpopularity1 it is not desponding or  
morose2 unshaken in constancy1 unwearied
 in benevolence1 firm without roughness1

 and assiduous without servility4       
,notwithstanding the great importance of
 the topic which we have been           
investigating1 it will require much     
indulgence on the part of the reader1 to
 excuse the disproportionate length into
 which the discussion has been almost   
insensibly drawn out3 yet this1 it is   
hoped1 may not be without its uses1 if  
the writer have in any degree succeeded 
in his endeavour1 to point out the      
dangerous qualities and unchristian     
tendencies of a principle1 of such      
general predominance throughout the     
higher classes of society1 and to       
suggest to the serious inquirer some    
practical hints for its regulation and  
controul4 ,since the principle too1 of  
which we have been treating1 is one of  
the most ordinary modifications of      
pride2 the discussion may also serve in 
some degree to supply a manifest        
deficiency1 a deficiency to be ascribed 
to the fear of trespassing too far on   
the reader's patience1 in having but    

slightly touched on the allowed         
prevalence of that master passion1 and  
on the allowed neglect of its opposite1 
humility4   ,,section ,,iv4  ,the       
generally prevailing ,error1 of         
substituting amiable ,tempers and useful
 ,lives in the place of ,religion1      
stated and confuted2 with ,hints to real
 ,christians4  ,there is another        
practical error very generally          
prevalent1 the effects of which are     
highly injurious to the cause of        
,religion2 and which in particular is   
often brought forward when1 upon        
,christian principles1 any advocates for
 ,christianity would press the practice 
of ,christian virtues4 ,before we       
proceed1 therefore1 to comment upon what
 remains to be discussed1 of the        
misconceptions and defects of the bulk  
of professed ,christians1 it may not be 
amiss to dispose of this objection to   
our whole scheme4  ,the error in        
question is that of exaggerating the    
merit of certain amiable and useful     

qualities1 and of considering them as of
 themselves sufficient to compensate for
 the want of the supreme love and fear  
of ,god4  ,it seems to be an opinion    
pretty generally prevalent1 that        
kindness and sweetness of temper2       
sympathizing1 and benevolent1 and       
generous affections2 attention to what  
in the world's estimation are the       
domestic1 relative1 and social duties2  
and above all a life of general activity
 and usefulness1 may well be allowed1 in
 our imperfect state1 to make up for the
 defect of what in strict propriety of  
speech is termed ,religion4  ,many      
indeed will unreservedly declare1 and   
more will hint the opinion1 that the    
difference between the qualities        
above-mentioned and ,religion1 is rather
 a verbal or logical1 than a real and   
essential difference2 for in truth what 
are they but ,religion in substance if  
not in name8 ,is it not the great end of
 ,religion1 and in particular the glory 
of ,christianity1 to extinguish the     

malignant passions2 to curb the         
violence1 to controul the appetites1 and
 to smooth the asperities of man2 to    
make us compassionate and kind1 and     
forgiving one to another2 to make us    
good husbands1 good fathers1 good       
friends1 and to render us active and    
useful in the discharge of the relative1
 social1 and civil duties8 ,we do not   
deny that in the general mass of        
society1 and particularly in the lower  
orders1 such conduct and tempers cannot 
be diffused and maintained by any other 
medium than that of ,religion4 ,but if  
the end be effected1 surely it is only  
unnecessary refinement to dispute about 
the means4 ,it is even to forget your   
own principles2 and to refuse its just  
place to solid practical virtue1 while  
you assign too high a value to          
speculative opinions4  ,thus a fatal    
distinction is admitted between         
,morality and ,religion3 a great and    
desperate error1 of which it is the more
 necessary to take notice2 because many 

who would condemn1 as too strong1 the   
language in which this opinion is       
sometimes openly avowed1 are yet more or
 less tinctured with the notion itself2 
and under the habitual and almost       
unperceived influence of this beguiling 
suggestion1 are vainly solacing their   
imaginations1 and repressing their      
well-grounded fears concerning their own
 state2 and are also quieting their just
 solicitude concerning the spiritual    
condition of others1 and soothing       
themselves in the neglect of friendly   
endeavours for their improvement4       
,there can hardly be a stronger proof of
 the cursory and superficial views1 with
 which men are apt to satisfy themselves
 in religious concerns1 than the        
prevalence of the opinion here in       
question2 the falsehood and sophistry of
 which must be acknowledged by any one  
who1 admitting the authority of         
,scripture1 will examine it with ever so
 little seriousness and impartiality of 
mind4  ,appealing indeed to a less      

strict standard1 it would not be        
difficult to shew that the moral worth  
of these sweet and benevolent tempers1  
and of these useful lives1 is apt to be 
greatly over-rated4 ,the former         
involuntarily gain upon our affections  
and disarm our severer judgments1 by    
their kindly1 complying1 and apparently 
disinterested nature2 by their prompting
 men to flatter instead of mortifying   
our pride1 to sympathize either with our
 joys or our sorrows1 to abound in      
obliging attentions and offices of      
courtesy2 by their obvious tendency to  
produce and maintain harmony and comfort
 in social and domestic life4 ,it is not
 however unworthy of remark1 that from  
the commendations which are so generally
 bestowed on these qualities1 and their 
rendering men universally acceptable and
 popular1 there is many a false         
pretender to them1 who gains a credit   
for them which he by no means deserves2 
in whom they are no more than the       
proprieties of his assumed character1 or

 even a mask which is worn in public1   
only the better to conceal an opposite  
temper4 ,would you see this man of      
courtesy and sweetness stripped of his  
false covering1 follow him unobserved   
into his family2 and you shall behold1  
too plain to be mistaken1 selfishness   
and spleen harassing and vexing the     
wretched subjects of their unmanly      
tyranny2 as if being released at length 
from their confinement1 they were making
 up to themselves for the restraint     
which had been imposed on them in the   
world4  ,but where the benevolent       
qualities are genuine1 they often       
deserve the name rather of amiable      
instincts1 than of moral virtues4 ,in   
many cases1 they imply no mental        
conflict1 no previous discipline3 they  
are apt to evaporate in barren          
sensibilities1 and transitory           
sympathies1 and indolent wishes1 and    
unproductive declarations3 they possess 
not that strength and energy of         
character1 which1 in contempt of        

difficulties and dangers1 produce       
alacrity in service1 vigour and         
perseverance in action4 ,destitute of   
proper firmness1 they often encourage   
that vice and folly which it is their   
especial duty to repress2 and it is well
 if1 from their soft complying humour1  
they are not often drawn in to          
participate in what is wrong1 as well as
 to connive at it4 ,thus their          
possessors are frequently1 in the eye of
 truth and reason1 bad magistrates1 bad 
parents1 bad friends2 defective in those
 very qualities1 which give to each of  
those several relations its chief and   
appropriate value4 ,and this1 let it be 
also observed1 is a defect which might  
well bring into question that freedom   
from selfishness1 which is so often     
claimed for them2 inasmuch as there is  
too great reason to fear1 that it often 
arises in us chiefly from indisposition 
to submit to a painful effort1 though   
real good-will commands the sacrifice1  
or from the fear of lessening the regard

 in which we are held1 and the good     
opinion which is entertained of us4  ,it
 should farther also be observed        
concerning these qualities1 when they   
are not grounded and rooted in religion1
 that they are of a sickly and          
short-lived nature1 and want that hardy 
and vigorous temperament1 which is      
requisite for enabling them to bear     
without injury1 or even to survive1 the 
rude shocks and the variable and        
churlish seasons1 to which in such a    
world as this they must ever be exposed4
 ,it is only a ,christian love of which 
it is the character1 that it suffereth  
long1 and yet is kind2 that it is not   
easily provoked1 that it beareth all    
things1 and endureth all things4 ,in the
 spring of youth indeed1 the blood flows
 freely through the veins2 we are       
flushed with health and confidence2 hope
 is young and ardent1 our desires are   
unsated1 and whatever we see has the    
grace of novelty2 we are the more       
disposed to be good-natured because we  

are pleased2 pleased1 because           
universally well received4 ,wherever we 
cast our eyes1 we see some face of      
friendship1 and love1 and gratulation3  
,all nature smiles around us4 ,now the  
amiable tempers of which we have been   
speaking naturally spring up4 ,the soil 
suits1 the climate favours them4 ,they  
appear to shoot forth vigorously and    
blossom in gay luxuriance4 ,to the      
superficial eye1 all is fair and        
flourishing2 we anticipate the fruits of
 ,autumn1 and promise ourselves an ample
 produce4 ,but by and by the sun        
scorches1 the frost nips1 the winds     
rise1 the rains descend2 our golden     
dreams are blasted1 all our fond        
expectations are no more4 ,our youthful 
efforts let it be supposed have been    
successful2 and we rise to wealth or    
eminence4 ,a kind flexible temper and   
popular manners have produced in us1 as 
they are too apt1 a youth of easy social
 dissipation1 and unproductive idleness2
 and we are overtaken too late by the   

consciousness of having wasted that time
 which cannot be recalled1 and those    
opportunities which we cannot now       
recover4 ,we sink into disregard and    
obscurity when1 there being a call for  
qualities of more energy1 indolent good 
nature must fall back4 ,we are thrust   
out of notice by accident or            
misfortunes4 ,we are left behind by     
those with whom we started on equal     
terms1 and who1 originally perhaps      
having less pretensions and fewer       
advantages1 have greatly outstripped us 
in the race of honour3 and their having 
got before us is often the more galling1
 because it appears to us1 and perhaps  
with reason1 to have been chiefly owing 
to a generous easy good-natured humour  
on our part1 which disposed us to allow 
them at first to pass by us without     
jealousy1 and led us to give place      
without a struggle to their more lofty  
pretensions4 ,thus we suffered them     
quietly to occupy a station to which    
originally we had as fair a claim as    

they2 but1 this station being once      
tamely surrendered1 we have forfeited it
 for ever4 ,our aukward and vain        
endeavours meanwhile to recover it1     
while they shew that we want            
self-knowledge and composure in our     
riper years1 as much as in our younger  
we had been destitute of exertion1 serve
 only to make our inferiority more      
manifest1 and to bring our discontent   
into the fuller notice of an ill-natured
 world1 which however not unjustly      
condemns and ridicules our misplaced    
ambition4  ,it may be sufficient to have
 hinted at a few of the vicissitudes and
 changes of advancing life2 let the     
reader's own mind fill up the catalogue4
 ,now the bosom is no longer cheerful   
and placid2 and if the countenance      
preserve its exterior character1 this is
 no longer the honest expression of the 
heart4 ,prosperity and luxury1 gradually
 extinguishing sympathy1 and puffing up 
with pride1 harden and debase the soul4 
,in other instances1 shame secretly     

clouds1 and remorse begins to sting1 and
 suspicion to corrode1 and jealousy and 
envy to embitter4 ,disappointed hopes1  
unsuccessful competitions1 and          
frustrated pursuits1 sour and irritate  
the temper4 ,a little personal          
experience of the selfishness of        
mankind1 damps our generous warmth and  
kind affections2 reproving the prompt   
sensibility and unsuspecting simplicity 
of our earlier years4 ,above all1       
ingratitude sickens the heart1 and      
chills and thickens the very            
life's-blood of benevolence3 till at    
length our youthful ,nero1 soft and     
susceptible1 becomes a hard and cruel   
tyrant2 and our youthful ,timon1 the    
gay1 the generous1 the beneficent1 is   
changed into a cold1 sour1 silent       
misanthrope4  ,and as in the case of    
amiable tempers1 so in that also of what
 are called useful lives1 it must be    
confessed that their intrinsic worth1   
arguing still merely on principles of   
reason1 is apt to be greatly over-rated4

 ,they are often the result of a        
disposition naturally bustling and      
active1 which delights in motion1 and   
finds its labour more than repaid1      
either by the very pleasure which it    
takes in its employments1 or by the     
credit which it derives from them4 ,more
 than this2 if it be granted that       
,religion tends in general to produce   
usefulness1 particularly in the lower   
orders1 who compose a vast majority of  
every society2 and therefore that these 
irreligious men of useful lives are     
rather exceptions to the general rule2  
it must at least be confessed that they 
are so far useless1 or even positively  
mischievous1 as they either neglect to  
encourage or actually discourage that   
principle1 which is the great operative 
spring of usefulness in the bulk of     
mankind4  ,thus it might well perhaps be
 questioned1 estimating these men by    
their own standard1 whether the         
particular good in this case1 is not    
more than counterbalanced by the general

 evil2 still more1 if their conduct     
being brought to a strict account1 they 
should be charged1 as they justly ought1
 with the loss of the good which1 if    
they had manifestly and avowedly acted  
from a higher principle1 might have been
 produced1 not only directly in         
themselves1 but indirectly and remotely 
in others1 from the extended efficacy of
 a religious example4 ,they may be      
compared1 not unaptly1 to persons whom  
some peculiarity of constitution enables
 to set at defiance those established   
rules of living1 which must be observed 
by the world at large4 ,these healthy   
debauchees1 however they may plead in   
their defence that they do themselves no
 injury1 would probably1 but for their  
excesses1 have both enjoyed their health
 better1 and preserved it longer1 as    
well as have turned it to better        
account2 and it may at least be urged   
against them1 that they disparage the   
laws of temperance1 and fatally betray  
others into the breach of them1 by      

affording an instance of their being    
transgressed with impunity4  ,but were  
the merit of the qualities in question  
greater than it is1 and though it were  
not liable to the exceptions which have 
been alleged against it1 yet could they 
be in no degree admitted1 as a          
compensation for the want of the supreme
 love and fear of ,god1 and of a        
predominant desire to promote his glory4
 ,the observance of one commandment1    
however clearly and forcibly enjoined1  
cannot make up for the neglect of       
another1 which is enjoined with equal   
clearness and equal force4 ,to allow    
this plea in the present instance1 would
 be to permit men to abrogate the first 
table of the law on condition of their  
obeying the second4 ,but ,religion      
suffers not any such composition of     
duties4 ,it is on the very self same    
miserable principle1 that some have     
thought to atone for a life of injustice
 and rapine by the strictness of their  
religious observances4 ,if the former   

class of men can plead the diligent     
discharge of their duties to their      
fellow-creatures1 the latter will urge  
that of their's to ,god4 ,we easily see 
the falsehood of the plea in the latter 
case2 and it is only self deceit and    
partiality which prevent its being      
equally visible in the former4 ,yet so  
it is2 such is the unequal measure1 if  
,i may be allowed the expression1 which 
we deal out to ,god1 and to each other4 
,it would justly and universally be     
thought false confidence in the         
religious thief or the religious        
adulterer1 7to admit for the sake of    
argument such a solecism in terms7 to   
solace himself with the firm persuasion 
of the ,divine favour3 but it will1 to  
many1 appear hard and precise1 to deny  
this firm persuasion of ,divine         
approbation to the avowedly irreligious 
man of social and domestic usefulness4  
,will it here be urged1 that the writer 
is not doing justice to his opponent's  
argument2 which is not1 that irreligious

 men of useful lives may be excused for 
neglecting their duties towards ,god1 in
 consideration of their exemplary       
discharge of their duties towards their 
fellow-creatures2 but that in performing
 the latter they perform the former     
virtually1 and substantially1 if not in 
name8  ,can then our opponent deny1 that
 the ,holy ,scriptures are in nothing   
more full1 frequent1 strong1 and        
unequivocal1 than in their injunctions  
on us supremely to love and fear ,god1  
and to worship and serve him continually
 with humble and grateful hearts2       
habitually regarding him as our         
,benefactor1 and ,sovereign1 and        
,father1 and abounding in sentiments of 
gratitude and loyalty1 and respectful   
affection8 ,can he deny that these      
positive precepts are rendered1 if      
possible1 still more clear1 and their   
authority still more binding1 by        
illustrations and indirect confirmations
 almost innumerable8 ,and who then is   
that bold intruder into the counsels of 

infinite wisdom1 who1 in palpable       
contempt of these precise commands1 thus
 illustrated also and confirmed1 will   
dare to maintain that1 knowing the      
intention with which they were primarily
 given and the ends they were ultimately
 designed to produce1 he may innocently 
neglect or violate their plain          
obligations2 on the plea that he        
conforms himself1 though in a different 
manner1 to this primary intention1 and  
produces1 though by different means1    
these real and ultimate ends8  ,this    
mode of arguing is one1 with which1 to  
say nothing of its insolent             
prophaneness1 the heart of man1 prone to
 deceive himself and partial in his own 
cause1 is not fit to be trusted4 ,here  
again1 more cautious and jealous in the 
case of our worldly1 than of our        
religious interests1 we readily discern 
the fallacy of this reasoning and       
protest against it1 when it is attempted
 to be introduced into the commerce of  
life4 ,we see clearly that it would     

afford the means of refining away by    
turns every moral obligation4 ,the      
adulterer might allow himself with a    
good conscience1 to violate the bed of  
his unsuspecting friend1 whenever he    
could assure himself that his crime     
would escape detection2 for then1 where 
would be the evil and misery1 the       
prevention of which was the real        
ultimate object of the prohibition of   
adultery8 ,the thief1 in like manner1   
and even the murderer1 might find       
abundant room for the innocent exercise 
of their respective occupations1 arguing
 from the primary intention and real    
objects of the commands1 by which theft 
and murder were forbidden4 ,there       
perhaps exists not a crime1 to which    
this crooked morality would not furnish 
some convenient opening4  ,but this     
miserable sophistry deserves not that we
 should spend so much time in the       
refutation of it4 ,to discern its       
fallaciousness1 requires not acuteness  
of understanding1 so much as a little   

common honesty4 ,there is indeed no     
surer mark of a false and hollow heart1 
than a disposition thus to quibble away 
the clear injunctions of duty and       
conscience#ha3 ,it is the wretched      
resource of a disingenuous mind1        
endeavouring to escape from convictions 
before which it cannot stand1 and to    
evade obligations which it dares not    
disavow4  ,the arguments which have been
 adduced would surely be sufficient to  
disprove the extravagant pretensions of 
the qualities under consideration1      
though those qualities were perfect in  
their nature4 ,but they are not perfect4
 ,on the contrary1 they are radically   
defective and corrupt2 they are a body  
without a soul2 they want the vital     
actuating principle1 or rather they are 
animated and actuated by a false one4   
,christianity1 let me avail myself of   
the very words of a friend#hb in        
maintaining her argument1 is a ,religion
 of ,motives4 ,that only is ,christian  
practice1 which flows from ,christian   

principles2 and none else will be       
admitted as such by ,him1 who will be   
obeyed as well as worshipped in spirit  
and in truth4  ,this also is a position 
of which1 in our intercourse with our   
fellow-creatures1 we clearly discern the
 justice1 and universally admit the     
force4 ,though we have received a       
benefit at the hands of any one1 we     
scarcely feel grateful1 if we do not    
believe the intention towards us to have
 been friendly4 ,have we served any one 
from motives of kindness1 and is a      
return of service made to us8 ,we hardly
 feel ourselves worthily requited1      
except that return be dictated by       
gratitude4 ,we should think ourselves   
rather injured than obliged by it1 if it
 were merely prompted by a proud        
unwillingness to continue in our        
debt#hc4 ,what husband1 or what father1 
not absolutely dead to every generous   
feeling1 would be satisfied with a wife 
or a child2 who1 though he could not    
charge them with any actual breach of   

their respective obligations1 should yet
 confessedly perform them from a cold   
sense of duty1 in place of the          
quickening energies of conjugal1 and    
filial affection8 ,what an insult would 
it be to such an one1 to tell him       
gravely that he had no reason to        
complain6  ,the unfairness1 with which  
we suffer ourselves to reason in matters
 of ,religion1 is no where more striking
 than in the instance before us4 ,it    
were perhaps not unnatural to suppose   
that1 as we cannot see into each other's
 bosoms1 and have no sure way of judging
 any one's internal principles but by   
his external actions1 it would have     
grown into an established rule1 that    
when the latter were unobjectionable1   
the former were not to be questioned2   
and on the other hand1 that in reference
 to a ,being who searches the heart1 our
 motives1 rather than our external      
actions1 would be granted to be the just
 objects of inquiry4 ,but we exactly    
reverse these natural principles of     

reasoning4 ,in the case of our          
fellow-creatures1 the motive is that    
which we principally inquire after and  
regard4 ,but in the case of our ,supreme
 ,judge1 from whom no secrets are hid1  
we suffer ourselves to believe that     
internal principles may be dispensed    
with1 if the external action be         
performed6  ,let us not however be      
supposed ready to concede1 in           
contradiction to what has been formerly 
contended1 that where the true motive is
 wanting1 the external actions          
themselves will not generally betray the
 defect4 ,who is there that will not    
confess in the instance so lately put1  
of a wife and a child who should        
discharge their respective obligations  
merely from a cold sense of duty1 that  
the inferiority of their actuating      
principle would not be confined to its  
nature1 but would be discoverable also  
in its effects8 ,who is there that does 
not feel that these domestic services1  
thus robbed of their vital spirit1 would

 be so debased and degraded in our      
estimation1 as to become not barely     
lifeless and uninteresting1 but even    
distasteful and loathsome8 ,who will    
deny that these would be performed in   
fuller measure1 with more wakeful and   
unwearied attention1 as well as with    
more heart2 where with the same sense of
 duty the enlivening principle of       
affection should be also associated8    
,the enemies of ,religion are sometimes 
apt to compare the irreligious man1 of a
 temper naturally sweet and amiable1    
with the religious man of natural       
roughness and severity2 the irreligious 
man of natural activity1 with the       
religious man who is naturally indolent2
 and thence to draw their inferences4   
,but this mode of reasoning is surely   
unjust4 ,if they would argue the        
question fairly1 they should make their 
comparisons between persons of similar  
natural qualities1 and not in one or two
 examples1 but in a mass of instances4  
,they would then be compelled to confess

 the efficacy of ,religion1 in          
heightening the benevolence and         
increasing the usefulness of men3 and to
 admit that1 granting the occasional but
 rare existence of genuine and          
persevering benevolence of disposition  
and usefulness of life1 where the       
religious principle is wanting2 yet that
 experience gives us reason to believe1 
that true ,religion1 while it would have
 implanted these qualities in persons in
 whom before they had no place1 would in
 general have given1 to these very      
characters in whom they do exist1       
additional force in the same direction4 
,it would have rendered the amiable more
 amiable1 the useful more useful1 with  
fewer inconsistencies1 with less        
abatement4  ,let true ,christians       
meanwhile be ever mindful1 that they are
 loudly called upon to make this        
argument still more clear1 these        
positions still less questionable4 ,you 
are every where commanded to be tender  
and sympathetic1 diligent and useful2   

and it is the character of that wisdom  
from above1 in which you are to be      
proficients1 that it is gentle and easy 
to be intreated1 full of mercy and good 
fruits4 ,could the efficacy of          
,christianity in softening the heart be 
denied by those1 who saw in the instance
 of the great ,apostle of the ,gentiles1
 that it was able to transform a        
bigotted1 furious1 and cruel persecutor1
 into an almost unequalled example of   
candour1 and gentleness1 and universal  
tenderness and love8 ,could its spirit  
of active beneficence be denied by      
those1 who saw its ,divine ,author so   
diligent and unwearied in his benevolent
 labours1 as to justify the compendious 
description which was given of him by a 
personal witness of his exertions1 that 
he went about doing good8 ,imitate these
 blessed examples3 so shall you         
vindicate the honour of your profession1
 and put to silence the ignorance of    
foolish men3 so shall you obey those    
,divine injunctions of adorning the     

doctrine of ,christ1 and of letting your
 light shine before men1 that they may  
see your good works1 and glorify your   
,father which is in heaven4 ,beat the   
world at its own best weapons4 ,let your
 love be more affectionate1 your        
mildness less open to irritation1 your  
diligence more laborious1 your activity 
more wakeful and persevering4 ,consider 
sweetness of temper and activity of     
mind1 if they naturally belong to you1  
as talents of special worth and utility1
 for which you will have to give        
account4 ,carefully watch against       
whatever might impair them1 cherish them
 with constant assiduity1 keep them in  
continual exercise1 and direct them to  
their noblest ends4 ,the latter of these
 qualities renders it less difficult1   
and therefore more incumbent on you1 to 
be ever abounding in the work of the    
,lord2 and to be copious in the         
production of that species of good      
fruit1 of which mankind in general will 
be most ready to allow the excellence1  

because they best understand its nature4
 ,in your instance1 the solid substance 
of ,christian practice is easily        
susceptible of that high and beautiful  
polish1 which may attract the attention1
 and extort the admiration of a careless
 and undiscerning world1 so slow to     
notice1 and so backward to acknowledge1 
intrinsic worth1 when concealed under a 
less sightly exterior4 ,know then1 and  
value as ye ought1 the honourable office
 which is especially devolved on you4   
,let it be your acceptable service to   
recommend the discredited cause1 and    
sustain the fainting interests of       
,religion1 to furnish to her friends    
matter of sound and obvious argument1   
and of honest triumph2 and if your best 
endeavours cannot conciliate1 to refute 
at least1 and confound her enemies4  ,if
 on the other hand1 you are conscious   
that you are naturally rough and        
austere1 that disappointments have      
soured1 or prosperity has elated you1 or
 that habits of command have rendered   

you quick in expression1 and impatient  
of contradiction2 or if1 from whatever  
other cause1 you have contracted an     
unhappy peevishness of temper1 or       
asperity of manners1 or harshness and   
severity of language1 7remember that    
these defects are by no means           
incompatible with an aptness to perform 
services of substantial kindness72 if   
nature has been confirmed by habit till 
at length your soul seems thoroughly    
tinctured with these evil dispositions1 
yet do not despair4 ,remember that the  
,divine ,agency is promised1 to take    
away the heart of stone1 and give a     
heart of flesh1 of which it is the      
natural property to be tender and       
susceptible4 ,pray then earnestly and   
perseveringly1 that the blessed aid of  
,divine ,grace may operate effectually  
on your behalf4 ,beware of acquiescing  
in the evil tempers in question1 under  
the idea that they are the ordinary     
imperfections of the best of men2 that  
they shew themselves only in little     

instances2 that they are only           
occasional1 hasty1 and transient        
effusions1 when you are taken off your  
guard2 the passing shade of your mind1  
and not the settled colour4 ,beware of  
excusing or allowing them in yourself1  
under the notion of warm zeal for the   
cause of ,religion and virtue1 which you
 perhaps own is now and then apt to     
carry you into somewhat over-great      
severity of judgment1 or sharpness in   
reproof4 ,listen not to these1 or any   
other such flattering excuses1 which    
your own heart will be but too ready to 
suggest to you4 ,scrutinize yourself    
rather with rigorous strictness2 and    
where there is so much room for         
self-deceit1 call in the aid of some    
faithful friend1 and unbosoming yourself
 to him without concealment1 ask his    
impartial and unreserved opinion of your
 behaviour and condition4 ,our          
unwillingness to do this1 often betrays 
to others1 7not seldom it first         
discovers to ourselves7 that we         

entertain a secret distrust of our own  
character and conduct4 ,instead also of 
extenuating to yourself the criminality 
of the vicious tempers under            
consideration1 strive to impress your   
mind deeply with a sense of it4 ,for    
this end1 often consider seriously1 that
 these rough and churlish tempers are a 
direct contrast to the meekness and     
gentleness of ,christ2 and that         
,christians are strongly and repeatedly 
enjoined to copy after their great      
,model in these particulars1 and to be  
themselves patterns of mercy and        
kindness1 and humbleness of mind1 and   
meekness1 and long suffering4 ,they are 
to put away all bitterness1 and wrath1  
and anger1 and clamour1 and evil        
speaking1 not only being ready to every 
good work1 but being gentle unto all    
men1 shewing all meekness unto all men1 
forbearing1 forgiving1 tender hearted4  
,remember the ,apostle's declaration1   
that if any man bridleth not his tongue1
 he only seemeth to be religious1 and   

deceiveth his own heart2 and that it is 
one of the characters of that love1     
without which all pretensions to the    
name of ,christian are but vain1 that it
 doth not behave itself unseemly4       
,consider how much these acrimonious    
tempers must break in upon the peace1   
and destroy the comfort1 of those around
 you4 ,remember also that the honour of 
your ,christian profession is at stake1 
and be solicitous not to discredit it3  
justly dreading lest you should disgust 
those whom you ought to conciliate2 and 
by conveying an unfavourable impression 
of your principles and character1 should
 incur the guilt of putting an offence  
in your brother's way2 thereby hindering
 the ,gospel of ,christ1 the advancement
 of which should be your daily and      
assiduous care4  ,thus having come to   
the full knowledge of your disease1 and 
to a just impression of its malignity1  
strive against it with incessant        
watchfulness4 ,guard with the most      
jealous circumspection against its      

breaking forth into act4 ,force yourself
 to abound in little offices of courtesy
 and kindness2 and you shall gradually  
experience in the performance of these a
 pleasure hitherto unknown1 and awaken  
in yourself the dormant principles of   
sensibility4 ,but take not up with      
external amendment2 guard against a     
false shew of sweetness of disposition2 
and remember that the ,christian is not 
to be satisfied with the world's        
superficial courtliness of demeanor1 but
 that his ,love is to be without        
dissimulation4 ,examine carefully1      
whether the unchristian tempers1 which  
you would eradicate1 are not maintained 
in vigour by selfishness and pride2 and 
strive to subdue them effectually1 by   
extirpating the roots from which they   
derive their nutriment4 ,accustom       
yourself to endeavour to look           
attentively upon a careless and         
inconsiderate world1 which1 while it is 
in such imminent peril1 is so ignorant  
of its danger4 ,dwell upon this         

affecting scene1 till it has excited    
your pity2 and this pity1 while it melts
 the mind to ,christian love1 shall     
insensibly produce a temper of habitual 
sympathy and softness4 ,by means like   
these1 perseveringly used in constant   
dependence on ,divine aid1 you may      
confidentially hope to make continual   
progress4 ,among men of the world1 a    
youth of softness and sweetness will    
often1 as we formerly remarked1 harden  
into insensibility1 and sharpen into    
moroseness4 ,but it is the office of    
,christianity to reverse this order4 ,it
 is pleasing to witness this blessed    
renovation3 to see1 as life advances1   
asperities gradually smoothing down1 and
 roughnesses mellowing away3 while the  
subject of this happy change experiences
 within1 increasing measures of the     
comfort which he diffuses around him2   
and feeling the genial influences of    
that heavenly flame which can thus give 
life1 and warmth1 and action1 to what   
had been hitherto rigid and insensible1 

looks up with gratitude to him who has  
shed abroad this principle of love in   
his heart2      ,miraturque novas       
frondes et non sua poma4  ,let it not be
 thought that in the foregoing          
discussion1 the amiable and useful      
qualities1 where they are not prompted  
and governed by a principle of religion1
 have been spoken of in too disparaging 
terms4 ,nor would ,i be understood as   
unwilling to concede to those who are   
living in the exercise of them1 their   
proper tribute of commendation3 ,inest  
sua gratia4 ,of such persons it must be 
said1 in the language of scripture1 they
 have their reward4 ,they have it in the
 inward complacency1 which a sweet      
temper seldom fails to inspire2 in the  
comforts of the domestic or social      
circle2 in the pleasure which from the  
constitution of our nature accompanies  
pursuit and action4 ,they are always    
beloved in private1 and generally       
respected in public life4 ,but when     
devoid of ,religion1 if the word of ,god

 be not a fable1 they cannot enter into 
the kingdom of ,heaven4 ,true practical 
,christianity 7never let it be          
forgotten7 consists in devoting the     
heart and life to ,god2 in being        
supremely and habitually governed by a  
desire to know1 and a disposition to    
fulfil his will1 and in endeavouring    
under the influence of these motives to 
live to his glory4 ,where these         
essential requisites are wanting1       
however amiable the character may be1   
however creditable and respectable among
 men2 yet as it possesses not the grand 
distinguishing essence1 it must not be  
complimented with the name1 of          
,christianity4 ,this however1 when the  
external decorums of ,religion are not  
violated1 must commonly be a matter     
between ,god and a man's own conscience2
 and we ought never to forget how       
strongly we are enjoined to be candid   
and liberal in judging of the motives of
 others1 while we are strict in         
scrutinizing and severe in questioning  

our own4 ,and this strict scrutiny is no
 where more necessary1 because there is 
no where more room for the operation of 
self-deceit4 ,we are all extremely prone
 to lend ourselves to the good opinion  
which1 however falsely1 is entertained  
of us by others2 and though we at first 
confusedly suspect1 or even indubitably 
know1 that their esteem is unfounded1   
and their praises undeserved1 and that  
they would have thought and spoken of us
 very differently1 if they had discerned
 our secret motives1 or had been        
accurately acquainted with all the      
circumstances of our conduct2 we        
gradually suffer ourselves to adopt     
their judgment of us1 and at length feel
 that we are in some sort injured or    
denied our due1 when these false        
commendations are contradicted or       
withheld4 ,without the most constant    
watchfulness1 and the most close and    
impartial self-examination1 irreligious 
people of amiable tempers1 and still    
more those of useful lives1 from the    

general popularity of their character1  
will be particularly liable to become   
the dupes of this propensity4 ,nor is it
 they only who have here need to be on  
their guard3 men of real religion will  
also do well to watch against this      
delusion4 ,there is however another     
danger to which these are still more    
exposed1 and against which it is the    
rather necessary to warn them1 because  
of our having insisted so strongly on   
their being bound to be diligent in the 
discharge of the active duties of life4 
,in their endeavours to fulfil this     
obligation1 let them specially beware1  
lest setting out on right principles1   
they insensibly lose them in the course 
of their progress2 lest engaging        
originally in the business and bustle of
 the world1 from a sincere and earnest  
desire to promote the glory of ,god1    
their minds should become so heated and 
absorbed in the pursuit of their object1
 as that the true motive of action      
should either altogether cease to be an 

habitual principle1 or should at least  
lose much of its life and vigour2 lest  
their thoughts and affections being     
engrossed by temporal concerns1 their   
sense of the reality of unseen things   
should fade away1 and they should lose  
their relish for the employments and    
offices of ,religion4  ,the ,christian's
 path is beset with dangers--,on the one
 hand1 he justly dreads an inactive and 
unprofitable life2 on the other1 he no  
less justly trembles for the loss of    
that spiritual-mindedness1 which is the 
very essence and power of his           
profession4 ,this is not quite the place
 for the full discussion of the         
difficult topic here in question3 and if
 it were1 the writer of these sheets is 
too conscious of his own incompetencies1
 not to be desirous of asking rather    
than of giving advice respecting it4    
,yet1 as it is a matter which has often 
engaged his most serious consideration1 
and has been the frequent subject of his
 anxious inquiry into the writings and  

opinions of far better instructors1 he  
will venture to deliver a few words on  
it1 offering them with unaffected       
diffidence4  ,does then the ,christian  
discover in himself1 judging not from   
accidental and occasional feelings1 on  
which little stress is either way to be 
laid1 but from the permanent and        
habitual temper of his mind1 a settled1 
and still more a growing1 coldness and  
indisposition towards the considerations
 and offices of ,religion8 ,and has he  
reason to apprehend that this coldness  
and indisposition are owing to his being
 engaged too much or too earnestly in   
worldly business1 or to his being too   
keen in the pursuit of worldly objects8 
,let him carefully examine the state of 
his own heart1 and seriously and        
impartially survey the circumstances of 
his situation in life2 humbly praying to
 the ,father of light and mercy1 that he
 may be enabled to see his way clearly  
in this difficult emergency4 ,if he     
finds himself pursuing wealth1 or       

dignity1 or reputation1 with earnestness
 and solicitude2 if these things engage 
many of his thoughts2 if his mind       
naturally and inadvertently runs out    
into contemplations of them2 if success 
in these respects greatly gladdens1 and 
disappointments dispirit and distress   
his mind2 he has but too plain grounds  
for self-condemnation4 ,no man can serve
 two masters4 ,the world is evidently in
 possession of his heart1 and it is no  
wonder that he finds himself dull1 or   
rather dead1 to the impression and      
enjoyment of spiritual things4  ,but    
though the marks of predominant         
estimation and regard for earthly things
 be much less clear and determinate2 yet
 if the object which he is pursuing be  
one which1 by its attainment1 would     
bring him a considerable accession of   
riches1 station1 or honour1 let him     
soberly and fairly question and examine 
whether the pursuit be warrantable8 here
 also1 asking the advice of some        
judicious friend2 his backwardness to do

 which1 in instances like these1 should 
justly lead him1 as was before remarked1
 to distrust the reasonableness of the  
schemes which he is prosecuting4 ,in    
such a case as this1 we have good cause 
to distrust ourselves4 ,though the      
inward hope1 that we are chiefly        
prompted by a desire to promote the     
glory of our ,maker1 and the happiness  
of our fellow-creatures1 by increasing  
our means of usefulness1 may suggest    
itself to allay1 yet let it not         
altogether remove1 our suspicions4 ,it  
is not improbable1 that beneath this    
plausible mask we conceal1 more         
successfully perhaps from ourselves than
 from others1 an inordinate attachment  
to the pomps and transitory distinctions
 of this life2 and as this attachment   
gains the ascendency1 it will ever be   
found1 that our perception and feeling  
of the supreme excellence of heavenly   
things will proportionably subside4     
,but when the consequences which would  
follow from the success of our worldly  

pursuits do not render them so          
questionable1 as in the case we have    
been just considering2 yet1 having such 
good reason to believe that there is    
somewhere a flaw1 could we but discover 
it1 let us carefully scrutinize the     
whole of our conduct1 taking that word  
in its largest sense2 in order to       
discover whether we may not be living   
either in the breach or in the omission 
of some known duty1 and whether it may  
not therefore have pleased ,god to      
withdraw from us the influence of his   
,holy ,spirit2 particularly inquiring1  
whether the duties of self-examination1 
of secret and public prayer1 the reading
 of the ,holy ,scriptures1 and the other
 prescribed means of ,grace1 have not   
been either wholly intermitted at their 
proper seasons1 or at least been        
performed with precipitation or         
distraction8 ,and if we find reason to  
believe1 that the allotment of time1    
which it would be most for our spiritual
 improvement to assign to our religious 

offices1 is often broken in upon and    
curtailed2 let us be extremely backward 
to admit excuses for such interruptions 
and abridgments4 ,it is more than       
probable1 for many obvious reasons1 that
 even our worldly affairs themselves    
will not on the long run1 go on the     
better for encroaching upon those hours1
 which ought to be dedicated to the more
 immediate service of ,god1 and to the  
cultivation of the inward principles of 
,religion4 ,our hearts at least and our 
conduct will soon exhibit proofs of the 
sad effects of this fatal negligence4   
,they who in a crazy vessel navigate a  
sea wherein are shoals and currents     
innumerable1 if they would keep their   
course or reach their port in safety1   
must carefully repair the smallest      
injuries1 and often throw out their line
 and take their observations4 ,in the   
voyage of life also the ,christian who  
would not make shipwreck of his faith1  
while he is habitually watchful and     
provident1 must often make it his       

express business to look into his state1
 and ascertain his progress4  ,but to   
resume my subject2 let us when engaged  
in this important scrutiny1 impartially 
examine ourselves whether the worldly   
objects which engross us1 are all of    
them such as properly belong to our     
profession1 or station1 or circumstances
 in life2 which therefore we could not  
neglect with a good conscience8 ,if they
 be1 let us consider whether they do not
 consume a larger share of our time than
 they really require2 and whether1 by   
not trifling over our work1 by deducting
 somewhat which might be spared from our
 hours of relaxation1 or by some other  
little management1 we might not fully   
satisfy their just claims1 and yet have 
an increased overplus of leisure1 to be 
devoted to the offices of ,religion4    
,but if we deliberately and honestly    
conclude that we ought not to give these
 worldly objects less of our time1 let  
us endeavour at least to give them less 
of our hearts3 striving that the settled

 frame of our desires and affections may
 be more spiritual2 and that in the     
motley intercourses of life we may      
constantly retain a more lively sense of
 the ,divine presence1 and a stronger   
impression of the reality of unseen     
things2 thus corresponding with the     
,scripture description of true          
,christians1 walking by faith and not by
 sight1 and having our conversation in  
,heaven4  ,above all1 let us guard      
against the temptation1 to which we     
shall certainly be exposed1 of lowering 
down our views to our state1 instead of 
endeavouring to rise to the level of our
 views4 ,let us rather determine to know
 the worst of our case1 and strive to be
 suitably affected with it2 not forward 
to speak peace to ourselves1 but        
patiently carrying about with us a deep 
conviction of our backwardness and      
inaptitude to religious duties1 and a   
just sense of our great weakness and    
numerous infirmities4 ,this cannot be an
 unbecoming temper1 in those who are    

commanded to work out their salvation   
with fear and trembling4 ,it prompts to 
constant and earnest prayer4 ,it        
produces that sobriety1 and lowliness   
and tenderness of mind1 that meekness of
 demeanor and circumspection in conduct1
 which are such eminent characteristics 
of the true ,christian4  ,nor is it a   
state devoid of consolation--,o tarry   
thou the ,lord's leisure1 be strong and 
he shall comfort thy heart4--,they that 
wait on the ,lord1 shall renew their    
strength4--,blessed are they that mourn1
 for they shall be comforted4 ,these    
,divine assurances sooth and encourage  
the ,christian's disturbed and dejected 
mind1 and insensibly diffuse a holy     
composure4 ,the tint may be solemn1 nay 
even melancholy1 but it is mild and     
grateful4 ,the tumult of his soul has   
subsided1 and he is possessed by        
complacency1 and hope1 and love4 ,if a  
sense of undeserved kindness fill his   
eyes with tears1 they are tears of      
reconciliation and joy3 while a generous

 ardour springing up within him sends   
him forth to his worldly labours fervent
 in spirit2 resolving through the       
,divine aid to be henceforth more       
diligent and exemplary in living to the 
,glory of ,god1 and longing meanwhile   
for that blessed time1 when1 being freed
 from the bondage of corruption1 he     
shall be enabled to render to his       
,heavenly ,benefactor more pure and     
acceptable service4  ,after having      
discussed so much at large the whole    
question concerning amiable tempers in  
general1 it may be scarcely necessary to
 dwell upon that particular class of    
them which belongs to the head of       
generous emotions1 or of exquisite      
sensibility4 ,to these almost all which 
has been said above is strictly         
applicable2 to which it may be added1   
that the persons in whom the latter     
qualities most abound1 are often far    
from conducing to the peace and comfort 
of their nearest connections4 ,these    
qualities indeed may be rendered highly 

useful instruments1 when enlisted into  
the service of ,religion4 ,but we ought 
to except against them the more         
strongly1 when not under her controul2  
because there is still greater danger   
than in the former case1 that persons in
 whom they abound1 may be flattered into
 a false opinion of themselves by the   
excessive commendations often paid to   
them by others1 and by the beguiling    
complacencies of their own minds1 which 
are apt to be puffed up with a proud    
though secret consciousness of their own
 superior acuteness and sensibility4    
,but it is the less requisite to enlarge
 on this topic1 because it has been well
 discussed by many1 who have unfolded   
the real nature of those fascinating    
qualities2 who have well remarked1 that 
though shewy and apt to catch the eye1  
they are of a flimsy and perishable     
fabric1 not of that less gaudy but more 
substantial and durable texture1 which1 
imparting permanent warmth and comfort1 
will long preserve its more sober       

honours1 and stand the wear and tear of 
life1 and the vicissitudes of seasons4  
,it has been shewn1 that these qualities
 often fail us when most we want their  
aid2 that their possessors can solace   
themselves with their imaginary         
exertions in behalf of ideal misery1 and
 yet shrink from the labours of active  
benevolence1 or retire with disgust from
 the homely forms of real poverty and   
wretchedness4 ,in fine1 the superiority 
of true ,christian charity and of plain 
practical beneficence has been ably     
vindicated2 and the school of ,rousseau 
has been forced to yield to the school  
of ,christ1 when the question has been  
concerning the best means of promoting  
the comfort of family life1 or the      
temporal well-being of society#hd4      
,,section ,v4  ,some other grand defects
 in the practical system of the ,bulk of
 nominal ,christians4  ,in the imperfect
 sketch which has been drawn of the     
,religion of the bulk of nominal        
,christians1 their fundamental error    

respecting the essential nature of      
,christianity has been discussed1 and   
traced into some of its many mischievous
 consequences4 ,several of their        
particular misconceptions and allowed   
defects have also been pointed out and  
illustrated4 ,it may not be improper to 
close the survey by noticing some       
others1 for the existence of which we   
may now appeal to almost every part of  
the preceding delineation4  ,in the     
first place1 then1 there appears        
throughout1 both in the principles and  
allowed conduct of the bulk of nominal  
,christians1 a most inadequate idea of  
the guilt and evil of sin4 ,we every    
where find reason to remark1 that1 as   
was formerly observed1 ,religion is     
suffered to dwindle away into a mere    
matter of police4 ,hence the guilt of   
actions is estimated1 not by the        
proportion in which1 according to       
,scripture1 they are offensive to ,god1 
but by that in which they are injurious 
to society4 ,murder1 theft1 fraud in all

 its shapes1 and some species of lying1 
are manifestly1 and in an eminent       
degree1 injurious to social happiness4  
,how different accordingly1 in the moral
 scale1 is the place they hold1 from    
that which is assigned to idolatry1 to  
general irreligion1 to swearing1        
drinking1 fornication1 lasciviousness1  
sensuality1 excessive dissipation2 and  
in particular circumstances1 to pride1  
wrath1 malice1 and revenge6  ,indeed1   
several of the above-mentioned vices are
 held to be grossly criminal in the     
lower ranks1 because manifestly ruinous 
to their temporal interests3 but in the 
higher1 they are represented as losing  
half their evil by losing all their     
grossness1 as flowing naturally from    
great prosperity1 from the excess of    
gaiety and good humour2 and they are    
accordingly regarded with but a small   
degree of disapprobation1 and censured  
very slightly or not at all#he4--,non   
meus hic sermo est4 ,these are the      
remarks of authors1 who have surveyed   

the stage of human life with more than  
ordinary observation2 one of whom in    
particular cannot be suspected of having
 been misled by religious prejudices1 to
 form a judgment of the superior orders 
too unfavourable and severe4  ,will     
these positions however be denied8 ,will
 it be maintained that there is not the 
difference already stated1 in the moral 
estimation of these different classes of
 vices8 ,will it be said1 that the one  
class is indeed more generally          
restrained1 and more severely punished  
by human laws1 because more properly    
cognizable by human judicatures1 and    
more directly at war with the well-being
 of society2 but that when brought      
before the tribunal of internal opinion 
they are condemned with equal rigour8   
,facts may be denied1 and charges       
laughed out of countenance3 but where   
the general sentiment and feeling of    
mankind are in question1 our common     
language is often the clearest and most 
impartial witness2 and the conclusions  

thus furnished1 are not to be parried by
 wit1 or eluded by sophistry4 ,in the   
present case1 our ordinary modes of     
speech furnish sufficient matter for the
 determination of the argument2 and     
abundantly prove our disposition to     
consider as matters of small account1   
such sins as are not held to be         
injurious to the community4 ,we invent  
for them diminutive and qualifying      
terms1 which1 if not1 as in the common  
uses of language#hf1 to be admitted as  
signs of approbation and good will1 must
 at least be confessed to be proofs of  
our tendency to regard them with        
palliation and indulgence4              
,free-thinking1 gallantry1 jollity#hg1  
and a thousand similar phrases might be 
adduced as instances4 ,but it is worthy 
of remark1 that no such soft and        
qualifying terms are in use1 for        
expressing the smaller degrees of theft1
 or fraud1 or forgery1 or any other of  
those offences1 which are committed by  
men against their fellow-creatures1 and 

in the suppression of which we are      
interested by our regard to our temporal
 concerns4  ,the charge which we are    
urging is indeed undeniable4 ,in the    
case of any question of honour1 or of   
moral honesty1 we are sagacious in      
discerning and inexorable in judging the
 offence4 ,no allowance is made for the 
suddenness of surprise1 or the strength 
of temptations4 ,one single failure is  
presumed to imply the absence of the    
moral or honourable principle4 ,the     
memory is retentive on these occasions1 
and the man's character is blasted for  
life4 ,here1 even the mere suspicion of 
having once offended can scarcely be got
 over3 ,there is an aukward story about 
that man1 which must be explained before
 he and ,i can become acquainted4 ,but  
in the case of sins against ,god1 there 
is no such watchful jealousy1 none of   
this rigorous logic4 ,a man may go on in
 the frequent commission of known sins1 
yet no such inference is drawn          
respecting the absence of the religious 

principle4 ,on the contrary1 we say of  
him1 that though his conduct be a little
 incorrect1 his principles are          
untouched2--that he has a good heart3   
and such a man may go quietly through   
life1 with the titles of a mighty worthy
 creature1 and a very good ,christian4  
,but in the ,word of ,god actions are   
estimated by a far less accommodating   
standard4 ,there we read of no little   
sins4 ,much of our ,saviour's sermon on 
the mount1 which many of the class we   
are condemning affect highly to admire1 
is expressly pointed against so         
dangerous a misconception4 ,there1 no   
such distinction is made between the    
rich and the poor4 ,no notices are to be
 traced of one scale of morals for the  
higher1 and of another for the lower    
classes of society4 ,nay1 the former are
 expressly guarded against any such vain
 imagination2 and are distinctly warned1
 that their condition in life is the    
more dangerous1 because of the more     
abundant temptations to which it exposes

 them4 ,idolatry1 fornication1          
lasciviousness1 drunkenness1 revellings1
 inordinate affection1 are1 by the      
apostle likewise classed with theft and 
murder1 and with what we hold in even   
still greater abomination2 and          
concerning them all it is pronounced    
alike1 that they which do such things   
shall not inherit the kingdom of        
,god#hh4  ,in truth1 the instance which 
we have lately specified1 of the loose  
system of these nominal ,christians1    
betrays a fatal absence of the principle
 which is the very foundation of all    
,religion4 ,their slight notions of the 
guilt and evil of sin discover an utter 
want of all suitable reverence for the  
,divine ,majesty4 ,this principle is    
justly termed in ,scripture1 the        
beginning of wisdom1 and there is       
perhaps no one quality which it is so   
much the studious endeavour of the      
sacred writers to impress upon the human
 heart#hi4  ,sin is considered in       
,scripture as rebellion against the     

sovereignty of ,god1 and every different
 act of it equally violates his law1    
and1 if persevered in1 disclaims his    
supremacy4 ,to the inconsiderate and the
 gay this doctrine may seem harsh1      
while1 vainly fluttering in the sunshine
 of worldly prosperity1 they lull       
themselves into a fond security4 ,but   
the day of the ,lord will come as a     
thief in the night2 in which the        
,heavens shall pass away with a great   
noise1 and the elements shall melt with 
fervent heat2 the earth also and the    
works that are therein shall be burnt   
up--,seeing then1 that all these things 
shall be dissolved1 what manner of      
persons ought we to be in all holy      
conversation and ,godliness8#ij ,we are 
but an atom in the universe4--,worlds   
upon worlds surround us1 all probably   
full of intelligent creatures1 to whom1 
now or hereafter1 we may be a spectacle1
 and afford an example of the ,divine   
procedure4 ,who then shall take upon him
 to pronounce what might be the issue1  

if sin were suffered to pass unpunished 
in one corner of this universal empire8 
,who shall say what confusion might be  
the consequence1 what disorder it might 
spread through the creation of ,god8 ,be
 this however as it may1 the language of
 ,scripture is clear and decisive2--,the
 wicked shall be turned into hell1 and  
all the people that forget ,god4  ,it   
should be carefully observed too1 that  
these awful denunciations of the future 
punishment of sin derive additional     
weight from this consideration1 that    
they are represented1 not merely as a   
judicial sentence which1 without        
violence to the settled order of things1
 might be remitted through the mere     
mercy of our ,almighty ,governor1 but as
 arising out of the established course  
of nature2 as happening in the way of   
natural consequence1 just as a cause is 
necessarily connected with its effect2  
as resulting from certain connections   
and relations which rendered them       
suitable and becoming4 ,it is stated1   

that the kingdom of ,god and the kingdom
 of ,satan are both set up in the world1
 and that to the one or the other of    
these we must belong4 ,the righteous    
have passed from death unto life--they  
are delivered from the power of         
darkness1 and are translated into the   
kingdom of ,god's dear ,son#ia4 ,they   
are become the children1 and the        
subjects of ,god4 ,while on earth1 they 
love his day1 his service1 his people2  
they speak good of his name2 they abound
 in his works4 ,even here they are in   
some degree possessed of his image1 by  
and by it shall be perfected2 they shall
 awake up after his likeness1 and being 
heirs of eternal life1 they shall       
receive an inheritance incorruptible and
 undefiled1 and that fadeth not away4   
,of sinners1 on the other hand1 it is   
declared1 that they are of their father 
the devil2 while on earth1 they are     
styled his children1 his servants2 they 
are said to do his works1 to hold of his
 side1 to be1 subjects of his kingdom3  

at length they shall partake his        
portion1 when the merciful ,saviour     
shall be changed into an avenging       
,judge1 and shall pronounce that        
dreadful sentence1 depart from me1 ye   
cursed1 into everlasting fire prepared  
for the devil and his angels4  ,is it   
possible that these declarations should 
not strike terror1 or at least excite   
serious and fearful apprehension in the 
lightest and most inconsiderate mind8   
,but the imaginations of men are fatally
 prone to suggest to them fallacious    
hopes in the very face of these positive
 declarations4 ,we cannot persuade      
ourselves that ,god will in fact prove  
so severe4 ,it was the very delusion to 
which our first parents listened2 ,ye   
shall not surely die4  ,let me ask these
 rash men1 who are thus disposed to     
trifle with their immortal interests1   
had they lived in the antediluvian      
world1 would they have conceived it     
possible that ,god would then execute   
his predicted threatening8 ,yet the     

event took place at the appointed time2 
the flood came and swept them all away3 
and this awful instance of the anger of 
,god against sin is related in the      
inspired writings for our instruction4  
,still more to rouse us to attention1   
the record is impressed in indelible    
characters on the solid substance of the
 very globe we inhabit2 which thus1 in  
every country upon earth1 furnishes     
practical attestations to the truth of  
the sacred writings1 and to the actual  
accomplishment of their awful           
predictions4 ,for myself ,i must        
declare1 that ,i never can read without 
awe the passage1 in which our ,saviour  
is speaking of the state of the world at
 the time of this memorable event4 ,the 
wickedness of men is represented to have
 been great and prevalent2 yet not as we
 are ready to conceive1 such as to      
interrupt the course1 and shake the very
 frame of society4 ,the general face of 
things was1 perhaps1 not very different 
from that which is exhibited in many of 

the ,european nations4 ,it was a        
selfish1 a luxurious1 an irreligious1   
and an inconsiderate world4 ,they were  
called1 but they would not hearken2 they
 were warned1 but they would not        
believe--,they did eat1 they drank1 they
 married wives1 they were given in      
marriage3 such is the account of one of 
the ,evangelists2 in that of another it 
is stated nearly in the same words2     
,they were eating and drinking1 marrying
 and giving in marriage1 and knew not   
until the flood came and swept them all 
away4  ,again1 we see throughout1 in the
 system which we have been describing a 
most inadequate conception of the       
difficulty of becoming true ,christians2
 and an utter forgetfulness of its being
 the great business of life to secure   
our admission into ,heaven1 and to      
prepare our hearts for its service and  
enjoyments4 ,the general notion appears 
to be1 that1 if born in a country of    
which ,christianity is the established  
religion1 we are born ,christians4 ,we  

do not therefore look out for positive  
evidence of our really being of that    
number2 but putting the onus probandi1  
7if it may be so expressed7 on the wrong
 side1 we conceive ourselves such of    
course1 except our title be disproved by
 positive evidence to the contrary4 ,and
 we are so slow in giving ear to what   
conscience urges to us on this side2 so 
dexterous in justifying what is clearly 
wrong1 in palliating what we cannot     
justify1 in magnifying the merit of what
 is fairly commendable1 in flattering   
ourselves that our habits of vice are   
only occasional acts1 and in multiplying
 our single acts into habits of virtue1 
that we must be bad indeed1 to be       
compelled to give a verdict against     
ourselves4 ,besides1 having no suspicion
 of our state1 we do not set ourselves  
in earnest to the work of               
self-examination2 but only receive in a 
confused and hasty way some occasional  
notices of our danger1 when sickness1 or
 the loss of a friend1 or the recent    

commission of some act of vice of       
greater size than ordinary1 has awakened
 in our consciences a more than usual   
degree of sensibility4  ,thus1 by the   
generality1 it is altogether forgotten1 
that the ,christian has a great work to 
execute2 that of forming himself after  
the pattern of his ,lord and ,master1   
through the operation of the ,holy      
,spirit of ,god1 which is promised to   
our fervent prayers and diligent        
endeavours4 ,unconscious of the         
obstacles which impede1 and of the      
enemies which resist their advancement2 
they are naturally forgetful also of the
 ample provision which is in store1 for 
enabling them to surmount the one1 and  
to conquer the other4 ,the scriptural   
representations of the state of the     
,christian on earth1 by the images of a 
race1 and a warfare2 of its being       
necessary to rid himself of every       
encumbrance which might retard him in   
the one1 and to furnish himself with the
 whole armour of ,god for being         

victorious in the other1 are1 so far as 
these nominal ,christians are concerned1
 figures of no propriety or meaning4 ,as
 little 7as was formerly shewn7 have    
they1 in correspondence with the        
,scripture descriptions of the feelings 
and language of real ,christians1 any   
idea of acquiring a relish while on     
earth1 for the worship and service of   
,heaven4 ,if the truth must be told1    
their notion is rather a confused idea  
of future gratification in ,heaven1 in  
return for having put a force upon their
 inclinations1 and endured so much      
religion while on earth4  ,but all this 
is only nominal ,christianity1 which    
exhibits a more inadequate image of her 
real excellencies1 than the cold        
copyings1 by some insipid pencil1 convey
 of the force and grace of ,nature1 or  
of ,raphael4 ,in the language of        
,scripture1 ,christianity is not a      
geographical1 but a moral term4 ,it is  
not the being a native of a ,christian  
country3 it is a condition1 a state2 the

 possession of a peculiar nature1 with  
the qualities and properties which      
belong to it4  ,farther than this1 it is
 a state into which we are not born1 but
 into which we must be translated2 a    
nature which we do not inherit1 but into
 which we are to be created anew4 ,to   
the undeserved grace of ,god1 which is  
promised on our use of the appointed    
means1 we must be indebted for the      
attainment of this nature2 and1 to      
acquire and make sure of it1 is that    
great work of our salvation1 which we   
are commanded to work out with fear and 
trembling4 ,we are every where reminded1
 that this is a matter of labour and    
difficulty1 requiring continual         
watchfulness1 and unceasing effort1 and 
unwearied patience4 ,even to the very   
last1 towards the close of a long life  
consumed in active service1 or in       
cheerful suffering1 we find ,st4 ,paul  
himself declaring1 that he conceived    
bodily self-denial and mental discipline
 to be indispensably necessary to his   

very safety4 ,christians1 who are really
 worthy of the name1 are represented as 
being made meet for the inheritance of  
the ,saints in light2 as waiting for the
 coming of our ,lord ,jesus ,christ2 as 
looking for and hastening unto the      
coming of the day of ,god4 ,it is stated
 as being enough to make them happy1    
that ,christ should receive them to     
himself2 and the songs of the blessed   
spirits in ,heaven are described to be  
the same1 as those in which the servants
 of ,god on earth pour forth their      
gratitude and adoration4  ,conscious    
therefore of the indispensable          
necessity1 and of the arduous nature of 
the service in which he is engaged1 the 
true ,christian sets himself to the work
 with vigour1 and prosecutes it with    
diligence4 ,his motto is that of the    
painter2 nullus dies sine linea4 ,fled  
as it were from a country in which the  
plague is raging1 he thinks it not      
enough just to pass the boundary line1  
but would put out of doubt his escape   

beyond the limbs of infection4 ,prepared
 to meet with difficulties1 he is not   
discouraged when they occur2 warned of  
his numerous adversaries1 he is not     
alarmed on their approach1 or unprovided
 for encountering them4 ,he knows that  
the beginnings of every new course may  
be expected to be rough and painful2 but
 he is assured that the paths on which  
he is entering will ere long seem       
smoother1 and become indeed paths of    
pleasantness and peace4  ,now of the    
state of such an one the expressions of 
,pilgrim and ,stranger are a lively     
description2 and all the other figures  
and images1 by which ,christians are    
represented in ,scripture1 have in his  
case a determinate meaning and a just   
application4 ,there is indeed none1 by  
which the ,christian's state on earth is
 in the word of ,god more frequently    
imaged1 or more happily illustrated1    
than by that of a journey3 and it may   
not be amiss to pause for a while in    
order to survey it under that           

resemblance4 ,the ,christian is         
travelling on business through a strange
 country1 in which he is commanded to   
execute his work with diligence1 and    
pursue his course homeward with         
alacrity4 ,the fruits which he sees by  
the way-side he gathers with caution2 he
 drinks of the streams with moderation2 
he is thankful when the sun shines1 and 
his way is pleasant2 but if it be rough 
and rainy1 he cares not much1 he is but 
a traveller4 ,he is prepared for        
vicissitudes2 he knows that he must     
expect to meet with them in the stormy  
and uncertain climate of this world4    
,but he is travelling to a better       
country1 a country of unclouded light   
and undisturbed serenity4 ,he finds also
 by experience1 that when he has had the
 least of external comforts1 he has     
always been least disposed to loiter2   
and if for the time it be a little      
disagreeable1 he can solace himself with
 the idea of his being thereby forwarded
 in his course4 ,in a less unfavourable 

season1 he looks round him with an eye  
of observation2 he admires what is      
beautiful2 he examines what is curious2 
he receives with complacency the        
refreshments which are set before him1  
and enjoys them with thankfulness4 ,nor 
does he churlishly refuse to associate  
with the inhabitants of the country     
through which he is passing2 nor1 so far
 as he may1 to speak their language1 and
 adopt their fashions4 ,but he neither  
suffers pleasure1 nor curiosity1 nor    
society1 to take up too much of his     
time1 and is still intent on transacting
 the business which he has to execute1  
and on prosecuting the journey which he 
is ordered to pursue4 ,he knows also    
that1 to the very end of life1 his      
journey will be through a country in    
which he has many enemies2 that his way 
is beset with snares2 that temptations  
throng around him1 to seduce him from   
his course or check his advancement in  
it2 that the very air disposes to       
drowsiness1 and that therefore to the   

very last it will be requisite for him  
to be circumspect and collected4 ,often 
therefore he examines whereabouts he is1
 how he has got forward1 and whether or 
not he is travelling in the right       
direction4 ,sometimes he seems to       
himself to make considerable progress1  
sometimes he advances but slowly1 too   
often he finds reason to fear that he   
has fallen backward in his course4 ,now 
he is cheered with hope1 and gladdened  
by success2 now he is disquieted with   
doubts1 and damped by disappointments4  
,thus while in nominal ,christians1     
,religion is a dull uniform thing1 and  
they have no conception of the desires  
and disappointments1 the hopes and      
fears1 the joys and sorrows1 which it is
 calculated to bring into exercise2 in  
the true ,christian all is life and     
motion1 and his great work calls forth  
alternately the various passions of the 
soul4 ,let it not therefore be imagined 
that his is a state of unenlivened toil 
and hardship4 ,his very labours are the 

labours of love2 if he has need of      
patience1 it is the patience of hope2   
and he is cheered in his work by the    
constant assurance of present support1  
and of final victory4 ,let it not be    
forgotten1 that this is the very idea   
given us of happiness by one of the     
ablest examiners of the human mind2 a   
constant employment for a desired end1  
with the consciousness of continual     
progress4 ,so true is the ,scripture    
declaration1 that ,godliness has the    
promise of the life that now is1 as well
 as of that which is to come4  ,our     
review of the character of the bulk of  
nominal ,christians has exhibited       
abundant proofs of their allowed        
defectiveness in that great constituent 
of the true ,christian character1 the   
love of ,god4 ,many instances1 in proof 
of this assertion1 have been            
incidentally pointed out1 and the charge
 is in itself so obvious1 that it were  
superfluous to spend much time in       
endeavouring to establish it4 ,put the  

question fairly to the test4 ,concerning
 the proper marks and evidences of      
affection1 there can be little dispute4 
,let the most candid investigator       
examine the character1 and conduct1 and 
language of the persons of whom we have 
been speaking2 and he will be compelled 
to acknowledge1 that so far as love     
towards the ,supreme ,being is in       
question1 these marks and evidences are 
no where to be met with4 ,it is in      
itself a decisive evidence of a contrary
 feeling in those nominal ,christians1  
that they find no pleasure in the       
service and worship of ,god4 ,their     
devotional acts resemble less the       
free-will offerings of a grateful heart1
 than that constrained and reluctant    
homage1 which is exacted by some hard   
master from his oppressed dependents1   
and paid with cold sullenness1 and      
slavish apprehension4 ,it was the very  
charge brought by ,god against his      
ungrateful people of old1 that1 while   
they called him ,sovereign and ,father1 

they withheld from him the regards which
 severally belong to those respected and
 endearing appellations4 ,thus we       
likewise think it enough to offer to the
 most excellent and amiable of ,beings1 
to our supreme and unwearied            
,benefactor1 a dull1 artificial1        
heartless gratitude1 of which we should 
be ashamed in the case of a             
fellow-creature1 who had ever so small a
 claim on our regard and thankfulness6  
,it may be of infinite use to establish 
in our minds a strong and habitual sense
 of that first and great                
commandment--,thou shalt love the ,lord 
thy ,god with all thy heart1 and with   
all thy mind1 and with all thy soul1 and
 with all thy strength4 ,this passion1  
operative and vigorous in its very      
nature1 like a master spring1 would put 
and maintain in action all the          
complicated movements of the human soul4
 ,soon also would it terminate many     
practical questions concerning the      
allowableness of certain compliances2   

questions which1 with other similar     
difficulties1 are often only the cold   
offspring of a spirit of reluctant      
submission1 and cannot stand the        
encounter of this trying principle4 ,if1
 for example1 it were disputed1 whether 
or not the law of ,god were so strict as
 had been stated1 in condemning the     
slightest infraction of its precepts2   
yet1 when1 from the precise demands of  
justice1 the appeal should be made to   
the more generous principle of love1    
there would be at once an end of the    
discussion4 ,fear will deter from       
acknowledged crimes1 and self-interest  
will bribe to laborious services3 but it
 is the peculiar glory1 and the very    
characteristic1 of this more generous   
passion1 to shew itself in ten thousand 
little and undefinable acts of sedulous 
attention1 which love alone can pay1 and
 of which1 when paid1 love alone can    
estimate the value4 ,love outruns the   
deductions of reasoning2 it scorns the  
refuge of casuistry2 it requires not the

 slow process of laborious and          
undeniable proof that an action would be
 injurious and offensive1 or another    
beneficial or gratifying1 to the object 
of affection4 ,the least hint1 the      
slightest surmise1 is sufficient to make
 it start from the former1 and fly with 
eagerness to the latter4  ,i am well    
aware that ,i am now about to tread on  
very tender ground2 but it would be an  
improper deference to the opinions and  
manners of the age altogether to avoid  
it4 ,there has been much argument       
concerning the lawfulness of theatrical 
amusements#ib4 ,let it be sufficient to 
remark1 that the controversy would be   
short indeed1 if the question were to be
 tried by this criterion of love to the 
,supreme ,being4 ,if there were any     
thing of that sensibility for the honour
 of ,god1 and of that zeal in his       
service1 which we shew in behalf of our 
earthly friends1 or of our political    
connections1 should we seek our pleasure
 in that place which the debauchee1     

inflamed with wine1 or bent on the      
gratification of other licentious       
appetites1 finds most congenial to his  
state and temper of mind8 ,in that      
place1 from the neighbourhood of which1 
7how justly termed a school of morals   
might hence alone be inferred7 decorum1 
and modesty1 and regularity retire1     
while riot and lewdness are invited to  
the spot1 and invariably select it for  
their chosen residence6 where the sacred
 name of ,god is often prophaned6 where 
sentiments are often heard with delight1
 and motions and gestures often         
applauded1 which would not be tolerated 
in private company1 but which may far   
exceed the utmost licence allowed in the
 social circle1 without at all          
transgressing the large bounds of       
theatrical decorum6 where1 when moral   
principles are inculcated1 they are not 
such as a ,christian ought to cherish in
 his bosom1 but such as it must be his  
daily endeavour to extirpate2 not those 
which ,scripture warrants1 but those    

which it condemns as false and spurious1
 being founded in pride and ambition1   
and the over-valuation of human favour6 
where surely1 if a ,christian should    
trust himself at all1 it would be       
requisite for him to prepare himself    
with a double portion of watchfulness   
and seriousness of mind1 instead of     
selecting it as the place in which he   
may throw off his guard1 and unbend     
without danger6 ,the justness of this   
last remark1 and the general tendency of
 theatrical amusements1 is attested by  
the same well instructed master in the  
science of human life1 to whom we had   
before occasion to refer4 ,by him they  
are recommended as the most efficacious 
expedient for relaxing1 among any       
people1 that preciseness and austerity  
of morals1 to use his own phrase1 which1
 under the name of holiness1 it is the  
business of ,scripture to inculcate and 
enforce4 ,nor is this position merely   
theoretical4 ,the experiment was tried1 
and tried successfully1 in a city upon  

the continent#ic1 in which it was wished
 to corrupt the simple morality of purer
 times4  ,let us try the question by a  
parallel instance4  ,what judgment      
should we form of the warmth of that    
man's attachment to his ,sovereign1 who1
 at seasons of recreation1 should seek  
his pleasures in scenes as ill accordant
 with the principle of loyalty1 as those
 of which we have been speaking are with
 the genius of religion8 ,if for this   
purpose he were to select the place1 and
 frequent the amusements1 to which      
,democrats and ,jacobins#id should love 
to resort for entertainment1 and in     
which they should find themselves so    
much at home1 as invariably to select   
the spot for their abiding habitation2  
where dialogue1 and song1 and the       
intelligible language of gesticulation1 
should be used to convey ideas and      
sentiments1 not perhaps palpably        
treasonable1 or directly falling within 
the strict precision of any legal       
limits1 but yet palpably contrary to the

 spirit of monarchical government2      
which1 further1 the highest authorities 
had recommended as sovereign specifics  
for cooling the warmth1 and enlarging   
the narrowness of an excessive loyalty6 
,what opinion should we form of the     
delicacy of that friendship1 or of the  
fidelity of that love1 which1 in        
relation to their respective objects1   
should exhibit the same contradictions8 
,in truth1 the hard measure1 if the     
phrase may be pardoned1 which1 as has   
been before remarked1 we give to ,god2  
and the very different way in which we  
allow ourselves to act1 and speak1 and  
feel1 where he is concerned1 from that  
which we require1 or even practise in   
the case of our fellow-creatures1 is in 
itself the most decisive proof that the 
principle of the love of ,god1 if not   
altogether extinct in us1 is at least in
 the lowest possible degree of languor4 
,from examining the degree in which the 
bulk of nominal ,christians are         
defective in the love of ,god1 if we    

proceed to inquire concerning the       
strength of their love towards their    
fellow-creatures1 the writer is well    
aware of its being generally held1 that 
here at least they may rather challenge 
praise than submit to censure4 ,and the 
many beneficent institutions in which   
this country abounds1 probably above    
every other1 whether in ancient or      
modern times1 may be perhaps appealed to
 in proof of the opinion4 ,much of what 
might have been otherwise urged in the  
discussion of this topic1 has been      
anticipated in the inquiry into the     
grounds of the extravagant estimation1  
assigned to amiable tempers and useful  
lives1 when unconnected with religious  
principle4 ,what was then stated may    
serve in many cases to lower1 in the    
present instance1 the loftiness of the  
pretensions of these nominal            
,christians2 and we shall hereafter have
 occasion to mention another            
consideration1 of which the effect must 
be1 still further to reduce their       

claims4 ,meanwhile1 let it suffice to   
remark1 that we must not rest satisfied 
with merely superficial appearances1 if 
we would form a fair estimate of the    
degree of purity and vigour1 in which   
the principle of good will towards men  
warms the bosoms of the generality of   
professed ,christians in the higher and 
more opulent classes in this country4   
,in a highly polished state of society1 
for instance1 we do not expect to find  
moroseness2 and in an age of great      
profusion1 though we may reflect with   
pleasure on those numerous charitable   
institutions1 which are justly the      
honour of ,great ,britain2 we are not   
too hastily to infer a strong principle 
of internal benevolence1 from liberal   
contributions to the relief of indigence
 and misery4 ,when these contributions  
indeed are equally abundant in frugal   
times1 or from individuals personally   
oeconomical1 the source from which they 
originate becomes less questionable4    
,but a vigorous principle of            

philanthropy must not be at once        
conceded1 on the ground of liberal      
benefactions to the poor1 in the case of
 one who by his liberality in this      
respect is curtailed in no necessary1 is
 abridged of no luxury1 is put to no    
trouble either of thought or of action2 
who1 not to impute a desire of being    
praised for his benevolence1 is injured 
in no man's estimation2 in whom also    
familiarity with large sums has produced
 that freedom in the expenditure of     
money1 which 7thereby affording a fresh 
illustration of the justice of the old  
proverb1 ,familiarity breeds contempt17 
it never fails to operate1 except in    
minds under the influence of a strong   
principle of avarice4  ,our conclusion1 
perhaps1 would be less favourable1 but  
not less fair1 if we were to try the    
characters in question by those surer   
tests1 which are stated by the ,apostle 
to be less ambiguous marks of a real    
spirit of philanthropy4 ,the strength of
 every passion is to be estimated by its

 victory over passions of an opposite   
nature4 ,what judgment then shall we    
form of the force of the benevolence of 
the age1 when measured by this standard8
 ,how does it stand the shock1 when it  
comes into encounter with our pride1 our
 vanity1 our self-love1 our             
self-interest1 our love of ease or of   
pleasure1 with our ambition1 with our   
desire of worldly estimation8 ,does it  
make us self-denying1 that we may be    
liberal in relieving others8 ,does it   
make us persevere in doing good in spite
 of ingratitude2 and only pity the      
ignorance1 or prejudice1 or malice1     
which misrepresents our conduct1 or     
misconstrues our motives8 ,does it make 
us forbear from what we conceive may    
probably prove the occasion of harm to a
 fellow-creature2 though the harm should
 not seem naturally or even fairly to   
flow from our conduct1 but to be the    
result only of his own obstinacy or     
weakness8 ,are we slow to believe any   
thing to our neighbour's disadvantage8  

and when we cannot but credit it1 are we
 disposed rather to cover1 and as far as
 we justly can1 to palliate1 than to    
divulge or aggravate it8 ,suppose an    
opportunity to occur of performing a    
kindness1 to one who from pride or      
vanity should be loth to receive1 or to 
be known to receive1 a favour from us2  
should we honestly endeavour1 so far as 
we could with truth1 to lessen in his   
own mind and in that of others the merit
 of our good offices1 and by so doing   
dispose him to receive them with        
diminished reluctance1 and a less       
painful weight of obligation8 ,this end1
 however1 must be accomplished1 if to be
 accomplished at all1 by a simple and   
fair explanation of the circumstances1  
which may render the action in no wise  
inconvenient to ourselves1 though highly
 beneficial to another2 not by speeches 
of affected disparagement1 which we     
might easily foresee1 and in fact do    
foresee1 must produce the contrary      
effect4 ,can we1 from motives of        

kindness1 incur or risk the charge of   
being deficient in spirit1 in           
penetration1 or in foresight8 ,do we    
tell another of his faults1 when the    
communication1 though probably          
beneficial to him1 cannot be made       
without embarrassment or pain to        
ourselves1 and may probably lessen his  
regard for our person1 or his opinion of
 our judgment8 ,can we stifle a repartee
 which would wound another2 though the  
utterance of it would gratify our       
vanity1 and the suppression of it may   
disparage our character for wit8 ,if any
 one advance a mistaken proposition1 in 
an instance wherein the error may be    
mischievous to him2 can we1 to the      
prejudice perhaps of our credit for     
discernment1 forbear to contradict him  
in public1 if it be probable that in so 
doing1 by piquing his pride we might    
only harden him in his error8 and can we
 reserve our counsel for some more      
favourable season1 the mollia tempora   
fandi1 when it may be communicated      

without offence8 ,if we have recommended
 to any one a particular line of        
conduct1 or have pointed out the        
probable mischiefs of the opposite      
course1 and if our admonitions have been
 neglected1 are we really hurt when our 
predictions of evil are accomplished8   
,is our love superior to envy1 and      
jealousy1 and emulation8 ,are we acute  
to discern and forward to embrace any   
fair opportunity of promoting the       
interests of another2 if it be in a line
 wherein we ourselves also are moving1  
and in which we think our progress has  
not been proportioned to our desert8    
,can we take pleasure in bringing his   
merits into notice1 and in obviating the
 prejudices which may have damped his   
efforts1 or in removing the obstacles   
which may have retarded his advancement8
 ,if even to this extent we should be   
able to stand the scrutiny1 let it be   
farther asked how1 in the case of our   
enemies1 do we correspond with the      
,scripture representations of love8 ,are

 we meek under provocations1 ready to   
forgive1 and apt to forget injuries8    
,can we1 with sincerity1 bless them that
 curse us1 do good to them that hate us1
 and pray for them which despitefully   
use us1 and persecute us8 ,do we prove  
to the ,searcher of hearts a real spirit
 of forgiveness1 by our forbearing not  
only from avenging an injury when it is 
in our power1 but even from telling to  
any one how ill we have been used2 and  
that too when we are not kept silent by 
a consciousness that we should lose     
credit by divulging the circumstance8   
,and lastly1 can we not only be content 
to return our enemies good for evil1    
7for this return1 as has been remarked  
by one of the greatest of uninspired    
authorities1#ie may be prompted by pride
 and repaid by self-complacency7 but1   
when they are successful or unsuccessful
 without our having contributed to their
 good or ill fortune1 can we not only be
 content1 but cordially rejoice in their
 prosperity1 or sympathize with their   

distresses8  ,these are but a few       
specimens of the characteristic marks   
which might be stated1 of a true        
predominant benevolence2 yet even these 
may serve to convince us how far the    
bulk of nominal ,christians fall short  
of the requisitions of ,scripture1 even 
in that particular1 which exhibits their
 character in the most favourable point 
of view4 ,the truth is1 we do not enough
 call to mind the exalted tone of       
,scripture morality2 and are therefore  
apt to value ourselves on the heights to
 which we attain1 when a better         
acquaintance with our standard would    
have convinced us of our falling far    
short of the elevation prescribed to us4
 ,it is in the very instance of the most
 difficult of the duties lately         
specified1 the forgiveness and love of  
enemies1 that our ,saviour points out to
 our imitation the example of our       
,supreme ,benefactor4 ,after stating    
that1 by being kind and courteous to    
those who1 even in the world's opinion1 

had a title to our good offices and good
 will1 we should in vain set up a claim 
to ,christian benevolence1 he           
emphatically adds1 ,be ye therefore     
perfect1 even as your ,father which is  
in heaven is perfect4  ,we must here    
again resort to a topic which was lately
 touched on1 that of theatrical         
amusements2 and recommend it to their   
advocates to consider them in connection
 with the duty1 of which we have now    
been exhibiting some of the leading     
characters4  ,it is an undeniable fact1 
for the truth of which we may safely    
appeal to every age and nation1 that the
 situation of the performers1           
particularly of those of the female sex1
 is remarkably unfavourable to the      
maintenance and growth of the religious 
and moral principle1 and of course      
highly dangerous to their eternal       
interests4 ,might it not then be fairly 
asked1 how far1 in all who confess the  
truth of this position1 it is consistent
 with the sensibility of ,christian     

benevolence1 merely for the             
entertainment of an idle hour1 to       
encourage the continuance of any of     
their fellow-creatures in such a way of 
life1 and to take a part in tempting any
 others to enter into it8 how far1      
considering that1 by their own          
concession1 they are employing whatever 
they spend in this way1 in sustaining   
and advancing the cause of vice1 and    
consequently in promoting misery2 they  
are herein bestowing this share of their
 wealth in a manner agreeable to the    
intentions of their holy and benevolent 
,benefactor8 how far also they are not  
in this instance the rather criminal1   
from there being so many sources of     
innocent pleasure open to their         
enjoyment8 how far they are acting      
conformably to that golden principle of 
doing to others as we would they should 
do to us8 how far they harmonize with   
the spirit of the ,apostle's            
affectionate declaration1 that he would 
deny himself for his whole life the most

 innocent indulgence1 nay1 what might   
seem almost an absolute necessary1      
rather than cause his weak fellow       
,christian to offend8 or lastly1 how far
 they are influenced by the solemn      
language of our ,saviour himself2 ,it   
must needs be that offences come1 but   
woe to that man by whom the offence     
cometh2 it were better for him that a   
mill-stone were hanged about his neck1  
and that he were cast into the depths of
 the sea8 ,the present instance is      
perhaps another example of our taking   
greater concern in the temporal1 than in
 the spiritual interests of our fellow  
creatures4 ,that man would be deemed1   
and justly deemed1 of an inhuman temper1
 who in these days were to seek his     
amusement in the combats of gladiators  
and prize fighters3 yet ,christians     
appear conscious of no inconsistency1 in
 finding their pleasure in spectacles   
maintained at the risk at least1 if not 
the ruin1 of the eternal happiness of   
those who perform in them6   ,,sect4    

,,vi4  ,grand defect4--,neglect of the  
peculiar ,doctrines of ,christianity4   
,but the grand radical defect in the    
practical system of these nominal       
,christians1 is their forgetfulness of  
all the peculiar doctrines of the       
,religion which they profess--the       
corruption of human nature--the         
atonement of the ,saviour--and the      
sanctifying influence of the ,holy      
,spirit4  ,here then we come again to   
the grand distinction1 between the      
,religion of ,christ and that of the    
bulk of nominal ,christians in the      
present day4 ,the point is of the utmost
 practical importance1 and we would     
therefore trace it into its actual      
effects4  ,there are1 it is to be       
apprehended1 not a few1 who having been 
for some time hurried down the stream of
 dissipation in the indulgence of all   
their natural appetites1 7except1       
perhaps1 that they were restrained from 
very gross vice by a regard to          
character1 or by the yet unsubdued voice

 of conscience72 and who1 having all the
 while thought little1 or scarcely at   
all about ,religion1 living1 to use the 
emphatical language of ,scripture1      
without ,god in the world1 become in    
some degree impressed with a sense of   
the infinite importance of ,religion4 ,a
 fit of sickness1 perhaps1 or the loss  
of some friend or much loved relative1  
or some other stroke of adverse fortune1
 damps their spirits1 awakens them to a 
practical conviction of the             
precariousness of all human things1 and 
turns them to seek for some more stable 
foundation of happiness than this world 
can afford4 ,looking into themselves    
ever so little1 they become sensible    
that they must have offended ,god4 ,they
 resolve accordingly to set about the   
work of reformation4--,here it is that  
we shall recognize the fatal effects of 
the prevailing ignorance of the real    
nature of ,christianity1 and the general
 forgetfulness of its grand             
peculiarities4 ,these men wish to       

reform1 but they know neither the real  
nature of their distemper nor its true  
remedy4 ,they are aware1 indeed1 that   
they must cease to do evil1 and learn to
 do well2 that they must relinquish     
their habits of vice1 and attend more or
 less to the duties of ,religion3 but   
having no conception of the actual      
malignity of the disease under which    
they labour1 or of the perfect cure     
which the ,gospel has provided for it1  
or of the manner in which that cure is  
to be effected1      ,they do but skin  
and film the ulcerous place1     ,while 
rank corruption1 mining all within1     
,infects unseen4  ,it often happens     
therefore but too naturally in this     
case1 that where they do not soon desist
 from their attempt at reformation1 and 
relapse into their old habits of sin2   
they take up with a partial and scanty  
amendment1 and fondly flatter themselves
 that it is a thorough change4 ,they now
 conceive that they have a right to take
 to themselves the comforts of          

,christianity4 ,not being able to raise 
their practice up to their standard of  
right1 they lower their standard to     
their practice3 they sit down for life  
contented with their present            
attainments1 beguiled by the            
complacencies of their own minds1 and by
 the favourable testimony of surrounding
 friends2 and it often happens1         
particularly where there is any degree  
of strictness in formal and ceremonial  
observances1 that there are no people   
more jealous of their character for     
,religion4  ,others perhaps go farther  
than this4 ,the dread of the wrath to   
come has sunk deeper into their hearts2 
and for a while they strive with all    
their might to resist their evil        
propensities1 and to walk without       
stumbling in the path of duty4 ,again   
and again they resolve2 again and again 
they break their resolutions#if3 ,all   
their endeavours are foiled1 and they   
become more and more convinced of their 
own moral weakness1 and of the strength 

of their indwelling corruption4 ,thus   
groaning under the enslaving power of   
sin1 and experiencing the futility of   
the utmost efforts which they can use   
for effecting their deliverance1 they   
are tempted 7sometimes it is to be      
feared they yield to the temptation7 to 
give up all in despair1 and to acquiesce
 under their wretched captivity1        
conceiving it impossible to break their 
chains4 ,sometimes1 probably1 it even   
happens that they are driven to seek for
 refuge from their disquietude in the   
suggestions of infidelity2 and to quiet 
their troublesome consciences by        
arguments which they themselves scarcely
 believe1 at the very moment in which   
they suffer themselves to be lulled     
asleep by them4 ,in the mean time while 
this conflict has been going on1 their  
walk is sad and comfortless1 and their  
couch is nightly watered with tears4    
,these men are pursuing the right       
object1 but they mistake the way in     
which it is to be obtained4 ,the path in

 which they are now treading is not that
 which the ,gospel has provided for     
conducting them to true holiness1 nor   
will they find in it any solid peace4   
,persons under these circumstances      
naturally seek for religious            
instruction4 ,they turn over the works  
of our modern ,religionists1 and as well
 as they can collect the advice         
addressed to men in their situation3 the
 substance of it is1 at the best1 of    
this sort2 ,be sorry indeed for your    
sins1 and discontinue the practice of   
them1 but do not make yourselves so     
uneasy4 ,christ died for the sins of the
 whole world4 ,do your utmost2 discharge
 with fidelity the duties of your       
stations1 not neglecting your religious 
offices2 and fear not but that in the   
end all will go well2 and that having   
thus performed the conditions required  
on your part1 you will at last obtain   
forgiveness of our merciful ,creator    
through the merits of ,jesus ,christ1   
and be aided1 where your own strength   

shall be insufficient1 by the assistance
 of his ,holy ,spirit4 ,meanwhile you   
cannot do better than read carefully    
such books of practical divinity1 as    
will instruct you in the principles of a
 ,christian life4 ,we are excellently   
furnished with works of this nature2 and
 it is by the diligent study of them    
that you will gradually become a        
proficient in the lessons of the        
,gospel4  ,but the holy ,scriptures1 and
 with them the ,church of ,england1 call
 upon those who are in the circumstances
 above-stated1 to lay afresh the whole  
foundation of their ,religion4 ,in      
concurrence with the ,scripture1 that   
,church calls upon them1 in the first   
place1 gratefully to adore that         
undeserved goodness which has awakened  
them from the sleep of death2 to        
prostrate themselves before the ,cross  
of ,christ with humble penitence and    
deep self-abhorrence2 solemnly resolving
 to forsake all their sins1 but relying 
on the ,grace of ,god alone for power to

 keep their resolution4 ,thus1 and thus 
only1 she assures them that all their   
crimes will be blotted out1 and that    
they will receive from above a new      
living principle of holiness4 ,she      
produces from the ,word of ,god the     
ground and warrant of her counsel2      
,believe in the ,lord ,jesus ,christ1   
and thou shalt be saved4--,no man1 says 
our blessed ,saviour1 cometh unto the   
,father but by me4--,i am the true      
,vine4 ,as the branch cannot bear fruit 
of itself except it abide in the vine1  
no more can ye except ye abide in       
me4--,he that abideth in me and ,i in   
him1 the same bringeth forth much fruit2
 for without 7or severed from7 me ye can
 do nothing1--,by grace ye are saved    
through faith1 and that not of          
yourselves1 it is the gift of ,god2 not 
of works1 lest any man should boast3 for
 we are his workmanship1 created in     
,christ ,jesus unto good works4  ,let us
 not be thought tedious1 or be accused  
of running into needless repetitions1 in

 pressing this point with so much       
earnestness4 ,it is in fact a point     
which can never be too much insisted on4
 ,it is the cardinal point on which the 
whole of ,christianity turns2 on which  
it is peculiarly proper in this place to
 be perfectly distinct4 ,there have been
 some who have imagined that the wrath  
of ,god was to be deprecated1 or his    
favour conciliated1 by austerities and  
penances1 or even by forms and          
ceremonies1 and external observances4   
,but all men of enlightened             
understandings1 who acknowledge the     
moral government of ,god1 must also     
acknowledge1 that vice must offend and  
virtue delight him4 ,in short they must1
 more or less1 assent to the ,scripture 
declaration1 without holiness no man    
shall see the ,lord4 ,but the grand     
distinction1 which subsists between the 
true ,christian and all other           
,religionists1 7the class of persons in 
particular whom it is our object to     
address7 is concerning the nature of    

this holiness1 and the way in which it  
is to be obtained4 ,the views           
entertained by the latter1 of the nature
 of holiness1 are of all degrees of     
inadequateness2 and they conceive it is 
to be obtained by their own natural     
unassisted efforts3 or if they admit    
some vague indistinct notion of the     
assistance of the ,holy ,spirit1 it is  
unquestionably obvious1 on conversing   
with them1 that this does not constitute
 the main practical ground of their     
dependence4 ,but the nature of the      
holiness1 to which the desires of the   
true ,christian are directed1 is no     
other than the restoration of the image 
of ,god3 and as to the manner of        
acquiring it1 disclaiming with          
indignation every idea of attaining it  
by his own strength1 all his hopes of   
possessing it rest altogether on the    
divine assurances of the operation of   
the ,holy ,spirit1 in those who         
cordially embrace the ,gospel of        
,christ4 ,he knows therefore that this  

holiness is not to ,,precede his        
reconciliation to ,god1 and be its      
,,cause2 but to ,,follow it1 and be its 
,,effect4 ,that in short it is by       
,,faith ,,in ,,christ only#ig that he is
 to be justified in the sight of ,god2  
to be delivered from the condition of a 
child of wrath1 and a slave of ,satan2  
to be adopted into the family of ,god2  
to become an heir of ,god and a joint   
heir with ,christ1 entitled to all the  
privileges which belong to this high    
relation2 here1 to the ,spirit of       
,grace1 and a partial renewal after the 
image of his ,creator2 hereafter1 to the
 more perfect possession of the ,divine 
likeness1 and an inheritance of eternal 
glory4  ,and as it is in this way1 that1
 in obedience to the dictates of the    
,gospel1 the true ,christian must       
originally become possessed of the vital
 spirit and living principle of         
universal holiness2 so1 in order to grow
 in grace1 he must also study in the    
same school2 finding in the             

consideration of the peculiar doctrines 
of the ,gospel1 and in the contemplation
 of the life1 and character1 and        
sufferings of our blessed ,saviour1 the 
elements of all practical wisdom1 and an
 inexhaustible storehouse of            
instructions and motives1 no otherwise  
to be so well supplied4 ,from the       
neglect of these peculiar doctrines     
arise the main practical errors of the  
bulk of professed ,christians4 ,these   
gigantic truths retained in view1 would 
put to shame the littleness of their    
dwarfish morality4 ,it would be         
impossible for them to make these       
harmonize with their low conceptions1 of
 the wretchedness and danger of their   
natural state1 which is represented in  
,scripture as having so powerfully      
called forth the compassion of ,god1    
that he sent his only begotten ,son to  
rescue us4 ,where now are their low     
conceptions of the worth of the soul1   
when means like these were taken to     
redeem it8 ,where now their inadequate  

conceptions of the guilt of sin1 for    
which in the divine counsels it seemed  
requisite that an atonement no less     
costly should be made1 than that of the 
blood of the only begotten ,son of ,god8
 ,how can they reconcile their low      
standard of ,christian practice with the
 representation of our being temples of 
the ,holy ,ghost8 ,their cold sense of  
obligation1 and scanty grudged returns  
of service1 with the glowing gratitude  
of those who1 having been delivered from
 the power of darkness1 and translated  
into the kingdom of ,god's dear ,son1   
may well conceive that the labours of a 
whole life will be but an imperfect     
expression of their thankfulness4  ,the 
peculiar doctrines of the ,gospel being 
once admitted1 the conclusions which    
have been now suggested are clear and   
obvious deductions of reason4 ,but our  
neglect of these important truths is    
still less pardonable1 because they are 
distinctly and repeatedly applied in    
,scripture to the very purposes in      

question1 and the whole superstructure  
of ,christian morals is grounded on     
their deep and ample basis4 ,sometimes  
these truths are represented in         
,scripture1 generally1 as furnishing    
,christians with a vigorous and ever    
present principle of universal          
obedience4 ,and our slowness in learning
 the lessons of heavenly wisdom is still
 further stimulated1 by almost every    
particular ,christian duty being        
occasionally traced to them as to its   
proper source4 ,they are every where    
represented as warming the hearts of the
 people of ,god on earth with continual 
admiration1 and thankfulness1 and love1 
and joy2 as triumphing over the attack  
of the last great enemy1 and as calling 
forth afresh in ,heaven the ardent      
effusions of their unexhausted          
gratitude4  ,if then we would indeed be 
filled with wisdom and spiritual        
understanding2 if we would walk worthy  
of the ,lord unto all well pleasing1    
being fruitful in every good work1 and  

increasing in the knowledge of ,god2    
here let us fix our eyes6 ,laying aside 
every weight1 and the sin that does so  
easily beset us2 let us run with        
patience the race that is set before us1
 ,,looking ,,unto ,,jesus1 the ,author  
and ,finisher of our faith1 who for the 
joy that was set before him endured the 
cross1 despising the shame1 and is set  
down at the right hand of the throne of 
,god#ih4  ,here best we may learn the   
infinite importance of ,christianity4   
,how little it can deserve to be treated
 in that slight and superficial way1 in 
which it is in these days regarded by   
the bulk of nominal ,christians1 who are
 apt to think it may be enough1 and     
almost equally pleasing to ,god1 to be  
religious in any way1 and upon any      
system4 ,what exquisite folly it must be
 to risk the soul on such a venture1 in 
direct contradiction to the dictates of 
reason1 and the express declaration of  
the word of ,god6 ,how shall we escape1 
if we neglect so great salvation8       

,,looking ,,unto ,,jesus6  ,here we     
shall best learn the duty and           
reasonableness of an absolute and       
unconditional surrender of soul and body
 to the will and service of ,god4--,we  
are not our own2 for we are bought with 
a price1 and must therefore make it our 
grand concern to glorify ,god with our  
bodies and our spirits1 which are       
,god's4 ,should we be base enough1 even 
if we could do it with safety1 to make  
any reserves in our returns of service  
to that gracious ,saviour1 who gave up  
himself for us8 ,if we have formerly    
talked of compounding by the performance
 of some commands for the breach of     
others2 can we now bear the mention of a
 composition of duties1 or of retaining 
to ourselves the right of practising    
little sins6 ,the very suggestion of    
such an idea fills us with indignation  
and shame1 if our hearts be not dead to 
every sense of gratitude4   ,,looking   
,,unto ,,jesus6  ,here we find          
displayed1 in the most lively colours1  

the guilt of sin1 and how hateful it    
must be to the perfect holiness of that 
,being1 who is of purer eyes than to    
behold iniquity4 ,when we see that1     
rather than sin should go unpunished1   
,god spared not his own ,son1 but was   
pleased#ii1 to bruise him and put him to
 grief for our sakes2 how vainly must   
impenitent sinners flatter themselves   
with the hope of escaping the vengeance 
of ,heaven1 and buoy themselves up with 
,i know not what desperate dreams of the
 ,divine benignity6  ,here too we may   
anticipate the dreadful sufferings of   
that state1 where shall be weeping and  
gnashing of teeth2 when rather than that
 we should undergo them1 the ,son of    
,god himself1 who thought it no robbery 
to be equal with ,god1 consented to take
 upon him our degraded nature with all  
its weaknesses and infirmities2 to be a 
man of sorrows1 to hide not his face    
from shame and spitting1 to be wounded  
for our transgressions1 and bruised for 
our iniquities1 and at length to endure 

the sharpness of death1 even the death  
of the ,cross1 that he might deliver us 
from the wrath to come1 and open the    
kingdom of ,heaven to all believers4    
,,looking ,,unto ,,jesus6  ,here best we
 may learn to grow in the love of ,god6 
,the certainty of his pity and love     
towards repenting sinners1 thus         
irrefragably demonstrated1 chases away  
the sense of tormenting fear1 and best  
lays the ground in us of a reciprocal   
affection4 ,and while we steadily       
contemplate this wonderful transaction1 
and consider in its several relations   
the amazing truth1 that ,god spared not 
his own ,son1 but delivered him up for  
us all2 if our minds be not utterly dead
 to every impulse of sensibility1 the   
emotions of admiration1 of preference1  
of hope1 and trust1 and joy1 cannot but 
spring up within us1 chastened with     
reverential fear1 and softened and      
quickened by overflowing gratitude#ajj4 
,here we shall become animated by an    
abiding disposition to endeavour to     

please our great ,benefactor2 and by a  
humble persuasion1 that the weakest     
endeavours of this nature will not be   
despised by a ,being1 who has already   
proved himself so kindly affected       
towards us#aja4 ,here we cannot fail to 
imbibe an earnest desire of possessing  
his favour1 and a conviction1 founded on
 his own declarations thus              
unquestionably confirmed1 that the      
desire shall not be disappointed4       
,whenever we are conscious that we have 
offended this gracious ,being1 a single 
thought of the great work of ,redemption
 will be enough to fill us with         
compunction4 ,we shall feel a deep      
concern1 grief mingled with indignant   
shame1 for having conducted ourselves so
 unworthily towards one who to us has   
been infinite in kindness3 we shall not 
rest till we have reason to hope that he
 is reconciled to us2 and we shall watch
 over our hearts and conduct in future  
with a renewed jealousy1 lest we should 
again offend him4 ,to those who are ever

 so little acquainted with the nature of
 the human mind1 it were superfluous to 
remark1 that the affections and tempers 
which have been enumerated1 are the     
infallible marks and the constituent    
properties of ,love4 ,let him then who  
would abound and grow in this ,christian
 principle1 be much conversant with the 
great doctrines of the ,gospel4  ,it is 
obvious1 that the attentive and frequent
 consideration of these great doctrines1
 must have a still more direct tendency 
to produce and cherish in our minds the 
principle of the love of ,christ4 ,but  
on this head1 so much was said in a     
former chapter1 as to render any farther
 observations unnecessary4  ,much also  
has been already observed concerning the
 love of our fellow-creatures1 and it   
has been distinctly stated to be the    
indispensable1 and indeed the           
characteristic duty of ,christians4 ,it 
remains1 however to be here farther     
remarked1 that this grace can no where  
be cultivated with more advantage than  

at the foot of the cross4 ,no where can 
our ,saviour's dying injunction to the  
exercise of this virtue be recollected  
with more effect2 ,this is my           
commandment1 that ye love one another as
 ,i have loved you4 ,no where can the   
admonition of the ,apostle more         
powerfully affect us2 ,be ye kind one to
 another1 tender-hearted1 forgiving one 
another1 even as ,god1 for ,christ's    
sake1 hath forgiven you4 ,the view of   
mankind which is here presented to us1  
as having been all involved in one      
common ruin2 and the offer of           
deliverance held out to all1 by the ,son
 of ,god's giving of himself up to pay  
the price of our reconciliation1 produce
 that sympathy towards our              
fellow-creatures1 which1 by the         
constitution of our nature1 seldom fails
 to result from the consciousness of an 
identity of interests and a similarity  
of fortunes4 ,pity for an unthinking    
world assists this impression4 ,our     
enmities soften and melt away3 we are   

ashamed of thinking much of the petty   
injuries which we may have suffered1    
when we consider what the ,son of ,god1 
who did no wrong1 neither was guile     
found in his mouth1 patiently underwent4
 ,our hearts become tender while we     
contemplate this signal act of          
loving-kindness4 ,we grow desirous of   
imitating what we cannot but admire4 ,a 
vigorous principle of enlarged and      
active charity springs up within us2 and
 we go forth with alacrity1 desirous of 
treading in the steps of our blessed    
,master1 and of manifesting our         
gratitude for his unmerited goodness1 by
 bearing each others burdens1 and       
abounding in the disinterested labours  
of benevolence4   ,,looking ,,unto      
,,jesus6  ,he was meek and lowly of     
heart1 and from the study of his        
character we shall best learn the       
lessons of humility4 ,contemplating the 
work of ,redemption1 we become more and 
more impressed with the sense of our    
natural darkness1 and helplessness1 and 

misery1 from which it was requisite to  
ransom us at such a price2 more and more
 conscious that we are utterly unworthy 
of all the amazing condescension and    
love which have been manifested towards 
us2 ashamed of the callousness of our   
tenderest sensibility1 and of the poor  
returns of our most active services4    
,considerations like these1 abating our 
pride and reducing our opinion of       
ourselves1 naturally moderate our       
pretensions towards others4 ,we become  
less disposed to exact that respect for 
our persons1 and that deference for our 
authority1 which we naturally covet2 we 
less sensibly feel a slight1 and less   
hotly resent it2 we grow less irritable1
 less prone to be dissatisfied2 more    
soft1 and meek1 and courteous1 and      
placable1 and condescending4 ,we are not
 literally required to practise the same
 humiliating submissions1 to which our  
blessed ,saviour himself was not ashamed
 to stoop#ajb2 but the spirit of the    
remark applies to us1 the servant is not

 greater than his ,lord3 and we should  
especially bear this truth in mind1 when
 the occasion calls upon us to discharge
 some duty1 or patiently to suffer some 
ill treatment1 whereby our pride will be
 wounded1 and we are likely to be in    
some degree degraded from the rank we   
had possessed in the world's estimation4
 ,at the same time the ,sacred          
,scriptures assuring us1 that to the    
powerful operations of the ,holy        
,spirit1 purchased for us by the death  
of ,christ1 we must be indebted for the 
success of all our endeavours after     
improvement in virtue2 the conviction of
 this truth tends to render us diffident
 of our own powers1 and to suppress the 
first risings of vanity4 ,thus1 while we
 are conducted to heights of virtue no  
otherwise attainable1 due care is taken 
to prevent our becoming giddy from our  
elevation#ajc4 ,it is the ,scripture    
characteristic of the ,gospel system1   
that by it all disposition to exalt     
ourselves is excluded2 and if we really 

grow in grace1 we shall grow also in    
humility4   ,,looking ,,unto ,,jesus6   
,he endured the cross1 despising the    
shame4--,while we steadily contemplate  
this solemn scene1 that sober frame of  
spirit is produced within us1 which best
 befits the ,christian1 militant here on
 earth4 ,we become impressed with a     
sense of the shortness and uncertainty  
of time1 and that it behoves us to be   
diligent in making provision for        
eternity4 ,in such a temper of mind1 the
 pomps and vanities of life are cast    
behind us as the baubles of             
children4--,we lose our relish for the  
frolics of gaiety1 the race of ambition1
 or the grosser gratifications of       
voluptuousness4 ,in the case even of    
those objects1 which may more justly    
claim the attention of reasonable and   
immortal beings2 in our family          
arrangements1 in our plans of life1 in  
our schemes of business1 we become1     
without relinquishing the path of duty1 
more moderate in pursuit1 and more      

indifferent about the issue4 ,here also 
we learn to correct the world's false   
estimate of things1 and to look through 
the shallowness of earthly grandeur#ajd2
 to venerate what is truly excellent and
 noble1 though under a despised and     
degraded form2 and to cultivate within  
ourselves that true magnanimity1 which  
can make us rise superior to the smiles 
or frowns of this world2 that dignified 
composure of soul which no earthly      
incidents can destroy or ruffle4        
,instead of repining at any of the      
little occasional inconveniences we may 
meet with in our passage through life2  
we are almost ashamed of the multiplied 
comforts and enjoyments of our          
condition1 when we think of him1 who1   
though the ,lord of glory1 had not where
 to lay his head4 ,and if it be our lot 
to undergo evils of more than ordinary  
magnitude1 we are animated under them by
 reflecting1 that we are hereby more    
conformed to the example of our blessed 
,master3 though we must ever recollect  

one important difference1 that the      
sufferings of ,christ were voluntarily  
borne for our benefit1 and were probably
 far more exquisitely agonizing than any
 which we are called upon to undergo4   
,besides1 it must be a solid support to 
us amidst all our troubles to know1 that
 they do not happen to us by chance2    
that they are not even merely the       
punishment of sin2 but that they are the
 dispensations of a kind ,providence1   
and sent on messages of mercy4--,the cup
 that our ,father hath given us1 shall  
we not drink it8--,blessed ,saviour6 by 
the bitterness of thy pains we may      
estimate the force of thy love2 we are  
sure of thy kindness and compassion2    
thou wouldst not willingly call on us to
 suffer2 thou hast declared unto us1    
that all things shall finally work      
together for good to them that love     
thee2 and therefore1 if thou so         
ordainest it1 welcome disappointment and
 poverty1 welcome sickness and pain1    
welcome even shame1 and contempt1 and   

calumny4 ,if this be a rough and thorny 
path1 it is one in which thou hast gone 
before us4 ,where we see thy footsteps  
we cannot repine4 ,meanwhile1 thou wilt 
support us with the consolations of thy 
grace2 and even here thou canst more    
than compensate to us for any temporal  
sufferings1 by the possession of that   
peace1 which the world can neither give 
nor take away4   ,,looking ,,unto       
,,jesus6  ,the ,author and ,finisher of 
our faith1 who for the joy that was set 
before him endured the cross1 despising 
the shame1 and is set down at the right 
hand of ,god4 ,from the scene of our    
,saviour's weakness and degradation1 we 
follow him1 in idea1 into the realms of 
glory1 where he is on the right hand of 
,god2 angels1 and principalities1 and   
powers being made subject unto          
him4--,but though changed in place1 yet 
not in nature1 he is still full of      
sympathy and love2 and having died to   
save his people from their sins1 he ever
 liveth to make intercession for them4  

,cheered by this animating view1 the    
,christian's fainting spirits revive4   
,under the heaviest burdens he feels his
 strength recruited2 and when all around
 him is dark and stormy1 he can lift up 
an eye to ,heaven1 radiant with hope1   
and glistening with gratitude4 ,at such 
a season1 no dangers can alarm1 no      
opposition can move1 no provocations can
 irritate4 ,he may almost adopt1 as the 
language of his sober exultation1 what  
in the philosopher was but an idle rant3
 and1 considering that it is only the   
garment of mortality which is subject to
 the rents of fortune2 while his spirit1
 cheered with the divine support1 keeps 
its place within1 secure and            
unassailable1 he can sometimes almost   
triumph at the stake1 or on the         
scaffold1 and cry out amidst the        
severest buffets of adversity1 ,thou    
beatest but the case of ,anaxarchus4    
,but it is rarely that the ,christian is
 elevated with this joy unspeakable and 
full of glory3 he even lends himself to 

these views with moderation and reserve4
 ,often1 alas6 emotions of another kind 
fill him with grief and confusion3 and  
conscious of having acted unworthy of   
his high calling1 perhaps of having     
exposed himself to the just censure of a
 world ready enough to spy out his      
infirmities1 he seems to himself almost 
to have crucified the ,son of ,god      
afresh1 and put him to an open shame4   
,but let neither his joys intoxicate1   
nor his sorrows too much depress him4   
,let him still remember that his chief  
business while on earth is not to       
meditate1 but to act2 that the seeds of 
moral corruption are apt to spring up   
within him1 and that it is requisite for
 him to watch over his own heart with   
incessant care2 that he is to discharge 
with fidelity the duties of his         
particular station1 and to conduct      
himself1 according to his measure1 after
 the example of his blessed ,master1    
whose meat and drink it was to do the   
work of his heavenly ,father2 that he is

 diligently to cultivate the talents    
with which ,god has entrusted him1 and  
assiduously to employ them in doing     
justice and shewing mercy1 while he     
guards against the assaults of any      
internal enemy4 ,in short1 he is to     
demean himself1 in all the common       
affairs of life1 like an accountable    
creature1 who1 in correspondence with   
the ,scripture character of ,christians1
 is waiting for the coming of the ,lord 
,jesus ,christ4 ,often therefore he     
questions himself1 ,am ,i employing my  
time1 my fortune1 my bodily and mental  
powers1 so as to be able to 'render up  
my account with joy1 and not with       
grief8' ,am ,i 'adorning the doctrine of
 ,god my ,saviour in all things2' and   
proving that the servants of ,christ1   
animated by a principle of filial       
affection1 which renders their work a   
service of perfect freedom1 are capable 
of as active and as persevering         
exertions1 as the votaries of fame1 or  
the slaves of ambition1 or the drudges  

of avarice8  ,thus1 without interruption
 to his labours1 he may interpose       
occasional thoughts of things unseen2   
and amidst the many little intervals of 
business1 may calmly look upwards to the
 heavenly ,advocate1 who is ever        
pleading the cause of his people1 and   
obtaining for them needful supplies of  
grace and consolation4 ,it is these     
realizing views1 which give the         
,christian a relish for the worship and 
service of the heavenly world4 ,and if  
these blessed images1 seen but through a
 glass darkly1 can thus refresh the     
soul3 what must be its state1 when on   
the morning of the resurrection it shall
 awake to the unclouded vision of       
celestial glory6 when1 to them that look
 for him1 the ,son of ,god shall appear 
a second time without sin unto          
salvation6 when sighing and sorrow being
 fled away2 when doubts and fears no    
more disquieting1 and the painful       
consciousness of remaining imperfections
 no longer weighing down the spirit1    

they shall enter upon the fruition of   
those joys1 which eye hath not seen1 nor
 ear heard1 neither has it entered into 
the heart of man to conceive2 and shall 
bear their part in that blessed         
anthem--,salvation to our ,god which    
sitteth upon the throne1 and unto the   
,lamb1 for ever and ever6  ,thus 7never 
let it be forgotten7 the main           
distinction between real ,christianity1 
and the system of the bulk of nominal   
,christians1 chiefly consists in the    
different place which is assigned in the
 two schemes to the peculiar doctrines  
of the ,gospel4 ,these1 in the scheme of
 nominal ,christians1 if admitted at    
all1 appear but like the stars of the   
firmament to the ordinary eye4 ,those   
splendid luminaries draw forth perhaps  
occasionally a transient expression of  
admiration1 when we behold their beauty1
 or hear of their distances1 magnitudes1
 or properties3 now and then too we are 
led1 perhaps1 to muse upon their        
possible uses3 but however curious as   

subjects of speculation1 after all1 it  
must be confessed1 they twinkle to the  
common observer with a vain and idle    
lustre2 and except in the dreams of the 
astrologer1 have no influence on human  
happiness1 or any concern with the      
course and order of the world4 ,but to  
the real ,christian1 on the contrary1   
,,these peculiar doctrines constitute   
the center to which he gravitates6 the  
very sun of his system6 the soul of the 
world6 the origin of all that is        
excellent and lovely6 the source of     
light1 and life1 and motion1 and genial 
warmth1 and plastic energy6 ,dim is the 
light of reason1 and cold and           
comfortless our state1 while left to her
 unassisted guidance4 ,even the ,old    
,testament itself1 though a revelation  
from ,heaven1 shines but with feeble and
 scanty rays4 ,but the blessed truths of
 the ,gospel are now unveiled to our    
eyes1 and we are called upon to behold1 
and to enjoy the light of the knowledge 
of the glory of ,god1 in the face of    

,jesus ,christ1 in the full radiance of 
its meridian splendor4 ,the words of    
inspiration best express our highly     
favoured state3 ,we all1 with open face 
beholding as in a glass the glory of the
 ,lord1 are changed into the same image1
 from glory to glory1 even as by the    
,spirit of the ,lord4      ,thou art the
 source and center of all minds1        
,their only point of rest1 ,,eternal    
,,word     ,from thee departing1 they   
are lost1 and rove     ,at random1      
without honour1 hope1 or peace3         
,from thee is all that soothes the life 
of man2     ,his high endeavour1 and his
 glad success2     ,his strength to     
suffer1 and his will to serve4     ,but 
,o6 thou bounteous ,giver of all good6  
,thou art of all thy gifts thyself the  
crown3     ,give what thou canst1       
without thee we are poor1     ,and with 
thee rich1 take what thou wilt away4    
,,chapter ,v4  ,on the ,excellence of   
,christianity in certain important      
,particulars4 ,argument which results   

thence in ,proof of its divine ,origin4 
,the writer of the present work1 having 
now completed a faint delineation of the
 leading features of real ,christianity1
 may be permitted to suspend for a few  
moments the farther execution of his    
plan1 for the purpose of pointing out   
some excellences which she really       
possesses2 but which1 as they are not to
 be found in that superficial system    
which so unworthily usurps her name1    
appear scarcely to have attracted       
sufficient notice4 ,if he should seem to
 be deviating from the plan which he    
proposed to himself1 he would suggest as
 his excuse2 that the observations which
 he is about to offer will furnish a    
strong argument1 in favour of the       
correctness of his preceding delineation
 of ,christianity1 since she will now   
appear to exhibit more clearly1 than as 
she is usually drawn1 the characters of 
her ,divine original4  ,it holds true1  
indeed1 in the case of ,christianity1 as
 in that of all the works of ,god1 that 

though a superficial and cursory view   
cannot fail to discover to us somewhat  
of their beauty2 yet1 when on a more    
careful and accurate scrutiny we become 
better acquainted with their properties1
 we become also more deeply impressed by
 a conviction of their excellence4 ,we  
may begin by referring to the last      
chapter for an instance of the truth of 
this assertion4 ,therein was pointed out
 that intimate connection1 that perfect 
harmony1 between the leading doctrines  
and the practical precepts of           
,christianity1 which is apt to escape   
the attention of the ordinary eye4  ,it 
may not be improper also to remark1     
though the position be so obvious as    
almost to render the statement of it    
needless1 that there is the same close  
connection and perfect harmony in the   
leading doctrines of ,christianity among
 each other4 ,it is self-evident1 that  
the corruption of human nature1 that our
 reconciliation to ,god by the atonement
 of ,christ1 and that the restoration of

 our primitive dignity by the           
sanctifying influence of the ,holy      
,spirit1 are all parts of one whole1    
united in close dependence and mutual   
congruity4  ,perhaps1 however1 it has   
not been sufficiently noticed1 that in  
the chief practical precepts of         
,christianity1 there is the same        
essential agreement1 the same mutual    
dependency of one upon another4 ,let us 
survey this fresh instance of the wisdom
 of that system1 which is the only solid
 foundation of our present or future    
happiness4  ,the virtues most strongly  
and repeatedly enjoined in ,scripture1  
and by our progress in which we may best
 measure our advancement in holiness1   
are the fear and love of ,god and of    
,christ2 love1 kindness1 and meekness   
towards our fellow-creatures2           
indifference to the possessions and     
events of this life1 in comparison with 
our concern about eternal things2       
self-denial1 and humility4  ,it has been
 already pointed out in many            

particulars1 how essentially such of    
these ,christian graces as respect the  
,divine ,being are connected with those1
 which have more directly for their     
objects our fellow-creatures and        
ourselves4 ,but in the case of these two
 last descriptions of ,christian graces2
 the more attentively we consider them  
with reference to the acknowledged      
principles of human nature1 and to      
indisputable facts1 the more we shall be
 convinced that they afford mutual aid  
towards the acquisition of each other2  
and that when acquired1 they all        
harmonize with each other in perfect and
 essential union4 ,this truth may       
perhaps be sufficiently apparent from   
what has been already remarked2 but it  
may not be useless to dwell on it a     
little more in detail4 ,take then the   
instances of loving-kindness and        
meekness towards others2 and observe the
 solid foundation which is laid for them
 in self-denial1 in moderation as to the
 good things of this life1 and in       

humility4 ,the chief causes of enmity   
among men are1 pride and                
self-importance1 the high opinion which 
men entertain of themselves1 and the    
consequent deference which they exact   
from others3 the over-valuation of      
worldly possessions and of worldly      
honours1 and in consequence1 a too eager
 competition for them4 ,the rough edges 
of one man rub against those of another1
 if the expression may be allowed2 and  
the friction is often such as to injure 
the works1 and disturb the just         
arrangements and regular motions of the 
social machine4 ,but by ,christianity   
all these roughnesses are filed down3   
every wheel rolls round smoothly in the 
performance of its appointed function1  
and there is nothing to retard the      
several movements1 or break in upon the 
general order4 ,the religious system    
indeed of the bulk of nominal           
,christians is satisfied with some      
tolerable appearances of virtue3 and    
accordingly1 while it recommends love   

and beneficence1 it tolerates1 as has   
been shewn1 pride and vanity in many    
cases2 it even countenances and commends
 the excessive valuation of character2  
and at least allows a man's whole soul  
to be absorbed in the pursuit of the    
object which he is following1 be it what
 it may of personal or professional     
success4 ,but though these latter       
qualities may1 for the most part1 fairly
 enough consist with a soft exterior and
 courtly demeanor1 they cannot so well  
accord with the genuine internal        
principle of love4 ,some cause of       
discontent1 some ground of jealousy or  
of envy will arise1 some suspicion will 
corrode1 some disappointment will sour1 
some slight or calumny will irritate and
 provoke reprisals4 ,in the higher walks
 of life1 indeed1 we learn to disguise  
our emotions2 but such will be the real 
inward feelings of the soul1 and they   
will frequently betray themselves when  
we are off our guard1 or when we are not
 likely to be disparaged by the         

discovery4 ,this state of the higher    
orders1 in which men are scuffling      
eagerly for the same objects1 and       
wearing all the while such an appearance
 of sweetness and complacency1 has often
 appeared to me to be not ill           
illustrated by the image of a gaming    
table4 ,there1 every man is intent only 
on his own profit2 the good success of  
one is the ill success of another1 and  
therefore the general state of mind of  
the parties engaged may be pretty well  
conjectured4 ,all this1 however1 does   
not prevent1 in well-bred societies1 an 
exterior of perfect gentleness and good 
humour4 ,but let the same employment be 
carried on among the lower orders1 who  
are not so well schooled in the art of  
disguising their feelings2 or in places 
where1 by general connivance1 people are
 allowed to give vent to their real     
emotions2 and every passion will display
 itself1 by which the human face divine 
can be distorted and deformed4 ,for     
those who never have been present at so 

humiliating a scene1 the pencil of      
,hogarth has provided a representation  
of it1 which is scarcely exaggerated2   
and the horrid name#aje1 by which it is 
familiarly known among its frequenters1 
sufficiently attests the fidelity of its
 resemblance4  ,but ,christianity is not
 satisfied with producing merely the    
specious guise of virtue4 ,she requires 
the substantial reality1 which may stand
 the scrutinizing eye of that ,being who
 searches the heart4 ,meaning therefore 
that the ,christian should live and     
breathe2 in an atmosphere1 as it were1  
of benevolence1 she forbids whatever can
 tend to obstruct its diffusion or      
vitiate its purity4 ,it is on this      
principle that ,emulation is forbidden3 
for1 besides that this passion almost   
insensibly degenerates into envy1 and   
that it derives its origin chiefly from 
pride and a desire of self-exaltation2  
how can we easily love our neighbour as 
ourselves1 if we consider him at the    
same time our rival1 and are intent upon

 surpassing him in the pursuit of       
whatever is the subject of our          
competition8  ,christianity1 again1     
teaches us not to set our hearts on     
earthly possessions and earthly honours2
 and thereby provides for our really    
loving1 or even cordially forgiving1    
those who have been more successful than
 ourselves in the attainment of them1 or
 who have even designedly thwarted us in
 the pursuit4 ,let the rich1 says the   
,apostle1 rejoice in that he is brought 
low4 ,how can he who means to attempt1  
in any degree1 to obey this precept1 be 
irreconcilably hostile towards any one  
who may have been instrumental in his   
depression8  ,christianity also teaches 
us not to prize human estimation at a   
very high rate2 and thereby provides for
 the practice of her injunction1 to love
 from the heart those who1 justly or    
unjustly1 may have attacked our         
reputation1 and wounded our character4  
,she commands not the shew1 but the     
reality of meekness and gentleness2 and 

by thus taking away the aliment of anger
 and the fomenters of discord1 she      
provides for the maintenance of peace1  
and the restoration of good temper among
 men1 when it may have sustained a      
temporary interruption4  ,it is another 
capital excellence of ,christianity1    
that she values moral attainments at a  
far higher rate than intellectual       
acquisitions1 and proposes to conduct   
her followers to the heights of virtue  
rather than of knowledge4 ,on the       
contrary1 most of the false religious   
systems which have prevailed in the     
world1 have proposed to reward the      
labour of their votary1 by drawing aside
 the veil which concealed from the      
vulgar eye their hidden mysteries1 and  
by introducing him to the knowledge of  
their deeper and more sacred doctrines4 
,this is eminently the case in the      
,hindoo1 and in the ,mahometan          
,religion1 in that of ,china1 and1 for  
the most part1 in the various           
modifications of ancient ,paganism4 ,in 

systems which proceed on this principle1
 it is obvious that the bulk of mankind 
can never make any great proficiency4   
,there was accordingly1 among the       
nations of antiquity1 one system1       
whatever it was1 for the learned1 and   
another for the illiterate4 ,many of the
 philosophers spoke out1 and professed  
to keep the lower orders in ignorance   
for the general good2 plainly suggesting
 that the bulk of mankind was to be     
considered as almost of an inferior     
species4 ,aristotle himself countenanced
 this opinion4 ,an opposite mode of     
proceeding naturally belongs to         
,christianity1 which without distinction
 professes an equal regard for all human
 beings1 and which was characterized by 
her first ,promulgator as the messenger 
of glad tidings to the poor4  ,but her  
preference of moral to intellectual     
excellence is not to be praised1 only   
because it is congenial with her general
 character1 and suitable to the ends    
which she professes to have in view4 ,it

 is the part of true wisdom to endeavour
 to excel there1 where we may really    
attain to excellence4 ,this             
consideration might be alone sufficient 
to direct our efforts to the acquisition
 of virtue rather than of               
knowledge4--,how limited is the range of
 the greatest human abilities6 how      
scanty the stores of the richest human  
knowledge6 ,those who undeniably have   
held the first rank1 both for natural   
and acquired endowments1 instead of     
thinking their pre-eminence a just      
ground of self-exaltation1 have commonly
 been the most forward to confess that  
their views were bounded and their      
attainments moderate4 ,had they indeed  
been less candid1 this is a discovery   
which we could not have failed to make  
of ourselves4 ,experience daily         
furnishes us with examples of weakness1 
and short-sightedness1 and error1 in the
 wisest and the most learned of men1    
which might serve to confound the pride 
of human wisdom4  ,not so in            

morals4--,made at first in the likeness 
of ,god1 and still bearing about us some
 faint traces of our high original1 we  
are offered by our blessed ,redeemer the
 means of purifying ourselves from our  
corruptions1 and of once more regaining 
the image of our ,heavenly ,father#ajf4 
,in love1 the compendious expression for
 almost every virtue1 in fortitude under
 all its forms1 in justice1 in humility1
 and in all the other graces of the     
,christian character1 we are made       
capable of attaining to heights of real 
elevation3 and were we but faithful in  
the use of the means of grace which we  
enjoy2 the operations of the ,holy      
,spirit1 prompting and aiding our       
diligent endeavours1 would infallibly   
crown our labours with success1 and make
 us partakers of a ,divine nature4 ,the 
writer has himself known some who have  
been instances of the truth of this     
remark4 ,to the memory of one1#ajg now  
no more1 may he be permitted to offer   
the last tribute of respectful          

friendship8 ,his course1 short but      
laborious1 has at length terminated in a
 better world2 and his luminous tract   
still shines in the sight1 and animates 
the efforts of all who knew him1 and    
marshals them the way to ,heavenly      
glory4 ,let me not be thought to        
undervalue any of the gifts of ,god1 or 
of the fruits of human exertion3 but let
 not these be prized beyond their proper
 worth4 ,if one of those little         
industrious reptiles1 to which we have  
been well sent for a lesson of diligence
 and foresight1 were to pride itself    
upon its strength1 because it could     
carry off a larger grain of wheat than  
any other of its fellow-ants2 should we 
not laugh at the vanity which could be  
highly gratified with such a            
contemptible pre-eminence8 ,and is it   
far different to the eye of reason1 when
 man1 weak1 short-sighted man1 is vain  
of surpassing others in knowledge1 in   
which at best his progress must be so   
limited2 forgetting the true dignity of 

his nature1 and the path which would    
conduct him to real excellence8  ,the   
unparalleled value of the precepts of   
,christianity ought not be passed over  
altogether unnoticed in this place1     
though it be needless to dwell on it2   
since it has been often justly          
recognized and asserted1 and has in some
 points been ably illustrated1 and      
powerfully enforced by the masterly pen 
of a late writer4 ,it is by no means    
however the design of this little work  
to attempt to trace the various         
excellencies of ,christianity2 but it   
may not have been improper to point out 
a few particulars1 which1 in the course 
of investigation1 have naturally fallen 
under our notice1 and hitherto perhaps  
may scarcely have been enough regarded4 
,every such instance1 it should always  
be remembered1 is a fresh proof of      
,christianity being a revelation from   
,god4  ,it is still less1 however1 the  
intention of the writer to attempt to   
vindicate the ,divine origin of our     

,holy ,religion4 ,this task has often   
been executed by far abler advocates4   
,in particular1 every ,christian1 with  
whatever reserves his commendations must
 be disqualified1 should be forward to  
confess his obligations on this head to 
the author before alluded to2 whose     
uncommon acuteness has enabled him1 in a
 field already so much trodden1 to      
discover arguments which had eluded the 
observation of all by whom he was       
preceded1 and whose unequalled          
perspicuity puts his reader in complete 
possession of the fruits of his         
sagacity4 ,anxious1 however1 in my      
little measure1 to contribute to the    
support of this great cause1 may it be  
permitted me to state one argument1     
which impresses my mind with particular 
force4 ,this is1 the great variety of   
the kinds of evidence which have been   
adduced in proof of ,christianity1 and  
the confirmation thereby afforded of its
 truth3--the proof from prophecy--from  
miracles--from the character of         

,christ--from that of his               
,apostles--from the nature of the       
doctrines of ,christianity--from the    
nature and excellence of her practical  
precepts--from the accordance we have   
lately pointed out between the doctrinal
 and practical system of ,christianity1 
whether considered each in itself or in 
their mutual relation to each           
other--from other species of internal   
evidence1 afforded in the more abundance
 in proportion as the sacred records    
have been scrutinized with greater      
care--from the account of co-temporary  
or nearly co-temporary writers--from the
 impossibility of accounting on any     
other supposition1 than that of the     
truth of ,christianity1 for its         
promulgation and early prevalence3 these
 and other lines of argument have all   
been brought forward and ably urged by  
different writers1 in proportion as they
 have struck the minds of different     
observers more or less forcibly4 ,now1  
granting that some obscure and          

illiterate men1 residing in a distant   
province of the ,roman empire1 had      
plotted to impose a forgery upon the    
world2 though some foundation for the   
imposture might1 and indeed must1 have  
been attempted to be laid2 it seems1 at 
least to my understanding1 morally      
impossible that so many different       
species of proofs1 and all so strong1   
should have lent their concurrent aid1  
and have united their joint force in the
 establishment of the falsehood4 ,it may
 assist the reader in estimating the    
value of this argument1 to consider upon
 how different a footing1 in this       
respect1 has rested every other         
religious system1 without exception1    
which was ever proposed to the world2   
and1 indeed1 every other historical     
fact1 of which the truth has been at all
 contested4     ,,chapter ,,vi4  ,brief 
,inquiry into the present ,state of     
,christianity in this ,country1 with    
some of the ,causes which have led to   
its critical ,circumstances4 ,its       

,importance to us as a political        
,community1 and practical ,hints for    
which the foregoing considerations give 
occasion4   ,it may not be altogether   
improper to remind the reader1 that     
hitherto our discussion has been        
concerning the prevailing ,religious    
opinions merely of professed            
,christians3 no longer confining        
ourselves to persons of this            
description1 let us now extend our      
inquiry1 and briefly investigate the    
general state of ,christianity in this  
country4  ,the tendency of ,religion in 
general to promote the temporal         
well-being of political communities1 is 
a fact which depends on such obvious and
 undeniable principles1 and which is so 
forcibly inculcated by the history of   
all ages1 that there can be no necessity
 for entering into a formal proof of its
 truth4 ,it has indeed been maintained1 
not merely by ,schoolmen and ,divines1  
but by the most celebrated philosophers1
 and moralists1 and politicians of every

 age4  ,the peculiar excellence in this 
respect also of ,christianity1          
considered independently of its truth or
 falsehood1 has been recognized by many 
writers1 who1 to say the least1 were not
 disposed to exaggerate its merits4     
,either or both of these propositions   
being admitted1 the state of ,religion  
in a country at any given period1 not to
 mention its connection with the eternal
 happiness of the inhabitants1          
immediately becomes a question of great 
political importance3 and in particular 
it must be material to ascertain whether
 ,religion be in an advancing or in a   
declining state2 and if the latter be   
the case1 whether there be any          
practicable means for preventing at     
least its farther declension4  ,if the  
representations contained in the        
preceding chapters1 of the state of     
,christianity among the bulk of         
professed ,christians1 be not very      
erroneous2 they may well excite serious 
apprehension in the mind of every       

reader1 when considered merely in a     
political view4 ,and this apprehension  
would be encreased1 if there should     
appear reason to believe that1 for some 
time past1 ,religion has been on the    
decline amongst us1 and that it         
continues to decline at the present     
moment4  ,when it is proposed1 however1 
to inquire into the actual state of     
,religion in any country1 and in        
particular to compare that state with   
its condition at any former period2     
there is one preliminary observation to 
be made1 if we would not be liable to   
gross error4 ,there exists1 established 
by tacit content1 in every country1 what
 may be called a general standard or    
tone of morals1 varying in the same     
community at different periods1 and     
different at the same period in         
different ranks and situations in       
society4 ,whoever falls below this      
standard1 and1 not unfrequently1 whoever
 also rises above it1 offending against 
this general rule1 suffers              

proportionably in the general           
estimation4 ,thus a regard for          
character1 which1 as was formerly       
remarked1 is commonly the grand         
governing principle among men1 becomes  
to a certain degree1 though no farther1 
an incitement to morality and virtue4   
,it follows of course1 that where the   
practice does no more than come up to   
the required level1 it will be no       
sufficient evidence of the existence1   
much less will it furnish any just      
measure of the force1 of a real internal
 principle of ,religion4 ,christians1   
,jews1 ,turks1 ,infidels1 and ,heretics1
 persons of ten thousand different sorts
 of passions and opinions1 being members
 at the same time of the same community1
 and all conscious that they will be    
examined by this same standard1 will    
regulate their conduct accordingly1 and1
 with no great difference1 will all     
adjust themselves to the required       
measure4  ,it must also be remarked1    
that the causes which tend to raise or  

to depress this standard1 commonly      
produce their effects by slow and almost
 insensible degrees2 and that it often  
continues for some time nearly the same1
 when the circumstances1 by which it was
 fixed1 have materially altered4  ,it is
 a truth which will hardly be contested1
 that ,christianity1 whenever it has at 
all prevailed1 has raised the general   
standard of morals to a height before   
unknown4 ,some actions1 which among the 
ancients were scarcely held to be       
blemishes in the most excellent         
characters1 have been justly considered 
by the laws of every ,christian         
community1 as meriting the severest     
punishments4 ,in other instances1       
virtues formerly rare have become       
common2 and in particular a merciful and
 courteous temper has softened the      
rugged manners1 and humanized the brutal
 ferocity prevalent among the most      
polished nations of the heathen world4  
,but from what has been recently        
observed1 it is manifest1 that1 so far  

as external appearances are concerned1  
these effects1 when once produced by    
,christianity1 are produced alike in    
those who deny and in those who admit   
her divine original2 ,i had almost said 
in those who reject and those who       
cordially embrace the doctrines of the  
,gospel3 and these effects might and    
probably would remain for a while1      
without any great apparent alteration1  
however her spirit might languish1 or   
even her authority decline4 ,the form of
 the temple1 as was once beautifully    
remarked1 may continue1 when the dii    
tutelares have left it4 ,when we are    
inquiring therefore into the real state 
of ,christianity at any period2 if we   
would not be deceived in this important 
investigation1 it becomes us to be so   
much the more careful not to take up    
with superficial appearances4  ,it may  
perhaps help us to ascertain the        
advancing or declining state of         
,christianity in ,great ,britain at the 
present moment2 and still more to       

discover some of the causes by which    
that state has been produced1 to employ 
a little time in considering what might 
naturally be expected to be its actual  
situation2 what advantages or           
disadvantages such a religion might be  
expected to derive1 from the            
circumstances in which it has been      
placed among us1 and from those in which
 it still continues4  ,experience       
warrants1 and reason justifies and      
explains the assertion1 that            
,persecution generally tends to quicken 
the vigour and extend the prevalence of 
the opinions which she would eradicate4 
,for the peace of mankind1 it has grown1
 at length almost into an axiom1 that   
her devilish engine back recoils upon   
herself4 ,christianity especially has   
always thriven under persecution4 ,at   
such a season she has no lukewarm       
professors2 no adherents concerning whom
 it is doubtful to what party they      
belong4 ,the ,christian is then reminded
 at every turn1 that his ,master's      

kingdom is not of this world4 ,when all 
on earth wears a black and threatening  
aspect1 he looks up to heaven for       
consolation2 he learns practically to   
consider himself as a pilgrim and       
stranger4 ,he then cleaves to           
fundamentals1 and examines well his     
foundation1 as at the hour of death4    
,when ,religion is in a state of        
external quiet and prosperity1 the      
contrary of all this naturally takes    
place4 ,the soldiers of the church      
militant then forget that they are in a 
state of warfare4 ,their ardour         
slackens1 their zeal languishes4 ,like a
 colony long settled in a strange       
country#ajh1 they are gradually         
assimilated in features1 and demeanour1 
and language1 to the native inhabitants1
 till at length almost every vestige of 
peculiarity dies away4  ,if1 in general1
 persecution and prosperity be          
productive respectively of these        
opposite effects2 this circumstance     
alone might teach us what expectations  

to form concerning the state of         
,christianity in this country1 where she
 has long been embodied in an           
establishment1 which is intimately      
blended1 and is generally and justly    
believed to have a common interest with 
our civil institutions2 which is        
liberally1 though by no means too       
liberally1 endowed1 and1 not more       
favoured in wealth than dignity1 has    
been allowed to exalt her mitred front  
in courts and parliaments3 an           
establishment--the offices in which are 
extremely numerous1 and these1 not like 
the priesthood of the ,jews1 filled up  
from a particular race1 or1 like that of
 the ,hindoos1 held by a separate cast  
in entailed succession2 but supplied    
from every class1 and branching by its  
widely extended ramifications into      
almost every individual family in the   
community3 an establishment--of which   
the ministers are not1 like the ,roman  
,catholic clergy1 debarred from forming 
matrimonial ties1 but are allowed to    

unite themselves1 and multiply their    
holdings to the general mass of the     
community by the close bonds of family  
connection2 not like some of the severer
 of the religious orders1 immured in    
colleges and monasteries1 but1 both by  
law and custom1 permitted to mix without
 restraint in all the intercourses of   
society4  ,such being the circumstances 
of the pastors of the church1 let the   
community in general be supposed to have
 been for some time in a rapidly        
improving state of commercial           
prosperity2 let it also be supposed to  
have been making no unequal progress in 
all those arts1 and sciences1 and       
literary productions1 which have ever   
been the growth of a polished age1 and  
are the sure marks of a highly finished 
condition of society4 ,it is not        
difficult to anticipate the effects     
likely to be produced on vital          
,religion1 both in the clergy and the   
laity1 by such a state of external      
prosperity as has been assigned to them 

respectively4 ,and these effects would  
be infallibly furthered1 where the      
country in question should enjoy a free 
constitution of government4 ,we formerly
 had occasion to quote the remark of an 
accurate observer of the stage of human 
life1 that a much looser system of      
morals commonly prevails in the higher1 
than in the middling and lower orders of
 society4 ,now1 in every country1 of    
which the middling classes are daily    
growing in wealth and consequence1 by   
the success of their commercial         
speculations2 and1 most of all1 in a    
country having such a constitution as   
our own1 where the acquisition of riches
 is the possession also of rank and     
power2 with the comforts and            
refinements1 the vices also of the      
higher orders are continually           
descending1 and a mischievous uniformity
 of sentiments1 and manners1 and morals1
 gradually diffuses itself throughout   
the whole community4 ,the multiplication
 of great cities also1 and above all1   

the habit1 ever increasing with the     
increasing wealth of the country1 of    
frequenting a splendid and luxurious    
metropolis1 would powerfully tend to    
accelerate the discontinuance of the    
religious habits of a purer age1 and to 
accomplish the substitution of a more   
relaxed morality4 ,and it must even be  
confessed1 that the commercial spirit1  
much as we are indebted to it1 is not   
naturally favourable to the maintenance 
of the religious principle in a vigorous
 and lively state4  ,in times like      
these1 therefore1 the strict precepts   
and self-denying habits of ,christianity
 naturally slide into disuse2 and even  
among the better sort of ,christians1   
are likely to be softened1 so far at    
least as to be rendered less abhorrent  
from the general disposition to         
relaxation and indulgence4 ,in such     
prosperous circumstances1 men1 in truth1
 are apt to think very little about     
religion4 ,christianity1 therefore1     
seldom occupying the attention of the   

bulk of nominal ,christians1 and being  
scarcely at all the object of their     
study1 we should expect1 of course1 to  
find them extremely unacquainted with   
its tenets4 ,those doctrines and        
principles indeed1 which it contains in 
common with the law of the land1 or     
which are sanctioned by the general     
standard of morals formerly described1  
being brought into continual notice and 
mention by the common occurrences of    
life1 might continue to be recognized4  
,but whatever she contains peculiar to  
herself1 and which should not be        
habitually brought into recollection by 
the incidents of every day1 might be    
expected to be less and less thought of1
 till at length it should be almost     
wholly forgotten4 ,still more might this
 be naturally expected to become the    
case1 if the peculiarities in question  
should be1 from their very nature1 at   
war with pride1 and luxury1 and worldly 
mindedness1 the too general concomitants
 of rapidly increasing wealth3 and this 

would particularly happen among the     
laity2 if the circumstance of their     
having been at any time abused to       
purposes of hypocrisy or fanaticism1    
should have prompted even some of the   
better disposed of the clergy1 perhaps  
from well intentioned though erroneous  
motives1 to bring them forward less     
frequently in their discourses on       
,religion4  ,when so many should thus   
have been straying out of the right     
path1 some bold reformer might1 from    
time to time1 be likely to arise1 who   
should not unjustly charge them with    
their deviation3 but1 though right      
perhaps in the main2 yet deviating      
himself also in an opposite direction1  
and creating disgust by his violence1 or
 vulgarity1 or absurdities1 he might    
fail1 except in a few instances1 to     
produce the effect of recalling them    
from their wanderings4  ,still1 however1
 the ,divine ,original of ,christianity 
would not be professedly disavowed2     
partly from a real1 and more commonly   

from a political1 deference for the     
established faith1 but most of all1 from
 the bulk of mankind being not yet      
prepared1 as it were1 to throw away the 
scabbard1 and to venture their eternal  
happiness on the issue of its falsehood4
 ,some bolder spirits1 indeed1 might be 
expected to despise the cautious        
moderation of these timid reasoners1 and
 to pronounce decisively1 that the      
,bible was a forgery3 while the         
generality1 professing to believe it    
genuine1 should1 less consistently1 be  
satisfied with remaining ignorant of its
 contents2 and when pressed1 should     
discover themselves by no means to      
believe many of the most important      
particulars contained in it4  ,when1 by 
the operation of causes like these1 any 
country has at length grown into the    
condition which has been here stated2 it
 is but too obvious1 that1 in the bulk  
of the community1 ,religion1 already    
sunk very low1 must be hastening fast to
 her entire dissolution4 ,causes1       

energetic and active like these1 though 
accidental hindrances may occasionally  
thwart their operation1 will not at once
 become sluggish and unproductive4      
,their effect is sure2 and the time is  
fast approaching1 when ,christianity    
will be almost as openly disavowed in   
the language1 as in fact it is already  
supposed to have disappeared from the   
conduct of men2 when infidelity will be 
held to be the necessary appendage of a 
man of fashion1 and to believe will be  
deemed the indication of a feeble mind  
and a contracted understanding4         
,something like what have been here     
premised are the conjectures which we   
should naturally be led to form1        
concerning the state of ,christianity in
 this country1 and its probable issue1  
from considering her own nature1 and the
 peculiar circumstances in which she has
 been placed4 ,that her real condition  
differs not much from the result of this
 reasoning from probability1 must1 with 
whatever regret1 be confessed by all who

 take a careful and impartial survey of 
the actual situation of things among us4
 ,but our hypothetical delineation1 if  
just1 will have approved itself to the  
reader's conviction1 as we have gone    
along1 by suggesting its archetypes2 and
 we may therefore be spared the painful 
and invidious task of pointing out1 in  
detail1 the several particulars wherein 
our statements are justified by facts4  
,every where we may actually trace the  
effects of increasing wealth and luxury1
 in banishing one by one the habits1 and
 new-modelling the phraseology1 of      
stricter times2 and in diffusing        
throughout the middle ranks those       
relaxed morals and dissipated manners1  
which were formerly confined to the     
higher classes of society4 ,we meet1    
indeed1 with more refinement1 and more  
generally with those amiable courtesies 
which are its proper fruits3 those vices
 also have become less frequent1 which  
naturally infest the darkness of a ruder
 and less polished age1 and which recede

 on the approach of light and           
civilization3      ,defluxit numerus    
,saturnius1  grave virus     ,munditiae 
pepulere3  ,but with these grossnesses1 
,religion1 on the other hand1 has also  
declined2 ,god is forgotten2 his        
providence is exploded2 his hand is     
lifted up1 but we see it not2 he        
multiplies our comforts1 but we are not 
grateful2 he visits us with             
chastisements1 but we are not contrite4 
,the portion of the week set apart to   
the service of ,religion we give up1    
without reluctance1 to vanity and       
dissipation4 ,and it is much if1 on the 
periodical return of a day of national  
humiliation1 having availed ourselves of
 the certainty of an interval from      
public business to secure a meeting for 
convivial purposes2 we do not insult the
 ,majesty of ,heaven by feasting and    
jollity1 and thus deliberately disclaim 
our being included in the solemn        
services of this season of penitence and
 recollection#aji4  ,but when there is  

not this open and shameless disavowal of
 ,religion1 few traces of it are to be  
found4 ,improving in almost every other 
branch of knowledge1 we have become less
 and less acquainted with ,christianity4
 ,the preceding chapters have pointed   
out1 among those who believe themselves 
to be orthodox ,christians1 a deplorable
 ignorance of the ,religion they        
profess1 an utter forgetfulness of the  
peculiar doctrines by which it is       
characterized1 a disposition to regard  
it as a mere system of ethics1 and1 what
 might seem an inconsistency1 at the    
same time a most inadequate idea of the 
nature and strictness of its practical  
principles4 ,this declension of         
,christianity into a mere system of     
ethics1 may partly be accounted for1 as 
has been lately suggested2 by           
considering the corruption of our       
nature1 what ,christianity is1 and in   
what circumstances she has been placed  
in this country4 ,but it has also been  
considerably promoted by one peculiar   

cause1 on which1 for many reasons1 it   
may not be improper to dwell a little   
more particularly4  ,christianity in its
 best days 7for the credit of our       
representations let this be remembered1 
by those who object to our statement as 
austere and contracted7 was such as it  
has been delineated in the present work4
 ,this was the ,religion of the most    
eminent ,reformers1 of those bright     
ornaments of our country who suffered   
martyrdom under queen ,mary2 of their   
successors in the times of ,elizabeth2  
in short of all the pillars of our      
,protestant church2 of many of its      
highest dignitaries2 of ,davenant1 of   
,hall1 of ,reynolds1 of ,beveridge1 of  
,hooker1 of ,andrews1 of ,smith1 of     
,leighton1 of ,usher1 of ,hopkins1 of   
,baxter#aaj1 and of many others of      
scarcely inferior note4 ,in their pages 
the peculiar doctrines of ,christianity 
were every where visible1 and on the    
deep and solid basis of these doctrinal 
truths were laid the foundations of a   

superstructure of morals proportionably 
broad and exalted4 ,of this fact their  
writings still extant are a decisive    
proof3 and they who may want leisure1 or
 opportunity1 or inclination1 for the   
perusal of these valuable records1 may  
satisfy themselves of the truth of the  
assertion1 that1 such as we have stated 
it1 was the ,christianity of those      
times1 by consulting our ,articles and  
,homilies1 or even by carefully         
examining our excellent ,liturgy4 ,but  
from that tendency to deterioration     
lately noticed1 these great fundamental 
truths began to be somewhat less        
prominent in the compositions of many of
 the leading divines before the time of 
the civil wars4 ,during that period1    
however1 the peculiar doctrines of      
,christianity were grievously abused by 
many of the sectaries1 who were foremost
 in the commotions of those unhappy     
days2 who1 while they talked copiously  
of the free grace of ,christ1 and the   
operations of the ,holy ,spirit1 were by

 their lives an open scandal to the name
 of ,christian#aaa4  ,towards the close 
of the last century1 the divines of the 
established ,church 7whether it arose   
from the obscurity of their own views1  
or from a strong impression of former   
abuses1 and of the evils which had      
resulted from them7 began to run into a 
different error4 ,they professed to make
 it their chief object to inculcate the 
moral and practical precepts of         
,christianity1 which they conceived to  
have been before too much neglected2 but
 without sufficiently maintaining1 often
 even without justly laying the grand   
foundation1 of a sinner's acceptance    
with ,god2 or pointing out how the      
practical precepts of ,christianity grow
 out of her peculiar doctrines1 and are 
inseparably connected with them#aab4 ,by
 this fatal error1 the very genius and  
essential nature of ,christianity       
imperceptibly underwent a change4 ,she  
no longer retained her peculiar         
characters1 or produced that appropriate

 frame of spirit by which her followers 
had been characterized4 ,facilis        
descensus4 ,the example thus set was    
followed during the present century1 and
 its effect was aided by various causes 
already pointed out4 ,in addition to    
these1 it may be proper to mention as a 
cause of powerful operation2 that for   
the last fifty years the press has      
teemed with moral essays1 many of them  
published periodically1 and most        
extensively circulated2 which1 being    
considered either as works of mere      
entertainment1 or1 in which at least    
entertainment was to be blended with    
instruction1 rather than as religious   
pieces1 were kept free from whatever    
might give them the air of sermons1 or  
cause them to wear an appearance of     
seriousness1 inconsistent with the idea 
of relaxation4 ,but in this way the     
fatal habit1 of considering ,christian  
morals as distinct from ,christian      
doctrines1 insensibly gained strength4  
,thus the peculiar doctrines of         

,christianity went more and more out of 
sight2 and1 as might naturally have been
 expected1 the moral system itself also 
began to wither and decay1 being robbed 
of that which should have supplied it   
with life and nutriment4 ,at length1 in 
our own days1 these peculiar doctrines  
have almost altogether vanished from the
 view4 ,even in many sermons1 as we have
 formerly noticed1 scarcely any traces  
of them are to be found4  ,but the      
degree of neglect into which they are   
really fallen1 may perhaps be rendered  
still more manifest by appealing to     
another criterion4 ,there is a certain  
class of publications1 of which it is   
the object to give us exact delineations
 of life and manners3 and when these are
 written by authors of accurate         
observation and deep knowledge of human 
nature2 7and many such there have been  
in our times7 they furnish a more       
faithful picture1 than can be obtained  
in any other way1 of the prevalent      
opinions and feelings of mankind4 ,it   

must be obvious that novels are here    
alluded to4 ,a careful perusal of the   
most celebrated of these pieces would   
furnish a strong confirmation of the    
apprehension1 suggested from other      
considerations1 concerning the very low 
state of ,religion in this country2 but 
they would still more strikingly        
illustrate the truth of the remark1 that
 the grand peculiarities of             
,christianity are almost vanished from  
the view4 ,in a sermon1 although        
throughout the whole of it there may    
have been no traces of these            
peculiarities1 either directly or       
indirectly1 the preacher closes with an 
ordinary form2 which1 if one were to    
assert that they were absolutely        
omitted1 would immediately be alledged  
in contradiction of the assertion1 and  
may just serve to protect them from     
falling into entire oblivion4 ,but in   
novels1 the writer is not so tied down4 
,in these1 people of ,religion1 and     
clergymen too1 are placed in all        

possible situations1 and the sentiments 
and language deemed suitable to the     
occasion are assigned to them4 ,they are
 introduced instructing1 reproving1     
counselling1 comforting4 ,it is often   
the author's intention to represent them
 in a favourable point of view1 and     
accordingly he makes them as well       
informed and as good ,christians as he  
knows how4 ,they are painted amiable1   
benevolent1 and forgiving2 but it is not
 too much to say1 that if all the       
peculiarities of ,christianity had never
 existed1 or had been proved to be      
false1 the circumstance would scarcely  
create the necessity of altering a      
single syllable in any of the most      
celebrated of these performances4 ,it is
 striking to observe the difference     
which there is in this respect in       
similar works of ,mahometan authors1    
wherein the characters1 which they mean 
to represent in a favourable light1 are 
drawn vastly more observant of the      
peculiarities of their religion#aac4    

,but to make an end of this discussion1 
concerning the degree in which the      
peculiarities of ,christianity have     
fallen into neglect1 and concerning one 
of the principal of the causes which    
have produced it3 if this be the state  
of things even in the case of sermons1  
and of the compositions of those1 whose 
sphere of information must be supposed  
larger than that of the bulk of mankind2
 it must excite less wonder1 that in the
 world in general1 though ,christianity 
be not formally denied1 people know     
little about it2 and that in fact you   
find1 when you come to converse with    
them1 that1 admitting in terms the      
,divine ,revelation of ,scripture1 they 
are far from believing the propositions 
which it contains4  ,it has also been a 
melancholy prognostic of the state to   
which we are progressive1 that many of  
the most eminent of the literati of     
modern times have been professed        
unbelievers3 and that others of them    
have discovered such lukewarmness in the

 cause of ,christ1 as to treat with     
especial good will1 and attention1 and  
respect1 those men1 who1 by their avowed
 publications1 were openly assailing1 or
 insidiously undermining the very       
foundations of the ,christian hope2     
considering themselves as more closely  
united to them1 by literature1 than     
severed from them by the widest         
religious differences#aad4 ,can it then 
occasion surprise1 that under all these 
circumstances1 one of the most acute and
 most forward of the professed          
unbelievers#aae should appear to        
anticipate1 as at no great distance1 the
 more complete triumph of his sceptical 
principles2 and that another author of  
distinguished name#aaf1 not so openly   
professing those infidel opinions1      
should declare of the writer above      
alluded to1 whose great abilities had   
been systematically prostituted to the  
open attack of every principle of       
,religion1 both natural and revealed1   
that he had always considered him1 both 

in his life-time and since his death1 as
 approaching as nearly to the idea of a 
perfectly wise and virtuous man1 as     
perhaps the nature of human frailty will
 permit8  ,can there then be a doubt1   
whither tends the path in which we are  
travelling1 and whither at length it    
must conduct us8 ,if any should         
hesitate1 let them take a lesson from   
experience4 ,in a neighbouring country1 
several of the same causes have been in 
action2 and they have at length produced
 their full effect4 ,manners corrupted1 
morals depraved1 dissipation            
predominant1 above all1 ,religion       
discredited1 and infidelity grown into  
repute and fashion#aag1 terminated in   
the public disavowal of every religious 
principle1 which had been used to       
attract the veneration of mankind4 ,the 
representatives of a whole nation       
publicly witnessing1 not only without   
horror1 but1 to say the least1 without  
disapprobation1 an open unqualified     
denial of the very existence of ,god2   

and at length1 as a body1 withdrawing   
their allegiance from the ,majesty of   
,heaven4  ,there are not a few1 perhaps1
 who may have witnessed with            
apprehension1 and may be ready to       
confess with pain1 the gradual          
declension of ,religion2 but who at the 
same time may conceive that the writer  
of this tract is disposed to carry      
things too far4 ,they may even allege1  
that the degree of ,religion for which  
he contends is inconsistent with the    
ordinary business of life1 and with the 
well-being of society2 that if it were  
generally to prevail1 people would be   
wholly engrossed by ,religion1 and all  
their time occupied by prayer and       
preaching4 ,men not being sufficiently  
interested in the pursuit of temporal   
objects1 agriculture and commerce would 
decline1 the arts would languish1 the   
very duties of common life would be     
neglected2 and1 in short1 the whole     
machine of civil society would be       
obstructed1 and speedily stopped4 ,an   

opening for this charge is given by an  
ingenious writer#aah alluded to in an   
early period of our work2 and is even   
somewhat countenanced by an author since
 referred to1 from whom such a sentiment
 justly excites more surprise#aai4  ,in 
reply to this objection it might be     
urged1 that though we should allow it   
for a moment to be in a considerable    
degree well founded1 yet this admission 
would not warrant the conclusion        
intended to be drawn from it4 ,the      
question would still remain1 whether our
 representation of what ,christianity   
requires be agreeable to the word of    
,god8 ,for if it be1 surely it must be  
confessed to be a matter of small       
account to sacrifice a little worldly   
comfort and prosperity1 during the short
 span of our existence in this life1 in 
order to secure a crown of eternal      
glory1 and the enjoyment of those       
pleasures which are at ,god's right hand
 for evermore6 ,it might be added also1 
that our blessed ,saviour had fairly    

declared1 that it would often be        
required of ,christians to make such a  
sacrifice2 and had forewarned us1 that1 
in order to be able to do it with       
cheerfulness whenever the occasion      
should arrive1 we must habitually sit   
loose to all worldly possessions and    
enjoyments4 ,and it might farther be    
remarked1 that though it were even      
admitted1 that the general prevalence of
 vital ,christianity should somewhat    
interfere with the views of national    
wealth and aggrandisement2 yet that     
there is too much reason to believe     
that1 do all we can1 this general       
prevalence needs not to be apprehended1 
or1 to speak more justly1 could not be  
hoped for4 ,but indeed the objection on 
which we have now been commenting1 is   
not only groundless1 but the very       
contrary to it is the truth4 ,if        
,christianity1 such as we have          
represented it1 were generally to       
prevail2 the world1 from being such as  
it is1 would become a scene of general  

peace and prosperity2 and abating the   
chances and calamities which flesh is   
inseparably heir to1 would wear one     
unwearied face of complacency and joy4  
,on the first promulgation of           
,christianity1 it is true1 some of her  
early converts seem to have been in     
danger of so far mistaking the genius of
 the new ,religion1 as to imagine that  
in future they were to be discharged    
from an active attendance on their      
secular affairs4 ,but the ,apostle most 
pointedly guarded them against so gross 
an error1 and expressly and repeatedly  
enjoined them to perform the particular 
duties of their several stations with   
increased alacrity and fidelity1 that   
they might thereby do credit to their   
,christian profession4 ,this he did1 at 
the same time that he prescribed to them
 that predominant love of ,god and of   
,christ1 that heavenly-mindedness1 that 
comparative indifference to the things  
of this world1 that earnest endeavour   
after growth in grace and perfection in 

holiness1 which have already been stated
 as the essential characteristics of    
real ,christianity4 ,it cannot therefore
 be supposed by any who allow to the    
,apostle even the claim of a consistent 
instructor1 much less by any who admit  
his ,divine authority1 that these latter
 precepts are incompatible with the     
former4 ,let it be remembered1 that the 
grand characteristic mark of the true   
,christian1 which has been insisted on1 
is his desiring to please ,god in all   
his thoughts1 and words1 and actions2 to
 take the revealed word to be the rule  
of his belief and practice2 to let his  
light shine before men2 and in all      
things to adorn the doctrine which he   
professes4 ,no calling is proscribed1 no
 pursuit is forbidden1 no science or    
art1 no pleasure is disallowed1 which is
 reconcilable with this principle4 ,it  
must indeed be confessed that           
,christianity would not favour that     
vehement and inordinate ardour in the   
pursuit of temporal objects1 which tends

 to the acquisition of immense wealth1  
or of widely spread renown3 nor is it   
calculated to gratify the extravagant   
views of those mistaken politicians1 the
 chief object of whose admiration1 and  
the main scope of whose endeavours for  
their country1 are1 extended dominion1  
and commanding power1 and unrivalled    
affluence1 rather than those more solid 
advantages of peace1 and comfort1 and   
security4 ,these men would barter       
comfort for greatness4 ,in their vain   
reveries they forget that a nation      
consists of individuals1 and that true  
national prosperity is no other than the
 multiplication of particular happiness4
  ,but in fact1 so far is it from being 
true that the prevalence of real        
,religion would produce a stagnation in 
life2 that a man1 whatever might be his 
employment or pursuit1 would be         
furnished with a new motive to prosecute
 it with alacrity1 a motive far more    
constant and vigorous than any human    
prospects can supply3 at the same time1 

his solicitude being not so much to     
succeed in whatever he might be engaged 
in1 as to act from a pure principle and 
leave the event to ,god2 he would not be
 liable to the same disappointments1 as 
men who are active and laborious from a 
desire of worldly gain or of human      
estimation4 ,thus he would possess the  
true secret of a life at the same time  
useful and happy4 ,following peace also 
with all men1 and looking upon them as  
members of the same family1 entitled not
 only to the debts of justice1 but to   
the less definite and more liberal      
claims of fraternal kindness2 he would  
naturally be respected and beloved by   
others1 and be in himself free from the 
annoyance of those bad passions1 by     
which they who are actuated by worldly  
principles are so commonly corroded4 ,if
 any country were indeed filled with    
men1 each thus diligently discharging   
the duties of his own station without   
breaking in upon the rights of others1  
but on the contrary endeavouring1 so far

 as he might be able1 to forward their  
views and promote their happiness2 all  
would be active and harmonious in the   
goodly frame of human society4 ,there   
would be no jarrings1 no discord4 ,the  
whole machine of civil life would work  
without obstruction or disorder1 and the
 course of its movements would be like  
the harmony of the spheres4  ,such would
 be the happy state of a truly          
,christian nation within itself4 ,nor   
would its condition with regard to      
foreign countries form a contrast to    
this its internal comfort4 ,such a      
community1 on the contrary1 peaceful at 
home1 would be respected and beloved    
abroad4 ,general integrity in all its   
dealings would inspire universal        
confidence3 differences between nations 
commonly arise from mutual injuries1 and
 still more from mutual jealousy and    
distrust4 ,of the former there would be 
no longer any ground for complaint2 the 
latter would find nothing to attach     
upon4 ,but if1 in spite of all its      

justice and forbearance1 the violence of
 some neighbouring state should force it
 to resist an unprovoked attack1 7for   
hostilities strictly defensive are those
 only in which it would be engaged7 its 
domestic union would double its national
 force2 while the consciousness of a    
good cause1 and of the general favour of
 ,heaven1 would invigorate its arm1 and 
inspirit its efforts4  ,it is indeed the
 position of an author1 to whom we have 
had frequent occasion to refer1 and     
whose love of paradox has not seldom led
 him into error1 that true ,christianity
 is an enemy to patriotism4 ,if by      
patriotism be meant that mischievous and
 domineering quality1 which renders men 
ardent to promote1 not the happiness1   
but the aggrandisement of their own     
country1 by the oppression and conquest 
of every other2 to such patriotism1 so  
generally applauded in the ,heathen     
world1 that ,religion must be indeed an 
enemy1 whose foundation is justice1 and 
whose compendious character is          

peace1--and good will towards men4 ,but 
if by patriotism be understood that     
quality which1 without shutting up our  
philanthropy within the narrow bounds of
 a single kingdom1 yet attaches us in   
particular to the country to which we   
belong2 of this true patriotism1        
,christianity is the most copious       
source1 and the surest preservative4    
,the contrary opinion can indeed only   
have arisen from not considering the    
fulness and universality of our         
,saviour's precepts4 ,not like the puny 
productions of human workmanship1 which 
at the best can commonly serve but the  
particular purpose that they are        
specially designed to answer2 the moral1
 as well as the physical1 principles of 
the great ,author of all things are     
capable of being applied at once to ten 
thousand different uses2 thus1 amidst   
infinite complication1 preserving a     
grand simplicity1 and therein bearing   
the unambiguous stamp of their ,divine  
,original4 ,thus1 to specify one out of 

the numberless instances which might be 
adduced2 the principle of gravitation1  
while it is subservient to all the      
mechanical purposes of common life1     
keeps at the same time the stars in     
their courses1 and sustains the harmony 
of worlds4  ,thus also in the case      
before us3 society consists of a number 
of different circles of various         
magnitudes and uses2 and that           
circumstance1 wherein the principle of  
patriotism chiefly consists1 whereby the
 duty of patriotism is best practised1  
and the happiest effects to the general 
weal produced1 is1 that it should be the
 desire and aim of every individual to  
fill well his own proper circle1 as a   
part and member of the whole1 with a    
view to the production of general       
happiness4 ,this our ,saviour enjoined  
when he prescribed the duty of universal
 love1 which is but another term for the
 most exalted patriotism4 ,benevolence1 
indeed1 when not originating from       
,religion1 dispenses but from a scanty  

and precarious fund2 and therefore1 if  
it be liberal in the case of some       
objects1 it is generally found to be    
contracted towards others4 ,men who1    
acting from worldly principles1 make the
 greatest stir about general            
philanthropy or zealous patriotism1 are 
often very deficient in their conduct in
 domestic life2 and very neglectful of  
the opportunities1 fully within their   
reach1 of promoting the comfort of those
 with whom they are immediately         
connected4 ,but true ,christian         
benevolence is always occupied in       
producing happiness to the utmost of its
 power1 and according to the extent of  
its sphere1 be it larger or more        
limited2 it contracts itself to the     
measure of the smallest2 it can expand  
itself to the amplitude of the largest4 
,it resembles majestic rivers1 which are
 poured from an unfailing and abundant  
source4 ,silent and peaceful in their   
outset1 they begin with dispensing      
beauty and comfort to every cottage by  

which they pass4 ,in their further      
progress they fertilize provinces and   
enrich kingdoms4 ,at length they pour   
themselves into the ocean2 where1       
changing their names but not their      
nature1 they visit distant nations and  
other hemispheres1 and spread throughout
 the world the expansive tide of their  
beneficence4  ,it must be confessed1    
that many of the good effects1 of which 
,religion is productive to political    
societies1 would be produced even by a  
false ,religion1 which should prescribe 
good morals1 and should be able to      
enforce its precepts by sufficient      
sanctions4 ,of this nature are those    
effects1 which depend on our calling in 
the aid of a ,being who sees the heart1 
in order to assist the weakness1 and in 
various ways to supply the inherent     
defects of all human jurisprudence4 ,but
 the superior excellence of             
,christianity in this respect must be   
acknowledged1 both in the superiority of
 her moral code1 and in the powerful    

motives and efficacious means which she 
furnishes for enabling us to practise   
it2 and in the tendency of her doctrines
 to provide for the observance of her   
precepts1 by producing tempers of mind  
which correspond with them4  ,but1 more 
than all this2 it has not perhaps been  
enough remarked1 that true              
,christianity1 from her essential       
nature1 appears peculiarly and          
powerfully adapted to promote the       
preservation and healthfulness of       
political communities4 ,what is in truth
 their grand malady8 ,the answer is     
short2 ,selfishness4 ,this is that young
 disease received at the moment of their
 birth1 which grows with their growth1  
and strengthens with their strength2 and
 through which they at length expire1 if
 not cut off prematurely by some        
external shock or intestine convulsion4 
,the disease of selfishness1 indeed1    
assumes different forms in the different
 classes of society4 ,in the great and  
the wealthy1 it displays itself in      

luxury1 in pomp and parade2 and in all  
the frivolities of a sickly and depraved
 imagination1 which seeks in vain its   
own gratification1 and is dead to the   
generous and energetic pursuits of an   
enlarged heart4 ,in the lower orders1   
when not motionless under the weight of 
a superincumbent despotism1 it manifests
 itself in pride1 and its natural       
offspring1 insubordination in all its   
modes4 ,but though the external effects 
may vary1 the internal principle is the 
same2 a disposition in each individual  
to make self the grand center and end of
 his desires and enjoyments2 to         
over-rate his own merits and importance1
 and of course to magnify his claims on 
others1 and in return to under-rate     
their's on him2 a disposition to        
undervalue the advantages1 and          
over-state the disadvantages1 of his    
condition in life4 ,thence spring       
rapacity and venality1 and sensuality4  
,thence imperious nobles1 and factious  
leaders2 and an unruly commonalty1      

bearing with difficulty the             
inconveniences of a lower station1 and  
imputing to the nature or administration
 of their government the evils which    
necessarily flow from the very          
constitution of our species1 or which   
perhaps are chiefly the result of their 
own vices and follies4 ,the opposite to 
selfishness is public spirit2 which may 
be termed1 not unjustly1 the grand      
principle of political vitality1 the    
very life's breath of states1 which     
tends to keep them active and vigorous1 
and to carry them to greatness and      
glory4  ,the tendency of public spirit1 
and the opposite tendency of            
selfishness1 have not escaped the       
observation of the founders of states1  
or of the writers on government2 and    
various expedients have been resorted to
 and extolled1 for cherishing the one1  
and for repressing the other4 ,sometimes
 a principle of internal agitation and  
dissension1 resulting from the very     
frame of the government1 has been       

productive of the effect4 ,sparta       
flourished for more than seven hundred  
years under the civil institutions of   
,lycurgus2 which guarded against the    
selfish principle1 by prohibiting       
commerce1 and imposing universal poverty
 and hardship4 ,the ,roman commonwealth1
 in which public spirit was cherished1  
and selfishness checked1 by the         
principle of the love of glory1 was also
 of long continuance4 ,this passion     
naturally operates to produce an        
unbounded spirit of conquest1 which1    
like the ambition of the greatest of its
 own heroes1 was never satiated while   
any other kingdom was left it to subdue4
 ,the principle of political vitality1  
when kept alive only by means like      
these1 merits the description once given
 of eloquence3 ,sicut flamma1 materia   
alitur1  motibus excitatur1  urendo     
clarescit4 ,but like eloquence1 when no 
longer called into action by external   
causes1 or fomented by civil broils1 it 
gradually languishes4 ,wealth and luxury

 produce stagnation1 and stagnation     
terminates in death4  ,to provide1      
however1 for the continuance of a state1
 by the admission of internal           
dissensions1 or even by the chilling    
influence of poverty1 seems to be in    
some sort sacrificing the end to the    
means4 ,happiness is the end for which  
men unite in civil society2 but in      
societies thus constituted1 little      
happiness1 comparatively speaking1 is to
 be found4 ,the expedient1 again1 of    
preserving a state by the spirit of     
conquest1 though even this has not      
wanted its admirers#abj1 is not to be   
tolerated for a moment1 when considered 
on principles of universal justice4     
,such a state lives1 and grows1 and     
thrives1 by the misery of others1 and   
becomes professedly the general enemy of
 its neighbours1 and the scourge of the 
human race4 ,all these devices are in   
truth but too much like the fabrications
 of man1 when compared with the works of
 the ,supreme ,being2 clumsy1 yet weak  

in the execution of their purpose1 and  
full of contradictory principles and    
jarring movements4  ,i might here       
enlarge with pleasure on the unrivalled 
excellence1 in this very view1 of the   
constitution under which we live in this
 happy country2 and point out how1 more 
perhaps than any which ever existed upon
 earth1 it is so framed1 as to provide  
at the same time for keeping up a due   
degree of public spirit1 and yet for    
preserving unimpaired the quietness1 and
 comfort1 and charities of private life2
 how it even extracts from selfishness  
itself many of the advantages which1    
under less happily constructed forms of 
government1 public spirit only can      
supply4 ,but such a political           
discussion1 however grateful to a       
,british mind1 would here be out of     
place4 ,it is rather our business to    
remark1 how much ,christianity in every 
way sets herself in direct hostility to 
selfishness1 the mortal distemper of    
political communities2 and consequently1

 how their welfare must be inseparable  
from her prevalence4 ,it might indeed1  
be almost stated as the main object and 
chief concern of ,christianity1 to root 
out our natural selfishness1 and to     
rectify the false standard which it     
imposes on us2 with views1 however1 far 
higher than any which concern merely our
 temporal and social well-being2 to     
bring us to a just estimate of          
ourselves1 and of all around us1 and to 
a due impression of the various claims  
and obligations resulting from the      
different relations in which we stand4  
,benevolence1 enlarged1 vigorous1       
operative benevolence1 is her master    
principle4 ,moderation in temporal      
pursuits and enjoyments1 comparative    
indifference to the issue of worldly    
projects1 diligence in the discharge of 
personal and civil duties1 resignation  
to the will of ,god1 and patience under 
all the dispensations of his            
,providence1 are among her daily        
lessons4 ,humility is one of the        

essential qualities1 which her precepts 
most directly and strongly enjoin1 and  
which all her various doctrines tend to 
call forth and cultivate2 and humility1 
as has been before suggested1 lays the  
deepest and surest grounds for          
benevolence4 ,in whatever class or order
 of society ,christianity prevails1 she 
sets herself to rectify the particular  
faults1 or1 if we would speak more      
distinctly1 to counteract the particular
 mode of selfishness1 to which that     
class is liable4 ,affluence she teaches 
to be liberal and beneficent2 authority1
 to bear its faculties with meekness1   
and to consider the various cares and   
obligations belonging to its elevated   
station1 as being conditions on which   
that station is conferred4 ,thus1       
softening the glare of wealth1 and      
moderating the insolence of power1 she  
renders the inequalities of the social  
state less galling to the lower orders1 
whom also she instructs1 in their turn1 
to be diligent1 humble1 patient3        

reminding them that their more lowly    
path has been allotted to them by the   
hand of ,god2 that it is their part     
faithfully to discharge its duties1 and 
contentedly to bear its inconveniences2 
that the present state of things is very
 short2 that the objects1 about which   
worldly men conflict so eagerly1 are not
 worth the contest2 that the peace of   
mind1 which ,religion offers to all     
ranks indiscriminately1 affords more    
true satisfaction than all the expensive
 pleasures which are beyond the poor    
man's reach2 that in this view1 however1
 the poor have the advantage1 and that  
if their superiors enjoy more abundant  
comforts1 they are also exposed to many 
temptations from which the inferior     
classes are happily exempted2 that      
having1 food and raiment1 they should be
 therewith content1 for that their      
situation in life1 with all its evils1  
is better than they have deserved at the
 hand of ,god2 finally1 that all human  
distinctions will soon be done away1 and

 the true followers of ,christ will all1
 as children of the same ,father1 be    
alike admitted to the possession of the 
same heavenly inheritance4 ,such are the
 blessed effects of ,christianity on the
 temporal well-being of political       
communities4  ,but the ,christianity    
which can produce effects like these1   
must be real1 not nominal1 deep1 not    
superficial4 ,such then is the ,religion
 we should cultivate1 if we would       
realize these pleasing speculations1 and
 arrest the progress of political decay4
 ,but in the present circumstances of   
this country1 it is a farther reason for
 endeavouring to cultivate this vital   
,christianity1 still considering its    
effects merely in a political view1     
that1 according to all human appearance1
 we must either have this or none3      
unless the prevalence of this be in some
 degree restored1 we are likely1 not    
only to lose all the advantages which we
 might have derived from true           
,christianity1 but to incur all the     

manifold evils which would result from  
the absence of all religion4  ,in the   
first place1 let it be remarked1 that a 
weakly principle of ,religion1 and even 
such an one1 in a political view1 is    
productive of many advantages2 though   
its existence may be prolonged if all   
external circumstances favour its       
continuance1 can hardly be kept alive1  
when the state of things is so          
unfavourable to vital ,religion1 as it  
must be confessed to be in our condition
 of society4 ,nor is it merely the      
ordinary effects of a state of wealth   
and prosperity to which we here allude4 
,much also may justly be apprehended1   
from that change which has taken place  
in our general habits of thinking and   
feeling1 concerning the systems and     
opinions of former times4 ,at a less    
advanced period of society1 indeed1 the 
,religion of the state will be generally
 accepted1 though it be not felt in its 
vital power4 ,it was the ,religion of   
our forefathers3 with the bulk it is on 

that account entitled to reverence1 and 
its authority is admitted without       
question4 ,the establishment in which it
 subsists pleads the same prescription1 
and obtains the same respect4 ,but in   
our days1 things are very differently   
circumstanced4 ,not merely the blind    
prejudice in favour of former times1 but
 even the proper respect for them1 and  
the reasonable presumption in their     
favour1 has abated4 ,still less will the
 idea be endured1 of any system being   
kept up1 when the imposture is seen     
through by the higher orders1 for the   
sake of retaining the common people in  
subjection4 ,a system1 if not supported 
by a real persuasion of its truth1 will 
fall to the ground4 ,thus it not        
unfrequently happens1 that in a more    
advanced state of society1 a religious  
establishment must be indebted for its  
support to that very ,religion1 which in
 earlier times it fostered and          
protected2 as the weakness of some aged 
mother is sustained1 and her existence  

lengthened1 by the tender assiduities of
 the child whom she had reared in the   
helplessness of infancy4 ,so in the     
present instance1 unless there be       
reinfused into the mass of our society1 
something of that principle1 which      
animated our ecclesiastical system in   
its earlier days1 it is vain for us to  
hope that the establishment will very   
long continue3 for the anomaly will not 
much longer be borne1 of an             
establishment1 the actual principles of 
the bulk of whose members1 and even     
teachers1 are so extremely different    
from those which it professes4 ,but in  
proportion as vital ,christianity can be
 revived1 in that same proportion the   
church establishment is strengthened2   
for the revival of vital ,christianity  
is the very reinfusion of which we have 
been speaking4 ,this is the very        
,christianity on which our establishment
 is founded2 and that which her         
,articles1 and ,homilies1 and ,liturgy1 
teach throughout4  ,but if1 when the    

reign of prejudice1 and even of honest  
prepossession1 and of grateful          
veneration1 is no more 7for by these    
almost any system may generally be      
supported1 before a state1 having passed
 the period of its maturity1 is verging 
to its decline72 if there are any who   
think that a dry1 unanimated ,religion1 
like that which is now professed by     
nominal ,christians1 can hold its place2
 much more that it can be revived among 
the general mass of mankind1 it may be  
affirmed1 that1 arguing merely on human 
principles1 they know little of human   
nature4 ,the kind of ,religion which we 
have recommended1 whatever opinion may  
be entertained concerning its truth1 and
 to say nothing of the agency of ,divine
 ,grace1 must at least be conceded to be
 the only one which is at all suited to 
make impression upon the lower orders1  
by strongly interesting the passions of 
the human mind4 ,if it be thought that a
 system of ethics may regulate the      
conduct of the higher classes2 such an  

one is altogether unsuitable to the     
lower1 who must be worked upon by their 
affections1 or they will not be worked  
upon at all4 ,the antients were wiser   
than ourselves1 and never thought of    
governing the community in general by   
their lessons of philosophy4 ,these     
lessons were confined to the schools of 
the learned2 while for the million1 a   
system of ,religion1 such as it was1 was
 kept up1 as alone adapted to their     
grosser natures4 ,if this reasoning fail
 to convince1 we may safely appeal to   
experience4 ,let the ,socinian and the  
moral teacher of ,christianity come     
forth1 and tell us what effects they    
have produced on the lower orders4 ,they
 themselves will hardly deny the        
inefficacy of their instructions4 ,but1 
blessed be ,god1 the ,religion which we 
recommend1 has proved its correspondence
 with the character originally given of 
,christianity1 that it was calculated   
for the poor2 by changing the whole     
condition of the mass of society in many

 of the most populous districts in this 
and other countries2 and by bringing    
them from being scenes of almost        
unexampled wickedness and barbarism1 to 
be eminent for sobriety1 decency1       
industry1 and1 in short1 for whatever   
can render men useful members of civil  
society4  ,if indeed1 through the       
blessing of ,providence1 a principle of 
true ,religion should in any            
considerable degree gain ground1 there  
is no estimating the effects on public  
morals1 and the consequent influence on 
our political welfare4 ,these effects   
are not merely negative3 though it would
 be much1 merely to check the farther   
progress of a gangrene1 which is eating 
out the very vital principles of our    
social and political existence4 ,the    
general standard of morality formerly   
described1 would be raised1 it would at 
least be sustained and kept for a while 
from farther depression4 ,the esteem    
which religious characters would        
personally attract1 would extend to the 

system which they should hold1 and to   
the establishment of which they should  
be members4 ,these are all merely       
natural consequences4 ,but to those who 
believe in a superintending ,providence1
 it may be added1 that the blessing of  
,god might be drawn down upon our       
country1 and the stroke of his anger be 
for a while suspended4  ,let us be      
spared the painful task of tracing1 on  
the contrary1 the fatal consequences of 
the extinction of ,religion among us4   
,they are indeed such as no man1 who is 
ever so little interested for the       
welfare of his country1 can contemplate 
without the deepest concern4 ,the very  
loss of our church establishment1       
though1 as in all human institutions1   
some defects may be found in it1 would  
in itself be attended with the most     
fatal consequences4 ,no prudent man     
dares hastily pronounce how far its     
destruction might not greatly endanger  
our civil institutions4 ,it would not be
 difficult to prove1 that the want of it

 would also be in the highest degree    
injurious to the cause of ,christianity2
 and still more1 that it would take away
 what appears from experience to be one 
of the most probable means of its       
revival4 ,to what a degree might even   
the avowed principles of men1 not       
altogether without ,religion1 decline1  
when our inestimable ,liturgy should no 
longer remain in use6 a ,liturgy justly 
inestimable1 which continually sets     
before us a faithful model of the       
,christian's belief1 and practice1 and  
language2 restraining us1 as far as     
restraint is possible1 from excessive   
deviations2 furnishing us with abundant 
instruction when we would return into   
the right path2 affording an            
advantageous ground of no little value1 
to such instructors as still adhere to  
the good old principles of the ,church  
of ,england2 in short1 daily shaming us1
 by preserving a living representation  
of the opinions and habits of better    
times1 as some historical record1 which 

reproaches a degenerate posterity1 by   
exhibiting the worthier deeds of their  
progenitors4 ,in such a state of things1
 to what a depth public morals might    
sink1 may be anticipated by those who   
consider what would then be the         
condition of society2 who reflect how   
bad principles and vicious conduct      
mutually aid each other's operation1 and
 how1 in particular1 the former make    
sure the ground which the latter may    
have gained2 who remember1 that in the  
lower orders1 the system of honour1 and 
the responsibility of character1 are    
wanting1 which in the superior classes1 
in some poor degree1 supply the place of
 higher principles4 ,it is well for the 
happiness of mankind1 that such a       
community could not long subsist4 ,the  
cement of society being no more1 the    
slate would soon be dissolved into      
individuality4  ,let it not be vainly   
imagined1 that our state of civilization
 must prevent the moral degeneracy here 
threatened4 ,a neighbouring nation has  

lately furnished a lamentable proof1    
that superior polish and refinement may 
well consist with a very large measure  
of depravity4 ,but to appeal to a still 
more decisive instance3 it may be seen  
in the history of the latter years of   
the most celebrated of the ,pagan       
nations1 that the highest degrees of    
civilization and refinement are by no   
means inseparable from the most shocking
 depravity of morals4 ,the fact is      
certain1 and the obvious inference with 
regard to ourselves cannot be denied4   
,the cause of this strange phaenomenon1 
7such it really appears to our view7 for
 which the natural corruption of man    
might hardly seem to account            
sufficiently1 has been explained by an  
inspired writer4 ,speaking of the most  
polished nations of antiquity1 he       
observes2 ,because when they knew ,god1 
they glorified him not as ,god1 and were
 not solicitous#aba to retain him in    
their knowledge1 he gave them over to a 
reprobate mind4 ,let us then beware1 and

 take warning from their example3 let us
 not suffer our self-love to beguile us3
 let us not vainly persuade ourselves1  
that although prosperity and wealth may 
have caused us to relax a little too    
much1 in those more serious duties which
 regard our ,maker1 yet that we shall   
stop where we are2 or1 at least1 that we
 can never sink into the same state of  
moral depravation4 ,doubtless we should 
sink as low1 if ,god were to give us up 
also to our own imaginations4 ,and what 
ground have we to think he will not8 ,if
 we would reason justly1 we should not  
compare ourselves with the state of the 
,heathen world when at its worst2 but   
with its state at that period1 when1 for
 its forgetfulness of ,god1 and its     
ingratitude towards him1 it was suffered
 to fall1 till at length it reached that
 worst1 its ultimate point of           
depression4 ,the ,heathens had only     
reason and natural conscience to direct 
them3 we enjoy1 superadded to these1 the
 clear light of ,gospel revelation1 and 

a distinct declaration of ,god's        
dealings with them1 to be a lesson for  
our instruction4 ,how then can we but   
believe that if we1 enjoying advantages 
so much superior to their's1 are alike  
forgetful of our kind ,benefactor1 we   
also shall be left to ourselves8 and if 
so left1 what reason can be assigned why
 we should not fall into the same       
enormities8  ,what then is to be done8  
,the inquiry is of the first importance1
 and the general answer to it is not    
difficult4--,the causes and nature of   
the decay of ,religion and morals among 
us sufficiently indicate the course1    
which1 on principles of sound policy1 it
 is in the highest degree expedient for 
us to pursue4 ,the distemper of which1  
as a community1 we are sick1 should be  
considered rather as a moral than a     
political malady4 ,how much has this    
been forgotten by the disputants of     
modern times6 and accordingly1 how      
transient may be expected to be the good
 effects of the best of their           

publications6 ,we should endeavour to   
tread back our steps4 ,every effort     
should be used to raise the depressed   
tone of public morals4 ,this is a duty  
particularly incumbent on all who are in
 the higher walks of life2 and it is    
impossible not to acknowledge the       
obligations1 which in this respect we   
owe as a nation1 to those exalted       
characters1 whom ,god in his undeserved 
mercy to us1 still suffers to continue  
on the throne1 and who set to their     
subjects a pattern of decency and       
moderation rarely seen in their elevated
 station4  ,but every person of rank1   
and fortune1 and abilities1 should      
endeavour in like manner to exhibit a   
similar example1 and recommend it to the
 imitation of the circle in which he    
moves4 ,it has been the opinion of some 
well-meaning people1 that by giving1 as 
far as they possibly could with         
innocence1 into the customs and         
practices of irreligious men1 they might
 soften the prejudices too frequently   

taken up against ,religion1 of its being
 an austere gloomy service2 and thus    
secure a previous favourable impression 
against any time1 when they might have  
an opportunity of explaining or         
enforcing their sentiments4 ,this is    
always a questionable1 and1 it is to be 
feared1 a dangerous policy4 ,many       
mischievous consequences necessarily    
resulting from it might easily be       
enumerated4 ,but it is a policy         
particularly unsuitable to our          
inconsiderate and dissipated times1 and 
to the lengths at which we are arrived4 
,in these circumstances1 the most likely
 means of producing the revulsion which 
is required1 must be boldly to proclaim 
the distinction between the adherents of
 ,god and ,baal4 ,the expediency of this
 conduct in our present situation is    
confirmed by another consideration1 to  
which we have before had occasion to    
refer4 ,it is this--that when men are   
aware that something of difficulty is to
 be effected1 their spirits rise to the 

level of the encounter2 they make up    
their minds to bear hardships and brave 
dangers1 and to persevere in spite of   
fatigue and opposition3 whereas in a    
matter which is regarded as of easy and 
ordinary operation1 they are apt to     
slumber over their work1 and to fail in 
what a small effort might have been     
sufficient to accomplish1 for want of   
having called up the requisite degree of
 energy and spirit4 ,conformably to the 
principle which is hereby suggested1 in 
the circumstances in which we are       
placed1 the line of demarcation between 
the friends and the enemies of ,religion
 should now be made clear2 the          
separation should be broad and obvious4 
,let him then1 who wishes well to his   
country1 no longer hesitate what course 
of conduct to pursue4 ,the question now 
is not1 in what liberties he might      
warrantably indulge himself in another  
situation8 but what are the restraints  
on himself which the exigencies of the  
present times render it adviseable for  

him to impose8 ,circumstanced as we now 
are1 it is more than ever obvious1 that 
the best man is the truest patriot4     
,nor is it only by their personal       
conduct1 7though this mode will always  
be the most efficacious7 that men of    
authority and influence may promote the 
cause of good morals4 ,let them in their
 several stations encourage virtue and  
discountenance vice in others4 ,let them
 enforce the laws by which the wisdom of
 our forefathers has guarded against the
 grosser infractions of morals2 and     
congratulate themselves1 that in a      
leading situation on the bench of       
justice there is placed a man who1 to   
his honour be it spoken1 is well        
disposed to assist their efforts#abb4   
,let them favour and take part in any   
plans which may be formed for the       
advancement of morality4 ,above all     
things1 let them endeavour to instruct  
and improve the rising generation2 that1
 if it be possible1 an antidote may be  
provided for the malignity of that      

venom1 which is storing up in a         
neighbouring country4 ,this has long    
been to my mind the most formidable     
feature of the present state of things  
in ,france2 where1 it is to be feared1 a
 brood of moral vipers1 as it were1 is  
now hatching1 which1 when they shall    
have attained to their mischievous      
maturity1 will go forth to poison the   
world4 ,but fruitless will be all       
attempts to sustain1 much more to       
revive1 the fainting cause of morals1   
unless you can in some degree restore   
the prevalence of ,evangelical          
,christianity4 ,it is in morals as in   
physics2 unless the source of practical 
principles be elevated1 it will be in   
vain to attempt to make them flow on a  
high level in their future course4 ,you 
may force them for a while into some    
constrained position1 but they will soon
 drop to their natural point of         
depression4 ,by all1 therefore1 who are 
studious of their country's welfare1    
more particularly by all who desire to  

support our ecclesiastical              
establishment1 every effort should be   
used to revive the ,christianity of our 
better days4 ,the attempt should        
especially be made in the case of the   
pastors of the ,church1 whose situation 
must render the principles which they   
hold a matter of supereminent           
importance4 ,wherever these teachers    
have steadily and zealously inculcated  
the true doctrines of the ,church of    
,england1 the happiest effects have     
commonly rewarded their labours4 ,and it
 is worth observing1 in the view which  
we are now taking1 that these men1 as   
might naturally be expected1 are1       
perhaps without exception1 friendly to  
our ecclesiastical and civil            
establishments#abc2 and consequently1   
that their instructions and influence   
tend directly1 as well as indirectly1 to
 the maintenance of the cause of order  
and good government4 ,nor should it be  
forgotten by any who1 judging with the  
abstract coldness of mere politicians1  

might doubt whether1 by adopting the    
measures here recommended1 a religious  
warmth would not be called into action1 
which might break out into mischievous  
irregularities2 that experience proves  
that an establishment affords1 from its 
very nature1 the happy means of exciting
 a considerable degree of fervour and   
animation1 and at the same time of      
restraining them within due bounds4 ,the
 duty of encouraging vital ,religion in 
the ,church particularly devolves on all
 who have the disposal of ecclesiastical
 preferment1 and more especially on the 
dignitaries of the sacred order4 ,some  
of these have already sounded the alarm2
 justly censuring the practice of       
suffering ,christianity to degenerate   
into a mere system of ethics1 and       
recommending more attention to the      
peculiar doctrines of our ,religion4 ,in
 our schools1 in our universities1 let  
the study be encouraged of the writings 
of those venerable divines1 who         
flourished in the purer times of        

,christianity4 ,let even a considerable 
proficiency in their writings be        
required of candidates for ordination4  
,let our churches no longer witness that
 unseemly discordance1 which has too    
much prevailed1 between the prayers     
which precede1 and the sermon which     
follows4  ,but it may be enough to have 
briefly hinted at the course of conduct1
 which1 in the present circumstances of 
this country1 motives merely political  
should prompt us to pursue4 ,to all who 
have at heart the national welfare1 the 
above suggestions are solemnly          
submitted4 ,they have not been urged    
altogether without misgivings1 lest it  
should appear1 as though the concern of 
,eternity were melted down into a mere  
matter of temporal advantage1 or        
political expediency4 ,but since it has 
graciously pleased the ,supreme ,being  
so to arrange the constitution of       
things1 as to render the prevalence of  
true ,religion and of pure morality     
conducive to the well-being of states1  

and the preservation of civil order2 and
 since these subordinate inducements are
 not unfrequently held forth1 even by   
the sacred writers2 it seemed not       
improper1 and scarcely liable to        
misconstruction1 to suggest inferior    
motives to readers1 who might be less   
disposed to listen to considerations of 
a higher order4  ,would to ,god that the
 course of conduct here suggested might 
be fairly pursued6 ,would to ,god that  
the happy consequences1 which would     
result from the principles we have      
recommended1 could be realized2 and     
above all1 that the influence of true   
,religion could be extensively diffused6
 ,it is the best wish which can be      
formed for his country1 by one who is   
deeply anxious for its welfare3--       
,lucem redde tuam1 dux bone1 patriae6   
,instar veris enim vultus ubi tuus      
,affulsit populo1 gratior it dies1      
,et soles melius nitent4     ,,chapter  
,,vii4  ,practical ,hints to various    
,descriptions of ,persons4   ,thus have 

we endeavoured to trace the chief       
defects of the religious system of the  
bulk of professed ,christians in this   
country4 ,we have pointed out their low 
idea of the importance of ,christianity 
in general2 their inadequate conceptions
 of all its leading doctrines1 and the  
effect hereby naturally produced in     
relaxing the strictness of its practical
 system2 more than all1 we have remarked
 their grand fundamental misconception  
of its genius and essential nature4 ,let
 not therefore the difference between   
them and true believers be considered as
 a minute difference2 as a question of  
forms or opinions4 ,the question is of  
the very substance of ,religion2 the    
difference is of the most serious and   
momentous amount4 ,we must speak out4   
,their ,christianity is not             
,christianity4 ,it wants the radical    
principle4 ,it is mainly defective in   
all the grand constituents4 ,let them no
 longer then be deceived by names in a  
matter of infinite importance3 but with 

humble prayer to the ,source of all     
wisdom1 that he would enlighten their   
understandings1 and clear their hearts  
from prejudice2 let them seriously      
examine by the ,scripture standard their
 real belief and allowed practice1 and  
they will become sensible of the        
shallowness of their scanty system4  ,if
 through the blessing of ,providence on 
any thing which may have been here      
written1 there should be any whom it has
 disposed to this important duty of     
self-inquiry2 let me previously warn    
them to be well aware of our natural    
proneness to think too favourably of    
ourselves4 ,selfishness is one of the   
principal fruits of the corruption of   
human nature2 and it is obvious that    
selfishness disposes us to over-rate our
 good qualities1 and to overlook or     
extenuate our defects4 ,the corruption  
of human nature therefore being         
admitted1 it follows undeniably1 that in
 all our reckonings1 if we would form a 
just estimate of our character1 we must 

make an allowance for the effects of    
selfishness4 ,it is also another effect 
of the corruption of human nature1 to   
cloud our moral sight1 and blunt our    
moral sensibility4 ,something must      
therefore be allowed for this effect    
likewise4 ,doubtless1 the perfect purity
 of the ,supreme ,being makes him see in
 us stains1 far more in number and      
deeper in dye2 than we ourselves can    
discover4 ,nor should another awful     
consideration be forgotten4 ,when we    
look into ourselves1 those sins only1   
into which we have lately fallen1 are   
commonly apt to excite any lively       
impression4 ,many individual acts of    
vice1 or a continued course of vicious  
or dissipated conduct1 which1 when      
recent1 may have smitten us with deep   
remorse1 after a few months or years    
leave but very faint traces in our      
recollection2 at least1 those acts alone
 continue to strike us strongly1 which  
were of very extraordinary magnitude4   
,but the strong impressions which they  

at first excited1 not the faded images  
which they subsequently present to us1  
furnish the true measure of their guilt3
 and to the pure eyes of ,god1 this     
guilt must always have appeared far     
greater than to us4 ,now to the ,supreme
 ,being we must believe that there is no
 past or future2 as whatever will be1 so
 whatever has been1 is retained by him  
in present and unvarying contemplation1 
continuing always to appear just the    
same as at the first moment of its      
happening4 ,well may it then humble us  
in the sight of that ,being who is of   
purer eyes than to behold iniquity2 to  
call to mind that1 unless our offences  
have been blotted out by our obtaining  
an interest in the satisfaction of      
,christ1 through true repentance and    
lively faith1 we appear before him      
clothed with the sins of our whole      
lives1 in all their original depth of   
colouring1 and with all the aggravations
 which we no longer particularly        
remember1 but which1 in general1 we1    

perhaps1 may recollect to have once     
filled us with shame and confusion of   
face4 ,the writer is the rather desirous
 of enforcing this reflection2 because  
he can truly declare1 that he has found 
no consideration so efficacious in      
producing in his own mind the deepest   
self-abasement4  ,in treating of the    
sources of the erroneous estimates which
 we form of our religious and moral     
character1 it may not1 perhaps1 be      
without its uses to take this occasion  
of pointing out some other common       
springs of self-deception4 ,many        
persons1 as was formerly hinted1 are    
misled by the favourable opinions       
entertained of them by others2 many1 it 
is to be feared1 mistake a hot zeal for 
orthodoxy1 for a cordial acceptance of  
the great truths of the ,gospel2 and    
almost all of us1 at one time or other1 
are more or less misled by confounding  
the suggestions of the understanding    
with the impulses of the will1 the      
assent which our judgment gives to      

religious and moral truths1 with a      
hearty belief and approbation of them4  
,there is another frequent source of    
self-deception1 which is productive of  
so much mischief in life1 that1 though  
it may appear to lead to some degree of 
repetition1 it would be highly improper 
to omit the mention of it in this place4
 ,that we may be the better understood1 
it may be proper to premise1 that       
certain particular vices1 and likewise  
that certain particular good and amiable
 qualities1 seem naturally to belong to 
certain particular periods and          
conditions of life4 ,now1 if we would   
reason fairly in estimating our moral   
character1 we ought to examine ourselves
 with reference to that particular sin  
which does most easily beset us1 not to 
some other sin to which we are not      
nearly so much liable4 ,and in like     
manner1 on the other hand1 we ought not 
to account it matter of much            
self-complacency1 if we find in         
ourselves that good and amiable quality 

which naturally belongs to our period or
 condition2 but rather look for some    
less ambiguous sign of a real internal  
principle of virtue4 ,but we are very   
apt to reverse these rules of judging3  
we are very apt1 on the one hand1 both  
in ourselves and in others1 to excuse   
the besetting sin1 taking and giving    
credit for being exempt from others1 to 
which we or they are less liable2 and on
 the other hand1 to value ourselves     
extremely on our possession of the good 
or amiable quality which naturally      
belongs to us1 and to require no more   
satisfactory evidence of the sufficiency
 at least of our moral character4 ,the  
bad effects of this partiality are      
aggravated by the practice1 to which we 
are sadly prone1 of being contented1    
when we take a hasty view of ourselves1 
with negative evidences of our state2   
thinking it very well if we are not     
shocked by some great actual            
transgression1 instead of looking for   
the positive signs of a true ,christian1

 as laid down in the holy ,scripture4   
,but the source of self-deception1 which
 it is more particularly our present    
object to point out1 is a disposition to
 consider as a conquest of any          
particular vice1 our merely forsaking it
 on our quitting the period or condition
 of life to which that vice belongs2    
when perhaps also we substitute for it  
the vice of the new period or condition 
on which we are entering4 ,we thus      
mistake our merely outgrowing our vices1
 or our relinquishing them from some    
change in our worldly circumstances1 for
 a thorough1 or at least for a          
sufficient1 reformation4  ,but this     
topic deserves to be viewed a little    
more closely4 ,young people may1 without
 much offence1 be inconsiderate and     
dissipated2 the youth of one sex may    
indulge occasionally in licentious      
excesses2 those of the other may be     
supremely given up to vanity and        
pleasure3 yet1 provided that they are   
sweet tempered1 and open1 and not       

disobedient to their parents or other   
superiors1 the former are deemed good   
hearted young men1 the latter1 innocent 
young women4 ,those who love them best  
have no solicitude about their spiritual
 interests3 and it would be deemed      
strangely strict in themselves1 or in   
others1 to doubt of their becoming more 
religious as they advance in life2 to   
speak of them as being actually under   
the divine displeasure2 or1 if their    
lives should be in danger1 to entertain 
any apprehensions concerning their      
future destiny4  ,they grow older1 and  
marry4 ,the same licentiousness1 which  
was formerly considered in young men as 
a venial frailty1 is now no longer      
regarded in the husband and the father  
as compatible with the character of a   
decently religious man4 ,the language is
 of this sort2 they have sown their wild
 oats1 they must now reform1 and be     
regular4 ,nor perhaps is the same       
manifest predominance of vanity and     
dissipation deemed innocent in the      

matron3 but if they are kind            
respectively in their conjugal and      
parental relations1 and are tolerably   
regular and decent1 they pass for mighty
 good sort of people2 and it would be   
altogether unnecessary scrupulosity in  
them to doubt of their coming up to the 
requisitions of the divine law1 as far  
as in the present state of the world can
 be expected from human frailty4 ,their 
hearts1 however1 are perhaps no more    
than before supremely set on the great  
work of their salvation1 but are chiefly
 bent on increasing their fortunes1 or  
raising their families4 ,meanwhile they 
congratulate themselves on their having 
amended from vices1 which they are no   
longer strongly tempted to commit1 or   
their abstaining from which ought not to
 be too confidently assumed as a test of
 the strength of the religious          
principle1 since the commission of them 
would prejudice their characters1 and   
perhaps injure their fortune in life4   
,old age has at length made its         

advances4 ,now1 if ever1 we might expect
 that it would be deemed high time to   
make eternal things the main object of  
attention4 ,no such thing6 ,there is    
still an appropriate good quality1 the  
presence of which calms the disquietude1
 and satisfies the requisitions both of 
themselves and of those around them4 ,it
 is now required of them that they      
should be good natured and cheerful1    
indulgent to the frailties and follies  
of the young2 remembering1 that when    
young themselves they gave into the same
 practices4 ,how opposite this to that  
dread of sin1 which is the sure         
characteristic of the true ,christian2  
which causes him to look back upon the  
vices of his own youthful days with     
shame and sorrow2 and which1 instead of 
conceding to young people to be wild and
 thoughtless1 as a privilege belonging  
to their age and circumstances1 prompts 
him to warn them against what had proved
 to himself matter of such bitter       
retrospection6 ,thus1 throughout the    

whole of life1 some means or other are  
devised for stifling the voice of       
conscience4 ,we cry peace while there is
 no peace2 and both to ourselves and    
others that complacency is furnished1   
which ought only to proceed from a      
consciousness of being reconciled to    
,god1 and a humble hope of our          
possessing his favour4  ,i know that    
these sentiments will be termed         
uncharitable2 but ,i must not be        
deterred by such an imputation4 ,it is  
time to have done with that senseless   
cant of charity1 which insults the      
understandings1 and trifles with the    
feelings1 of those who are really       
concerned for the happiness of their    
fellow-creatures4 ,what matter of keen  
remorse and of bitter self-reproaches   
are they storing up for their future    
torment1 who are themselves its         
miserable dupes2 or who1 being charged  
with the office of watching over the    
eternal interests of their children or  
relations1 suffer themselves to be      

lulled asleep1 or beguiled by such      
shallow reasonings into sparing         
themselves the momentary pain of        
executing their important duty6         
,charity1 indeed1 is partial to the     
object of her regard2 and where actions 
are of a doubtful quality1 this         
partiality disposes her to refer them to
 a good1 rather than to a bad1 motive4  
,she is apt also somewhat to exaggerate 
merits1 and to see amiable qualities in 
a light more favourable than that which 
strictly belongs to them4 ,but true     
charity is wakeful1 fervent1 full of    
solicitude1 full of good offices1 not so
 easily satisfied1 not so ready to      
believe that every thing is going on    
well as a matter of course2 but jealous 
of mischief1 apt to suspect danger1 and 
prompt to extend relief4 ,these are the 
symptoms by which genuine regard will   
manifest itself in a wife or a mother1  
in the case of the bodily health of the 
object of her affections4 ,and where    
there is any real concern for the       

spiritual interests of others1 it is    
characterized by the same infallible    
marks4 ,that wretched quality1 by which 
the sacred name of charity is now so    
generally and so falsely usurped1 is no 
other than indifference2 which1 against 
the plainest evidence1 or at least where
 there is strong ground of apprehension1
 is easily contented to believe that all
 goes well1 because it has no anxieties 
to allay1 no fears to repress4 ,it      
undergoes no alternation of passions2 it
 is not at one time flushed with hope1  
nor at another chilled by               
disappointment4  ,to a considerate and  
feeling mind1 there is something deeply 
afflicting1 in seeing the engaging      
cheerfulness and cloudless gaiety       
incident to youth1 welcomed as a        
sufficient indication of internal purity
 by the delighted parents2 who1 knowing 
the deceitfulness of these flattering   
appearances1 should eagerly avail       
themselves of this period1 when once    
wasted never to be regained1 of good    

humoured acquiescence and dutiful       
docility3 a period when the soft and    
ductile temper of the mind renders it   
more easily susceptible of the          
impressions we desire2 and when1        
therefore1 habits should be formed1     
which may assist our natural weakness to
 resist the temptations to which we     
shall be exposed in the commerce of     
maturer life4 ,this is more especially  
affecting in the female sex1 because    
that sex seems1 by the very constitution
 of its nature1 to be more favourably   
disposed than ours to the feelings and  
offices of ,religion2 being thus fitted 
by the bounty of ,providence1 the better
 to execute the important task which    
devolves on it1 of the education of our 
earliest youth4 ,doubtless1 this more   
favourable disposition to ,religion in  
the female sex1 was graciously designed 
also to make women doubly valuable in   
the wedded state3 and it seems to afford
 to the married man the means of        
rendering an active share in the        

business of life more compatible1 than  
it would otherwise be1 with the         
liveliest devotional feelings2 that when
 the husband should return to his       
family1 worn and harassed by worldly    
cares or professional labours1 the wife1
 habitually preserving a warmer and more
 unimpaired spirit of devotion1 than is 
perhaps consistent with being immersed  
in the bustle of life1 might revive his 
languid piety2 and that the religious   
impressions of both might derive new    
force and tenderness from the animating 
sympathies of conjugal affection4 ,can a
 more pleasing image be presented to a  
considerate mind1 than that of a couple1
 happy in each other and in the pledges 
of their mutual love1 uniting in an act 
of grateful adoration to the author of  
all their mercies2 recommending each    
other1 and the objects of their common  
care1 to the divine protection2 and     
repressing the solicitude of conjugal   
and parental tenderness by a confiding  
hope1 that1 through all the changes of  

this uncertain life1 the ,disposer of   
all things will assuredly cause all to  
work together for the good of them that 
love and put their trust in him2 and    
that1 after this uncertain state shall  
have passed away1 they shall be admitted
 to a joint participation of never      
ending happiness4 ,it is surely no mean 
or ignoble office which we would allot  
to the female sex1 when we would thus   
commit to them the charge of maintaining
 in lively exercise whatever emotions   
most dignify and adorn human nature2    
when we would make them as it were the  
medium of our intercourse with the      
heavenly world1 the faithful            
repositories of the religious principle1
 for the benefit both of the present and
 of the rising generation4 ,must it not 
then excite our grief and indignation1  
when we behold mothers1 forgetful at    
once of their own peculiar duties1 and  
of the high office which ,providence    
designed their daughters to fulfil2     
exciting1 instead of endeavoring to     

moderate in them1 the natural           
sanguineness and inconsiderateness of   
youth2 hurrying them night after night  
to the resorts of dissipation2 thus     
teaching them to despise the common     
comforts of the family circle2 and1     
instead of striving to raise their      
views1 and to direct their affections to
 their true object1 acting as if with   
the express design studiously to        
extinguish every spark of a devotional  
spirit1 and to kindle in its stead an   
excessive love of pleasure1 and1        
perhaps1 a principle of extravagant     
vanity1 and ardent emulation6  ,innocent
 young women6 ,good hearted young men6  
,wherein does this goodness of heart and
 this innocence appear8 ,remember that  
we are fallen creatures1 born in sin1   
and naturally depraved4 ,christianity   
recognises no innocence or goodness of  
heart1 but in the remission of sin1 and 
in the effects of the operation of      
divine grace4 ,do we find in these young
 persons the characters1 which the holy 

,scriptures lay down as the only        
satisfactory evidences of a safe state8 
,do we not on the other hand discover   
the specified marks of a state of       
alienation from ,god8 ,can the blindest 
partiality persuade itself that they are
 loving1 or striving to love ,god with  
all their hearts1 and minds1 and souls1 
and strength8 ,are they seeking first   
the kingdom of ,god1 and his            
righteousness8 ,are they working out    
their salvation with fear and trembling8
 ,are they clothed with humility8 ,are  
they not1 on the contrary1 supremely    
given up to self-indulgence8 ,are they  
not at least lovers of pleasure more    
than lovers of ,god8 ,are the offices of
 ,religion their solace or their task8  
,do they not come to these sacred       
services with reluctance1 continue in   
them by constraint1 and quit them with  
gladness8 ,and of how many of these     
persons may it not be affirmed in the   
spirit of the prophet's language3 ,the  
harp1 and the viol1 the tabret and pipe1

 and wine1 are in their feasts3 but they
 regard not the work of the ,lord1      
neither consider the operation of his   
hands8 ,are not the youth of one sex    
often actually committing1 and still    
more often wishing for the opportunity  
to commit1 those sins of which the      
,scripture says expressly1 that they    
which do such things shall not inherit  
the kingdom of ,god8 ,are not the youth 
of the other mainly intent on the       
gratification of vanity2 and looking for
 their chief happiness to the resorts of
 gaiety and fashion1 to all the         
multiplied pleasures which public       
places1 or the still higher             
gratifications of more refined circles1 
can supply8  ,and then1 when the first  
ebullitions of youthful warmth are over1
 what is their boasted reformation8     
,they may be decent1 sober1 useful1     
respectable1 as members of the          
community1 or amiable in the relations  
of domestic life4 ,but is this the      
change of which the ,scripture speaks8  

,hear the expressions which it uses1 and
 judge for yourselves--,except a man be 
born again1 he cannot enter into the    
kingdom of ,god4--,the old man--is      
corrupt according to the deceitful      
lusts2 an expression but too descriptive
 of the vain delirium of youthful       
dissipation1 and of the false dreams of 
pleasure which it inspires2 but the new 
man is awakened from this fallacious    
estimate of happiness2 he is renewed in 
knowledge after the image of him that   
created him--,he is created after ,god  
in righteousness and true holiness4 ,the
 persons of whom we are speaking are no 
longer1 indeed1 so thoughtless1 and     
wild1 and dissipated1 as formerly2 so   
negligent in their attention to objects 
of real value2 so eager in the pursuit  
of pleasure2 so prone to yield to the   
impulse of appetite4 ,but this is no    
more than the change of which a writer  
of no very strict cast speaks1 as       
naturally belonging to their riper age3 
,conversis studiis1 aetas animusque     

virilis     ,quaerit opus1  amicitias3  
inservit honori3     ,commisisse cavet1 
quod mox mutare laboret4                
,,hor4  ,this is a point of infinite    
importance3 let it not be thought       
tedious to spend even yet a few more    
moments in the discussion of it4 ,put   
the question to another issue1 and try  
it1 by appealing to the principle of    
life being a state of probation2 7a     
proposition1 indeed1 true in a certain  
sense1 though not exactly in that which 
is sometimes assigned to it17 and you   
will still be led to no very different  
conclusion4 ,probation implies          
resisting1 in obedience to the dictates 
of ,religion1 appetites which we are    
naturally prompted to gratify4 ,young   
people are not tempted to be churlish1  
interested1 covetous2 but to be         
inconsiderate and dissipated1 lovers of 
pleasure more than lovers of ,god4      
,people again in middle age are not so  
strongly tempted to be thoughtless1 and 
idle1 and licentious4 ,from excesses of 

this sort they are sufficiently         
withheld1 particularly when happily     
settled in domestic life1 by a regard to
 their characters1 by the restraints of 
family connections1 and by a sense of   
what is due to the decencies of the     
married state4 ,their probation is of   
another sort2 they are tempted to be    
supremely engrossed by worldly cares1 by
 family interests1 by professional      
objects1 by the pursuit of wealth or of 
ambition4 ,thus occupied1 they are      
tempted to mind earthly rather than     
heavenly things1 forgetting the one     
thing needful2 to set their affections  
on temporal rather than eternal         
concerns1 and to take up with a form of 
godliness1 instead of seeking to        
experience the power thereof3 the       
foundations of this nominal ,religion   
being laid1 as was formerly explained   
more at large1 in the forgetfulness1 if 
not in the ignorance1 of the peculiar   
doctrines of ,christianity4 ,these are  
the ready-made ,christians formerly     

spoken of1 who consider ,christianity as
 a geographical term1 properly          
applicable to all those who have been   
born and educated in a country wherein  
,christianity is professed2 not as      
indicating a renewed nature1 as         
expressive of a peculiar character1 with
 its appropriate desires and aversions1 
and hopes1 and fears1 and joys1 and     
sorrows4 ,to people of this description1
 the solemn admonition of ,christ is    
addressed2 ,i know thy works2 that thou 
hast a name that thou livest1 and art   
dead4 ,be watchful1 and strengthen the  
things which remain that are ready to   
die2 for ,i have not found thy works    
perfect before ,god4  ,if there be any  
who is inclined to listen to this solemn
 warning1 who is awakened from his dream
 of false security1 and is disposed to  
be not only almost but altogether a     
,christian--,o6 let him not stifle or   
dissipate these beginnings of           
seriousness1 but sedulously cherish them
 as the workings of the ,divine ,spirit1

 which would draw him from the broad and
 crowded road of destruction into the   
narrow and thinly peopled path that     
leadeth to life4 ,let him retire from   
the multitude--,let him enter into his  
closet1 and on his bended knees implore1
 for ,christ's sake and in reliance on  
his mediation1 that ,god would take away
 from him the heart of stone1 and give  
him a heart of flesh2 that the ,father  
of light would open his eyes to his true
 condition1 and clear his heart from the
 clouds of prejudice1 and dissipate the 
deceitful medium of self-love4 ,then let
 him carefully examine his past life1   
and his present course of conduct1      
comparing himself with ,god's word3 and 
considering how any one might reasonably
 have been expected to conduct himself1 
to whom the ,holy ,scriptures had been  
always open1 and who had been used to   
acknowledge them to be the revelation of
 the will of his ,creator1 and          
,governor1 and ,supreme ,benefactor2 let
 him there peruse the awful             

denunciations against impenitent        
sinners2 let him labour to become more  
and more deeply impressed with a sense  
of his own radical blindness and        
corruption2 above all1 let him steadily 
contemplate1 in all its bearings and    
connections1 that stupendous truth1 the 
incarnation and crucifixion of the only 
begotten ,son of ,god1 and the message  
of mercy proclaimed from the cross to   
repenting sinners4--,be ye reconciled   
unto ,god4--,believe in the ,lord ,jesus
 ,christ1 and thou shalt be saved4      
,when he fairly estimates the guilt of  
sin by the costly satisfaction which was
 required to atone for it1 and the worth
 of his soul by the price which was paid
 for its redemption1 and contrasts both 
of these with his own sottish           
inconsiderateness2 when he reflects on  
the amazing love and pity of ,christ1   
and on the cold and formal              
acknowledgments with which he has       
hitherto returned this infinite         
obligation1 making light of the precious

 blood of the ,son of ,god1 and trifling
 with the gracious invitations of his   
,redeemer3 surely1 if he be not lost to 
sensibility1 mixed emotions of guilt1   
and fear1 and shame1 and remorse1 and   
sorrow1 will nearly overwhelm his soul2 
he will smite upon his breast1 and cry  
out in the language of the publican1    
,god be merciful to me a sinner4 ,but1  
blessed be ,god1 such an one needs not  
despair--it is to persons in this very  
situation1 and with these very feelings1
 that the offers of the ,gospel are held
 forth1 and its promises assured2 to the
 weary and heavy laden under the burden 
of their sins2 to them who thirst for   
the water of life2 to them who feel     
themselves tied and bound by the chain  
of their sins2 who abhor their          
captivity1 and long earnestly for       
deliverance4 ,happy1 happy souls6 which 
the grace of ,god has visited1 has      
brought out of darkness into his        
marvellous light1 and from the power of 
,satan unto ,god4 ,cast yourselves then 

on his undeserved mercy2 he is full of  
love1 and will not spurn you3 surrender 
yourselves into his hands1 and solemnly 
resolve1 through his ,grace1 to dedicate
 henceforth all your faculties and      
powers to his service4  ,it is your's   
now to work out your own salvation with 
fear and trembling1 relying on the      
fidelity of him who has promised to work
 in you both to will and to do of his   
good pleasure4 ,ever look to him for    
help3 your only safety consists in a    
deep and abiding sense of your own      
weakness1 and in a firm reliance on his 
strength4 ,if you give all diligence1   
his power is armed for your protection1 
his truth is pledged for your security4 
,you are enlisted under the banner of   
,christ--,fear not1 though the world1   
and the flesh1 and the devil are set in 
array against you4--,faithful is he that
 hath promised2--be ye also faithful    
unto death1 and he will give you a crown
 of life4--,he that endureth to the end1
 the same shall be saved4 ,in such a    

world as this1 in such a state of       
society as ours1 especially if in the   
higher walks of life1 you must be       
prepared to meet with many              
difficulties3--arm yourselves1          
therefore1 in the first place1 with a   
determined resolution not to rate human 
estimation beyond its true value2 not to
 dread the charge of particularity1 when
 it shall be necessary to incur it2 but 
as was before recommended1 let it be    
your constant endeavour to retain before
 your mental eye1 that bright assemblage
 of invisible spectators1 who are the   
witnesses of your daily conduct1 and to 
seek that honour which cometh from ,god4
 ,you cannot advance a single step1 till
 you are in some good measure possessed 
of this comparative indifference to the 
favour of men4 ,we have before explained
 ourselves too clearly to render it     
necessary to declare1 that no one should
 needlessly affect singularity3 but to  
aim at incompatible advantages1 to seek 
to please ,god and the world1 where     

their commands are really at variance1  
is the way to be neither respectable1   
nor good1 nor happy4 ,continue to be    
ever aware of your own radical          
corruption and habitual weakness4       
,indeed1 if your eyes be really opened1 
and your heart truly softened1 hungering
 and thirsting after righteousness1     
rising in your ideas of true holiness1  
and proving the genuineness of your hope
 by desiring to purify yourself even as 
,god is pure2 you will become daily more
 and more sensible of your own defeats1 
and wants1 and weaknesses2 and more and 
more impressed by a sense of the mercy  
and long suffering of that gracious     
,saviour1 who forgiveth all your sin1   
and healeth all your infirmities4  ,this
 is the solution of what to a man of the
 world might seem a strange paradox1    
that in proportion as the ,christian    
grows in grace1 he grows also in        
humility4 ,humility is indeed the vital 
principle of ,christianity2 that        
principle by which from first to last   

she lives and thrives1 and in proportion
 to the growth or decline of which she  
must decay or flourish4 ,this first     
disposes the sinner in deep             
self-abasement to accept the others of  
the ,gospel2 this1 during his whole     
progress1 is the very ground and basis  
of his feelings and conduct1 both in    
relation to ,god1 his fellow creatures1 
and himself2 and when at length he shall
 be translated into the realms of glory1
 this principle shall still subsist in  
undiminished force3 ,he shall fall down2
 and cast his crown before the ,lamb2   
and ascribe blessing1 and honour1 and   
glory1 and power1 to him that sitteth   
upon the throne1 and to the ,lamb for   
ever and ever4 ,the practical benefits  
of this habitual lowliness of spirit are
 too numerous1 and at the same time too 
obvious2 to require enumeration4 ,it    
will lead you to dread the beginnings1  
and fly from the occasions of sin2 as   
that man would shun some infectious     
distemper1 who should know that he was  

pre-disposed to take the contagion4 ,it 
will prevent a thousand difficulties1   
and decide a thousand questions1        
concerning worldly compliances2 by which
 those persons are apt to be            
embarrassed1 who are not duly sensible  
of their own exceeding frailty1 whose   
views of the ,christian character are   
not sufficiently elevated1 and who are  
not enough possessed with a continual   
fear of grieving the ,holy ,spirit of   
,god1 and of thus provoking him to      
withdraw his gracious influence4 ,but if
 you are really such as we have been    
describing1 you need not be urged to set
 the standard of practice high1 and to  
strive after universal holiness4 ,it is 
the desire of your hearts to act in all 
things with a single eye to the favour  
of ,god1 and thus the most ordinary     
actions of life are raised into offices 
of ,religion4 ,this is the purifying1   
the transmuting principle1 which        
realizes the fabled touch1 which changes
 all to gold4 ,but it belongs to this   

desire of pleasing ,god1 that we should 
be continually solicitous to discover   
the path of duty2 that we should not    
indolently wait1 satisfied with not     
refusing occasions of glorifying ,god1  
when they are forced upon us2 but that  
we should pray to ,god for wisdom and   
spiritual understanding1 that we may be1
 acute in discerning opportunities of   
serving him in the world1 and judicious 
in selecting and wise in improving them4
 ,guard indeed against the distraction  
of worldly cares2 and cultivate heavenly
 mindedness1 and a spirit of continual  
prayer1 and neglect not to watch        
incessantly over the workings of your   
deceitful heart3 but be active also1 and
 useful4 ,let not your precious time be 
wasted in shapeless idleness2 an        
admonition which1 in our days1 is       
rendered but too necessary by the       
relaxed habits of persons even of real  
piety3 but wisely husband and improve   
this fleeting treasure4 ,never be       
satisfied with your present attainments2

 but forgetting the things which are    
behind1 labour still to press forward   
with undiminished energy1 and to run the
 race that is set before you without    
flagging in your course4  ,above all1   
measure your progress by your           
improvement in love to ,god and man4    
,god is ,love4 ,this is the sacred      
principle1 which warms and enlightens   
the heavenly world1 that blessed feat of
 ,god's visible presence4 ,there it     
shines with unclouded radiance4 ,some   
scattered beams of it are graciously    
lent to us on earth1 or we had been     
benighted and left in darkness and      
misery2 but a larger portion of it is   
infused into the hearts of the servants 
of ,god1 who thus are renewed in the    
divine likeness1 and even here exhibit  
some faint traces of the image of their 
heavenly ,father4 ,it is the principle  
of love which disposes them to yield    
themselves up without reserve to the    
service of him1 who has bought them with
 the price of his own blood4  ,servile1 

and base1 and mercenary1 is the notion  
of ,christian practice among the bulk of
 nominal ,christians4 ,they give no more
 than they dare not with-hold2 they     
abstain from nothing but what they must 
not practise4 ,when you state to them   
the doubtful quality of any action1 and 
the consequent obligation to desist from
 it1 they reply to you in the very      
spirit of ,shylock1 they cannot find it 
in the bond4 ,in short1 they know       
,christianity only as a system of       
restraints4 ,she is despoiled of every  
liberal and generous principle3 she is  
rendered almost unfit for the social    
intercourses of life1 and is only suited
 to the gloomy walls of that cloister1  
in which they would confine her4 ,but   
true ,christians consider themselves not
 as satisfying some rigorous creditor1  
but as discharging a debt of gratitude4 
,their's is accordingly not the stinted 
return of a constrained obedience1 but  
the large and liberal measure of a      
voluntary service4 ,this principle1     

therefore1 as was formerly remarked1 and
 has been recently observed of true     
,christian humility1 prevents a thousand
 practical embarrassments1 by which they
 are continually harassed1 who act from 
a less generous motive2 and who require 
it to be clearly ascertained to them1   
that any gratification or worldly       
compliance1 which may be in question1 is
 beyond the allowed boundary line of    
,christian practice#abd4 ,this principle
 regulates the true ,christian's choice 
of companions and friends1 where he is  
at liberty to make an option2 this fills
 him with the desire of promoting the   
temporal well-being of all around him1  
and still more with pity and love1 and  
anxious solicitude for their spiritual  
welfare4 ,indifference indeed in this   
respect is one of the surest signs of a 
low or declining state in ,religion4    
,this animating principle it is1 which  
in the true ,christian's happier hour   
inspirits his devotions1 and causes him 
to delight in the worship of ,god2 which

 fills him with consolation1 and peace1 
and gladness1 and sometimes even enables
 him to rejoice with joy unspeakable and
 full of glory4  ,but this world is not 
his resting place3 here1 to the very    
last1 he must be a pilgrim and a        
stranger2 a soldier1 whose warfare ends 
only with life1 ever struggling and     
combating with the powers of darkness1  
and with the temptations of the world   
around him1 and the still more dangerous
 hostilities of internal depravity4 ,the
 perpetual vicissitudes of this         
uncertain state1 the peculiar trials and
 difficulties with which the life of a  
,christian is chequered1 and still more1
 the painful and humiliating remembrance
 of his own infirmities1 teach him to   
look forward1 almost with outstretched  
neck1 to that promised day1 when he     
shall be completely delivered from the  
bondage of corruption1 and sorrow and   
sighing shall flee away4 ,in the        
anticipation of that blessed period1 and
 comparing this churlish and turbulent  

world1 where competition1 and envy1 and 
anger1 and revenge1 so vex and agitate  
the sons of men1 with that blissful     
region where ,love shall reign without  
disturbance1 and where all being knit   
together in bonds of indissoluble       
friendship1 shall unite in one          
harmonious song of praise to the ,author
 of their common happiness1 the true    
,christian triumphs over the fear of    
death3 he longs to realize these        
cheering images1 and to obtain admission
 into that blessed company4--,with far  
more justice than it was originally     
used1 he may adopt the beautiful        
exclamation--,o praeclarum illum diem1  
cum ad illud divinum animorum concilium 
coetumque proficiscar1 atque ex hac     
turba et colluvione discedam6  ,what has
 been now as well as formerly remarked1 
concerning the habitual feelings of the 
real believer1 may suggest a reply to an
 objection common in the mouths of      
nominal ,christians1 that we would deny 
men the innocent amusements and         

gratifications of life2 thus causing our
 ,religion to wear a gloomy forbidding  
aspect1 instead of her true and natural 
face of cheerfulness and joy4 ,this is a
 charge of so serious a nature1 that    
although it lead into a digression1 it  
may not be improper to take some notice 
of it4  ,in the first place1 ,religion  
prohibits no amusement or gratification 
which is really innocent4 ,the question1
 however1 of its innocence1 must not be 
tried by the loose maxims of worldly    
morality1 but by the spirit of the      
injunctions of the word of ,god2 and by 
the indulgence being conformable or not 
conformable to the genius of            
,christianity1 and to the tempers and   
dispositions of mind enjoined on its    
professors4 ,there can be no dispute    
concerning the true end of recreations4 
,they are intended to refresh our       
exhausted bodily or mental powers1 and  
to restore us1 with renewed vigour1 to  
the more serious occupations of life4   
,whatever1 therefore1 fatigues either   

body or mind1 instead of refreshing     
them1 is not fitted to answer the       
designed purpose4 ,whatever consumes    
more time1 or money1 or thought1 than it
 is expedient 7,i might say necessary7  
to allot to mere amusement1 can hardly  
be approved by any one who considers    
these talents as precious deposits for  
the expenditure of which he will have to
 give account4 ,whatever directly or    
indirectly must be likely to injure the 
welfare of a fellow creature1 can       
scarcely be a suitable recreation for a 
,christian1 who is to love his neighbour
 as himself2 or a very consistent       
diversion for any one1 the business of  
whose life is to diffuse happiness4     
,but does a ,christian never relax8 ,let
 us not so wrong and vilify the bounty  
of ,providence1 as to allow for a moment
 that the sources of innocent amusement 
are so rare1 that men must be driven1   
almost by constraint1 to such as are of 
a doubtful quality4 ,on the contrary1   
such has been the ,creator's goodness1  

that almost every one1 both of our      
physical and intellectual1 and moral    
faculties 7and the same may be said of  
the whole creation which we see around  
us7 is not only calculated to answer the
 proper end of its being1 by its        
subserviency to some purpose of solid   
usefulness1 but to be the instrument of 
administering pleasure4                 
,not content     ,with every food of    
life to nourish man1     ,thou mak'st   
all nature beauty to his eye     ,and   
music to his ear4  ,our ,maker also1 in 
his kindness1 has so constructed us1    
that even mere vicissitude is grateful  
and refreshing--a consideration which   
should prompt us often to seek1 from a  
prudent variation of useful pursuits1   
that recreation1 for which we are apt to
 resort to what is altogether1          
unproductive and unfruitful4  ,yet rich 
and multiplied are the springs of       
innocent relaxation4 ,the ,christian    
relaxes in the temperate use of all the 
gifts of ,providence4 ,imagination1 and 

taste1 and genius1 and the beauties of  
creation1 and the works of art1 lie open
 to him4 ,he relaxes in the feast of    
reason1 in the intercourses of society1 
in the sweets of friendship1 in the     
endearments of love1 in the exercise of 
hope1 of confidence1 of joy1 of         
gratitude1 of universal good will1 of   
all the benevolent and generous         
affections2 which1 by the gracious      
ordination of our ,creator1 while they  
disinterestedly intend only happiness to
 others1 are most surely productive to  
ourselves of complacency and peace4 ,o6 
little do they know of the true measure 
of enjoyment1 who can compare these     
delightful complacencies with the       
frivolous pleasures of dissipation1 or  
the coarse gratifications of sensuality4
 ,it is no wonder1 however1 that the    
nominal ,christian should reluctantly   
give up1 one by one1 the pleasures of   
the world2 and look back upon them1 when
 relinquished1 with eyes of wistfulness 
and regret3 because he knows not the    

sweetness of the delights with which    
true ,christianity repays those trifling
 sacrifices1 and is greatly unacquainted
 with the nature of that pleasantness   
which is to be found in the ways of     
,religion4  ,it is indeed true1 that    
when any one1 who has long been going on
 in the gross and unrestrained practice 
of vice1 is checked in his career1 and  
enters at first on a religious course1  
he has much to undergo4 ,fear1 guilt1   
remorse1 shame1 and various other       
passions1 struggle and conflict within  
him4 ,his appetites are clamorous for   
their accustomed gratification1 and     
inveterate habits are scarcely to be    
denied4 ,he is weighed down by a load of
 guilt1 and almost overwhelmed by the   
sense of his unworthiness4 ,but all this
 ought in fairness to be charged to the 
account of his past sins1 and not to    
that of his present repentance4 ,it     
rarely happens1 however1 that this state
 of suffering continues very long4 ,when
 the mental gloom is the blackest1 a ray

 of heavenly light occasionally breaks  
in1 and suggests the hope of better     
days4 ,even in this life it commonly    
holds true1 ,they that sow in tears     
shall reap in joy4  ,neither1 when we   
maintain1 that the ways of ,religion are
 ways of pleasantness1 do we mean to    
deny that the ,christian's internal     
state is1 through the whole of his life1
 a state of discipline and warfare4     
,several of the causes which contribute 
to render it such have been already     
pointed out1 together with the workings 
of his mind in relation to them3 but if 
he has solicitudes and griefs peculiar  
to himself1 he has joys also with which 
a stranger intermeddles not4  ,drink    
deep1 however1 or taste not1 is a       
direction full as applicable to         
,religion1 if we would find it a source 
of pleasure1 as it is to knowledge4 ,a  
little ,religion is1 it must be         
confessed1 apt to make men gloomy1 as a 
little knowledge to render them vain3   
hence the unjust imputation often       

brought upon ,religion by those1 whose  
degree of ,religion is just sufficient1 
by condemning their course of conduct1  
to render them uneasy3 enough merely to 
impair the sweetness of the pleasures of
 sin1 and not enough to compensate for  
the relinquishment of them by its own   
peculiar comforts4 ,thus these men bring
 up1 as it were1 an ill report of that  
land of promise1 which1 in truth1       
abounds with whatever1 in our journey   
through life1 can best refresh and      
strengthen us4  ,we have enumerated some
 sources of pleasure which men of the   
world may understand1 and must          
acknowledge to belong to the true       
,christian2 but there are others1 and   
those of a still higher class1 to which 
they must confess themselves strangers4 
,to say nothing of a qualified1 ,i dare 
not say an entire1 exemption from those 
distracting passions and corroding      
cares1 by which he must naturally be    
harassed1 whose treasure is within the  
reach of mortal accidents2 there is the 

humble quiet-giving hope of being       
reconciled to ,god1 and of enjoying his 
favour2 with that solid peace of mind1  
which the world can neither give nor    
take away1 that results from a firm     
confidence in the infinite wisdom and   
goodness of ,god1 and in the unceasing  
care and kindness of a generous         
,saviour3 and there is the persuasion of
 the truth of the divine assurance1 that
 all things shall work together for     
good4  ,when the pulse indeed beats     
high1 and we are flushed with youth1 and
 health1 and vigour2 when all goes on   
prosperously1 and success seems almost  
to anticipate our wishes2 then we feel  
not the want of the consolations of     
,religion3 but when fortune frowns1 or  
friends forsake us2 when sorrow1 or     
sickness1 or old age1 comes upon us1    
then it is1 that the superiority of the 
pleasures of ,religion is established   
over those of dissipation and vanity1   
which are ever apt to fly from us when  
we are most in want of their aid4 ,there

 is scarcely a more melancholy sight to 
a considerate mind1 than that of an old 
man1 who is a stranger to those only    
true sources of satisfaction4 ,how      
affecting1 and at the same time how     
disgusting1 is it to see such an one    
awkwardly catching at the pleasures of  
his younger years1 which are now beyond 
his reach2 or feebly attempting to      
retain them1 while they mock his        
endeavours and elude his grasp6 ,to such
 an one1 gloomily indeed does the       
evening of life set in6 ,all is sour and
 cheerless4 ,he can neither look        
backward with complacency nor forward   
with hope3 while the aged ,christian1   
relying on the assured mercy of his     
,redeemer1 can calmly reflect that his  
dismission is at hand2 that his         
redemption draweth nigh3 while his      
strength declines1 and his faculties    
decay1 he can quietly repose himself on 
the fidelity of ,god3 and at the very   
entrance of the valley of the shadow of 
death1 he can lift up an eye1 dim1      

perhaps1 and feeble1 yet occasionally   
sparkling with hope1 and confidently    
looking forward to the near possession  
of his heavenly inheritance1 to those   
joys which eye hath not seen1 nor ear   
heard1 neither hath it entered into the 
heart of man to conceive4  ,never were  
there times which inculcated more       
forcibly than those in which we live1   
the wisdom of seeking a happiness beyond
 the reach of human vicissitudes4 ,what 
striking lessons have we had of the     
precarious tenure of all sublunary      
possessions6 ,wealth1 and power1 and    
prosperity1 how peculiarly transitory   
and uncertain6 ,but ,religion dispenses 
her choicest cordials in the seasons of 
exigence1 in poverty1 in exile1 in      
sickness1 and in death4 ,the essential  
superiority of that support which is    
derived from ,religion is less felt1 at 
least it is less apparent1 when the     
,christian is in full possession of     
riches1 and splendour1 and rank1 and all
 the gifts of nature and fortune4 ,but  

when all these are swept away by the    
rude hand of time1 or the rough blasts  
of adversity1 the true ,christian       
stands1 like the glory of the forest1   
erect and vigorous2 stripped indeed of  
his summer foliage1 but more than ever  
discovering to the observing eye the    
solid strength of his substantial       
texture3      ,pondere fixa suo est1    
nudosque per aera ramos     ,attollens1 
trunco non frondibus efficit umbram4    
,,section ,,ii4  ,advice to some who    
profess their full ,assent to the       
fundamental ,doctrines of the ,gospel4  
,in a former chapter we largely insisted
 on what may be termed the fundamental  
practical error of the bulk of professed
 ,christians in our days2 their either  
overlooking or misconceiving the        
peculiar method1 which the ,gospel has  
provided for the renovation of our      
corrupted nature1 and for the attainment
 of every ,christian grace4  ,but there 
are mistakes on the right hand and on   
the left2 and our general proneness1    

when we are flying from one extreme to  
run into an opposite error1 renders it  
necessary to superadd another           
admonition4 ,the generally prevailing   
error of the present day1 indeed1 is    
that fundamental one which was formerly 
pointed out4 ,but while we attend1 in   
the first place1 to this2 and1 on the   
warrant both of ,scripture and          
experience1 prescribe hearty repentance 
and lively faith1 as the only root and  
foundation of all true holiness2 we must
 at the same time guard against a       
practical mistake of another kind4 ,they
 who1 with penitent hearts1 have humbled
 themselves before the cross of ,christ2
 and who1 pleading his merits as their  
only ground of pardon and acceptance    
with ,god1 have resolved henceforth1    
through the help of his ,spirit1 to     
bring forth the fruits of righteousness1
 are sometimes apt to conduct themselves
 as if they considered their work as now
 done2 or at least as if this were the  
whole they had to do1 as often as1 by   

falling afresh into sin1 another act of 
repentance and faith may seem to have   
become necessary4 ,there are not a few  
in our relaxed age1 who thus satisfy    
themselves with what may be termed      
general ,christianity2 who feel general 
penitence and humiliation from a sense  
of their sinfulness in general1 and     
general desires of universal holiness2  
but who neglect that vigilant and       
jealous care1 with which they should    
labour to extirpate every particular    
corruption1 by studying its nature1 its 
root1 its ramifications1 and thus       
becoming acquainted with its secret     
movements1 with the means whereby it    
gains strength1 and with the most       
effectual methods of resisting it4 ,in  
like manner1 they are far from striving 
with persevering alacrity for the       
acquisition and improvement of every    
,christian grace4 ,nor is it unusual for
 ministers1 who preach the truths of the
 ,gospel with fidelity1 ability1 and    
success1 to be themselves also liable to

 the charge of dwelling altogether in   
their instructions on this general      
,religion3 instead of tracing and laying
 open all the secret motions of inward  
corruption1 and instructing their       
hearers how best to conduct themselves  
in every distinct part of the ,christian
 warfare2 how best to strive against    
each particular vice1 and to cultivate  
each grace of the ,christian character4 
,hence it is1 that in too many persons1 
concerning the sincerity of whose       
general professions of ,religion we     
should be sorry to entertain a doubt1 we
 yet see little progress made in the    
regulation of their tempers1 in the     
improvement of their time1 in the reform
 of their plan of life1 or inability to 
resist the temptation to which they are 
particularly exposed4 ,they will confess
 themselves1 in general terms1 to be    
miserable sinners3 this is a tenet of   
their creed1 and they feel even proud in
 avowing it4 ,they will occasionally    
also lament particular failings3 but    

this confession is sometimes obviously  
made1 in order to draw forth a          
compliment for the very opposite virtue3
 and where this is not the case1 it is  
often not difficult to detect1 under    
this false guise of contrition1 a secret
 self-complacency1 arising from the     
manifestations which they have afforded 
of their acuteness or candour in        
discovering the infirmity in question1  
or of their frankness or humility in    
acknowledging it4 ,this will scarcely   
seem an illiberal suspicion to any one1 
who either watches the workings of his  
own heart1 or who observes1 that the    
faults confessed in these instances are 
very seldom those1 with which the person
 is most clearly and strongly           
chargeable4  ,we must plainly warn these
 men1 and the consideration is seriously
 pressed on their instructors also1 that
 they are in danger of deceiving        
themselves4 ,let them beware lest they  
be nominal ,christians of another sort4 
,these persons require to be reminded1  

that there is no short compendious      
method of holiness3 but that it must be 
the business of their whole lives to    
grow in grace1 and continually adding   
one virtue to another1 as far as may be1
 to go on towards perfection4 ,he only  
that doeth righteousness is righteous4  
,unless they bring forth the fruits of  
the ,spirit1 they can have no sufficient
 evidence that they have received that  
,spirit of ,christ1 without which they  
are none of his4 ,but where1 on the     
whole1 our unwillingness to pass an     
unfavourable judgment may lead us to    
indulge a hope1 that the root of the    
matter is found in them2 yet we must at 
least declare to them1 that instead of  
adorning the doctrine of ,christ1 they  
disparage and discredit it4 ,the world  
sees not their secret humiliation1 not  
the exercises of their closets1 but it  
is acute in discerning practical        
weaknesses3 and if it observe that they 
have the same eagerness in the pursuit  
of wealth or ambition1 the same vain    

taste for ostentation and display1 the  
same ungoverned tempers1 which are found
 in the generality of mankind2 it will  
treat with contempt their pretences to  
superior sanctity and indifference to   
worldly things1 and will be hardened in 
its prejudices against the only mode1   
which ,god has provided for our escaping
 the wrath to come1 and obtaining       
eternal happiness4  ,let him then1 who  
would be indeed a ,christian1 watch over
 his ways and over his heart with       
unceasing circumspection4 ,let him      
endeavour to learn1 both from men and   
books1 particularly from the lives of   
eminent ,christians#abe1 what methods   
have been actually found most effectual 
for the conquest of every particular    
vice1 and for improvement in every      
branch of holiness4 ,thus studying his  
own character1 and observing the most   
secret workings of his own mind1 and of 
our common nature2 the knowledge which  
he will acquire of the human heart in   
general1 and especially of his own1 will

 be of the highest utility1 in enabling 
him to avoid or to guard against the    
occasions of evil3 and it will also     
tend1 above all things1 to the growth of
 humility1 and to the maintenance of    
that sobriety of spirit and tenderness  
of conscience1 which are eminently      
characteristic of the true ,christian4  
,it is by this unceasing diligence1 as  
the ,apostle declares1 that the servants
 of ,christ must make their calling     
sure4 ,their labour will not be thrown  
away2 for an entrance shall at length be
 ministered unto them abundantly1 into  
the everlasting kingdom of our ,lord and
 ,saviour ,jesus ,christ4   ,,sect4     
,,iii4  ,brief ,observations addressed  
to ,sceptics and ,unitarians4  ,there is
 another class of men1 an increasing    
class1 it is to be feared1 in this      
country1 that of absolute unbelievers1  
with which this little work has properly
 no concern3 but may the writer1        
sincerely pitying their melancholy      
state1 be permitted to ask them one     

plain question8 ,if ,christianity be not
 in their estimation true1 yet is there 
not at least a presumption in its       
favour1 sufficient to entitle it to a   
serious examination2 from its having    
been embraced1 and that not blindly and 
implicitly1 but upon full inquiry and   
deep consideration1 by ,bacon1 and      
,milton1 and ,locke1 and ,newton1 and   
much the greater part of those1 who1 by 
the reach of their understandings1 or   
the extent of their knowledge1 and by   
the freedom too of their minds1 and     
their daring to combat existing         
prejudices1 have called forth the       
respect and admiration of mankind8 ,it  
might be deemed scarcely fair to insist 
on ,churchmen1 though some of them are  
among the greatest names this country   
has ever known4 ,can the sceptic in     
general say with truth1 that he has     
either prosecuted an examination into   
the evidences of ,revelation at all1 or 
at least with a seriousness and         
diligence in any degree proportioned to 

the importance of the subject8 ,the fact
 is1 and it is a fact which redounds to 
the honour of ,christianity1 that       
infidelity is not the result of sober   
inquiry and deliberate preference4 ,it  
is rather the slow production of a      
careless and irreligious life1 operating
 together with prejudices and erroneous 
conceptions1 concerning the nature of   
the leading doctrines and fundamental   
tenets of ,christianity4  ,take the case
 of young men of condition1 bred up by  
what we have termed nominal ,christians4
 ,when children1 they are carried to    
church1 and thence they become          
acquainted with such parts of ,scripture
 as are contained in our public service4
 ,if their parents preserve still more  
of the customs of better times1 they are
 taught their ,catechism1 and furnished 
with a little farther religious         
knowledge4 ,after a while1 they go from 
under the eyes of their parents2 they   
enter into the world1 and move forward  
in the path of life1 whatever it may be1

 which has been assigned to them4 ,they 
yield to the temptations which assail   
them1 and become1 more or less1         
dissipated and licentious4 ,at least    
they neglect to look into their ,bible2 
they do not enlarge the sphere of their 
religious acquisitions2 they do not even
 endeavour1 by reflection and study1 to 
turn into what may deserve the name of  
knowledge and rational conviction1 the  
opinions which1 in their childhood1 they
 had taken on trust4  ,they travel1     
perhaps1 into foreign countries2 a      
proceeding which naturally tends to     
weaken their nursery1 prejudice in      
favour of the ,religion in which they   
were bred1 and by removing them from all
 means of public worship1 to relax their
 practical habits of ,religion4 ,they   
return home1 and commonly are either    
hurried round in the vortex of          
dissipation1 or engage with the ardour  
of youthful minds in some public or     
professional pursuit4 ,if they read or  
hear any thing about ,christianity1 it  

is commonly only about those tenets     
which are subjects of controversy3 and  
what reaches their ears of the ,bible1  
from their occasional attendance at     
church2 though it may sometimes impress 
them with an idea of the purity of      
,christian morality1 contains much      
which1 coming thus detached1 perplexes  
and offends them1 and suggests various  
doubts and startling objections1 which a
 farther acquaintance with the          
,scripture would remove4 ,thus growing  
more and more to know ,christianity only
 by the difficulties it contains2       
sometimes tempted by the ambition of    
shewing themselves superior to vulgar   
prejudice1 and always prompted by the   
natural pride of the human heart to cast
 off their subjection to dogmas imposed 
on them2 disgusted1 perhaps1 by the     
immoral lives of some professed         
,christians1 by the weaknesses and      
absurdities of others1 and by what they 
observe to be the implicit belief of    
numbers1 whom they see and know to be   

equally ignorant with themselves1 many  
doubts and suspicions of greater or less
 extent spring up within them4 ,these   
doubts enter into the mind at first     
almost imperceptibly3 they exist only as
 vague indistinct surmises1 and by no   
means take the precise shape or the     
substance of a formed opinion4 ,at      
first1 probably1 they even offend and   
startle by their intrusion3 but by      
degrees the unpleasant sensations which 
they once excited wear off3 the mind    
grows more familiar with them4 ,a       
confused sense 7for such it is1 rather  
than a formed idea7 of its being        
desirable that their doubts should prove
 well founded1 and of the comfort and   
enlargement which would be afforded by  
that proof1 lends them much secret aid4 
,the impression becomes deeper2 not in  
consequence of being reinforced by fresh
 arguments1 but merely by dint of having
 longer rested in the mind2 and as they 
increase in force1 they creep on and    
extend themselves4 ,at length they      

diffuse themselves over the whole of    
,religion1 and possess the mind in      
undisturbed occupancy4  ,it is by no    
means meant that this is universally the
 process4 ,but1 speaking generally1 this
 might be termed1 perhaps not unjustly1 
the natural history of scepticism4 ,it  
approves itself to the experience of    
those who have with any care watched the
 progress of infidelity in persons      
around them2 and it is confirmed by the 
written lives of some of the most       
eminent unbelievers4 ,it is curious to  
read their own accounts of themselves1  
the rather as they accord so exactly    
with the result of our own              
observation4--,we find that they once   
perhaps gave a sort of implicit         
hereditary assent to the truth of       
,christianity1 and were what1 by a      
mischievous perversion of language1 the 
world denominates believers4 ,how were  
they then awakened from their sleep of  
ignorance8 ,at what moment did the light
 of truth beam in upon them1 and        

dissipate the darkness in which they had
 been involved8 ,the period of their    
infidelity is marked by no such         
determinate boundary4 ,reason1 and      
thought1 and inquiry had little or      
nothing to do with it4 ,having for many 
years lived careless and irreligious    
lives1 and associated with companions   
equally careless and irreligious2 not by
 force of study and reflection1 but     
rather by the lapse of time1 they at    
length attained to their infidel        
maturity4 ,it is worthy of remark1 that 
where any are reclaimed from infidelity1
 it is generally by a process much more 
rational than that which has been here  
described4 ,something awakens them to   
reflection4 ,they examine1 they         
consider1 and at length yield their     
assent to ,christianity on what they    
deem sufficient grounds4  ,from the     
account here given1 it appears plainly  
that infidelity is generally the        
offspring of prejudice1 and that its    
success is mainly to be ascribed to the 

depravity of the moral character4 ,this 
fact is confirmed by the undeniable     
truth1 that in societies1 which consist 
of individuals1 infidelity is the       
natural fruit1 not so much of a studious
 and disputatious1 as of a dissipated   
and vicious age4 ,it diffuses itself in 
proportion as the general morals        
decline2 and it is embraced with less   
apprehension1 when every infidel is kept
 in spirits1 by seeing many around him  
who are sharing fortunes with himself4  
,to any fair mind this consideration    
alone might be offered1 as suggesting a 
strong argument against infidelity1 and 
in favour of ,revelation4 ,and the      
friends of ,christianity might justly   
retort the charge1 which their opponents
 often urge with no little affectation  
of superior wisdom2 that we implicitly  
surrender ourselves to the influence of 
prejudice1 instead of examining         
dispassionately the ground of our faith1
 and yielding our assent only according 
to the degree of evidence4  ,in our own 

days1 when it is but too clear that     
infidelity increases1 it is not in      
consequence of the reasonings of the    
infidel writers having been much        
studied1 but from the progress of       
luxury1 and the decay of morals3 and1 so
 far as this increase may be traced at  
all to the works of sceptical writers2  
it has been produced1 not by argument   
and discussion1 but by sarcasms and     
points of wit1 which have operated on   
weak minds1 or on nominal ,christians1  
by bringing gradually into contempt1    
opinions which1 in their case1 had only 
rested on the basis of blind respect and
 the prejudices of education4 ,it may   
therefore be laid down as an axiom1 that
 infidelity is in general a disease of  
the heart more than of the              
understanding4 ,if ,revelation were     
assailed only by reason and argument1 it
 would have little to fear4 ,the        
literary opposers of ,christianity1 from
 ,herbert to ,hume1 have been seldom    
read4 ,they made some stir in their day3

 during their span of existence they    
were noisy and noxious2 but like the    
locusts of the east1 which for a while  
obscure the air1 and destroy the        
verdure1 they were soon swept away and  
forgotten4 ,their very names would be   
scarcely found1 if ,leland had not      
preserved them from oblivion4  ,the     
account which has been given1 of the    
secret1 but grand1 source of infidelity1
 may perhaps justly be extended1 as     
being not seldom true in the case of    
those who deny the fundamental doctrines
 of the ,gospel4  ,in the course which  
we lately traced from nominal orthodoxy 
to absolute infidelity1                 
,unitarianism#abf is indeed1 a sort of  
half-way house1 if the expression may be
 pardoned2 a stage on the journey1 where
 sometimes a person indeed finally      
stops1 but where1 not unfrequently1 he  
only pauses for a while1 and then       
pursues his progress4  ,the ,unitarian  
teachers by no means profess to absolve 
their followers from the unbending      

strictness of ,christian morality4 ,they
 prescribe the predominant love of ,god1
 and an habitual spirit of devotion3 but
 it is an unquestionable fact2 a fact   
which they themselves almost admit1 that
 this class of religionists is not in   
general distinguished for superior      
purity of life2 and still less for that 
frame of mind1 which1 by the injunction 
to be spiritually1 not carnally1 minded1
 the word of ,god prescribes to us1 as  
one of the surest tests of our          
experiencing the vital power of         
,christianity4 ,on the contrary1 in     
point of fact1 ,unitarianism seems to be
 resorted to1 not merely by those who   
are disgusted with the peculiar         
doctrines of ,christianity2 but by those
 also who are seeking a refuge from the 
strictness of her practical precepts2   
and who1 more particularly1 would escape
 from the obligation which she imposes  
on her adherents1 rather to incur the   
dreaded charge of singularity1 than fall
 in with the declining manners of a     

dissipated age4  ,unitarianism1 where it
 may be supposed to proceed from the    
understanding rather than from the      
heart1 is not unfrequently produced by a
 confused idea of the difficulties1 or1 
as they are termed1 the impossibilities 
which orthodox ,christianity is supposed
 to involve4 ,it is not our intention to
 enter into the controversy3#abg but it 
may not be improper to make one remark  
as a guard to persons in whose way the  
arguments of the ,unitarians may be     
likely to fall2 namely1 that one great  
advantage possessed by ,deists1 and     
perhaps in a still greater degree by    
,unitarians1 in their warfare with the  
,christian system1 results from the very
 circumstances of their being the       
assailants4 ,they urge what they state  
to be powerful arguments against the    
truth of the fundamental doctrines of   
,christianity1 and then call upon men to
 abandon them as posts no longer        
tenable4 ,but they1 who are disposed to 
yield to this assault1 should call to   

mind1 that it has pleased ,god so to    
establish the constitution of all       
things1 that perplexing difficulties and
 plausible objections may be adduced    
against the most established truths2    
such1 for instance1 as the being of a   
,god1 and many others both physical and 
moral4 ,in all cases1 therefore1 it     
becomes us1 not on a partial view to    
reject any proposition1 because it is   
attended with difficulties2 but to      
compare the difficulties which it       
involves1 with those which attend the   
alternative proposition which must be   
embraced on its rejection4 ,we should   
put to the proof the alternative        
proposition in its turn1 and see whether
 it be not still less tenable than that 
which we are summoned to abandon4 ,in   
short1 we should examine circumspectly  
on all sides2 and abide by that opinion 
which1 on carefully balancing all       
considerations1 appears fairly entitled 
to our preference4 ,experience1 however1
 will have convinced the attentive      

observer of those around him1 that it   
has been for want of adverting to this  
just and obvious principle1 that the    
,unitarians in particular have gained   
most of their proselytes from the       
,church1 so far as argument has         
contributed to their success4 ,if the   
,unitarians1 or even the ,deists1 were  
considered in their turn as masters of  
the field2 and were in their turn       
attacked1 both by arguments tending to  
disprove their system directly1 and to  
disprove it indirectly1 by shewing the  
high probability of the truth of        
,christianity1 and of its leading and   
peculiar doctrines1 it is most likely   
that they would soon appear wholly      
unable to keep their ground4 ,in short1 
reasoning fairly1 there is no medium    
between absolute ,pyrrhonism and true   
,christianity3 and if we reject the     
latter on account of its difficulties1  
we shall be still more loudly called    
upon to reject every other system which 
has been offered to the acceptance of   

mankind4 ,this consideration might1     
perhaps1 with advantage be more attended
 to than it has been1 by those who take 
upon them to vindicate the truth of our 
holy religion3 as many1 who from        
inconsideration1 or any other cause1 are
 disposed to give up the great          
fundamentals of ,christianity1 would be 
startled by the idea1 that on the same  
principle on which they did this1 they  
must give up the hope of finding any    
rest for the sole of their foot on any  
ground of ,religion1 and not stop short 
of unqualified ,atheism4  ,besides the  
class of those who professedly reject   
revelation1 there is another1 and that  
also1 it is to be feared1 an increasing 
one1 which may be called the class of   
half-unbelievers1 who are to be found in
 various degrees of approximation to a  
state of absolute infidelity4 ,the      
system1 if it deserve the name1 of these
 men1 is grossly irrational4 ,hearing   
many who assert and many who deny the   
truth of ,christianity1 and not         

reflecting seriously enough to consider 
that it must be either true or false1   
they take up a strange sort of middle   
opinion of its qualified truth4 ,they   
conceive that there must be something in
 it1 though by no means to the extent to
 which it is pushed by orthodox         
,christians4 ,they grant the reality of 
future punishment1 and even that they   
themselves cannot altogether expect to  
escape it2 yet1 they trust it will not  
go so hard with them as the churchmen   
state3 and1 as was formerly hinted1     
though disbelieving almost every        
material doctrine which ,christianity   
contains2 yet1 even in their own minds1 
they by no means conceive themselves to 
be inlisted under the banners of        
infidelity1 or to have much cause for   
any great apprehension lest             
,christianity should prove true4  ,but  
let these men be reminded1 that there is
 no middle way4 ,if they can be         
prevailed on to look into their ,bible1 
and do not make up their minds          

absolutely to reject its authority2 they
 must admit that there is no ground     
whatever for this vain hope1 which they 
suffer themselves to indulge1 of        
escaping but with a slight measure of   
punishment4 ,nor let them think their   
guilt inconsiderable4 ,is it not grossly
 criminal to trifle with the            
long-suffering of ,god1 to despise alike
 his invitations and his threatenings1  
and the offer of his ,spirit of grace1  
and the precious blood of the ,redeemer8
 ,far different is the ,scripture       
estimate2 ,how shall we escape if we    
neglect so great salvation8 ,it shall be
 more tolerable for ,sodom and          
,gomorrah1 in the day of judgment1 than 
for them1 who voluntarily shut their    
eyes against that full light1 which the 
bounty of ,heaven has poured out upon   
them4 ,these half-unbelievers are even  
more reprehensible than downright       
sceptics1 for remaining in this state of
 careless uncertainty1 without          
endeavouring to ascertain the truth or  

falsehood of revelation4 ,the           
probability which they admit1 that it   
may be true1 imposes on them an         
additional and an undeniable obligation 
to inquiry4 ,but both to them and to    
decided sceptics it must be plainly     
declared1 that they are in these days   
less excusable than ever1 for not       
looking into the grounds and proofs on  
which is rested the truth of            
,christianity2 for never before were    
these proofs so plainly1 and at so easy 
a rate1 offered to the consideration of 
mankind4 ,through the bounty of         
,providence1 the more widely spreading  
poison of infidelity has in our days    
been met with more numerous and more    
powerful antidotes4 ,one of these has   
been already pointed out3 and it should 
be matter of farther gratitude to every 
real ,christian1 that in the very place 
on which modern infidelity had displayed
 the standard of victory1 a warrior in  
the service of ,religion1 a man of the  
most acute discernment and profound     

research1 has been raised up by         
,providence to quell their triumph#abh4 
,he was soon taken from us2 but happily 
for him and for ourselves1 not till he  
had announced1 that1 like the ,magi of  
old1 he had seen the star of ,christ in 
the ,east1 and had fallen down and      
worshipped him4 ,another should be      
mentioned with honour1 who is pursuing  
the track which that great man had      
pointed out#abi4 ,henceforth let all    
objectors against ,christianity1 on the 
ground of its being disproved by the    
oriental records1 be put to silence4    
,the strength of their cause consisted  
in their ignorance1 and in our own1 of  
oriental learning4 ,they availed        
themselves for a while of our being in a
 state of darkness2 but the light of day
 has at length broken in and exposed to 
deserved contempt their superficial     
speculations4  ,the infatuation of these
 unbelievers upon trust would be less   
striking1 if they were able altogether  
to decline ,christianity2 and were at   

liberty to relinquish their pretensions 
to its rewards1 on condition of being   
exempted from its punishments4 ,but that
 is not the case2 they must stand the   
risk of the encounter1 and their eternal
 happiness or misery is suspended upon  
the issue#acj4 ,what must be the        
emotions of these men1 on first opening 
their eyes in the world of spirits1 and 
being convinced1 too late1 of the awful 
reality of their impending ruin8 ,may   
the mercy and the power of ,god awaken  
them from their desperate slumber1 while
 life is yet spared1 and there is yet   
space for repentance6   ,,section ,,iv4 
,advice suggested by the state of the   
times to true ,christians4  ,to those1  
who really deserve the appellation of   
true ,christians1 much has been said    
incidentally in the course of the       
present work4 ,it has been maintained1  
and the proposition will not be disputed
 by any sound or experienced politician1
 that they are always most important    
members of the community4 ,but we may   

boldly assert1 that there never was a   
period wherein1 more justly than in the 
present1 this could be affirmed of them2
 whether the situation1 in all its      
circumstances1 of our own country be    
attentively considered1 or the general  
state of society in ,europe4 ,let them  
on their part seriously weigh the       
important station which they fill1 and  
the various duties which it now         
peculiarly enforces on them4 ,if we     
consult the most intelligent accounts of
 foreign countries1 which have been     
recently published1 and compare them    
with the reports of former travellers2  
we must be convinced1 that ,religion and
 the standard of morals are every where 
declining1 abroad even more rapidly than
 in our own country4 ,but still1 the    
progress of irreligion1 and the decay of
 morals at home1 are such as to alarm   
every considerate mind1 and to forebode 
the worst consequences1 unless some     
remedy can be applied to the growing    
evil4 ,we can depend only upon true     

,christians for effecting1 in any       
degree1 this important service4 ,their  
system1 as was formerly stated1 is that 
of our national church3 and in          
proportion1 therefore1 as their system  
prevails1 or as it increases in respect 
and estimation1 from the manifest good  
conduct of its followers2 in that very  
proportion the church is strengthened in
 the foundations1 on which alone it can 
be much longer supported1 the esteem and
 attachment of its members1 and of the  
nation at large4 ,zeal is required in   
the cause of ,religion2 they only can   
feel it4 ,the charge of singularity must
 be incurred2 they only will dare to    
encounter it4 ,uniformity of conduct1   
and perseverance in exertion1 will be   
requisite2 among no others can we look  
for those qualities4  ,let true         
,christians then1 with becoming         
earnestness1 strive in all things to    
recommend their profession1 and to put  
to silence the vain scoffs of ignorant  
objectors4 ,let them boldly assert the  

cause of ,christ in an age when so many1
 who bear the name of ,christians1 are  
ashamed of ,him3 and let them consider  
as devolved on ,them the important duty 
of suspending for a while the fall of   
their country1 and1 perhaps1 of         
performing a still more extensive       
service to society at large2 not by busy
 interference in politics1 in which it  
cannot but be confessed there is much   
uncertainty2 but rather by that sure and
 radical benefit of restoring the       
influence of ,religion1 and of raising  
the standard of morality4  ,let them be 
active1 useful1 generous towards others2
 manifestly moderate and self-denying in
 themselves4 ,let them be ashamed of    
idleness1 as they would be of the most  
acknowledged sin4 ,when ,providence     
blesses them with affluence1 let them   
withdraw from the competition of vanity2
 and1 without sordidness or absurdity1  
shew by their modest demeanour1 and by  
their retiring from display1 that1      
without affecting singularity1 they are 

not slaves to fashion2 that they        
consider it as their duty to set an     
example of moderation and sobriety1 and 
to reserve for nobler and more          
disinterested purposes1 that money1     
which others selfishly waste in parade1 
and dress1 and equipage4 ,let them      
evince1 in short1 a manifest moderation 
in all temporal things2 as becomes those
 whose affections are set on higher     
objects than any which this world       
affords1 and who possess1 within their  
own bosoms1 a fund of satisfaction and  
comfort1 which the world seeks in vanity
 and dissipation4 ,let them cultivate a 
catholic spirit of universal good will1 
and of amicable fellowship towards all  
those1 of whatever sect or denomination1
 who1 differing from them in            
non-essentials1 agree with them in the  
grand fundamentals of ,religion4 ,let   
them countenance men of real piety      
wherever they are found2 and encourage  
in others every attempt to repress the  
progress of vice1 and to revive and     

diffuse the influence of ,religion and  
virtue4 ,let their earnest prayers be   
constantly offered1 that such endeavours
 may be successful1 and that the abused 
long-suffering of ,god may still        
continue to us the invaluable privilege 
of vital ,christianity4  ,let them pray 
continually for their country in this   
season of national difficulty4 ,we bear 
upon us but too plainly the marks of a  
declining empire4 ,who can say but that 
the ,governor of the universe1 who      
declares himself to be a ,god who hears 
the prayers of his servants1 may1 in    
answer to their intercessions1 for a    
while avert our ruin1 and continue to us
 the fulness of those temporal          
blessings1 which in such abundant       
measure we have hitherto enjoyed#aca4   
,men of the world1 indeed1 however they 
may admit the natural operation of      
natural causes1 and may therefore       
confess the effects of ,religion and    
morality in promoting the well being of 
the community2 may yet1 according to    

their humour1 with a smile of complacent
 pity1 or a sneer of supercilious       
contempt1 read of the service which real
 ,christians may render to their        
country1 by conciliating the favour and 
calling down the blessing of            
,providence4 ,it may appear in their    
eyes an instance of the same            
superstitious weakness1 as that which   
prompts the terrified inhabitant of     
,sicily to bring for the image of his   
tutelar saint1 in order to stop the     
destructive ravages of ,a,etna4 ,we are1
 however1 sure1 if we believe the       
,scripture1 that ,god will be disposed  
to favour the nation to which his       
servants belong2 and that1 in fact1 such
 as ,they1 have often been the unknown  
and unhonoured instruments of drawing   
down on their country the blessings of  
safety and prosperity4  ,but it would be
 an instance in myself of that very     
false shame which ,i have condemned in  
others1 if ,i were not boldly to avow my
 firm persuasion1 that to the decline of

 ,religion and morality our national    
difficulties must both directly and     
indirectly be chiefly ascribed2 and that
 my only solid hopes for the well-being 
of my country depend not so much on her 
fleets and armies1 not so much on the   
wisdom of her rulers1 or the spirit of  
her people1 as on the persuasion that   
she still contains many1 who1 in a      
degenerate age1 love and obey the       
,gospel of ,christ2 on the humble trust 
that the intercession of these may still
 be prevalent1 that for the sake of     
these1 ,heaven may still look upon us   
with an eye of favour4  ,let the prayers
 of the ,christian reader be also       
offered up for the success of this      
feeble endeavour in the service of true 
,religion4 ,god can give effect to the  
weakest effort2 and the writer will feel
 himself too much honoured1 if by that  
which he has now been making1 but a     
single fellow creature should be        
awakened from a false security1 or a    
single ,christian1 who deserves the     

name1 be animated to more extensive     
usefulness4 ,he may seem to have assumed
 to himself a task which he was ill     
qualified to execute4 ,he fears he may  
be reproached with arrogance and        
presumption for taking upon him the     
office of a teacher4 ,yet1 as he        
formerly suggested1 it cannot be denied1
 that it belongs to his public situation
 to investigate the state of the        
national ,religion and morals2 and that 
it is the part of a real patriot to     
endeavour to retard their decline1 and  
promote their revival4 ,but if the      
office1 in which he has been engaged1   
were less intimately connected with the 
duties of his particular station1 the   
candid and the liberal mind would not be
 indisposed to pardon him4 ,let him be  
allowed to offer in his excuse a desire 
not only to discharge a duty to his     
country1 but to acquit himself of what  
he deems a solemn and indispensable     
obligation to his acquaintance and his  
friends4 ,let him allege the unaffected 

solicitude which he feels for the       
welfare of his fellow creatures4 ,let   
him urge the fond wish he gladly would  
encourage2 that1 while1 in so large a   
part of ,europe1 a false philosophy     
having been preferred before the lessons
 of revelation1 ,infidelity has lifted  
up her head without shame1 and walked   
abroad boldly and in the face of day2   
while the practical consequences are    
such as might be expected1 and          
licentiousness and vice prevail without 
restraint3 here at least there might be 
a sanctuary1 a land of ,religion and    
piety1 where the blessings of           
,christianity might be still enjoyed1   
where the name of the ,redeemer might   
still be honoured2 where mankind might  
be able to see what is1 in truth1 the   
,religion of ,jesus1 and what are its   
blessed effects2 and whence1 if the     
mercy of ,god should so ordain it1 the  
means of religious instruction and      
consolation might be again extended to  
surrounding countries and to the world  

at large4   ,,finis4     ,,index4   ,a  
,abuse of things1 unfairness of arguing 
from it against their use1 #ec4         
,acceptance with ,god1 commonly         
prevailing notions respecting it1       
#he-hh4   --,scripture1 and ,church of  
,england1 doctrine respecting it1       
#hh-ib4   --practical consequences1 of  
common notions respecting it1 #hi4      
--true doctrine vindicated from         
objection1 #ic-id4  ,addison1 quoted1   
#afb4  ,affections1 of their admission  
into ,religion1 #eg1 #eh4   --their     
admission into ,religion reasonable1    
#ei-fb4   --true test and measure of    
them in ,religion1 #fb-fe4   --in       
,religion1 not barely allowable1 but    
highly necessary1 #ff-fi4   --our       
,saviour the just object of them1 #fi1  
#gj4   --objection1 that they are       
impossible towards an invisible ,being1 
discussed1 #ga-gg4   --little excited by
 public misfortunes1 and why1 #ge1 #gf4 
--towards our ,saviour1 special grounds 
for them1 #gg1 #gh4   --divine aid      

promised for exciting them1 #gi1 #hj4   
--our statements respecting them in     
,religion verified by facts1     #hj1   
#ha4   --religious1 ,st4 ,paul a        
striking instance of them1 #fa4         
,ambition1 votaries of1 #abe1 #abf4     
,amiable tempers1 discussion respecting1
 #agh-aih4   --substituted for          
,religion1 #agi1 #ahj4   --value of1    
estimated by the standard of mere       
reason1 #ahj4   --false pretenders to   
them1 #aha4   --real nature1 when not   
grounded on ,religion1 #aha1 #ahb4      
--precarious nature1 #ahb-ahd4   --value
 of1 on ,christian principles1 #ahf4    
--life1 ,christian's most so1 #aij1     
#aia4   --,christians urged to this1    
#aib-aif4   --its just praise1 #aig1    
#aih4   --apt to deceive us1 #aih4      
,applause1 desire of1 universal1 #adf1  
#adg4   ,b4  ,babington1 the reverend   
,matthew1 #bei4  ,benevolence1 true     
,christian1 its exalted nature1 #bhg1   
#bhh4  ,bacon1 ,lord1 quoted1 #bbi4     
,c4  ,calumny1 considerations which     

reconcile the ,christian to it1         
#afi1 #agj4  ,charity1 true1 what1 and  
its marks1 #caa1 #cab4  ,christianity1  
vital revival of1 would invigorate      
church establishment1                   
#bid4   --vital1 alone suited to lower  
orders1 #bie1 #bif4   --the common      
system1 falsely so called1 #cje4   --the
 truest patriotism1 #bhg-bib4   --of the
 world1 its base nature1 #cbd4   --not a
 gloomy service1 #cbf-ccb4              
--relaxations compatible with1 #cbg1    
#cbh4   --its solid texture1 #ccb4      
--general1 what so called1 #ccd1 #cce4  
--true1 requires incessant watchfulness 
and care1 #ccf4   --state in which it   
finds us1 #cj-cc4   --its present       
critical circumstances1 #bfe-bgb4       
--reduced to a system of ethics1 proofs 
of this1 #bgc1 #bgg1 #bgh4   --causes1  
which have tended to produce neglect of 
her peculiar     doctrines1 #bfi1 #bgj1 
#bgd-bgf4   --peculiar doctrines of1    
taught by the oldest divines and highest
     dignitaries of the ,english church1

 #bgc1 #bgd4   --peculiar doctrines     
gradually fallen into neglect1 #bgf-bgh4
   --sad symptoms of its low state among
 us1 #bgh-bhj4   --objection1 that our  
system of it too strict1 stated and     
answered1     #bhj-bhc4   --vital1 its  
happy influence on temporal well-being  
of communities1     #bhc-bhe4   --not   
hostile to patriotism1 #bhe-bhg4        
--from its essential nature1 peculiarly 
adapted to well-being of                
communities1 #bij-bib4   --vital1 can   
alone produce these effects1 #bic4      
--excellence of it1 in some particulars 
not commonly noticed1 #beb-bei4         
--general state of1 in ,england1 #bfb4  
--its tendency to promote the well-being
 of political communities1     #bfb-bhh1
 #bib1 #bic4   --has raised the general 
standard of practice1 #bfd1 #bfe4       
--sickens in prosperity and flourishes  
under persecution1 #bff1 #bfg4          
--peculiarities of1 naturally slide into
 disuse1 #bfi4  ,christians1 true1      
duties especially incumbent on them in  

these times1               #cej-cec4    
--should pray for their country1 #cea4  
--their prayers intreated for the       
success of this work1 #cec4   --ready   
made1 who esteemed such1 #cah4   --real1
 how different from nominal1 #bad1 #bae4
   --life1 illustrated by figure of a   
traveller1 #bag-bai4  ,commons1 ,house  
of1 proves inordinate love of worldly   
glory1 #aei4  ,consistency between      
,christianity's leading doctrines and   
practical               precepts1       
#bca-beb1 #bec4   --between             
,christianity's leading doctrines       
amongst each other1 #bec4   --between   
,christianity's practical precepts      
amongst each other1     #bec-beg4       
,contact1 necessary to produce any      
interest in our affections1             
#gc-gh1 #ha4  ,corruption of human      
nature1 common notions of it1 #ad-af4   
--of human nature1 ,scripture account of
 it1 #af1 #bf1 #bg4   --of human nature1
 arguments suggested in proof of it1    
#af-bf4   --of ,heathen world1 and      

striking instance of it1 #ah1 #ai4      
--of savage life1 #ai1 #bj4   --proof of
 it1 furnished by the state of the      
,christian world1 #bj-bd4   --by the    
experience of the true ,christian1 #bd1 
#be4   --human1 its general effects1    
when suffered to operate without        
restraint1 #be1 #bf4   --human1 firm    
grounds on which it rests1 #ce4         
--human1 practical uses of the doctrine1
 #cf4  ,cowper's ,task1 recommended1    
#bcd-ceb4   --quoted1 #bea4   ,d4       
,defective1 conceptions generally       
prevailing concerning importance of     
,christianity1 #a-e4   --conceptions    
concerning human corruption1 #ae1 #af4  
--conceptions concerning the evil       
spirit1 #bh4   --conceptions concerning 
the doctrines1 which respect our        
,saviour and     the ,holy ,spirit1 #gj1
 #ga1 #de1 #df1 #dh1 #di1 #ej4          
--conceptions concerning the means of   
acceptance with ,god1 #hd-ia4           
--conceptions prevailing concerning     
practical ,christianity1 #ajb-ajd1      

#aag-bje4   --conceptions of guilt and  
evil of sin1 #bjf-baj4   --fear of ,god1
 #baj4   --sense of the difficulty of   
getting to heaven1 #bad1 #bae4   --love 
of ,god in nominal ,christians1         
#bai-bba4   --love of ,god1 proofs of it
 in nominal ,christians1 #bba-bbd4      
--conceptions general1 concerning       
peculiar doctrines of ,christianity1    
#bca4   --conceptions of peculiarities  
of ,christianity1 practical mischiefs   
from them1 #bcb4  ,depths1 of the things
 of ,god2 and our proneness to plunge   
into them1           #da-dc4            
,devotedness to ,god1 duty of it1       
#ajg-aaj1 #aac1 #aaf1 #aah4  ,dissipated
 and indolent1 class of1 #aba1 #abb4    
,dissipation1 seems to have prevailed in
 the antediluvian world1 #bac4          
,doddridge's ,sermons on ,regeneration1 
referred to1 note1 #hc4  ,duelling1 its 
guilt1 c4 #aei-afa4   ,e4  ,error1      
innocence of1 considered1 #aj-ab4       
,establishment1 religious1 in ,england1 
how circumstanced1 #bfg4  ,estimation1  

desire of1 universal1 #adf1 #adg4   --  
common language concerning it1 the      
effects of the love of it1 and      the 
nature of the passion1 #adh-aej4   --   
commendations of it questioned1 #aea4   
-- essential defects of inordinate love 
of it1 explained1 #aeb1 #aec4   -- love 
of1 ,scripture lessons concerning1      
#aeb-aef4   -- value of1 analogous to   
riches1 #aef4   -- love of1 common      
notions respecting it1 #aeg1 #aeh4   -- 
proofs of our statements respecting it  
from ,house of ,commons1 #aei4   --     
proofs of our statements respecting it  
from duelling1 #aei-afa4   -- real      
nature of inordinate love of it1 #afb1  
#afc4   -- true ,christian's conduct    
respecting love of it1 #afd-agc4   --   
true modes of guarding against excessive
 love of it1 #aga1 #agb4   -- advice to 
the true ,christian respecting love of  
it1 #agd-agh4   -- love of1 best        
moderated by humility and charity1 #agf4
   -- true ,christian's temper          
respecting it1 #agg4  ,evil spirit1 the 

existence and agency not contrary to    
reason1 #bh1 #bi4  ,external actions    
substituted for habits of mind1 #acd1   
#ace4   ,f4  ,faith1 ,christian's life1 
a life of1 #acg1 #ach4  ,families1 two1 
the righteous and the wicked1 #bab4     
,ferguson1 the historian1 #bij4         
,fuller's ,calvinism and ,socinianism   
compared1 #cdd4  ,fundamental practical 
distinction between systems of nominal  
and real               ,christians1     
#bcg1 #bej1 #bea4   ,g4  ,general tone  
of morals1 ,christianity has raised it1 
#ajd4   --established by consent in     
every country1 #bfc1 #bfd4  ,geneva1 the
 effect of theatres1 #bbc4  ,gloomy     
service1 false charge that we make      
,christianity such1 #cbg4  ,glory1 true 
and false1 what properly so called1     
#aec4   --,mistakes concerning it1 #aec4
  ,good hearted young men1 term         
misapplied1 #caj4  ,good hearted young  
men1 the title disproved1 #cae4         
,gratitude1 true signs of1 #di4   ,h4   
,habits1 of mind forgotten in ,religion1

 #acd-adf4  ,heavenly mindedness1 best  
promoted by being much conversant with  
peculiar doctrines of ,christianity1    
#bej4  ,holy ,spirit1 ,scripture        
doctrine concerning1 #dd1 #hb1 #hc4     
--popular notions concerning1 #ej-ec4   
,honour1 false notions respecting it1   
#afb1 #afc4  ,horne1 ,dr4 quoted1 #fa4  
,humility1 best enforced by peculiar    
doctrines of ,christianity1             
#bdd1 #bde4   --the ground of ,christian
 graces1 #adf4   --excellent practical  
effects of1 #agf4   ,i4  ,ignorance of  
,christianity1 common1 #e1 #f4          
--criminal1 #f1 #g4  ,importance of     
,christianity1 inadequate conceptions   
generally                               
entertained of it1 #a-ac4   --of        
,christianity1 proofs of the inadequate 
ideas generally                         
entertained of it1 #b-e4   --of         
,christianity1 ideas of it given by the 
,holy ,scriptures1 #h-aj4   --of        
,christianity1 best enforced by peculiar
 doctrines of                           

,christianity1 #bdj4  ,inconsistency of 
the world's practical system1 #bee1     
#bef4  ,indifference about ,christianity
 generally prevalent1 #i4   --general   
towards our ,saviour1 proofs of1 #df-dh4
  ,infidelity1 common progress of it1   
#cch-cdb4   --a disease of the heart    
more than of the understanding1 #cdb4   
,innocent young women1 term how         
misapplied1 #caj4   --young women1 the  
title disproved1 #cae4  ,intellectual   
attainments1 rated below moral by       
,christianity1 #beg-bfj4   --low degree 
of excellence within our reach1 #beh4   
,j4  ,jones1 ,sir ,william1 a champion  
for ,christianity1 #cdh4   ,k4  ,kenyon1
 ,lord ,chief ,justice1 commendations   
of1 #cjb4   ,l4  ,language1 common1     
concerning the importance of            
,christianity1 #e4   --concerning human 
corruption1 #ae4   --concerning         
affections towards our ,saviour1 and    
,holy ,spirit's     operations1 #ea1    
#eb4   --concerning terms of acceptance 
with ,god1 #he-hg4   --concerning mode  

of relaxing the strictness of ,christian
 precept1     #acb1 #acc4   --concerning
 human judicatures1 #acc4   --concerning
 amiable tempers and useful lives1 #agi4
   --common to people desirous of       
repenting1 #bce4  ,learning1 votaries   
of1 #abg4  ,life1 ,christian1           
illustrated under figure of a traveller1
 #bag-bai4   --,christian's1 a life of  
faith1 #acg-adj4  ,liturgy1 bad effects 
to be feared from its disuse1 #big4     
,lives1 several mentioned1 #ccf4  ,love1
 true signs of it1 #df1 #dg4   --of     
,god1 its essential characters1 #aaj4   
--of ,christ1 justly to be expected of  
us1 #fi1 #gj1 #gg1 #gh1 #ajg1 #ajh4     
--means of exciting it1 #ii1 #ajj4      
--of ,god1 defective in nominal         
,christians1 #bai1 #bbj4   --of ,god1   
proofs of its being defective1 #bbj-bbd4
   --of fellow-creatures1 nominal       
,christians defective in1 #bbe4   --of  
fellow-creatures1 true marks of1        
#bbf-bbi4   --of ,god1 best enforced by 
,christianity's peculiarities1 #bdb4    

--,christians to cultivate this grace   
above all others1 #cbd4   --its         
excellent effects in the true           
,christian1 #cbe4   --of                
fellow-creatures best enforced by       
peculiar doctrines1 #bdc1 #bdd4  ,low   
standard of practice generally          
prevailing1 #ajb1 #ajc1 #aag-ace4       
,lower classes1 not unfit that true     
doctrine of acceptance should be        
stated to them1 #ic1 #id4   ,m4         
,mc,laurin1 his essays and sermons      
referred to1 #hc1 #ig4  ,maurice1 ,mr4 a
 defender of ,christianity1 #cdh4       
,maxims1 which prove human corruption1  
#ba4  ,medium1 religious1 almost lost1  
#acj4  ,milton1 quoted1 #dc4  ,moral1   
attainments rated above intellectual1 by
 ,christianity1 #beg4   --attainments1  
how much more we can excel in them than 
in                  intellectual ones1  
#bei4  ,moravians1 commendation of1 #ef4
   ,n4  ,natural condition of man       
without ,christianity1 #ca-cc4  ,nature1
 essential1 of true practical           

,christianity1 #abi4  ,necessity1 excuse
 on the plea of1 stated1 and answered1  
#cf-db4   --opponent on the ground of1  
how best opposed1 #cg1 #ch4  ,nominal   
and real ,christian1 distinction between
 them most important1                   
#cjf4  ,novels1 prove how peculiarities 
of ,christianity have fallen into       
neglect1 #bgg1 #bgh4   ,o4  ,objections 
against the religious affections towards
 ,christ1 and              against the  
operations of the ,holy ,spirit1 #ej-ec4
   --against human accountableness1     
discussed1 #cf-db4   --against the      
religious affections towards ,christ1   
and against the     operations of the   
,holy ,spirit1 discussed1 #ec-hc4       
,outgrowing vices mistaken for forsaking
 them1 #cjh1 #cah4  ,owen1 ,dr4 referred
 to1 #bge4   ,p4  ,paley1 ,mr4 his      
defence of ,christianity noticed1 #bfj1 
#bha4  ,partiality in the religious     
views of nominal ,christians1 #aai-aba4 
,particular1 ,christians must not fear  
to be so when required by duty1         

#afg4  ,pascal's thoughts referred to1  
#bde4   --thoughts recommended1 #cdh4   
,peculiar1 doctrines1 use1 in promoting 
humility1 #bdd1 #bde4   --in promoting  
moderation in earthly pursuits1 #bdf4   
--in promoting cheerfulness in          
suffering1 #bdg4   --in promoting       
confidence in danger1 and patience in   
suffering1     #bdh1 #bdi4   --in       
promoting heavenly mindedness1 #bej4    
--doctrines1 demand our utmost          
attention1 #id-ig4   --doctrines1 use   
of1 #bci4   --doctrines1 use of1 in     
enforcing importance of ,christianity1  
#bdj4   --doctrines1 use of1 in         
enforcing entire surrender to ,god1     
#bdj4   --doctrines1 use of1 in         
enforcing guilt of sin1 and dread of    
punishment1 #bda4   --in promoting love 
of ,god1 #bda1 #bdb4   --in promoting   
love of fellow-creatures1 #bdc1 #bdd4   
,philosophy1 epicurism and stoicism1    
#ei4  ,pitt1 ,mr4 slander respecting him
 refuted--,note #bgb4  ,pleasure1 the   
true ,christian finds in ,religion1     

#aci1 #adj4  ,pleasures of true         
,religion1 #cbe-ccb4  ,policy1 mistaken1
 of compromise with immorality1 #cja4   
,polished state of society no security  
against progress of immorality1         
#bih1 #bii4  ,political1 good effects   
from the prevalence of ,christianity1 as
 above              described1 #bhc-bie4
   --good effects from revival of vital 
,christianity1 #bif4   --bad effects    
from its farther decline1 #big1 #bih4   
--happiness of a ,christian nation1     
#bhc-bhg4  ,pomp and parade1 votaries   
of1 #abd4  ,poor the1 more favourably   
circumstanced as to ,religion1 #ic1     
#bib4  ,pope1 the ,poet1 referred to1   
#bdf4  ,popular notions concerning our  
,saviour and the ,holy ,spirit1 #df-dh4 
,practical hints1 on importance of      
,christianity1 #ac4   --on human        
corruption1 #ce4   --on mode of dealing 
with a certain description of infidels1 
#cg1 #ch4   --on the means of exciting  
our affections towards our ,saviour1    
#ii1 #ajj4   --respecting love of       

estimation1 #agd-agh4   --respecting    
amiable tempers and useful lives1 #aib4 
--to naturally sweet tempered1 #aic4    
--to naturally rough and austere1       
#aid-aii4   --to true ,christian1 when  
engaged in hurry of worldly affairs1    
#aii-bjd4   --to persons desirous of    
repenting1 #bce4   --respecting uses of 
peculiar doctrines of ,christianity1    
#bdj-bea4   --for revival of ,religion1 
#cjj-cjd4   --to various descriptions1  
#cje-cah4   --to such as1 having been   
hitherto careless1 wish to become true  
,christians1 #cah-ccb4   --to some who  
profess their full assent to fundamental
 doctrines     of ,christianity1        
#ccc-ccf4   --to ,sceptics and          
,unitarians1 #ccg-cde4   --to           
half-unbelievers1 #cdf-cdh4   --to true 
,christians1 from state of times1       
#cdi-ced4   --,christianity1 chapter on1
 #ajj-bea4   --prevailing low views of  
it1 #ajb-ajd4   --,christianity1 its    
real strictness1 #aje1 #ajf4   --its    
true nature1 #ajg-aaj4   --charged on   

all without exception in its full       
strictness1 #aaa-aae4   --mischiefs of  
neglect of peculiarities of             
,christianity1 #bcb4   --distinction1   
fundamental1 between systems of nominal 
and real     ,christians1 #bca-bcd4     
--precepts of ,christianity1 most       
excellent1 #bfj4   --use of peculiar    
doctrines of ,christianity1 #bch4       
,prevailing1 low views of practical     
,christianity1 proofs of them1 #ajd4    
--inadequate sense of peculiar doctrines
 of ,christians1 #bca1 c4  ,probation1  
notion of1 disproves prevailing system  
of ,religion1 #cag4  ,proof of          
,christianity's divine origin1 #bfj-bfb4
  ,puritans1 many of their writings     
commended1 #bge4   ,r4  ,religion1      
practical hints for its revival1        
#cjj-cje4   -- the only true support in 
trouble and peril1 #ccb4  ,repentance1  
advice for such as are disposed to1     
#cah-cbd4  ,reputation1 true            
,christian's conduct respecting it1     
#afd-agh4   -- true ,christian          

preserves1 without over-valuing it1     
#afg-agj4  ,richardson1 mentioned1 #bgh4
  ,robertson1 ,dr4 censured1 #bgi4      
,rousseau1 school of1 #bjd1 #bje4   ,s4 
,scepticism1 natural history of it1     
#cch-cdj4  ,sceptics and ,unitarians1   
advantage they have in attacking        
,christianity1 #cdd1 #cde4  ,scripture  
doctrine1 importance of1 to             
,christianity1 #h-aj4   -- doctrine1    
concerning human corruption1 #ad-bg4    
-- doctrine1 concerning ,christ and the 
,holy ,spirit1 #dc1 #dd4                
,self-deception1 frequent sources of1   
#cjf-cah4   -- another common kind1     
#ccc-cce4  ,self-examination1 helps in1 
#cjf4  ,selfishness of common practical 
,religion1 #aba-abg4   -- the disease of
 political societies1 #bhh4   --        
peculiarly counteracted by              
,christianity1 #bia1 #bib4              
,sensibility1 exquisite1 how little     
truly valuable1 and how different       
from true practical benevolence1 #bjd1  
#bje4  ,sensualists class of1 #abc4     

,sin1 how spoken of in ,scripture1 #baa4
   -- defective conceptions of1 #bjg4   
,sincerity1 false notion of it1 #aj-ab4 
-- true what1 #ac4  ,sins1 no little    
ones1 #baj1 #baa4   -- little1 what     
accounted such1 #bjh4  ,smith1 ,dr4     
,adam1 #gf4 #ahh1 #ahi4 #bgi4  ,soame   
,jenyns1 his ,view of the ,internal     
,evidence of ,christianity              
referred to1 #f4 #bha4  ,sophistry1 with
 which ,religion is explained away1     
#acc4  ,stage the1 proof from its being 
frequented by nominal ,christians of    
their defective love of ,god1 #bba-bbd4 
#bcj1 #bca4   -- proof from1 illustrated
 by political analogy1 #bbc4  ,statutes1
 ,religion made a set of1 #aca1 #acb4   
,sterne strongly censured1 #bjf4        
,strictness of true practical           
,christianity1 #aje1 #ajf4   -- of our  
system1 objected to1 as not suited to   
the state of the      world1 #bhj1 #bha4
   -- the charge refuted1 #bha1 #bhb4   
,sunday1 hints for its employment1 #ada1
 #adb4   -- common modes of unhallowing 

it1 #adc-ade4  ,supreme regard to be set
 on ,god1 #fj4 #aab-abi4  ,swift's ,tale
 of a ,tub1 quoted1 #acb1 #acc4   ,t4   
,taste1 votaries of1 #abg4  ,tempers1   
,christian1 not cultivated1 #acf-adf4   
-- respecting human estimation1         
#afe-afh4   -- respecting calumny and   
disgrace1 #agj4   -- when too much      
immersed in worldly business1 #bja-bjd4 
,theatres1 ,parisian1 #bbc4  ,theatrical
 entertainments prove defective love of 
,god1 #bbb4  ,theatrical entertainments 
prove defective love of our neighbour1  
#bcj1 #bca4   -- entertainments1        
illustrated by political analogy1 #bbc4 
,u4  ,unbelievers1 half2 a class of     
them1 #cdf4  ,uncharitableness1 what    
falsely so called1 #cab4  ,unitarianism 
often results from same causes as       
absolute scepticism1                    
#cdc4  ,useful lives1 discussion        
concerning1 #agh4   -- substituted for  
,religion1 #agi4   -- value of1         
estimated by standard of mere reason1   
#ahe4   -- real worth of1 on ,christian 

principles1 #ahf-ahh4   -- life1 the    
,christian's life the most so1 #aia4    
-- ,christians urged to1 #aib4   -- its 
just praise given to1 #aig4   -- apt to 
mislead us1 #aih4   ,v4  ,vice1 some one
 always excused1 #cjh-caj4  ,vices1     
outgrowing or changing them1 mistaken   
for forsaking all sin1                  
#cjh-caj4  ,vulgarity in ,religion1 as  
to language1 to be expected from vulgar 
men1 #ef4   ,w4  ,wealth1 votaries of1  
#abe1 #abf4  ,women1 more disposed than 
men to ,religion1 and uses to be made of
          this1 #cac4   -- exalted      
office assigned to them1 #cad4          
,witherspoon1 #bge4   ,y4  ,youth1      
simplicity of1 mistaken for ,religion1  
#cac4     ,,footnotes   ,footnote #a3   
,it is almost superfluous to name ,mr4  
,,soame ,,jenyns4  ,footnote #b3        
,exempla duo1 quae pravitatis humanae   
vim animo meo luculenter exhibent1 non  
proferre non possum4 ,alterum decens    
ille ,virgilius1 alterum ,cicero1 probus
 idem verique studiosus1 suppeditat4    

,virgilius1 innocuam certe pastorum     
vitam depicturus1 ita incipit4          
,formosum pastor ,corydon ardebat       
,alexim4  ,cicero in libro de ,officiis 
primo1 ubi de actionibus prout inter se 
apte  convenientes sint1 loci1 temporis1
  agentis ratione habita1 disserit1     
argumentum sic illustrat3 ,turpe est    
enim1 valdeque vitiosum1 in re severa1  
convivio dignum1 aut delicatum aliquem  
inferre sermonem4 ,bene ,pericles1 quum 
haberet collegam in praetura ,sophoclem 
poetam1 hique de communi officio        
convenissent1  casu formosus puer       
praeteriret1 dixissetque ,sophocles1 ,o 
pueram pulchrum ,pericle6 ,at enim1     
inquit ,pericles1 praetorem ,sophoclem  
decet non solum manus1 sed etiam oculus 
abstinentes habere4 ,atqui hoc idem     
,sophocles1 si in athletarum probatione 
dixisset1 justa reprehensione caruisset1
 tanta vis est1  loci  temporis4        
,quomodo sese res habuisse necesse est1 
cum vir antiquorum prestantissimis      
adscribendus1 philosophiam1 immo mores  

officia tractans1 talia doceret6 ,qualem
 sibi ipse virtutis normam proposuerat1 
satis liquet4 ,vide inter alia1 justa   
reprehensione1 c4 c2  tanta vis est1 c4 
c4  ,footnote #c3 ,robertson1 ,vol4     
,,ii4 p4 #acj4  ,footnote #d3           
,robertson1 ,book ,,iv4 ,sect4 #b4      
,head1 ,condition of ,women1 vol4 ii4   
#hvo4 #ij1 #ia4  ,footnote #e3 ,job xv4 
#ad4  ,footnote #f3 ,job xv4 #af4       
,footnote #g3 ,psalm xiv4 #b1 #c4       
,footnote #h3 ,prov4 xx4 #i4  ,footnote 
#i3 ,psalm cxxxix4 #c4  ,footnote #aj3  
,i ,chron4 xxviii4 #i4  ,footnote #aa3  
,prov4 i4 #bd1 #be1 #bf1 #bg1 #bh1 #bi4 
,footnote #ab3 ,vide ,butler's ,analogy4
  ,footnote #ac3 ,heb4 x4 #bg4          
,footnote #ad3 ,philippians1 ii4 #ab4   
,footnote #ae3 ,john1 v4 #bi4  ,footnote
 #af3 ,james1 i4 #ac4  ,footnote #ag3 #b
 ,peter1 iii4 #i4  ,footnote #ah3 ,ezek4
 xviii4 #bc4  ,footnote #ai3 ,ezek4     
xviii4 #cb4  ,footnote #bj3 ,psalm      
cxlvii4 #e4  ,footnote #ba3 ,rom4 xi4   
#cc4  ,footnote #bb3 ,psalm xcvii4 #b4  

,footnote #bc3 ,deut4 xxix4 #bi4        
,footnote #bd3 ,matt4 xi4 #bh  ,footnote
 #be3 ,this was the motto on their      
banner4  ,footnote #bf3 ,title of       
,attila king of the ,huns1 whose        
desolating ravages are well known4      
,footnote #bg3 ,vide the testimony of   
,west ,india merchants to the           
,moravians1 in the ,report of the ,privy
 ,council on the ,slave ,trade4         
,footnote #bh3 ,rom4 xii4 #a4  ,footnote
 #bi3 ,dr4 ,,horne4  ,footnote #cj3 #b  
,cor4 viii4 #ab4  ,footnote #ca3        
,isaiah1 liii4 #b4  ,footnote #cb3      
,philip4 ii4 #f1 #g1 #h4  ,footnote #cc3
 ,luke1 ii4 #aj1 #aa4  ,footnote #cd3   
,col4 i4 #ab1 #ac4  ,footnote #ce3      
,ephes4 i4 #ah4  ,footnote #cf3 ,col4 i4
 #bg4  ,footnote #cg3 ,heb4 xiii4 #h4   
,footnote #ch3 #a ,john1 iv4 #bj4       
,footnote #ci3 ,dr4 ,,adam ,,smith4     
,vide ,theory of ,moral ,sentiments4    
,footnote #dj3 #a ,pet4 i4 #h4          
,footnote #da3 ,heb4 iv4 #ae4  ,footnote
 #db3 ,isaiah1 xl4 #aa4  ,footnote #dc3 

,isaiah1 xlix4 #aj4  ,footnote #dd3 ,the
 word ,comfortless is rendered in the   
margin ,orphans4  ,footnote #de3 ,john1 
xiv4 #ah4  ,footnote #df3 #a ,cor4 xiii4
 #ab4  ,footnote #dg3 ,eph4 ii4 #a4 #e4 
,footnote #dh3 ,col4 i4 #ac4  ,footnote 
#di3 ,ephes4 ii4 #aj4  ,footnote #ej3 #b
 ,cor4 vi4 #af4  ,footnote #ea3 ,col4   
iii4 #i1 #aj4  ,footnote #eb3 ,ephes4   
ii4 #bb4  ,footnote #ec3 ,vide ,,dr4    
,,doddridge's eight ,sermons on         
,regeneration1 a most valuable          
compilation2 and ,mc,l,a,u,r,i,n's      
,essay on ,divine ,grace4  ,footnote    
#ed3 ,rom4 iv4 #e4  ,footnote #ee3      
,ibid4 v4 #f-h4  ,footnote #ef3 ,the    
,writer trusts he cannot be             
misunderstood to mean that any1         
continuing sinners and ungodly1 can1 by 
believing1 be accepted or finally saved4
 ,the following chapter1 particularly   
the latter part of it1 7,section vi47   
would abundantly vindicate him from any 
such misconstruction4 ,meanwhile1 he    
will only remark1 that true faith 7in   

which repentance is considered as       
involved7 is in ,scripture regarded as  
the radical principle of holiness4 ,if  
the root exist1 the proper fruits will  
be brought forth4 ,an attention to this 
consideration would have easily         
explained and reconciled those passages 
of ,st4 ,paul's and ,st4 ,james's       
,epistles1 which have furnished so much 
matter of argument and criticism4 ,st4  
,james1 it may be observed1 all along   
speaks of a man1 not who has faith1 but 
who says that he has faith4 ,vide ,james
 ii4 #ad4 c4 c4  ,footnote #eg3 ,vide   
,note ,ch4 iv4 ,sect4 vi4  ,footnote    
#eh3 ,gal4 vi4 #ad4  ,footnote #ei3 ,i  
,cor4 i4 #cj4  ,footnote #fj3 ,rev4 i4  
#e4  ,footnote #fa3 ,john1 vi4 #bi4     
,footnote #fb3 #a ,john1 iii4 #bc4      
,footnote #fc3 ,nec ,deus intersit1 c4  
,footnote #fd3 ,vide ,heb4 ii4 #a1 c4   
,footnote #fe3 ,any one who wishes to   
investigate this subject will do well to
 study attentively ,mc,l,a,u,r,i,n's    
,essay on ,prejudices against the       

,gospel4--,it may not be amiss here to  
direct the reader's attention to a few  
leading arguments1 many of them those of
 the work just recommended4 ,let him    
maturely estimate the force of those    
terms1 whereby the ,apostle in the      
following passages designates and       
characterizes the whole of the          
,christian system4 ,we preach ,christ   
crucified--,we determined to know       
nothing among you1 save ,jesus ,christ1 
and him crucified4 ,the value of this   
argument will be acknowledged by all who
 consider1 that a system is never       
designated by an immaterial or an       
inferior part of it1 but by that which  
constitutes its prime consideration and 
essential distinction4 ,the conclusion  
suggested by this remark is confirmed by
 the ,lord's ,supper being the rite by  
which our ,saviour himself commanded his
 ,disciples to keep him in remembrance2 
and indeed a similar lesson is taught by
 the ,sacrament of ,baptism1 which      
shadows out our souls being washed and  

purified by the blood of ,christ4       
,observe next the frequency with which  
our ,saviour's death and sufferings are 
introduced1 and how often they are urged
 as practical motives4  ,the minds of   
the ,apostles seem full of this subject4
 ,every thing put them in mind of it2   
they did not allow themselves to have it
 long out of their view1 nor did any    
other branch of spiritual instruction   
make them lose sight of it4 ,consider   
next that part of the ,epistle to the   
,romans1 wherein ,st4 ,paul speaks of   
some who went about to establish their  
own righteousness1 and had not submitted
 themselves to the righteousness of     
,god4 ,may not this charge be in some   
degree urged1 and even more strongly    
than in the case of the ,jews1 against  
those who satisfy themselves with vague1
 general1 occasional thoughts of our    
,saviour's mediation2 and the source of 
whose habitual complacency1 as we       
explained above1 is rather their being  
tolerably well satisfied with their own 

characters and conduct8 ,yet ,st4 ,paul 
declares concerning those of whom he    
speaks1 as concerning persons whose sad 
situation could not be too much         
lamented1 that he had great heaviness   
and continual sorrow in his heart1      
adding still more emphatical expressions
 of deep and bitter regret4  ,let the   
,epistle to the ,galatians be also      
carefully examined and considered2 and  
let it be fairly asked1 what was the    
particular in which the ,judaizing      
,christians were defective1 and the want
 of which is spoken of in such strong   
terms as these2 that it frustrates the  
grace of ,god1 and must debar from all  
the benefits of the death of ,jesus8    
,the ,judaizing converts were not       
immoral4 ,they seem to have admitted the
 chief tenets concerning our ,saviour4  
,but they appear to have been disposed  
to trust 7not wholly1 be it observed    
also1 but only in part7 for their       
acceptance with ,god1 to the ,mosaic    
institutions1 instead of reposing wholly

 on the merits of ,christ4 ,here let it 
be remembered1 that when a compliance   
with these institutions was not regarded
 as conveying this inference1 the       
,apostle shewed by his own conduct1 that
 he did not deem it criminal2 whence1 no
 less than from the words of the        
,epistle1 it is clear that the offence  
of the ,judaizing ,christians whom he   
condemned1 was what we have stated2 not 
their obstinately continuing to adhere  
to a dispensation the ceremonial of     
which ,christianity had abrogated1 or   
their trusting to the sacrifices of the 
,levitical ,law1 which were in their own
 nature inefficacious for the blotting  
out of sin4-- ,vide ,heb4 vii4 viii4 ix4
 x4  ,footnote #ff3 ,rev4 v4 #ab4       
,footnote #fg3 ib4 #ac4  ,footnote #fh3 
#b ,cor4 xiii4 #ad4  ,footnote #fi3 #a  
,john1 iii4 #ag4--,rom4 xvi4            
#ah4--;,compared with ,philippians1 iii4
 #ai4  ,footnote #gj3 #b ,tim4 iii4 #d4 
,footnote #ga3 ,matt4 x4 #cg4  ,footnote
 #gb3 ,jerem4 ix4 #bc4  ,footnote #gc3  

,it will be remembered by the reader1   
that it is not the object of this work  
to animadvert on the vices1 defects1 and
 erroneous opinions of the times1 except
 so far as they are received into the   
prevailing religious system1 or are     
tolerated by it1 and are not thought    
sufficient to prevent a man from being  
esteemed on the whole a very tolerable  
,christian4  ,footnote #gd3 ,vide ,tale 
of a ,tub4  ,footnote #ge3 ,vide ,tale  
of a ,tub4  ,footnote #gf3 ,isaiah1 ii4 
#aa4  ,footnote #gg3 ,vide ,hey's       
,tract1 ,rousseau's ,eloisa1 and many   
periodical ,essays and ,sermons4        
,footnote #gh3 ,vide ,whosoever looketh 
on a woman to lust after her1 hath      
committed adultery with her1 c4 ,matt4  
v4 #bh4  ,footnote #gi3 ,the writer     
cannot omit this opportunity of         
declaring1 that he should long ago have 
brought this subject before the notice  
of ,parliament1 but for a perfect       
conviction that he should probably      
thereby only give encouragement to a    

system he wishes to see at an end4 ,the 
practice has been at different periods  
nearly stopped by positive laws1 in     
various nations on the ,continent2 and  
there can be little doubt of the        
efficacy of what has been more than once
 suggested--a ,court of ,honour2 to take
 cognizance of such offences as would   
naturally fall within its province4 ,the
 effects of this establishment would    
doubtless require to be enforced by     
legislative provisions1 directly        
punishing the practice2 and by          
discouraging at court1 and in the       
military and naval situations1 all who  
should directly or indirectly be guilty 
of it4  ,footnote #hj3 ,vide1 in        
particular a paper in the ,guardian1 by 
,,addison1 on ,honour1 ,vol4 ii4        
,footnote #ha3 ,vide ,,smith',s ,theory 
of ,moral ,sentiments4  ,footnote #hb3  
,the writer hopes that the work to which
 he is referring is so well known1 that 
he needs scarcely name ,mrs4 ,h4 ,more4 
,footnote #hc3 ,see ,,smith',s ,theory  

of ,moral ,sentiments4  ,footnote #hd3  
,while all are worthy of blame1 who1 to 
qualities like these1 have assigned a   
more exalted place than to religious and
 moral principle2 there is one writer   
who1 eminently culpable in this respect1
 deserves1 on another account1 still    
severer reprehension4 ,really possessed 
of powers to explore and touch the      
finest strings of the human heart1 and  
bound by his sacred profession to devote
 those powers to the service of religion
 and virtue1 he every where discovers a 
studious solicitude to excite indecent  
ideas4 ,we turn away our eyes with      
disgust from open immodesty3 but even   
this is less mischievous than that more 
measured style1 which excites impure    
images1 without shocking us by the      
grossnesses of the language4 ,never was 
delicate sensibility proved to be more  
distinct from plain practical           
benevolence1 than in the writings of the
 author to whom ,i allude4 ,instead of  
employing his talents for the benefit of

 his fellow-creatures1 they were applied
 to the pernicious purposes of          
corrupting the national taste1 and of   
lowering the standard of manners and    
morals4 ,the tendency of his writings is
 to vitiate that purity of mind1        
intended by ,providence as the companion
 and preservative of youthful virtue2   
and to produce1 if the expression may be
 permitted1 a morbid sensibility in the 
perception of indecency4 ,an imagination
 exercised in this discipline is never  
clean1 but seeks for and discovers      
something indelicate in the most common 
phrases and actions of ordinary life4   
,if the general style of writing and    
conversation were to be formed on that  
model1 to which ,sterne used his utmost 
endeavours to conciliate the minds of   
men1 there is no estimating the effects 
which would soon be produced on the     
manners and morals of the age4          
,footnote #he3 ,vide ,,smith on the     
,wealth of ,nations1 ,vol4 iii4         
,footnote #hf3 ,vide the ,grammarians   

and ,dialecticians on the ,diminutives  
of the ,italian and other languages4    
,footnote #hg3 ,many more might be      
added1 such as a good fellow1 a good    
companion1 a libertine1 a little free1 a
 little loose in talk1 wild1 gay1       
jovial1 being no man's enemy but his    
own1 c4 c4 c4 c2 above all1 having a    
good heart4  ,footnote #hh3 ,gal4 v4    
#ai-ba4 ,col4 iii4 #e-i4  ,footnote #hi3
 ,job1 xxviii4 #bh4 ,psalm1 cxi4 #aj4   
,prov4 i4 #g4--;ix4 #aj4  ,footnote #ij3
 #b ,peter1 iii4 #aj1 #aa4  ,footnote   
#ia3 ,col4 i4 #ac4  ,footnote #ib3 ,it  
is almost unnecessary to remark1 that   
the word is to be understood in a large 
sense1 as including the ,opera1 c4      
,footnote #ic3 ,geneva--,it is worthy of
 remark1 that the play houses have      
multiplied extremely in ,paris since the
 revolution2 and that last winter there 
were twenty open every night1 and all   
crowded4 ,it should not be left         
unobserved1 and it is seriously         
submitted to the consideration of those 

who regard the stage as a school of     
morals1 that the pieces which were best 
composed1 best acted1 and most warmly   
and generally applauded1 were such as   
abounded in touches of delicate         
sensibility4 ,the people of ,paris have 
never been imagined to be more          
susceptible1 than the generality of     
mankind1 of these emotions1 and this is 
not the particular period when the      
,parisians have been commonly conceived 
most under their influence4 ,vide       
,journal d'un ,voyageur ,neutre4 ,the   
author of the work expresses himself as 
astonished by the phaenomenon1 and as   
unable to account for it4  ,footnote    
#id3 ,the author is almost afraid of    
using the terms1 lest they should convey
 an impression of party feelings1 of    
which he wishes this book to exhibit no 
traces2 but he here means by ,democrats 
and ,jacobins1 not persons on whom party
 violence fastens the epithet1 but      
persons who are really and avowedly     
such4  ,footnote #ie3 ,,lord ,,bacon4   

,footnote #if3 ,if any one would read a 
description of this process1 enlivened  
and enforced by the powers of the most  
exquisite poetry1 let him peruse the    
middle and latter part of the fifth     
,book of ,,cowper',s ,task4 ,my warm    
attachment to the exquisitely natural   
compositions of this truly ,christian   
poet may perhaps bias my judgment2 but  
the part of the work to which ,i refer  
appears to me scarcely surpassed by any 
thing in our language4 ,the honourable  
epithet of ,christian may justly be     
assigned to a poet1 whose writings1     
while they fascinate the reader by their
 manifestly coming from the heart1      
breathe throughout the spirit of that   
character of ,christianity1 with which  
she was announced to the world2 ,glory  
to ,god1 peace on earth1 good will      
towards men4  ,footnote #ig3 ,here again
 let it be remarked1 that faith1 where  
genuine1 always supposes repentance1    
abhorrence of sin1 c4  ,footnote #ih3   
,heb4 xii4 #a1 #b4  ,footnote #ii3 ,it  

has been well remarked that the word    
used1 where it is said1 that ,god was   
,,pleased to bruise and put to grief his
 only ,son for us1 is the same word as  
that wherein it was declared by a voice 
from ,heaven1 ,this is my beloved ,son1 
in whom ,i am well pleased4  ,footnote  
#ajj3 ,vide ,chap4 iii4 ,where these    
were shewn to be the elementary         
principles of the passion of love4      
,footnote #aja3 ,rom4 v4 #i4 #aj4       
,footnote #ajb3 ,john xiii4 #ac-ag4 ,if 
,i then1 your ,lord and ,master1 have   
washed your feet2 ye also ought to wash 
one another's feet1 c4  ,footnote #ajc3 
,vide ,pascal's ,thoughts on            
,religion--,a book abounding in the     
deepest views of practical              
,christianity4  ,footnote #ajd3 ,pope4  
,footnote #aje3 ,the ,hell1 so called1  
be it observed1 not by way of reproach1 
but familiarity1 by those who frequent  
it4  ,footnote #ajf3 ,eph4 ii4          
,footnote #ajg3 ,the ,rev4 ,matthew     
,babington of ,temple ,rothley1 in      

,leicestershire1 who died lately at     
,lisbon4  ,footnote #ajh3 ,the author   
must acknowledge himself indebted to    
,dr4 ,,owen for this illustration4      
,footnote #aji3 ,the author here alludes
 to what happened within his own        
knowledge2 and he has been assured by   
others1 on whose testimony he can rely1 
of several similar instances4 ,but to   
prevent misconstruction as to the       
incident which mainly gives rise to the 
remark1 he thinks it necessary to       
declare1 that the account1 which        
appeared in some of the news-papers1 of 
an entertainment having been given by   
,mr4 ,pitt on the ,fast ,day1 is untrue2
 and he is glad of the opportunity1     
which the mention of this subject       
affords him1 of contradicting a         
statement which he can positively affirm
 to have been false4 ,this is one of the
 many instances which should enforce on 
the readers of news-papers1 the duty of 
not hastily giving credit to reports to 
the disadvantage of any man1 of any     

party4 ,a person in a public station    
must often acquiesce under the grossest 
calumnies2 unless he will undertake the 
vain and endless task of contradicting  
all the falsehoods which prejudice may  
conceive1 and malignity propagate       
against him4--,the writer may perhaps   
express himself with the more feeling on
 this subject2 because he has often     
been1 and1 indeed1 at this very moment  
is1 in the circumstances which he has   
stated4  ,footnote #aaj3 ,i must beg    
leave to class among the brightest      
ornaments of the ,church of ,england1   
this great man1 who with his brethren   
was so shamefully ejected from the      
church in #afff1 in violation of the    
royal word1 as well as of the clear     
principles of justice4 ,with his        
controversial pieces ,i am little       
acquainted3 but his practical writings1 
in four massy folios1 are a treasury of 
,christian wisdom2 and it would be a    
most valuable service to mankind to     
revise them1 and perhaps to abridge     

them1 so as to render them more suited  
to the taste of modern readers4 ,this   
has been already done in the case of his
 ,dying ,thoughts1 a beautiful little   
piece1 and of his ,saints' ,rest4 ,his  
,life also1 written by himself1 and in a
 separate volume1 contains much useful  
matter1 and many valuable particulars of
 the history of the times of ,charles   
,i4 ,cromwell1 c4 c4  ,footnote #aaa3   
,let me by no means be understood to    
censure all the sectaries without       
discrimination4 ,many of them1 and some 
who by the unhappy circumstances of the 
times became objects of notice in a     
political view1 were men of great       
erudition1 deep views of ,religion1 and 
unquestionable piety3 and though the    
writings of the puritans are prolix2 and
 according to the fashion of their age1 
rendered rather perplexed than clear by 
multiplied divisions and subdivisions2  
yet they are a mine of wealth1 in which 
any one who will submit to some degree  
of labour will find himself well        

rewarded for his pains4 ,in particular  
the writings of ,dr4 ,,owen1 ,mr4       
,,howe1 and ,mr4 ,,flavell1 well deserve
 this character3 of the first mentioned 
author1 there are two pieces which ,i   
would especially recommend to the       
reader's perusal1 one1 on ,heavenly     
,mindedness1 abridged by ,dr4 ,,mayo2   
the other1 on the ,mortification of ,sin
 in ,believers4 ,while ,i have been     
speaking in terms of such high1 and1 ,i 
trust1 such just eulogium of many of the
 teachers of the ,church of ,england2   
this may not be an improper place to    
express the high obligations which we   
owe to the ,dissenters1 for many        
excellent publications4 ,of this number 
are ,dr4 ,,evans',s ,sermons on the     
,christian ,temper2 and that most useful
 book1 the ,rise and ,progress of       
,religion in the ,soul1 by ,dr4         
,,doddridge2 also1 his ,life1 by        
,,orton1 and ,letters2 and two volumes  
of ,sermons1 one on ,regeneration1 the  
other on the ,power and ,grace of       

,christ3 ,may the writer be permitted to
 embrace this opportunity of            
recommending two volumes1 published     
separately1 of ,sermons1 by the late    
,dr4 ,,witherspoon1 ,president of the   
,college of ,new ,jersey4  ,footnote    
#aab3 ,vide ,section vi4 of the ivth    
,chapter1 where we have expressly and   
fully treated of this most important    
truth4  ,footnote #aac3 ,no exceptions  
have fallen within my own reading1 but  
the writings of ,,richardson4  ,footnote
 #aad3 ,it is with pain that the author 
finds himself compelled to place so     
great a writer as ,dr4 ,,robertson in   
this class4 ,but1 to say nothing of his 
phlegmatic account of the reformation2 a
 subject which we should have thought   
likely to excite in any one1 who united 
the character of a ,christian ,divine   
with that of an ,historian1 some warmth 
of pious gratitude for the good         
providence of ,god2 to pass over also   
the ambiguity1 in which he leaves his   
readers as to his opinion of the        

authenticity of the ,mosaic chronology1 
in his disquisitions on the trade of    
,india2 his letters to ,mr4 ,,gibbon1   
lately published1 cannot but excite     
emotions of regret and shame in every   
sincere ,christian4 ,the author hopes1  
that he has so far explained his        
sentiments as to render it almost       
unnecessary to remark1 what1 however1 to
 prevent misconstruction1 he must here  
declare1 that so far from approving1 he 
must be understood decidedly to condemn1
 a hot1 a contentious1 much more an     
abusive manner of opposing or of        
speaking of the assailants of           
,christianity4 ,the ,apostle's direction
 in this respect cannot be too much     
attended to4 ,the servant of the ,lord  
must not strive2 but be gentle unto all 
men1 apt to teach1 patient1 in meekness 
instructing those that oppose           
themselves2 if ,god peradventure will   
give them repentance to the             
acknowledging of the truth4 7#b         
,timothy1 ii4 #bd1 #be47  ,footnote     

#aae3 ,mr4 ,,hume4  ,footnote #aaf3     
,vide ,dr4 ,a4 ,smith's ,letter to ,w4  
,strahan1 ,esq4  ,footnote #aag3 ,what  
is here stated must be acknowledged by  
all1 be their political opinions        
concerning ,french events what they may2
 and it makes no difference in the      
writer's view of the subject1 whether   
the state of morals was or was not1     
quite1 or nearly1 as bad1 before the    
,french revolution4  ,footnote #aah3    
,,soame ,,jenyns4  ,footnote #aai3      
,,paley',s ,evidence4  ,footnote #abj3  
,see especially that great historian1   
,,ferguson1 who1 in his ,essay on ,civil
 ,society1 endeavours to vindicate the  
cause of heroism from the censure       
conveyed by the poet3      ,from        
,macedonia's madman to the ,swede4      
,footnote #aba3 ,such seems to be the   
just rendering of the word which our    
,testament translates1 did not like to  
retain ,god in their knowledge4         
,footnote #abb3 ,it is a gratification  
to the writer's personal1 as well as    

public feelings1 to pay this tribute of 
respect to the character of ,lord ,chief
 ,justice ,,kenyon4  ,footnote #abc3    
,this is not thrown out rashly1 but     
asserted on the writer's own knowledge4 
,footnote #abd3 ,neither will ,i offer  
burnt offerings unto the ,lord my ,god1 
7says ,david7 of that which doth cost me
 nothing4 #b ,sam4 xxiv4 #bd4  ,they1   
7the ,apostles7 departed from the       
presence of the council1 rejoicing that 
they were counted worthy to suffer shame
 for the name of ,jesus4 ,acts v4 #da4  
,see also #a ,thess4 i4 #f4  ,heb4 x4   
#cd4  ,james i4 #b4 #a ,peter iv4 #ac1  
#ad4  ,such are the marks exhibited in  
,scripture of a true love to ,god3 and  
though our regard for our common ,lord  
is not put to the same severe test1 as  
that of the ,apostles and first         
,christians was2 yet1 if the same       
principle existed in us also1 it would  
surely dispose us to act in the spirit  
of that conduct2 and prompt us rather to
 be willing to exceed in self denials   

and labours for ,christ's sake1 than to 
be so forward as we are to complain1    
whenever we are called upon to perform  
or to abstain from any thing1 though in 
an instance ever so little contrary to  
our inclinations4  ,footnote #abe3 ,it  
may not be amiss to mention a few useful
 publications of this sort4 ,walton's   
,lives1 particularly the last edition by
 ,mr4 ,zouch2 ,gilpin's ,lives2 the     
,lives of ,bishop ,bedell and ,bishop   
,bull2 of ,archbishop ,usher2 some      
extracts from ,burnet of the ,life of   
the incomparable ,leighton1 prefixed to 
a volume of the latter's ,sermons2      
,passages of the ,life of ,lord         
,rochester1 by ,burnet2 the ,life of    
,sir ,matthew ,hale2 of the excellent   
,doddridge1 by ,orton2 of ,henry1 father
 and son2 of ,mather2 of ,halyburton2   
,hampson's and ,whitehead's ,life of    
,wesley2 ,life of ,baxter1 by himself1  
c4 c4 c4  ,footnote #abf3 ,the author is
 aware1 that he may perhaps be censured 
for conceding this term to the class of 

persons now in question1 since orthodox 
,christians equally contend for the     
unity of the ,divine ,nature3 and it    
perhaps may hardly be a sufficient      
excuse1 that1 it not being his object   
particularly to refute the errors of    
,unitarianism1 he uses the term in its  
popular sense rather than give needless 
offence4 ,he thus guards1 however1      
against any false construction being    
drawn from his use of it4  ,footnote    
#abg3 ,the author of this treatise has1 
since its completion1 perused a work    
entitled1 ,calvinism and ,socinianism   
compared1 by ,a4 ,,fuller1 c2 and1      
without reference to the peculiarities  
of ,calvinism1 he is happy to embrace   
this opportunity of confessing the high 
obligation which1 in common with all the
 friends of true ,religion1 he owes to  
the author of that highly valuable      
publication for his masterly defence of 
the doctrines of ,christianity1 and his 
acute refutation of the opposite errors4
  ,footnote #abh3 ,it is almost         

superfluous to state1 that ,sir         
,,william ,,jones is here meant1 who1   
from the testimony borne to his         
extraordinary talents by ,sir ,john     
,shore1 in his first address to the     
,asiatic ,society of ,calcutta1 appears 
to have been a man of most extraordinary
 genius and astonishing erudition4      
,footnote #abi3 ,mr4 ,,maurice4         
,footnote #acj3 ,this argument is       
pressed with uncommon force in          
,,pascal',s ,thoughts on ,religion1 a   
work highly valuable1 though not in     
every part to be approved2 abounding in 
particular with those deep views of     
,religion1 which the name of its author 
prepares us to expect4  ,footnote #aca3 
,vide1 some exquisitely beautiful lines 
in the last book of ,cowper's ,task1    
wherein this sentiment is introduced4   
99       99       99       99       99  
,,transcriber',s ,,notes   ,page numbers
 refer to the original text4 ,footnote  
numbers refer to this transcribed       
version4  p#ed3 ,repeated a has been    

removed4  p#hc3 ,comma has been changed 
to full stop after ,almighty power4     
p#ie3 ,nested double quotes have been   
changed to single quotes4  p#ajf3       
,omitted word in has been added to as it
 is ,heaven4  p#cej3 the only can feel  
it has been changed to they only can    
feel it4  ,fn #fe3 ,the footnote at the 
end of this footnote has been placed    
inline4  ,fn #aca3 ,some has been       
changed to some4  ,index-,affections1   
religious3 - ,repeated word of has been 
removed4  ,index section ,v preceded ,u 
in the original4 ,this has been         
corrected4  ,all footnotes have been    
moved to the end of the text and        
numbered sequentially4  ,some words were
 spelt1 hyphenated1 or had apostrophes  
placed1 inconsistently within the text4 
,these have been silently corrected to  
match the form most frequently used in  
the text4  ,where scanned text was      
unclear1 the #ahcd edition has been     
consulted4  ,unless due to a clear      
typographic error1 consistent           

differences from modern usage have been 
retained1 such as spellings 7e4g4       
prophane71 hyphenation 7e4g4 to-day71   
and punctuation 7e4g4 omission of commas
 following full stops in lists and the  
,index74