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text; so that he who in these things serveth Christ, is both approved of God, and acceptable unto men.

Let a steady hold be kept of this distinction, and it will be found capable of being turned to a very useful application, both to the object of illustrating principle, and to the important object of detecting character. For this


let carry the distinction along with us, and make it subservient to the establishment of two or three successive observations.


First. A man may possess, to a considerable extent, the second class of virtues, and not possess so much as one iota of the religious principle; and that, among other reasons, because a man may feel a value for one of the attributes which belongs to this class of virtues, and have no value whatever for the other attribute. If justice be both approved by God, and acceptable to men, he may, on the latter property alone, be induced to the strictest maintenance of this virtue and that without suffering its former property to have any practical influence whatever on any of his


habits, or any of his determinations: and the same with every other virtue belonging to this second class. As residing in his character, there may not be the ingredient of godliness in any one of them. He may be well reported on account of them by men; but with God he


lie under as fearful a severity of reckoning, as if he wanted them altogether. Surely, it does not go to alleviate the withdrawment of your homage from God, that

you have such an homage to the opinion of men, as influences you to do things, to the doing of which the law of God is not able to influence you. It cannot be said to palliate the revolting of your inclinations from the Creator, that you have transferred them all to the creature; and given an ascendency to the voice of human reputation, which you have refused to the voice and authority of your Lawgiver in heaven. Your want of subordination to him is surely not made up by the respectful subordination that you render to the taste or the judgment of society. And in addition to this, we would have you to remember, that though other constitutional principles, besides a regard to the opinion of others, helped to form the virtues of the second class upon your

character; though compassion, and generosity, and truth, would have broken out into full and flourishing display upon you, and that, just because you had a native sensibility, or a native love of rectitude; yet, if the first ingredient bę wanting, if a regard to the approbation of God have no share in the production of the moral accomplishment--then all the morality you can pretend to, is of as little religious estimation, and is as utterly disconnected with the rewards of religion, as all the elegance of taste you can pretend to, or all the raptured love of music you can pretend to, or all the vigour and dexterity of bodily exercise you can pretend to. All these, in reference to the great question of immortality, profit but little; and it is godliness alone that is profitable unto all things. It is upon sideration that we would have



open your eyes to the nakedness of your condition in the sight of God; to look to the full weight of the charge that he may prefer against you; to estimate the fearful extent of the deficiency under which you labour; to resist the delusive whis

peace, when there is no peace; and to understand, that the wrath of God abideth on

this con

pering of

every child of nature, however rich he may be in the virtues and accomplishments of nature.

But again. This view of the distinction between the two sets of virtues, will serve to explain how it is, that, in the act of turning unto God, the one class of them appears to gather more copiously, and more conspicuously, upon the front of a renewed character, than the other class; how it is, that the former wear a more unequivocal aspect of religiousness than the latter; how it is, that an air of gravity, and decency, and seriousness, looks to be more in alliance with sanctity, than the air either of open integrity, or of smiling benevolence; how it is, that the most ostensible change in the habit of a converted profligate, is that change in virtue of which he withdraws himself from the companions of his licentiousness; and that to renounce the dissipations of his former life, stands far more frequently, or, at least, far more visibly, associated with the act of putting on Christianity, than to renounce the dishonesties of his former life. It is true, that, by the law of the gospel, he is laid as strictly under the authority of the commandment to live righteously, as of the commandment to live soberly. But there is a compound character in those virtues which are merely social; and the presence of the one ingredient serves to throw into the shade, or to disguise altogether, the

presence of the other ingredient. There is a greater number of irreligious men, who are at the same time just in their dealings, than there is of irreligious men, who are at the same time pure and temperate in their habits; and therefore it is, that justice, even the most scrupulous, is not so specifical, and, of course, not so satisfying a mark of religion, as is a sobriety that is rigid and unviolable. And all this helps to explain how it is, that when a man comes under the power

of religion, to abandon the levities of his past conduct is an event which stands far more noticeably, out upon him, at this stage of his history, than to abandon the iniquities of his past conduct; that the most characteristic transformation which takes place at such a time, is a transformation from thoughtlessness, and from licentious gaiety, and from the festive indulgencies of those with whom he wont to run to all those excesses of riot, of which the Apostle says, that they which

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