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In their mutual error there is to both matter of inportant warning. It becomes the latter to beware, lest. misled by the failings of weak or inconsistent men, they withdraw their attention from truths of solemn import to themselves as moral beings. There may be much pretension where there is no real feeling; but are they from this entitled to infer, there is not a reality in that which these pretenders counterfeit? By a slight gilding, articles of trifling value are made to assume the appearance of gold; but would it be reasonable to contend, that there are no articles of intrinsic worth which these are made to imitate? The fair induction is, in both instances, the opposite. Were there no such articles of pure gold, this ingenuity would not be employed in fabricating base imitations; and the hypocrite would not assume qualities he does not possess, were there not real virtues, from a resemblance to which he hopes to procure for his character that ostensible value which may enable it to deceive. But let those who have detected this deception beware of founding upon it conclusions which it does not warrant. They have not found the reality here, but there is not the less a pure and high standard which claims their utmost regard. If they search for it either among inconsistent or among designing men, they seek the living among the dead. Let them contemplate it especially as it is displayed in the character of the Messiah: in him it was exhibited in a manner which demands the imita

Caution to be given to the latter? Is the existence of the counterfeit any proof that there is no reality? The author's illustration of this subject? What is in fact the fair inference from the existence of a counterfeit? False conclusion founded upon the discovery of such deception? Where are we to look for the real standard of moral excellence?

tion of every rational man, while it challenges the cordial assent of the most acute understanding, that this is the perfection of a moral being

On the other hand, let those, who Jrofess to be influenced by the highest of all motives, study to exhibit their habitual influence in a consistent uniformity of the whole character. It is easy to acquire a peculiar phraseology, to show much zeal for peculiar opinions, and rigid attention to peculiar observances; and, among a party, it is not difficult to procure a name, by condemning certain other compliances which by them are technically styled the manners of the world.

this, it is evident, may be assurd; it may be, and probably often is, no bette an a name; it often amounts to nothing more than substituting one kind of excitement for another, while the moral being coninues unchanged. True religion is seated in the heart, and sends out from thence a purifying influence over the whole character. In its essential nature it is a contest within, open only to the eye of Him who seeth. 'n secret. It seeks not, therefore, the applause of men ; and it shrinks from that spurious religionism whose prominent characters are talk, and pretension, and external observance, often accompanied by uncharitanie censure. Like its divine pattern, it is meek and lowly, "it is pure and peaceable, gentle and easy to be entreated, full of mercy and of good fruits, without partiality, and without hypocrisy." It aims not at an ostentatious display of principles, but at a steady exhi

Caution to the other class? Ease with which the semblance of religion may be assumed? The true seat, and the proper influence of real religion? Its characteristics as described in the Scriptures?

bition of fruits. Qualities which it cultivates with especial care, are humility, and charity, and mercy, the mortification of every selfish passion, and the denial of every selfish indulgence. When thus exhibited in its true and genuine characters, it commands the respect of every sound understanding, and challenges the assent of all to its reality and its truth, as the highest principle that can regulate the conduct of a moral being.

The traits of character which it tends to form ?

PART III.

OF THE MORAL RELATION OF MAN
TOWARDS THE DEITY.

THE healthy state of a moral being is strikingly referred, in the sacred writings, to three great heads,-justice, benevolence, and a conformity of the moral feelings to a reverential sense of the presence and perfections of the Deity; "to do justly, to love mercy, and to walk humbly with thy God." The two former of these considerations lead us to the duties w ich a mar owes to his fellow-men; the latter calls our attention to that homage of the mind and of the heart which he owes peculiarly to God. For the duties of the forme class we are equally responsible to him, as the moral g vernor of the universe, but their immediate reference is to our connections with other men; those of the latter class respect our relation to the Deity himself, and consequently consist, in a great measure, in the purity and devotedness of the mind. In human systems of

Recapitulate the general plan of this work as given at the commencement What branch of it comes now to be treated of? Three great heads to whic! moral duty is referred in the Scriptures?

ethics, attention has been chiefly directed to the obligations of social and relative morality; but the two classes are closely associated in the sacred writings; and the sound condition of the moral feelings is pointed out as that acquirement which, along with a corresponding integrity of character, qualifies man, in an especial manner, for intercourse with the Deity. "Who shall ascend into the hill of the Lord, or who shall stand in his holy place? He that hath clean hands and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully." "Blessed are the pure in heart, for they shall see God."

Such declarations challenge the assent and absolute conviction of every sound understanding. Are we, as responsible creatures, placed in immediate relation to a great moral governor, a being of infinite purity and boundless perfections? is the structure of our bodies, and the still more wonderful fabric of our minds, alike the work of his hand? then it is impossible to put away from us the impression, that each movement of these minds must be fully exposed to his inspection. It is equally impossible to repel from us the solemn truth, that it is by the desires, the feelings, and the motives of action which exist there, that our condition is to be estimated in his sight; and that a man, whose conduct to his fellow-men does not violate propriety and justice, may be in a state of moral degradation in the eyes of him who seeth in secret; "for," says the sacred writer,

To which of these heads has the attention been chiefly directed in human treatises? View which the Bible takes of the subject. Quotations? Considerations showing the reasonableness of this?

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