palpable, are not less destructive than those he sees in others. Indeed, should he prove to be gravely criminal, he will not think any previous suspicion of it an impertinence, or consider himself as wronged by conviction, but only favoured with a discovery which candour and interest oblige him to welcome as the dawning of a better mind, a coming to himself which not more necessarily precedes all right reasoning than all spiritual excellence;-from which last he may have gone so far, that the loss itself is not mourned, while the miseries of it are vainly felt and deplored. It would be an unjustifiable aspersion, if he be known to be even well affected towards himself, to suppose he would quarrel with a truth, or shut his eyes to the evidence of it, when it could be improved to his own exaltation, and to the furtherance of his Creator's will. We would be too jealous of the honour of our nature, claiming nothing for its goodness, to presume him thus destitute of all decency of regard for himself, and for the divine authority and wisdom. But if we grant him to be of a considering humour, not ready to break with his Maker for eternity, not doubting his justice, his goodness, his absolute perfection, and still, not seeing them as realities, not affected by what he believes, or rather, is apprehensive of,-it is not too much to expect, it is the least that can with civility be looked

for, that he will see he cannot with any show of reason vindicate his continuance in a state wherein he blushes to own himself either the friend or the foe of God, but wishes to be ranked as standing on anomalous and neutral ground; for this would be but a nonsuit of his claims to any other than a brute importance, since it is only when we are without reason that we can be without character. We may think we feel indifferent to an object, but if that object be one of incomparable perfection and interest, it must have claims upon our highest regard, and, when these claims are enforced to the exclusion of all inferior objects which we have chosen in its place, it will be found, that not to have loved this the noblest and best of all, is not a mere worthless indifference, but the cherishing of the elements of an unappeasable enmity to it. It is not more clearly a part of the great design of the universe that all bodies should tend to a common centre, than it is the chief design of rational creatures that they should tend with strongest affection to the greatest and most worthy object of such regard; nor is this law of the material system more needful and proper to its destined action, than that of spirits to their safe and rational action, while both alike are allowed to attract smaller objects, and to feel their attraction, yet only as parts of a whole, and in pursuance of this

their chiefest end. Why, therefore, one is not in love with this object, hut goes counter to the ordinance of his nature, as well as to the claims and commands of Him whose claims could not be greater nor his commands more reasonable, and whose wills concerning us, expressing both his perfection and intending ours, may be summed up in one, 'be ye perfect, even as your Father which is in heaven is perfect,' enjoining on us his likeness in order to our participating in his felicity,—is a question that may reasonably claim his first attention; and which, now that he deems it an unjustifiable reflection upon his faith, to infer that he denies its importance, he should be presumed to approach with candour and self-distrust, and as caring less to obtain that which he cannot keep, than to possess himself of that good which he knows he cannot lose.

CHAPTER II.

Moral character and speculative belief-Man consists of a double nature, half angel and half beast-Natural process downwardTendency to be less and less spiritual in the affections and the understanding-Views of moral excellence, how acquired-Standard of comparison-Moral attributes of the Deity-Danger of misconceiving them-Proneness to error from the corruption of human nature-From the limited faculties of the mind-A case supposed-Diffidence of our capacity to judge correctly of mora qualities, the truest wisdom.

It was stated in the outset, that the great danger of our losing the chief and only durable good arose principally from a too great trust in our own judgment of spiritual things, without duly considering the influence of our corrupt nature upon the perceptions and decisions of the mind. The operation of moral character upon speculative belief, though difficult to detect in particular cases, is yet in some measure understood and admitted by all. Both our sensibility to moral qualities and our perception of them may change and decay from neglect, or be choked and overrun by the growth of other and opposing principles. "Man, as he consists of a double nature, flesh and spirit,' so is he placed in a middle rank, betwixt an angel, which is a spirit,

and a beast, which is flesh; partaking of the qualities and performing the acts of both. He is angelical in his understanding, in his sensual affections bestial; and to which of these he most inclineth and conformeth himself, that part wins more of the other, and gives a denomination to him: so as he, that was before half angel and half beast, if he be drowned in sensuality, hath lost the angel, and is become a beast; if he be wholly taken up with heavenly meditations, he hath quit the beast, and is improved angelical. It is hard to hold an equal temper; either he must degenerate into a beast, or be advanced to an angel. Mere reason sufficiently apprehends the difference of the condition." It will not, perhaps, be doubted, it is so evident that it will not here be reasoned, that the process in every man is naturally downward, to the gratification of his inferior nature, and to the love and pursuit of sensible things. As the consequence of this, it is equally evident that he does not see either the objects of sense or those of faith in their true character. He is in the case of the blind man, who, when asked if he saw aught, was sure he saw something, which yet was not a proper sight, for he saw 'men as trees.' He sees wealth, beauty, and honour; but it is not a proper sight, because he sees not all about them; he sees them not as a snare

1 Bishop Hall's 'Select Thoughts,' No. Ixii.