the expression "the world,” and of many others, to which I shall have occasion to refer hereafter. I wish then now to deprecate every thing like a captious interpretation of controverted terms, to request your attention to the general tenour of the argument and its accordance with the spirit of the Gospel, and to remind you that if this be established any differences about particular expressions may be deemed of inferior import

ance.

II. A second most untoward circumstance in all such discussions may be thus stated:-I am necessarily forced to argue against tenets which are cherished in your imagination as the most exalted truths, and as principles which the world has learned to doubt only because it refuses to practise them. The line of argument I have to pursue seems to you as though I were finding

fault with piety, whilst that which you have adopted appears to conspire with all those exhortations of the Gospel which are directed against lukewarmness and indifference. On this head I would have you reflect well that the very question at issue is not whether your standard of devotion be too high, but whether it be formed on a correct principle; and that the course of life I have to propose is not a relaxation of duty, but one which arises from a different view of duty; and one which instead of being more easy is far more difficult-instead of being more worldly, is more truly evangelical. Such at least is the light in which I view it, and in which I shall endeavour to place it in the sequel. I request therefore in the second place that you will at least suspend your judgment, and believe it possible that the views which

I advocate are the most conducive to the perfection of the Christian character.

III. A third difficulty connected with this last arises from the apparent outward character and the real active zeal of the persons in whose conduct the principles against which I argue are illustrated. You see a large class of mankind careless of their spiritual welfare and regardless of the vital doctrines of Christianity; you see others busily employed in the duties of a Christian life, you feel well assured, and in many cases no doubt correctly, that their thoughts are actually occupied by the spirit and power of religion, and you conclude that the principles of these must needs be right and those of the others wrong. But then you must remember in the first place that in considering the effect of diverse principles, (*) you ought to

put out of the question all who profess but do not act on them; and that in judging of the practice of the soberminded part of our church you are to reckon nothing of that great multitude who call themselves orthodox for the sake of respectability, and who rail against enthusiasm without knowing what it means. And further you must remember how difficult it is to judge of the real state of another's soul; how little able we are in this world to discern the evil from the good. Nor must you forget that here also the nature of the case favours your delusion, (if delusion it be,) since the error into which I suppose you to have fallen is not unlike that which misled the Pharisees of old; and certainly no man who compared that sect with the publicans and gross sinners of the times, would have suspected what we are well assured

was the case, that these last would be the foremost of the twain to enter into the kingdom of heaven.

IV. The last obstacle now to be mentioned to the due investigation of religious truth, one which lies indeed at the root of all others, is the seductive influence of spiritual pride. To one who feels deeply the corruption of human nature no apology is necessary for ascribing to every child of fallen Adam the liability to this baneful passion. I shall rather exhort you to beware of its suggestions, to take care lest you assume too hastily the correctness of your opinions, and too readily consider each argument against them as a trial of your faith, or a persecution for righteousness sake. But indeed I am ill informed of the disposition to which I am to address myself, if there be not a real desire for information,