to human nature, and pre-eminently characteristic of it,—feelings that chiefly give to man his place amidst the grandeur of the Creator's dominions,—and by means of which he is prompted and fitted for holding communion with God,-which is, unquestionably, the chief privilege and honour of his condition.

And, as a consequence of these views, we have farther argued, that God has evinced the importance which he attaches to the religious services and views of men,—by having represented himself as "jealous of his glory,”—by having made it the grand object of all his more remarkable dispensations to purify the religious services of mankind,—and by having given to our religious feelings a pre-eminent place in the general structure of our nature.

It is proper, however, now to remark, that the effects actually produced by the religious views and feelings of men are of the most valuable kind.

For, in the first place, our religious sentiments are the source of some of the purest and most elevating feelings that belong to our nature;-it is in the indulgence of them, that hopes and joys of the most exalted kind take possession of the heart; -and the very consciousness which these feelings and exercises give, that we are in direct intercourse

with God,—that we are under his protection,—and enjoying "the smile of his countenance," cannot but afford to every human heart that indulges it, a feeling of complacency and of pure enjoyment, with which there is no other feeling of human nature that deserves to be compared.

In the second place, our religious feelings are fitted to have a refining and elevating influence on all our other principles and sentiments;—they are the guiding principles of our nature;—those which are intended to take the lead in our feelings, -and to give to them their character and direction; and they have accordingly been gifted, by the Author of nature, with a dignity and grandeur corresponding to the place they are intended to occupy. We accordingly observe, that, in actual life, they have this effect upon the other feelings of men, -and that, provided they are not themselves distorted by perverted views, their tendency is to elevate, and sweeten,-and give composure to the whole aspect of human character.

In the last place, and as a consequence of all this, -our religious feelings have been made conducive to the right fulfilment of all the other duties that are presented to us in life,-insomuch, that it is im

possible to conceive a man to be actuated by just and becoming sentiments of religion, without being disposed, at the same time, to fulfil with tenderness and punctuality all the offices of his station in life,— and to show gentleness and good conscience in every trust and in every relation in which he can be placed.

And thus has the Author of our being, by having given this refining influence to our religious principles and services, bound together, in a most beautiful manner, and by an effort of that wisdom which is indeed Divine, our duty to himself, which these exercises more especially aim at fulfilling,-with the duty which we owe to all the other beings with whom we are connected as inhabitants of this world.

Taking, then, the whole of the preceding reasonings together, we are now in a condition to state what is the nature and degree of the guilt which attaches to those who either carelessly neglect, or daringly pour contempt on religious exercises.

It deserves to be stated, that the charge is of far more extensive application, than, before experience, we should have been disposed to anticipate ;-for there are at all times a vast multitude of men who,

VOL. II.

D

being involved in the business and anxieties of life, are apt to have the purer and nobler feelings of their nature either suppressed in their operation, or apparently almost extinguished by the unpropitious circumstances amidst which they are placed;-and who, consequently, are easily led into the belief, that, provided they act conscientiously in their ordinary transactions, they are in reality doing everything, for the right performance of which religious services can be of any avail;—that they are, therefore, not guilty, of any great neglect in overlooking these services, or in ceasing to cultivate the feelings from which they spring;-and that, in short, they may safely leave such exercises to those who feel a greater propensity to indulge in them, or who are more under the influence of, what they regard as, the weak and superstitious fears in which they originate. They insist that they do their duty in life as well as those who profess the most sacred reverence for religious services;—and it will not, they imagine, be at last taken into account whether they have done that duty from a religious spirit, or from other principles which to them seemed more natural, —and which, in their case, produced the desired result with equal consistency and effect.

Now this is so common a mode of arguing and acting among "men of the world," that the answer which we have to make to it, and which is merely a recapitulation of the principles explained in the preceding sections,-deserves to be stated in the most decisive and peremptory terms.

What we say, then, of those who argue and act in this manner is,—

In the first place, that they do not act conformably to their whole nature,―for they are essentially religious beings,—and their religious feelings were evidently intended to have an influence on all the other parts of their nature.

In the second place, they do not act suitably to the highest and most characteristic part of their nature; for it is as a religious being that man holds his pre-eminent place in life, and is encircled with a "dignity and honour" which belong not to any other creature with whom he is associated.

In the third place, they show themselves insensible of the noblest privilege and honour that belongs to their condition,-that of being permitted, by means of religious services, to hold intercourse with the Fountain of all good.

In the fourth place, they deny themselves some