quence, a being of stupendous power, and wisdom and knowledge, incomparably exalted above any wisdom or knowledge, which we see in man, and that he stands in the same relation to us as the Maker does to the thing made. The things which are seen are not made of the things which do appear. This is plain: and this argument is independent of scripture and revelation. What further moral or religious consequences properly follow from it is another question, but the proposition itself shews that they who cannot, and they who will not raise their minds above the mere information of their senses, are in a state of gross error as to the real truth of things, and are also in a state to which the faculties of man ought not to be degraded. A person of this sort may with respect to religion remain a child all his life. A child naturally has no concern but about the things which directly meet its senses; and the person we describe is in the same condition.

Again, There is a race of giddy thoughtless men and women, of young men and young

women

women more especially, who look no further than the next day, the next week, the next month; seldom or ever so far as the next year.

Present pleasure is every thing with them. The sports of the day, the amusements of the evening, entertainments and diversions occupy all their concern; and so long as these can be supplied in succession, so long as they go from one diversion to another, their minds remain in a state of perfect indifference to every thing, except their pleasures. Now what chance has religion with such dispositions as these? yet these dispositions begun in early life, and favored by circumstances, that is by affluence and health, cleave to a man's character much beyond the period of life in which they might seem to be excusable. Excusable did I say; I ought rather to have said that they are con trary to reason and duty in every condition and at every period of life. Even in youth they are built upon falsehood and folly. Young persons, as well as old, find that things do actually come to pass. Evils and mischiefs, which

they

they regarded as distant, as out of their view, as beyond the line and reach of their preparations or their concern, come they find to be actually felt. They find that nothing is done by slighting them beforehand; for however neglected or despised, perhaps ridiculed and derided, they come not only to be things present, but the very things and the only things about which their anxiety is employed; become serious things indeed, as being the things which now make them wretched and miserable. Therefore a man must learn to be affected by events which appear to lie at some distance, before he will be seriously affected by religion,

Again. The general course of education is much against religious seriousness, even without those who conduct education foreseeing or intending any such effect. Many of us are brought up with this world set before us and nothing else. Whatever promotes this world's prosperity is praised; whatever hurts and obstructs and prejudices this world's prosperity is blamed: and there all praise and censure end.

We

We see mankind about us in motion and action, but all these motions and actions directed to worldly objects. We hear their conversation, but it is all the same way. And this is what we see and hear from the first. The views, which are continually placed before our eyes, regard this life alone and its interests. Can it then be wondered at that an early worldly mindedness is bred in our hearts, so strong as to shut out heavenly mindedness entirely? In the contest which is always carrying on between this world and the next, it is no difficult thing to see what advantage this world has. One of the greatest of these advantages is that it preoccupies the mind; it gets the first hold and the first possession. Childhood and youth left to themselves are necessarily guided by sense; and sense is all on the side of this world.

life;

Meditation brings us to look towards a future but then meditation comes afterwards; it only comes when the mind is already filled, and engaged, and occupied, nay, often crowded and surcharged with worldly ideas. It is not

only

only therefore fair and right, but it is absolutely necessary to give to religion all the advantage we can give it by dint of education; for all that can be done is too little to set religion upon an equality with its rival; which rival is the world. A creature, which is to pass a small portion of its existence in one state, and that state to be preparatory to another, ought, no doubt, to have its attention constantly fixed upon its ulterior and permanent destination. And this would be if the question between them came fairly before the mind. We should listen to the scriptures; we should embrace religion, we should enter into every thing which had relation to the subject, with a concern and impression, even far more, than the pursuits of this world, eager and ardent as they are, excite.

So,

But the question between religion and the world does not come fairly before us. What surrounds us is this world; what addresses our senses and our passions is this world; what is at hand; what is in contact with us; what acts upon us, what we act upon is this world. Reason

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