common herd of worldly men, who make no profession of seriousness, piety, or principle. Yet, should we be unable to find drunkards, whoremongers, or cheats, in their acknowledged societies, will they be clear from the Are there none allowance of immoralities ? Many will be on our side, should we rank among immoralities a continued round of dissipation. Theatrical amusements, cards, visiting, and late hours, are reckoned by some very serious evils. The parties in question regard them as not touching upon morals. This is the point to be proved, and it will be by most of them allowed. How much immorality mingles in such cases, and creeps in, almost without the possibility of prevention, need not be calculated; a guess may suffice for the present purpose. May we not fairly impute to them great profanation of the Lord's day? It is with them a point allowed, and often argued from their pulpits, that there is no necessity for what they deem puritanical strictness; a strictness which with us is only regarded as keeping the Sabbath holy. Surely, while the fourth commandment remains, it cannot be broken with out immorality. If any should contend, that the change of the day by the early Christians. takes away those sanctions from the first day of the week, let them, to convince us of their sincerity, keep the seventh day. Neglect of both will not argue much in their favour. It is proper to notice here, that with the observance, the strict observance, of the Lord's-day, we find in fact, is connected all other strictness. Where this is slightly regarded, so are all other moral considerations. They are taken away from scriptural precepts, and are judged of only by the conventional customs of society; that society, be it more or less lax, among which the several parties move. In much wisdom, and in mercy, is the sanctity of this sacred day made to stand sentinel over the other moralities of life. Observances here, lax, or conscientious, form a barometer by which the influence of the heavens on the mind may be judged of. Exceptions there may be, but they rank as exceptions. Hypocrites, when found out, are disowned by every party, and are not allowed to be regarded in a fair esti måte. It would not be illiberal to enumerate here, (especially as we omit many things,) that decided hatred of Calvinistic doctrines which transfers itself, more or less, to the persons of those who hold them. We are taught to expect, that such as vilify the master of the house will also abuse those of the household. But it seems singular, that those who have charity for all besides, seem to have none for those who hold the doctrines of the cross. The baser passions are kept down, while pity and hope step forward, in every other case but this. That our common Master is aware of this, cannot be doubted; that he can trace it to its real source is evident; that in judging of character, and adjudging of persons, he will give it due weight, and no more, we may confidently assert. Surely in point of fact, much immorality attaches to those who yet rest their hopes of salvation upon being free from vices; with what truth, with what safety, let their own consciences judge. It will hardly be replied that similar inconsistencies and failures are found in all connexions; because it is this connexion which states systematically, and pleads for, laxities of this description. Should however such a reply be made, it may be met confidently by asserting, that the very principles of Socinian. ism lead to such deviations. They are not accidental blotches, but weaknesses and unhealthy action, arising from the very food by which the system is sustained. The motive which makes every moral action spiritual is the love of Christ; generated by an impression of his love, in giving himself a sacrifice and an offering, to reconcile us to God. But this fact is denied by Socinianism; this feeling is not cherished, perhaps we must say, can scarcely exist among them. All pretensions to it are treated by them as rank enthusiasm. We must blot it out of their system. All therefore that is grand and astonishing in morals must cease with them; for it was this discarded principle which generated and sustained actions which else are unaccountable. "None of these things move me,” says Paul, "neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God," Acts xx. 24. "It is the love of Christ constrains us," says he again, "because we thus judge, that if one died for all, then were all dead." And the influence of this principle on morality is stated clearly, "And that he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them, and rose again," 2 Cor. v. 14, 15. If indeed we look in the present day at the mighty movements making to spread the Scriptures, and the knowledge of him, whom to know is eternal life, we shall find but few names in the ranks of Socinianism, but feeble exertions where the love of Christ is feeble. Those who do these things are characteristically the champions of the cross. If others mingle in the multitude, the main wheels are moved, the laborious work is done, the energetic prayers for success are poured forth by those whose attachment to Christ is well known, and who are most commonly branded with fanaticism on this account. Men must have motives to propel them to to action. Where the love of Christ is not felt, is despised, what can be substituted in its place? Shall we say the love of virtue? It cannot be expected to operate any further than it is seen, and is deemed lovely. Ancient philosophers have descanted upon it, but to little effect. Christian philosophers repeat their fine sayings, but the effect is still small. There is something in it too vague, |