ons, or to a disgusting formality of demeanor, or to
indeterminate, low, or improperly familiar expressions. The mode and
language, in which a vulgar man will express himself on the subject of
Religion, will probably be vulgar, and it is difficult for people of
literature and refinement not to be unreasonably shocked by such
vulgarities. But we should at least endeavour to correct the rash
judgments which we may be disposed to form on these occasions, and
should learn to recognize and to prize a sound texture and just
configuration, though disguised beneath a homely or uncouth drapery. It
was an Apostle who declared that he had come (to the learned and
accomplished Grecians too) "not with excellency of speech, or the wisdom
of words." From these he had studiously abstained, lest he should have
seemed to owe his success rather to the graces of oratory, than to the
efficacy of his doctrines, and to the divine power with which they were
accompanied. Even in our own times, when, the extraordinary operations
and miraculous gifts of the Holy Spirit having ceased, the necessity of
study and preparation, and of attention to manner as well as matter, in
order to qualify men to become teachers of religion, are no longer
superseded, yet it is no more than an act of justice explicitly to
remark, that a body of Christians, which from the peculiarly offensive
grossnesses of language in use among them, had, not without reason,
excited suspicions of the very worst nature, have since reclaimed their
character[27], and have perhaps excelled all mankind in solid and
unequivocal proofs of the love of Christ, and of the most ardent, and
active, and patient zeal in his service. It is a zeal tempered with
prudence, softened with meekness, soberly aiming at great ends by the
gradual operation of well adapted means, supported by a courage which no
danger can intimidate, and a quiet constancy which no hardships can
exhaust.

SECT. II.

_On the Admission of the Passions into Religion._

The objection of our Opponent, that by insisting on the obligation of
making our blessed Saviour the object of our religious affections, we
are degrading the worship of the understanding, and are substituting and
raising up a set of mere feelings in its stead, is one which deserves
our most serious consideration. If it be just, it is decisive; for ours
must be unquestionably "a reasonable service[28]." The Objector must
mean, either, that these affections are