ence in religion. Now, in inveftigating SERM. the appropriate qualities of objects, it is of IV. great importance to discriminate them from others to which they bear fome resemblance. In the present cafe, this is the more to be attended to, that there are both virtues and vices with which religious indifference is, from affinity, apt to be confounded, according to the light in which it is viewed.

1

We must, in the first place, distinguish it from moderation, whofe disguise it often affumes, and imposes thereby, not only on. beholders, but on the perfon himself who is under its influence. Moderation is that quality and habit of foul which maintains due order, proportion, and strength, among all our active principles and powers, restraining them from excefs, directing them to their proper objects, and affigning, to each of these, its real value, and the just degree of defire and exertion with which it ought to be. pursued. Moderation, therefore, induces us to be indifferent, with regard to indifferent matters; but requires zeal in relation to those of folid and extenfive import. On this very F 3 ground

SERM. ground the corner, who ridicules facred IV. things, and the wicked and ungodly, are, in scripture, reprefented as fynonimous. Lukewarmness destroys the effential differences of objects, reduces importance to infignificance, magnitude to smallness, dignity to abjection, excludes both averfion and attachment, and neither roufes to oppofition, nor animates to defence. Moderation, juftly difcriminating between one article of faith, one mode of worship, one duty, and another,—not only permits, but powerfully prompts the affections to operate with that lively vigour which their proper objects are calculated to excite. Indifference, confidering all religious concerns as deferving less attention than a due fenfe of their value will neceffarily produce, diffufes a torpid languor over the heart, and kills every feed and fpring of devotion. Moderation is chiefly discovered in candidly interpreting motives of conduct, where appearances are unfavourable, and in mercifully forgiving faults, without either loofening the force of obligation, or countenancing laxity of prin

IV.

ciple. Indifference is little concerned about SERM. principles or duties, fpeaks coldly of both in the abstract, and is neither anxious for the maintenance, nor affected by the fubverfion of the former; neither indignant at the violation, nor pleased with the obfervance of the latter. The moderate Christian entertains fome respect for well-meaning, though misinformed piety, because the difposition itself is amiable, in whatever form it appear. The lukewarm, having little or no regard for piety at all, is ready to treat it with severity or derifion, whenever it is If it be tinctured erroneoufly directed.

with enthusiasm, he represents it as inflammatory violence. if it lean to fuperftition, he regards it as deliberate hypocrify. This fevere or contemptuous treatment of erring piety, is one principal feature of indifference, as diftinguished from moderation.

In fact, as far as relates to the effence and vital spirit of religion, the term moderation is utterly inapplicable. What is religion, properly understood? What is genuine piety? Is it not that principle which should

SERM. reign fuperior to every other, and govern

IV.

all our thoughts, our affections, and actions? To say that this fhould be moderate, is to fay, that it should be under the control of fome higher power, that it fhould be deftitute of energy and comprehenfion; is to fay, that we should be moderately pious, maderately benevolent, moderately temperate ; is to reduce each of these branches of vir

tue below its proper tone. Our Saviour

has commanded us to love the Lord our God with all our heart, and all our foul, and all our mind, and all our ftrength, and our neighbour as ourselves. The apoftle declares, that pure religion and undefiled before God, and the Father, is this, to vifit the fatherless and the widows in their affliction, and to keep bimfelf unfpotted from the world t. To fuch difpofitions, to fuch virtues, can any limitations be fixed? All the more elevated affections, all the virtuous habits of the foul admit and require continual progress, which, begun on earth, fhall be perfected in heaven. The path of the just is as the shining light, which fbineth more and more unto the

perfect

IV.

perfect day*. Religion is, in fine, that SERM. power, that energy, that spirit, which must over-rule and moderate every other principle, but can never be restrained itself, because, comprehending and pursuing all that is virtuous and excellent, it may be defective, but never can run to excefs. It dif dains contraction. It is weakened by confinement. It degenerates, if it does not extend. In the strong and beautiful language of prophecy, it conftantly renews its ftrength; it mounts up with wings of eagles; it runs, and is not weary; it walketh, and is not faint. Moderation, therefore, in religious matters, can fignify only that the first and highest place being allotted to puré and enlightened piety, articles of faith, modes of worship, and rules of practice, which belong not to its effence, are not invested with the importance of fundamental points, and that even effential religion itself is not maintained and defended by means inconsistent with its nature and its end, by intolerant zeal, and perfecuting violence. If this be the true character of religious moderation,

how

* Prov. iv. 18.

† Isaiah xl. 31.