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» ate < l in tUevl ^ stFliead ) is profitable with relation both to knowledge and practice . There is true wisdom in the following observations :
c < The ancients represented Labour as guardian to the temple of Virtue . And , certainly , nothing is more injurious to moral principle than Indolence , especially in young persons , whose minds are flexible , and whose moral habits are not firmly feed . For a young man to be
idle , and at the same time virtuous , is a moral impossibility . No excellence of education , no truth of principle , no force of habit , can stand against the temptations of indolence . But if young persons are fully employed in occupations that are honourable aud useful , and
which engage their whole time and attention , habits of virtue , industry , and peace , will be gradually and insensibly formed ; or , if they are already begun , they will be improved , confirmed , and
riveted for life . ' In the sweat of thy brow shalt thou eat bread , ' is no curse upon man in general , as human nature is at present constituted . There is indeed a labour which grinds , oppresses and overwhelms . But such labour is
not often necessary . And in general the virtue of a character is proportioned to its activity , and unremitting industry m : some honourable and useful employment . —Pp . 150 , 151 .
Is not the title of Ser . VIII . quaint ? It is " Tekel , " taken of course from the text , Dan . v . 27 . The sermon is solemn , impressive and well calculated for usefulness . The introduction is
historical , and the tale is well told . The subject—God ' s cognizance of human actions—is discussed in a series of observations . " First , the Supreme Being forms a very exact estimate of the actions and characters of men . Secondly , many weigh much in their own estimation and in that of the
world , who are of light account in the judgment of God . u Thirdly , this is a v cry lamentable case . And , fourthly , soo or later it will appear to be so . These " observations would be made
weightier by being condensed . The 3 rd and 4 th might be gathered into one , even if they might not be advanta geousl y introduced into the 2 nd . Jhe preacher is not afraid of indul ging a familiar remark , tending to a moral purpose : " The reported reflection of a foreign
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princess to her governess , VM can % tkijfH how it is that I never find atiy t ) O&f always in the right but rayself , ' is an opinion eutertained by many who wbulcf not perhaps be so ready to avow it . "P . 179 .
The text would have justified some observations upon the morality of states and the infatuation , of--national vice \ but , perhaps , the sermon is more usefully occupied with the case of individuals , to whose consciences the general doctrine of responsibility is forcibly applied , as in the following example : .
" But there is something peculiarly affecting in the case of those , who , in consequence of the sycophancy of the world , and of their own prejudice and self-love , flatter themselves that they are perfectly secure , that their state is safe , that their characters are approved , and
that all is well , while their heart is not right in the sight of God . They who are wanting in the divine balances , and who are conscious of their defect , must feel a perpetual stimulus to repentance and reformation . Concerning such there is always room to hope for conversion and
improvement . But they who are ignorant of their true character and state , and who hope to pass as gold , when they are only drossy these are not aware of their danger and misery , and never think of makiug provision for their escape .
Thus they run heedlessly on in the career of folly , confirm their vices , aggravate their guilt , and secure their ruin . Proportionate to their self delusion must be their surprise and terror , when they come to be informed of the truth of their
condition . Ever accustomed to think favourably of themselves , and to hear the applause of others , what must be their astonishment and dismay , when their eyes are open to a just sense of their character aud state ; when they are roused from the dream of self-delusion ; when the foundation of their confidence
vanishes into air ; and being placed in the balance , they are altogether lighter than vanity !"—Pp . 182 , 183 . Ser . IX . ( from 1 Cor x . 31 ) is entitled * ' True Religion distinguished from Error and Superstition , " The introduction consists of some
judicious and valuable remaiks upon the phraseology of the New Testament , and especially of the Epistles of Sr . Paul , the misinterpretation of" which has given birth to so many and such serious errors . Exeellcrxt , however , as these are , we scarcely know whv
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Review . trBelshmns Doptrinal anff Pmctical ^ Dis G& urs 0 . 41 §
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1826, page 419, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2550/page/39/
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