In attention we keep the mind passive; in thought we rouse it into activity.

An hour of solitude passed in sincere and earnest prayer, or the conflict with and conquest over a single passion or “subtle bosom sin,” will teach us more of thought, will more effectually awaken the faculty, and form the habit of reflection, than will a year’s study in the schools without them.

Never yet did there exist a full faith in the Divine Word which did not expand the intellect, while it purified the heart; which did not multiply the aims and objects of the understanding, while it fixed and simplified those of the desires and passions.  “Give me understanding,” says David, “and I shall observe Thy laws with my whole heart.”

It is worthy of especial observation that the Scriptures are distinguished from all other writings pretending to inspiration, by the strong and frequent recommendations of knowledge and a spirit of inquiry.  The word “rational” has been strongly abused of late times.  This must not, however, disincline us to the weighty consideration that thoughtfulness and a desire to rest all our convictions on grounds of right reasoning, are inseparable from the character of a Christian.  He who begins by loving Christianity better than truth will proceed by loving his own sect and church better than Christianity, and end in loving himself best of all.

II.—­REFLECTIONS RESPECTING MORALITY

Sensibility, that is a constitutional quickness, of sympathy with pain and pleasure, is not to be confounded with the moral principle.  Sensibility is not even a sure pledge of a good heart.  How many are prompted to remove those evils alone, which by hideous spectacle or clamorous outcry are present to their senses and disturb their selfish enjoyments?  Provided the dunghill is not before their parlour window, they are well contented to know that it exists, and perhaps is the hotbed on which their own luxuries are reared.  Sensibility is not necessarily benevolence.

All the evil of the materialists is inconsiderable besides the mischief effected and occasioned by the sentimental philosophy of Sterne and his numerous imitators.  The vilest appetites and the most remorseless inconstancy towards their objects, acquired the titles of the “heart,” “the irresistible feelings,” “the too-tender sensibility”; and if the frosts of prudence, the icy chain of human law, thawed and vanished at the genial warmth of human nature, who could help it?  It was an amiable weakness!  At this time the profanation of the word “love” rose to its height; the muse of science condescended to seek admission at the saloons of fashion and frivolity, rouged like a harlot and with the harlot’s wanton leer.  I know not how the annals of guilt could be better forced into the service of virtue than by such a comment on the present paragraph as would be afforded by sentimental correspondence produced in courts of justice, fairly translated into the true meaning of the words, and the actual object and purpose of the infamous writers.