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    happiness olPguilt is only in prospect , in imaginatlori , that It fades away when it is supposed to be attained , and leaves uneasiness and discontent behind . If any through the love of

    pleasure neglect what are called the instrumental duties of religion , ( which are however not only necessary means to an important end , the improvement and the happiness of the mind , but p § rt of the exercise of such a mind ) , they cannot be justly deemed lovers of God * - Every part of human duty which contributes

    to improvement , may be callfed instrumental as leading to something else better and nobler . Thus the love of God and the love of man are instrumental to one another . Only a scale of duty ^ is necessary , in order that when one kind comes into competition with another it may be

    ascertained which ought to be preferred . This competition is Very rare ; usually duties are connected with one another , and harmonise in such a manner that they all seem means tending to one end , happinsss or welfare . But though devout and religious exercises were strictly instrumental , of no value in themselves as innocent and useful employments , still on account of

    the end indissolubly connected with them , they cannot safely be neglected . If they be neglected , as they usually are by lovers of pleasure , this is a characteristic proof that they are not lovers of God . Holiness is a necessary qualification for the Divine favour , but holiness cannot be obtained without exercise , nor

    can it prevail m their minds who prefer pleasure to it . No other end , neither health nor riches , nor know ledge , can be secured without means ; hence they who would not be lovers of pleasure rather than lovers of God , must not only shun all enjoyments which ate not innocent and lawful , but engage in devout exercises , as the means of virtuous improvement .

    The discourses which refer to Christ * ^ res urrection , are perhaps the most original , interesting , and excellent in the volume . After the evidence which Lardner and the author have furnished for the good character of Mary Magdalene , it seems extraordinary that any should be of a different opinion ; but probably

    their arguments have not been well considered . It appears from the second verse in th £ eighth chapter of Luke ' s- Gospel , that this illustrious woman Was not the least distinguished among those who not only contributed to the maintenance of Jesus

    Christ , but who actually attended upon him as he travelled , perhaps the last time , from Galilee to Jerusalem . The seven demons cast out of her could only mean a great degree of derangement . When indeed the woman called a sinner , but Without any other name , anointed Christ ' s feet in the house of

    SimQn the pharisee ( Luk * vii . 36— -50 ;) Jesus assured her , that to her penitence the divine mercv would be extended ; but

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• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1806, page 95, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1721/page/39/