all immoralities, and live in the conscientious practice of every common virtue."

With such reflections I conclude this chapter, and with it the first division of the Causes of Religious Doubt.

This first division has treated of those hindrances, which are chiefly intellectual. The second, or other, will be devoted to those, which may be more properly termed, moral.

PART THE SECOND.

CHAPTER I.

EXCESS IN SOME LEGITIMATE PROPENSITIES.

WE have hitherto confined ourselves to an examination of those causes of doubt in religious questions, which, relating chiefly to the conduct of the understanding, we have denominated intellectual; thus distinguishing them from that other class, which is now, in this second division, to engage our attention; and which, relating chiefly to the inclinations and the will, we purpose, in conformity with a not unusual, and very suitable distinction on this subject, to call moral.

In the course of the remarks which are to follow on this head, every case of difficulty not already provided for, will, it is hoped,

here receive some satisfactory explanation. If we may feel hesitation, as to which particular cause or causes here developed, the scepticism, of our friend or neighbour, may be ascribed; it is yet sanguinely anticipated that, in some part or parts of this general arrangement, our own present or former experience will readily present itself. The arrangement will be sufficiently complete for our general design (perhaps as complete as the nature of the subject admits of), if we can collect our disease, and the remedy, from an induction of several particulars. There are probably but few individuals whose religious difficulties originate solely in any one cause we have assigned. Under several general heads, we have brought together a variety of the cases most frequent in a highly refined and cultivated state of society. Some cases are described, to which many readers will trace little analogous in their own individual experience, past or present: this could not be avoided; but was essential to the comprehensive nature of our plan. Yet, if in any part, the writer shall have

succeeded in developing the origin of each of his readers scruples, he may easily hope to obtain their indulgence for the rest, which may not so immediately affect them.

The present chapter has for its chief object to point out how, notwithstanding our clearest notions of the proper kind, and the historic facts of the evidence of a revelation from the Deity, we may, yet never get to see nor enjoy, the conviction which ought to be the consequence of our researches, from, an undue liberty, and want of just regulation, in the indulgence of inclinations, which, under certain restrictions, are evidently natural and required.

It demands such perfect calmness, to be able to realize at all, those abstract, but most certain truths of the Deity's omnipresence; his perfect knowledge and disapprobation of what is not only bad, but forgetful; of the inevitable, and, probably, near approach of death; and the future condition of the soul,that, it is altogether unreasonable, to expect to see the force and consequences of them, with any clearness or strength of persuasion,