religion as a dream!"--So the infidel.

While people of another description, wound God's cause yet more
deeply, by the argument which they draw from this fall of David;
namely, those who are allowedly vicious, yet call themselves "of the
household of faith--who are pure in their own eyes, though not
cleansed from their filthiness." These, when reproved, especially if
their piety is called in question, often recur to David for support
--tell us, that "though eminent for piety, he was guilty of greater
sins than theirs, and long continued in them--that he remained
impenitent till visited by Nathan, after the birth of his child by
Bathsheba. If, say they, be could continue so long secure and
unconcerned, why not longer? And why may not others fall into sins and
continue in them months and years after having received the grace of
God, and after they are numbered among the saints?"

This, we conceive, to be the most baleful conclusion which is drawn
from this history. And could it be made to appear that such was
David's state, for so long a term, we see no way to avoid the
conclusion--see not but the idea which the scriptures give of religion
as a holy principle, productive of a holy life, must be relinquished.

Such is the idea which the scriptures do give of religion--they teach,
that it changeth the heart, and forms the new creature--that "in this
the children of God are manifest, and the children of the Devil; that
whomever doeth not righteousness is not of God; that by their fruits
we are to know men."

Thus speaks that holy book which we believe to be from God, and to
shew us the way of salvation. But if the children of God are not made