As we cannot remove from this earth, or change our general business
on it, so neither can we alter our real nature. Therefore no
exercise of the mind can be recommended, but only the exercise of
those faculties you are conscious of. Religion does not demand new
affections, but only claims the direction of those you already have,
those affections you daily feel; though unhappily confined to
objects not altogether unsuitable but altogether unequal to them.
We only represent to you the higher, the adequate objects of those
very faculties and affections. Let the man of ambition go on still
to consider disgrace as the greatest evil, honour as his chief good.
But disgrace in whose estimation? Honour in whose judgment? This
is the only question. If shame, and delight in esteem, be spoken of
as real, as any settled ground of pain or pleasure, both these must
be in proportion to the supposed wisdom, and worth of him by whom we
are contemned or esteemed. Must it then be thought enthusiastical
to speak of a sensibility of this sort which shall have respect to
an unerring judgment, to infinite wisdom, when we are assured this
unerring judgment, this infinite wisdom does observe upon our
actions?

It is the same with respect to the love of God in the strictest and
most confined sense. We only offer and represent the highest object
of an affection supposed already in your mind. Some degree of
goodness must be previously supposed; this always implies the love
of itself, an affection to goodness: the highest, the adequate
object of this affection, is perfect goodness; which therefore we
are to LOVE WITH ALL OUR HEART, WITH ALL OUR SOUL, AND WITH ALL OUR
STRENGTH. "Must we then, forgetting our own interest, as it were go
out of ourselves, and love God for His own sake?" No more forget
your own interest, no more go out of yourselves, than when you