I wish only to dwell on the particular character of the Christian religion, as it proportions the merit of our actions, not to the grandeur or importance of them; but to the relation that they have with our abilities, it is an idea absolutely new: this system, which presents the same motives and rewards to the weak and strong, remarked the widow’s mite, as well as the generous sacrifices of opulence; this system, as just as rational, animates, in some measure, our whole moral nature, and seems to inform us, that a vast circle of good actions and social virtues are submitted to the same rules, as the immense domain of physical nature, in which the simplest flower, or the most insignificant plant, concurs to perfect the designs of the Supreme Being, and composes one part of the harmonious universe. The superintendance of the Christian religion extends still further than I can point out; and guided by a spirit not to be equalled, it estimates our intentions, obscure dispositions, and internal determinations, often separated from action by different obstacles: it directs men, in some measure, from their first sentiments and designs; it continually reminds them of the presence of God; warns them to watch over themselves, when their inclinations are but dawning, before they have gained strength; in short, at an early hour it forms the mind to the exercise of virtue, by discriminating virtue and vice, and reminding us to cultivate a love of order and propriety before the active scenes of life force those sentiments to appear conspicuously displayed in actions. But the more the methods of meriting the divine approbation are multiplied, the more essential is it that our confidence should not be depressed, every instant, by the sentiment which arises from the experience of our errors; it is necessary, that at the moments, too frequent, when the chain which unites us to the Supreme Being would escape from our grasp, the hope of again seizing it should remain with us: it is then to succour our weak faith, that we see in the gospel that idea at once so excellent and new, that of repentance and the promises which are annexed to it. This noble idea, absolutely belonging to Christianity, prevents our relation with the Deity from being destroyed as soon as it is perceived; the culprit may still hope for the favour of God, and after contrition confide in Him. Human nature, that singular connexion of the spirit with matter, of strength with weakness, of reason with the imagination, persuasion with doubt, and will with uncertainty, necessarily requires a legislation appropriated to a constitution so extraordinary: man, in his most improved state, resembles an infant, who attempts to walk, and falls, rises and falls again; and he would soon be lost to morality, if, after his first fault, he had not any hope of repairing it; under a similar point of view, the idea of repentance is one of the most philosophical which the gospel contains.