Tillotson's theological faults were of a negative, far rather than of a positive character. The constant charges of heresy which were brought against him were ungrounded, and often serve to call attention to passages where he has shown himself specially anxious to meet Deistical objections. But there were deficiencies and omissions in his teaching which might very properly be regarded with distrust and alarm. In the generality of his sermons he dwells very insufficiently upon distinctive Christian doctrine. His early parishioners of Keddington, in Suffolk,[280] were more alive to this serious fault than the vast London congregations before whom he afterwards preached. He has himself, in one of his later sermons, alluded to the objection. 'I foresee,' he observed, 'what will be said, because I have heard it so often said in the like case, that there is not one word of Jesus Christ in all this. No more is there in the text, and yet I hope that Jesus Christ is truly preached, whenever His will, and the laws, and the duties enjoined by the Christian religion are inculcated upon us.'[281] Tillotson never adequately realised that the noblest treatise on Christian ethics will be found wanting in the spiritual force possessed by sermons far inferior to it in thought and eloquence, in which faith in the Saviour and love of Him are directly appealed to for motives to all virtuous effort. This very grave deficiency in the preaching of Tillotson and others of his type was in great measure the effect of reaction. Brought up in the midst of Calvinistic and Puritan associations, he had gained abundant experience of the great evil arising from mistaken ideas on free grace and justification by faith only. He had seen doctrines 'greedily entertained to the vast prejudice of Christianity, as if in this new covenant of the Gospel, God took all upon Himself and required nothing, or as good as nothing, of us; that it would be a disparagement to the freedom of God's grace to think that He expects anything from us; that the Gospel is all promises, and our part is only to believe and embrace them, that is, to believe confidently that God will perform them if we can but think so;'[282] 'that, in fact, religion [as he elsewhere puts it] consists only in believing what Christ hath done for us, and relying confidently upon it.'[283] He knew well--his father had been a bright example of it--that such doctrines are constantly found in close union with great integrity and holiness of life. But he knew also the deplorable effects which have often attended even an apparent dissociation of faith and morality; he had seen, and still saw, how deep and permanent, both by its inherent evil and by the recoil that follows, is the wound inflicted upon true religion by overstrained professions, unreal phraseology, and the form without the substance of godliness. He saw clearly, what many have failed to see, that righteousness is the