I. That the Gospel omits some qualifies which have usually engaged the praises and admiration of mankind, but which, in reality, and in their general effects, have been Prejudicial to human happiness.

II.  That the Gospel has brought forward some virtues which possess the highest intrinsic value, but which have commonly been overlooked and contemned.

The first of these propositions he exemplifies in the instances of friendship, patriotism, active courage; in the sense in which these qualities are usually understood, and in the conduct which they often produce.

The second, in the instances of passive courage or endurance of sufferings, patience under affronts and injuries, humility, irresistance, placability.

The truth is, there are two opposite descriptions of character under which mankind may generally be classed.  The one possesses rigour, firmness, resolution; is daring and active, quick in its sensibilities, jealous of its fame, eager in its attachments, inflexible in its purpose, violent in its resentments.

The other meek, yielding, complying, forgiving; not prompt to act, but willing to suffer; silent and gentle under rudeness and insult, suing for reconciliation where others would demand satisfaction, giving way to the pushes of impudence, conceding and indulgent to the prejudices, the wrong-headedness, the intractability of those with whom it has to deal.

The former of these characters is, and ever hath been, the favourite of the world.  It is the character of great men.  There is a dignity in it which universally commands respect.

The latter is poor-spirited, tame, and abject.  Yet so it hath happened, that with the Founder of Christianity this latter is the subject of his commendation, his precepts, his example; and that the former is so in no part of its composition.  This, and nothing else, is the character designed in the following remarkable passages:  “Resist not evil:  but whosoever shall smite thee on the right cheek, turn to him the other also; and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also:  and whosoever shall compel thee to go a mile, go with him twain:  love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you.”  This certainly is not commonplace morality.  It is very original.  It shows at least (and it is for this purpose we produce it) that no two things can be more different than the Heroic and the Christian characters.

Now the author to whom I refer has not only marked this difference more strongly than any preceding writer, but has proved, in contradiction to first impressions, to popular opinion, to the encomiums of orators and poets, and even to the suffrages of historians and moralists, that the latter character possesses the most of true worth, both as being most difficult either to be acquired or sustained, and as contributing most to the happiness and tranquillity of social life.  The state of his argument is as follows: