much want to be admonished, how dangerous a thing it is to discountenance what is good, because it is not better, and hinder what they approve, by raising prejudices against some under part of it. Nor can they assist in rectifying what they think capable of amendment, in the manner of carrying on these designs, unless they will join in the designs themselves, which they must acknowledge to be good and necessary ones. For what can be called good and necessary by Christians, if it be not so to support Christianity where it must otherwise sink, and propagate it where it must otherwise be unknown; to restrain abandoned, bare-faced vice, by making useful examples, at least of shame, perhaps of repentance; and to take care of the education of such children as otherwise must be even educated in wickedness, and trained up to destruction? Yet good men, separately, can do nothing proportionable to what is wanting in any of these ways; but their common, united endeavours, may do a great deal in all of them.
And besides the particular purposes which these several religious associations serve, the more general ones, which they all serve, ought not to be passed over. Everything of this kind is, in some degree, a safeguard to religion—an obstacle, more or less, in the way of those who want to have it extirpated out of the world. Such societies also contribute more especially towards keeping up the face of Christianity among ourselves; and by their obtaining here, the gospel is rendered more and more a witness to us. And if it were duly attended to, and had its genuine influence upon our minds, there would be no need of persuasions to impart the blessing; nor would the means of doing it be wanted. Indeed, the present income of this Society, which depends upon voluntary contributions, with the most frugal management of it, can in no wise sufficiently answer the bare purposes of our charter; but the nation, or even this opulent city itself, has it in its power to do so very much more, that I fear the mention of it may be
