authority which we are not permitted to question, is represented, in a future state, as "lifting up his eyes, being in torments." His punishment seems to have been the consequence of an irreligious, a worldly spirit, a heart corrupted by the softnesses and delights of life. It was not because he was rich, but because he trusted in riches; or, if even he was charitable, his charity wanted that principle which alone could sanctify it. His views terminated here: this world's good, and this world's applause, were the motives and the end of his actions. He forgot God: he was destitute of piety; and the absence of this great and first principle of human actions rendered his shining deeds, however they might be admired among men, of no value in the sight of God. There is no error more common, or more dangerous, than the notion that an unrestrained indulgence of pleasure, and an unbounded gratification of the appetites, is generally attended with a liberal, humane, and merciful temper. Nor is there any opinion more false and more fatal, or which demands to be more steadily controverted, than that libertinism and good-nature are natural and necessary associates. For after all that corrupt poets, and more corrupt philosophers, have told us of the blandishments of pleasure, and of its tendency to soften the temper and humanize the affections, it is certain, that nothing hardens the heart like excessive and unbounded luxury; and he who refuses the fewest gratifications to his own voluptuousness, will generally be found the least susceptible of tenderness for the wants of others. In one reign, the cruelties at Rome bore an exact proportion to the dissoluteness at Capreæ. And in another it is not less notorious, that the imperial fiddler became more barbarous as he grew more profligate.* Prosperity, says the Arabian proverb, fills the heart till it makes it hard; and the most dangerous pits and snares for human virtue are those which are so covered over with the flowers of prosperous fortune, that it requires a cautious foot, and a vigilant eye, to escape them. Ananias and Sapphira were, perhaps, well esteemed in society; for it was enough to establish a very considerable reputation, to sell even part of their possessions for religious purposes; but what an alarm does it sound to hypocrisy, that, instead of being rewarded for what they brought, they were * Nero; whose early life, so far from exhibiting symptoms of that cruelty which has made his name proverbially infamous, was distinguished by gentleness of manner and acts of kindness. punished for what they kept back! And it is to be feared, that this deceitful pair are not the only one, upon whom a good action, without a pure intention, has drawn down a righteous retribution. Outward actions are the surest, and, indeed, to human eyes, the only evidences of sincerity; but Christianity is a religion of motives and principles. The Gospel is continually referring to the heart, as the source of good: it is to the poor in spirit, to the pure in heart, that the divine blessing is annexed. A man may correct many improper practices, and refrain from many immoral actions, from merely human motives; but, though this partial amendment is not without its uses, yet this is only attacking symptoms, and neglecting the mortal disease. But to subdue a worldly temper, to control irregular desires, and to have "a clean heart," is to attack sin in its strongholds. Totally to accomplish this, is, perhaps, beyond the narrow limits of human perfection, the best men being constantly humbled to find, that when they "would do good, evil is present with them; " but to attempt it, with an humble reliance on superior aid, is so far from being an extravagant or romantic flight of virtue, that it is but the common duty of every ordinary Christian. And this perfection is not the less real, because it is a point which seems constantly to recede from our approaches, just as the sensible horizon recedes from our natural eye. Our highest attainments, instead of bringing us "to the mark," only teach us that the mark is at a greater distance, by giving us more humbling views of ourselves, and more exalted conceptions of the state after which we are laboring. Though the progress towards perfection may be perpetual in this world, the actual attainment is reserved for a better. And this restless desire of a happiness which we cannot reach, and this lively idea of a perfection which we cannot attain, are among the many arguments for a future state, which seem to come little short of demonstration. The humble Christian takes refuge under the deep sense of his disappointments and defeets, in this consoling hope-" When I awake up after thy likeness, I shall be satisfied." Let me not here be misunderstood as undervaluing the virtues which even worldly men may possess. I am charmed with humanity, generosity, and integrity, in whomsoever they may be found. But one virtue must not entrench upon another. Charity must not supplant faith. If a man be generous, good-natured, and humane, it is impossible not to feel for him the tenderness of a brother; but if, at the same time, he be irreligious, intemperate, or profane, who shall dare to say he is in a safe state? Good humor and generous sentiments will always make a man a pleasant acquaintance; but who shall lower the doctrines of the Gospel, to accommodate them to the conduct of men? Who shall bend a straight rule, to favor a crooked practice? Who shall controvert that authority which has said that "without holiness no man shall see the Lord" ? ; May I venture to be a little paradoxical? and, while so many grave persons are descanting on the mischiefs of vice, may I be permitted to say a word on the mischiefs of virtue or, rather, of that shining counterfeit, which, while it wants the specific gravity, has much of the brightness of sterling worth? Never, perhaps, did any age produce more beautiful declamations in praise of virtue than the present; never were more polished periods rounded in honor of humanity. An ancient pagan would imagine that Astrea had returned to take up her abode in our metropolis; a primitive Christian would conclude that "righteousness and peace had there met together." But how would they be surprised to find that the obligation to these duties was not always thought binding, not only on the reader, but on their eloquent encomiasts themselves! How would they be surprised to find that universal benevolence may subsist with partial injustice, and boundless liberality with sordid selfishness! that a man may seem eager in redressing the injuries of half the globe, without descending to the petty detail of private virtues; and burn with zeal for the good of millions he never saw, while he is spreading vice and ruin through the little circle of his own personal influence! When the general texture of an irregular life is spangled over with some constitutional, pleasing qualities; when gayety, good humor, and a thoughtless profusion of expense throw a lustre round the faultiest characters, it is no wonder that common observers are blinded into admiration: a profuse generosity dazzles them more than all the duties of the decalogue. But though it may be a very good electioneering virtue, yet there are many qualities which may obtain popularity among men, which do not tend to secure the favor of God. It is somewhat strange that the extravagance of the great should be the criterion of their goodness with those very people who are themselves the victims to this idol; for the prodigal pays no debts if he can help it; and it is a notorious instance of the danger of these popular virtues, and of the false judgments of men, that in one of the wittiest and most popular comedies,* which this country has ever produced, those very passages which exalt liberality, and turn justice into ridicule, were nightly applauded with enthusiastic rapture by those deluded tradesmen, whom, perhaps, that very sentiment helped to keep out of their money. There is another sort of fashionable character, whose false brightness is still more pernicious, by casting a splendor over the most destructive vices. Corrupt manners, ruinous extravagance, and the most fatal passion for play, are sometimes gilded over with many engaging acts of charity, and a general attention and respect to the ceremonials of religion. But this is degrading the venerable image and superscription of Christianity, by stamping them on a baser metal than they were ever intended to impress. The young and gay shelter themselves under such examples, and scruple the less to adopt the bad parts of such mixed characters, when they see that a loose and negligent, not to say immoral conduct, is so compatible with a religious profession. But I digress from my intention; for it is not the purpose of this address to take notice of any actions which the common consent of mankind has determined to be wrong; but of such chiefly as are practised by the sober, the decent, and the regular; and to drop a few hints on such less obvious offences as are, in general, Safe from the bar, the pulpit, and the throne. Nor will the bounds which I have prescribed myself, allow of my wandering into a wide and general field of observation. The idea of the present slight performance was suggested by reading the king's late excellent proclamation against irreligion and immorality.† Under the shelter of so high a sanction, it may not be unseasonable to press on the hearts of the better disposed, such observances as seem to be generally overlooked, and to remark such offences as commonly elude censure, because they are not commonly thought censurable. It is obvious to all pious persons, that that branch of the divine law, against which the better kind of people trespass with the least scruple, is the fourth commandment. Many who would shudder at the violation of the other nine, seem *The School for Scandal, by Sheridan. Mrs. More became acquainted with the author of that popular drama at an early period of her literary life; being very intimate with his first wife, and her family at Bath. She has here sketched Sheridan's character in miniature, but most accurately.-ED. This tract was written soon after the institution of the society for enforcing the king's proclamation against vice and irreligion. without ceremony to expunge this from the divine code; but by what authority they do this, has never been explained. The Christian legislator does not seem to have abridged the commandments; and there is no subsequent authority so much as pretended to by Protestants. It is not here intended to take notice of such flagrant offences as lie open to the cognizance of higher tribunals; or to pollute this paper with descanting on the holders of card assemblies on Sundays; the frequenters of taverns and gaming-houses; the printers of Sunday newspapers; the proprietors of Sunday stage-coaches; and others, who openly insult the laws of the land-laws which will always be held sacred by good subjects, even were not the law of God antecedent to them. Many of the order whom I here address, are persons of the tenderest humanity, and not only wish well to the interests of virtue, but are favorably disposed to advance the cause of religion; nay, would be extremely startled at not being thought sincerely religious; yet, from inconsideration, want of time, want of self-examination, want of a just sense of the high requirements of the divine law, want of suspecting the deceitfulness of the human heart, sometimes allow themselves in inattentions and negligences which materially affect their own safety, and the comfort of others. While an animated spirit of charity seems to be kindled among us; while there is a general disposition to instruct the ignorant, and to reform the vicious; we cannot help regretting that these amiable exertions should be counteracted, in some degree, by practices of a directly opposite tendency-trifling in their appearance, but serious in their effects. There are still among us petty domestic evils, which seem too inconsiderable to claim redress. There is an aggrieved body of men in our very capital, whose spiritual hardships seem scarcely to have been taken into consideration—I mean the hair-dressers, on whom The Sunday shines no day of rest to them. Is there not a peculiar degree of unkindness in exercising such cruelty on the souls of men, whose whole lives are employed in embellishing our persons? And is it quite conceivable how a lady's conscience is able to make such nice distinctions, that she would be shocked at the idea of sending for her mantua-maker or milliner, her carpenter or *It is feared, that, since these pages were written, the scruple of sending for either is much diminished. |
