Among the many causes which concur to Another preventing cause of improvement keep them at a sort of determined distance is, their associating familiarly with persons of from serious piety, a not uncommon one is, less worth than themselves. This is injurious their happening to hear of the injudicious in two ways;-These sober followers of pleaexhibition of religion in one or more of its sure sanction its thoughtless devotee by the high but eccentric professors: these they influence of their respectable character, and affect to believe, are fair specimens of the so give weight to those who would otherwise much vaunted religious world. Instead of have none, while, at the same time, they caninquiring what is the true scriptural view of not but feel their own decided superiority to Christianity, that they may make nearer ap- those with whom their complaisance unites proaches to it, they are far more anxiously them; and when they compare themselves concerned to recede, as far as possible, from with characters so defective, they are in danpersons who falsely profess to be its best rep-ger of resting still more satisfied with their resentatives. They conclude, and, in some own moderate, though higher, standard. But, instances, but too justly, that the profession to be conscious of being better than those of these people has not transformed their who are bad, is no very solid ground either hearts, but their connexions; that they have of comfort or credit. adopted a party rather than a principle, em- There is another co-operating cause which braced a cloud for a goddess, and an opinion keeps down their growth of piety. They instead of a rule of conduct; and they ob- are conversant with various classes of wriserve that they are unjust in their enmities ters on different subjects, who do got indeed to other classes, in proportion to the violence go farther in their disregard of religion than of their attachment to their own. It is no to let it alone; if they avowedly attacked it, wonder if, with their partial view of the sub-the persons in question would take the alarm, ject, they should be deterred, when they see these persons act as much below their system, as they themselves not seldom live above their own and avoid the perusal of works obviously pregnant with evil. These writers do not always oppose it, but they have nothing to do with it; they virtually say, we have not so But they do not act thus on other occa- much as heard whether there be any Chrissions. If they meet with an incompetent tianity. We are far from meaning that rebut blustering lawyer, or an unskilful but ligion ought to be, or that it can, with propresumptuous physician, instead of calumni- priety, be obtruded into subjects of a totally ating the two learned faculties, instead of distinct nature. Yet, if its subtle and perresolving to have no more to do with either, vading principle were mixed up with the they avoid the offending individuals, and look out for sounder practitioners. Hence, indeed, it is to be remarked by the way, there arises a new and powerful motive, why all who make a high profession of religion should not only be eminently careful to exhibit an even and consistent practice, but should studiously avoid in their conversation all offensive phrases, and repulsive expressions; why they should not be perpetually intimating, as if preaching the Gospel was a party-business, and a business entirely confined to their own party. other ingredients in the mind of the author, the penetrating spirit would occasionally break through, not in matter, but in essence. Where this feeling exists in the heart, a ray of light will sometimes fall unconsciously on subjects which have no immediate connexion with it. In a cloudy day, though you do not see the body of the sun, you know, from the light it emits, that it is in its proper station. also with these amusement be the professed object, with whatever flowers they strew the path, they entice you into no morasses; you always feel there is a bottom. You go on as much entertained as if you were misled. The pleasure of an uncorrupted mind is not diminished by feeling himself safe, nor is it interrupted while he is gratifying his fancy, by being obliged to watch that no trap is laid for But the writers to whom we allude, take other ground; they set out with other views; their ethics have another cast. There is a Worldly observers, of the better sort, can- pretty strong implication, especially in comnot sometimes but perceive in the same class positions of some of our modish itinerants, of religionsits, less forbearance in their tem- how good men may be independent of reliper, less patience, less moderation and kind-gion. In writers of a sounder cast, though ness, than they themselves evince; they also remark in some of them, though it is doubtless done with a view not to subtract from their charities, less generosity and largeness of heart than they see in many of their own class; a petty strictness in their dealings, not quite of a piece with the liberality, I had almost said, with the honesty, of Christianity. Unhappily, they are kept on their guard in the unnecessary dread of being righteous his principles. overmuch, by the very peculiarities which, To explain, by one or two instances:in these persons, indicate a defect rather Clarendon's and Burnet's histories of their than a redundancy. These indications, how-own times no more profess to be religious ever, which they conceive to be the distinc- works, than the histories of Hume or Smoltive marks of the whole tribe, make them let. They were written by men of different stand aloof from Christians of the sounder political parties, of different professional enclass, in whom they might have seen, on a gagements. Yet, though treating on subjects nearer approach, a fair and lovely exhibi- which naturally excluded any formal detion of the principle by which they are gov-scants on religion, there is a predominating erned. tendency which discloses the principles of both; which affords a pledge of their general Again;-In travelling to the Hebrides with Johnson, it is no small thing to find, that we can be delighted without being in danger. The tourist, without stepping out of his way to hunt for moral remark or religions suggestion, never forgets that he is a Christian moralist; though in quest of mere amusement, we find our minds enriched with sorne just sentiment, fortified with some sound principle. made it; so smooth, as to invite many, and advance none; so easy, that not only, as in the old code, those who run may read, but those who sleep may conquer. But what still renders this meagre divinity unfortunately too acceptable, is, that it teaches a complacency in our own goodness, that goodness, the acquisition of which is rendered easy, because it falls in so readily with our natural corruptions. The truth is, we require less to be excited to the practice of some insulated virtues, which these authors do not neglect to recommend, than to the abasing of that pride which they rather But, in the modish school, the traveller foster than correct. When we hear so much presents his benevolent man, the novelist of the dignity of human nature, we secretly his perfect character, the moralist his phi- exult in our participation of that dignity; losopher, the poet his hero, with principles, we take to ourselves a full share of that if not always elaborately in opposition to, yet stock of excellence lavishly attributed to thoroughly unconnected with, the Christian our species, and are ready to exclaim, and scheme. It is rather a silent counter-work- I, too, am a man! These writers make their ing of its necessity than an overt attack on way to the affections by a plausibility of its truth; for this strong measure is now less manner which veils the shallowness of their resorted to, as more repulsive and less suc- reasoning. But the great engine of success, cessful. Neglect answers the end better as we have already observed. is the prudent than opposition. The longer any thing is accommodation of the reasoning to the natukept out of sight, the less irksome its ab- ral propensities of the heart, and the flattersence becomes, till from feeling it not neces-ing the very evils, the existence of which sary, we proceed to think it not real. The they yet deny. The reader welcomes the traces of right principle grow faint in the doctrines which put him in good humour mind, when perpetually hid by interposing with himself; he cordially credits the proobjects. The misfortune is, these works phesier of smooth things, and is pleased, in make up the larger part of the study of many proportion as he is not alarmed. That readers, who do not so much desire to get which does not go to the root of the evil rid of a stricter scheme, as to lose the per-evil which cannot be cured without ception that they have it not, and the remembrance that, perhaps, they once had it. CHAP. XVII. The inquiry, why some good sort of people are not better, continued. being disturbed-that which does not irritate the patient, by laying open the peccant part, will be naturally acceptable. These writers are too much disposed to address their readers as if they were already religious; as requiring, indeed, to be reminded, but not as requiring to be alarmed; as expecting commendation for what they are, rather than admonition as to what they ought THERE is one prominent cause which as- to be. They take for granted, what in some sists in preventing the persons considered in cases requires proof, that all are Christians, the preceding chapter from making any ma- not in profession, but in reality; and the terial proficiency; and it is the very cause, same uniform class of instructions, or rather which, if it had been rightly directed, would of gratuitous positions, is directed to the probably, in such minds have led to a con- whole mass, without any individual searchtrary end-their choice of religious reading; ings of the heart, without any distinct adit is, confining their pious studies exclusive- dress, any discriminating application to that ly and systematically to that low standard of variety of classes of which society is comdivinity, which has cramped the growth of pounded. To the profligate liver, or the many well-disposed persons. The beginning more decent sensualist; to the sceptical of the last century first presented us with moralist, or the careless believer; to all, this lax theology; which, though it has still perhaps, if we might except that most hatred its advocates and followers, they are, we heretic, the fanatical over-believer, is the trust, daily declining in numbers and in cred-one soothing panegyric, or the one frigid adit. The excess to which this deteriorated monition, addressed. We do not pretend to Christianity has been carried in a recent ac- say that virtue is not recommended, but as ademical exhibition of Christian Liberty, Seneca and Antoninus had recommended it and especially in a late series of theological before, so they had done it better, less vagueHints,' by a professor of the law, has, it is ly, and more pointedly. Many of the virto be hoped, produced a good effect. When tues, by the practice of which the readers an evil has touched its ultimate point, may are taught that salvation is to be obtained, we not presume, that the practice may make they cannot but feel to be their own virtues; a gradual retrocession to sound principle? this, while it sets their apprehensions at rest, In these, and similar writers, no one but naturally fills them with complacency in sees that the road to heaven is made far more their actual character, instead of kindling smooth and easy than the Scriptures have an ardent desire after higher attainments.— Vices, from which they must be conscious of the self-denying doctrines which Chris"they are exempt, and which they have as tianity includes, they triumphantly produce little excitement as occasion to practice, are passages, not only from Solomon and St. properly censured: but the evil dispositions Paul, but from the Saviour himself, which of the heart, which if insisted on and point- completely contradict such gloomy asseredly laid open, would set them upon exam- tions, that the ways of wisdom are ways ining their own, are passed over, or lightly of pleasantness, and all her paths are peace; treated, or softened down into natural weak- that Christ's commands are not grievous; ness, pardonable imperfection, or accidental that his yoke is easy, with a multitude of the infirmity. The heart is not considered as same animating strain. But they produce the perennial fountain of all actual offence them, not so much because they are indeed and error. most delightful truths, as because they are A theology which depresses the standard, supposed to annul such less engaging texts as which overlooks the motives, which dilutes are descriptive of the strait gate, and the the doctrines, softens the precepts, lowers the narrow way, and the few who enter them; sanctions, and mutilates the scheme of Chris- of the difficulty with which the rich, that is, tianity; which merges it in undefined gen- those who trust in riches, shall attain to eralities, which makes it consist in a system heaven; that taking up the cross is an indisof morals which might be interwoven into pensable qualification for the followers of almost any religion-for there are few sys-him who suffered on it, with an endless multems of religion which profess to teach immo- titude of similar passages. rality; a theology which neither makes Je- Now the truth is, there is not the slightest sus Christ the foundation, nor the Holy Spir- disagreement between these two classes of it the efficient agent, nor inward renovation texts. The unqualified peace, joy, and a leading principle, nor humility a distin- comfort, expressed in the former, represent guishing characteristic; which insists on a what religion is in herself, describe her nagood heart, but demands not a renewed heart; tive excellence, her genuine beauty, her which inserts virtues into the stock of the old original perfection. Whereas the difficulnature, but insists not on the necessity of a ties attached to the second class arise neceschanged nature;-such a theology is not that sarialy from the depravity of the will, that which the costly apparatus of Christianity alienation from God and goodness, which was designed to present to us. If it teaches renders that irksome which is in itself dethat we have virtues to attain and imperfec-lightful. To him who knows, because he tions to be cured, it insinuates that the one feels, that natural reluctance of the heart to may be attained by our own strength, and the requisitions of a religion calculated to the other cured without divine assistance. produce these happy effects, there is a perOur faults, if we have any, are to be sur-fect congruity between the passions thus set mounted by our reason, and our virtues to in opposition. Though both are true, each be improved from a regard to our comfort is consistent with the other; but their truth and the advancement of our credit; for the and consistency strike not those who reject satisfaction they afford, and the reputation or adopt what best suits their creed or their they procure us. The good man of these convenience. writers, like the good man of the ancient Stoics, is so full of virtue as to leave no room for repentance, so faultless that humility would be affectation. Like them they seem almost to diminish the distance between their Maker and themselves, by exalting the man and lowering the Deity. They know, indeed, that they must give a nominal assent to the doctrine of divine assistance, because it is said to be a doctrine of that Scripture which they believe; but they assent to it with implicitness, rather than conviction, and if they do allow the intervention of the Holy Spirit, they attach an The persons in question frequently read undue value to human agency. If they say, the Scriptures, and we are ready to wonder they are far from excluding heavenly aid, that in reading them they do not perceive their assent somewhat resembles that of the their disagreement with the authors to whom Welch captain, who, when Henry the Fifth, we allude. There, all the doctrines over-after the battle of Agincourt, ascribed exlooked by them, are pressed in every page; clusively the victory to God, coolly replied, but whether they read without remarking indeed he did us great good.' the difference, or whether, though in the use But many of the writers to whom we have (as we hope) of daily prayer, they neglect to adverted, and by whom the persons in quesimplore that divine spirit which inspired the tion are influenced, seem to make their revScriptures, to direct the truths they contain-erence for the Scriptures a ground for disaled to their hearts; they do not seem to enter lowing the agency of the spirit; as if there into the grand peculiarities of the Gospel; were not the most perfect agreement benor into the personal interests they have in tween an appeal to the one and a belief in the doctrines it inculcates, and the precepts the other. The spirit of God leads us to no it enforces. How many read the account of new instructor, but only points us to his the fall of Adam, as an historical fact, of word, teaching us to discern it more clearly which, they never entertained a doubt, yet and to receive it more affectionately. That without feeling any more individual concern in it, than in the fall of Babylon; without being sensible of any corresponding contamination in their own hearts. When told would be, indeed, an illusion, not an illumination, which would direct us to derive our instruction from any other fountain than the oracles of truth. These persons are striking instances how dexterously we contrive to turn the scale in our own favour, by balancing some lesser fault to which we are not inclined, against some strongly besetting wrong propensity. We seldom soften down any precept that is not pointed at our particular temptation. All the other laws we allow to be not only good and holy, but just, for they only affect other people. The young man in the Gospel had no objection to those commandments which were suggested to him as the rule of duty; for he was chaste and honest, neither a disobedient son nor a murderer, neither addicted to idolatry nor profaneness; but the command to dispossess himself of his fortune for charitable purposes cut deep, for he was not only rich but avaricious It is thus we prevaricate with duty. We would warp the precept to our passions, instead of bending our inclinations to the duty. We lament the harshness of the command, when we should be lamenting the perversity of the will. A low standard of religion flatters our vanity, is easily acted up to, does not wound our self-love, is practicable without sacrifices, and respectable without self-denial. It allows the implantation of virtues without irradicating vices; recommends right actions without expelling wrong principles, and grafts fair appearances upon unresisted corruptions. It gratifies us to be assured that our own tone is sufficiently high, and that, whatever is higher, is erroneous, or superfluous, or hypocritical, or ridiculous. This it is which attaches many a reader to the opposite style of writing, and, in proportion as it attaches him, by reconciling him more to himself, animates him more fiercely against those who make higher requisitions of faith and holiness. those who strip off the mask from actions unfounded in principle, who exact self-abasement, who insist on the necessity of good works, not as a meritorious ground of salvation, but as an evidence of obedience to God, and of conformity to Christ. Most sincerely do we believe, that there is nothing which the better sort of this class dread more than hypocrisy. But do they not sometimes dread the imputation almost as much as the thing? And is it not to be feared that, with the dread of this odious vice being imputed to them, is a little connected the suspicion of its existence in all who go farther than themselves? Are they not too ready to accuse of want of sincerity or of soberness, every one who rises above their own level? Is not every degree of warmth in their pious affections, every expression of zeal in their conversation, every indication of strictness in their practice, construed into an implication, that so much as this zeal and strictness exceed their own, there is in them just so much error as that excess involves? By the class of writers to which they are attached, the pious affections are branded as the stigma of enthusiasm. But a religion which is all brain, and no heart, is not the re hibited is as far removed from philosophical apathy, as from the intemperate language of passion. There are minds so constituted, and hearts so touched, that they cannot meditate on the incarnation of the Son of God, his voluntary descent from the glory which he had with his Father from all eternity, his dying for us men and for our salvation-with the same unmoved temper with which they acknowledge the truth of any other fact. A grateful feeling, excited by these causes, is as different from a fanatical fervor as it is from a languid acknowledgement. It is not energy, however, which is reprobated, so much as the cause of its excitement. Should the zealous Christian change the object of his admiration, should he express the same animated feeling for Socrates, which the other had expressed for his Saviour, his enthusiasm would be ascribed to his good taste, and the object would be allowed to justify the rapture. This low tone of religion is rendered still more acceptable, from being sprinkled with frequent vituperations of that species of Christianity now derided by a term which was once considered as its specific character. This term, what with the too monopolizing ligion of the Gospel. The spirit there exadoption of it by one description of persons, and the contemptuous implication conveyed in the use of it by another, we almost fear to use lest we should be conjuring up the spirit of fanaticism in the minds of the latter class, or vindicating its exclusive adoption in the language of the former. The assumption of names on the one hand, and, if I may venture so vulgar a phrase, calling names on the other, have been of infinite disservice to religion. Such is the new meaning now assigned to old terms, that we doubt if the application of the epithet in question would not excite a sneer, if not a suspicion, against the character of Isaiah himself, were we to name him by his ancient denomination the Evangelical prophet. This laconic term includes a diatribe in a word. It is established into a sweeping term of derision of all serious Christians, and its compass is stretched to such an extent, as to involve within it every shade and shape of real or fictitious piety, from the elevated but sound and sober Christian, to the wildest and But, is not objecting to earnestness in remost absurd fanatic; its large inclosure takes ligion to strike out the catalogue of virtues in all, from the most honourable heights of that quality which so eminently distinguisherudition to the most contemptible depths of ed the scripture worthies? Is it not denying ignorance. Every man who is serious, and that spirit of power and of love' which, it is every man who is silly, every man who is ho- worth observing, the Apostle makes the asly, and every man who is mad, is included in sociate of a sound mind,' to deny that this comprehensive epithet. We see per- Christianity ought to make an impression on petually that solidity, sublimity, and depth. the heart, and if on the heart, on the feelare not found a protection against the magic ings? These fastidious critics place, what mischief of this portentous appellation. they call the abstract truths of religion, on 6 the same footing with abstract truths in sci- more materials than the space will contain; ence; they allow only the same intellectual and thus leaving the stamp of no one truth conviction of truth, the same cool assent, in distinct upon the mind. We mean no more, the one case, which is given to a demonstra- than that the general impression made, should tion in the other. But would not he be be, that the moral quality under discussion thought a defective orator at the bar, or in should appear to be explicitly derived from the senate, who should plead as if he did not the school of Christ, and the reader not be know that men had feelings to be touched as left to exercise his ingenuity in conjecturwell as understandings to be convinced; ing, till the closing sentence informs him, to who considered the affections as the only what system of religion it belongs. portion of character to which he must be It is also perfectly proper to cut the circle careful not to advert, in addressing beings of the virtues into segments, provided it be who are feeling as well as intelligent? Shall shown how they are connected with each a fervent rhetoric be admired in one orator, other, and how the whole fall within the cirwhen pleading for the freedom of men, and cumference of that divine religion which is reprobated in another, when pleading for their proper centre. It were also to be their salvation? Shall we be enraptured wished, that there were no undue and hyperwith the eloquent advocate for the Agrarian bolical exaltation of the virtue under considlaw, and disgusted with the strenuous advo-eration, which often makes a part stand for cate for the everlasting Gospel? Shall not the whole. This exclusive praise of the one man be allowed the same earnestness in quality inculcated, is, to Christianity, what it combating unbelief, which has immortalized would be to general geography, if, in order another in execrating Verres ? to give an idea of our world, a map of a sinIt must, assuredly, be maintained, that gle country should be exhibited without there is such a sober mode of exhibiting coast or boundary. It differs from the truth, as may show that the sacred messen- Christian exhibition of moral virtues, as this ger has no delight in declaring that part of insulated map would differ from a chart of his message which yet it is his duty to deliv- the same country when delineated on the er; which, while it cannot fail to call forth every feeling of interest for the souls of men, at the same time demands the utmost tenderness, as treating of their dangers. Tenderness, it is true, must not alter truth, nor conceal menaces, which make an awful part of it. Yet a difference may be sometimes inferred by the manner of delivering them.Who has not beard a holy man, who, feeling himself bound to declare the whole counsel of God, has denounced his solemn judgments with a subdued voice, and an almost hesitating accent; speaking as one who felt that he was acquitting himself of a painful, but bounden duty;-while another of a coarser make, and a less mortified spirit, proclaims the commanded threat in all the thunders of Sinai; seeming, by his tone and gesture, to rejoice that it has fallen to his lot to alarm, and not to console? The one persuades men' because he knows the terrors of the Lord; the other seems to have his own gratification in terrifying. The one evidently rejoices in being the ambassador of reconciliation, the other appears, but is not, we are assured, really, glad to bear the mandate of condemnation. globe; there you see not only the country itself correctly displayed, but you perceive by what sea it is bordered, on what land it touches, into what other country some points of this cut deep, and how narrow are the bounds which separate it from some hostile neighbour; you see, also, its dependance on every thing about it, and its relative situation on the earth. If we might be allowed another illustration, we would observe, that, to expect to give a just idea of Christianity by any quality; as detached from the whole, would be to resemble a certain Athenian, who, baving a palace to sell, took out a single brick from the wall and produced it at the auction as a specimen of the edifice. Nor, as we humbly conceive, is it a superfluous care, so to contrive, as that, when it is right to expose any vice to reprobation, the reader who is exempt from it may not too much plume himself upon the exemption.A venerable clergyman once assured the author, that he had never done so much mischief as by the best sermon he had ever preached. It was against the sin of drunkenness. It happened to be an offence to which none of his auditors were addicted.After it was over, some of them expressed no small triumph at their own secure state, from a consciousness of being free from the vice which had been so well exposed, and, as if the exercise of no virtue but the one oppo. site to the sin in question had been necessary, they went home exulting in their own superior goodness. But, to return to writers in the extreme of the other class. Vague essays on general and undefined morality, which we here venture to represent as their fault, are very dif ferent from distinct discourses or treatises on the several virtues; these latter flow from the study, and teach the improvement, of the human heart. But to produce their effect, they must produce their commission. The proclamation must always have the broad The writers to whom we have been referseal of Christianity appended to it. It is in-ring, triumphantly distinguish themselves by deed not only unnecessary, but impossible the appellation of practical, in studied oppoand imprudent, that in every discourse the sition to those who are professedly doctrinal. whole scheme of Christian doctrine should Let it, however, be observed, that, maintainbe laid open. An attempt to do this has fre- ing a due respect for the conscientious of quently produced confusion, by crowding in both classes, we only presume to allude, in |