first designs of men are commonly moderate. soon followed by its unmerited loss. When Few take in at one view all the length they he beholds the rapid transfer of power, it go afterwards. They look not beyond a cer- wilt, more than whole tomes of philosophy, tain eminence. On this they fix as the sum- show him that • favour is deceitful.' He will mit of their desires. But what appeared moderate his desires of great riches, when high at a distance sinks when approached; he sees by what sacrifices they are sometimes is nothing when attained;— Alps rise on obtained, and to what temptations the posAlps;a further distance presents a further session leads. He will be less likely to reheight; this, they are sure, will bound their pine that others are reaching the summit of desires this attained, they are resolved to ambition, whether they achieve it by talents retire and dedicate their lives and their rich- which he does not possess, or attain it by es to the end for which, they persuade them- steps which he would not chuse to climb, or selves, they have been toiling. But, with maintain it by concessions which he would the acquisition, the desire increases; wants not care to make. The pangs of party with grow out of riches. The moderate man is which he sees some of his friends convulsed, become insatiable. The principle thrives and the turbulent anxiety with which they with the attainment of its object Though watch the prognostics of its rise and fall, hope is exchanged for possession, yet the keep him sober without making him indifferrestless principle continues to work, and will ent. He preserves his temper with his atwork on, unless a higher principle, by which tachments, and his integrity with his preferhe is every day less likely and less desirous ences, because he is habitually watching how to be governed, should arise to check it. he may serve the state, and not how, by inSociety being composed of intelligent hu- creasing her perplexities, he may advance man beings, the wise man knows that some-himself. thing may be generally learned from it, rela- The use he thus makes of the world will tive to the human character; that some ben- not carry him to the length of entangling efit may be reaped, even if little positive good appear in it; and more does sometimes appear, than we are willing to put to profit. Lessons may be extracted from the very faults of men; from the vehemence of their passions, the mistakes of their judgment, the blindness of their prejudice.

himself in its snares. Though he maintains a necessary intercourse with men of opposite character, he will not push that intercourse further than occasion requires. He will transact business with them with frankness and civility, but he will not follow them to any objectionable lengths. He is aware, The Holy Scriptures frequently make the that though a wise man will never chuse an anxious diligence of men, in the pursuit of infected atmosphere, yet He who fixes our worldly advantages, a lesson which a better lot in life' will protect him in it in the way of man would do well to improve upon in his duty, and will furnish an antidote to the conhigher pursuits. He may find in their in-tagion. A courageous piety doubles its caudustry a standard, though not a model: the tion when exposed to an impure air, but a wisdom he learns from this generation, he prudent piety will never voluntarily plunge will convert to the purposes of the children into it. It will never forget, that if the corof light. The world's wise man is ever on ruptions of the world are so dangerous, they the watch for advancing his projects. If he are rendered so by those of our own hearts, contract an acquaintance of importance, his since we carry about us a constitution dispofirst thought is, how he may make the most sed to infection. The true Christian will of him; the Christian is equally careful to make a conscience of letting it appear, that turn the acquisition of a pious friend to his he differs in very important points from many own account, but with a higher view. of those with whom business or society brings them into contact; lest, by the facility and kindness of his general behaviour, they should be led into an error as to his principles. For worldly men, having been accustomed to connect narrowness, reserve, and gloom, with serious piety, they might infer from his pleasant deportment and frank address, that his principles were as lax as his manners are disengaged.

The mind, on the watch for improvement, will improve by the very errors of others. Virtue, our divine Master has taught us, may take some profitable lessons from vice. The activity of the fraudful steward may stimulate the negligent Christian. From the perseverance of the malignant in their patient prosecution of revenge, he may learn fortitude under discouragements, and resolution under difficulties. Injuries may teach him the value of justice, may set him upon investigating its principle, and guarding against its violation. The wiliness of the designing may keep his understanding on the alert, and confirm the prudence it has excited. Temptations from without strengthen his powers of resistance; his own faults show him his own weakness, as it is foreign aggression which forms heroes, and domestic opposition which makes statesmen.

His thirst for human applause will be abated, when he observes in those around him, the unexpected attainment of popularity so

He will, therefore, be careful, not unnecessarily to alienate them by any thing forbidding in his exterior; he will cheerfully fall in with any plan of theirs consistent with his own principles; and more especially, should it be any plan of benevolence and general utility, and one more promising than his own, he will never feel backward to promote it, through the mean fear of transferring the popularity of the measure to another. Yet he acts, nevertheless, as knowing there is no humility in a man's taking a false measure of his own understanding, and therefore does not give up his independence

of mind, when the superiority of the scheme of the other does not carry conviction to his judgment. He will first clear his motive, and, next, his prudence in the measure, and then be as prompt in action as those who rush into it without deliberation or principle.

He keeps his ultimate end in view, even in the most ordinary concerns, and on occasions which to others may not seem likely to promote it. He knows that good breeding will give currency to good sense; that good sense adds credit to virtue, and even helps to strip religion of its tendency to displease.By his exactness in performing the common duties of life more accurately than other men, he may lead them to look from the action up to the principle which produced it; and when they see the advantages arising from such carefulness of conduct, they may be induced to examine into the reasons; and from inquiring, to adopting, is not always a remote step. He may thus lead them into an insensible imitation, without the vain idea of presenting himself as a model; for he wishes them to admire, not him, but the source from which he draws both what he believes and what he is.

While he suggests hints for their benefit, be is willing they should think the suggestion their own; that they owe it to reflection, and not to instruction. Like the great Athenian philosopher, he does not so much aim to teach wisdom to others as to put them in the way of finding it out for themselves. His piety does not lessen his urbanity, even towards those, who are obviously deficient in some points, which he deems of high importance. If they are useful members of the great body of society, he is the first to commend their activity, to acknowledge their amiable qualities, to do justice to their speeches or writings, while they are disconnected with dangerous or doubtful objects. On general subjects he never labours to discredit their opinions, unless they obviously stand in the way of something of more worth. But all these cheerfully allowed merits will never make him lose sight of any grand deficiency in the principle, of any thing erroneous in the tendency.

ened conscience, yet he carries about with him such a modest sense of his own liableness to what is wrong, as keeps up in bis mind the idea that the error may possibly be on his side This feeling, though it never makes him adopt through weakness the opinion of another, makes him always humble in the defence of his own. He opposes what is obviously bad with an earnest but sober zeal, a fervid but unboisterous warmth, a vigorous but calm perseverance.

He will not hunt for popularity; he knows that this is one of the common dangers from which even good men are not exempt; for after all, the mere good men of the world do not monopolize all credit. Highly principled and pious men form a powerful and increasing minority, which, by concord, firmness, and prudence, often makes no inconsiderable figure. When viewed collectively,

'Bright as a sun the sacred city shines.' Each individual, however, according as he contributes or may fancy he contributes to the brightness, is in danger of priding himself on the general effect. And many a weak or designing man, placing himself under the broad shelter of what he delights to call the religious world, limits his zeal to the credit of being accounted a member, instead of extending it to the arduous duties it imposes, and while he superciliously decries many a worthy person, who, without the pretension, performs the functions, he is as full of the world as the world is of itself. Popularity thus sought after and obtained, whether within or without the pale, even of a religious community, is of a dangerous tendency, and a truly Christian mind will alike tremble to bestow or receive the praise.

But if the Christian character we have been faintly attempting to sketch, possesses a commanding station, either in fortune, rank, or talent, especially if he combine them; his character, without any assumption of his own, without any affectation of superiority, will, by its own weight, its own attraction, above all, by its consistency, be a sort of rallying point, round which the well disposed, the timid, and the young, will resort to obOf his own religion he neither makes a tain a sanction, and to fortify their principarade nor a secret; he is of opinion, that to ples. For, if it is not the prevailing princiavow his sentiments, prevents mistakes, ple, there is yet much more piety in the saves trouble, obviates conjectures, and world, than the pious themselves are willing maintains independence. He acknowledges to allow. If so strange a phrase may be althem with modesty, and defends them with lowed, we should almost suspect that, in a firmness. On other occasions, instead of certain class, there is more good hypocrisy shutting himself up in a close and sullen re-than bad; more who conceal their piety, serve, because others do not agree with him than who make a display of it. Many, who in the great cause which lies nearest his are secretly and sincerely religious, want heart, he is glad that the general diffusion of courage to avow their sentiments, want reknowledge has so multiplied the points at which well-educated men can have access to the minds of each other; points at which improvements in taste and science may be reciprocally communicated, the tone of conversation raised, and society rendered considerably useful, and sometimes in a high degree profitable.

solution to act up to them, either because the popular tide runs another way, or because they dread the imputation of singularity, and are afraid of raising a portentous cry against themselves.

The good man respects the world's opinion, without making it the leading motive of his conduct. He never provokes hostility But notwithstanding the clearness of his by any arrogant intimation that he does not own spirit, and the intimations of an enlight-care what people think of him, a conduct not

more offensive to others, than indicative of a | expose him to the dislike of less correct self-sufficient spirit. He is careful to avoid men; for, after all that has been urged a particular cut. He will not be pointed at against the adoption of religious doctrines, for any trifling peculiarity He fences in, it is not so much the strictness of opinion, as not only his ordinary, but his best actions, of practice, which renders a man obnoxious. with prudence, well knowing how much the He may be of any religion he pleases, promanner may expose the matter to misrepre-vided he will live like those who have none. sentation. He does this not merely for his If he be convivial and accommodating, they own credit, but because, to a certain degree, will not care if he worship Brama and with his reputation are involved the good of Veeshnoo; though they would not perhaps others and the honour of religion. He en forgive his professing the Hindoo faith, if it deavours, as far as he can honestly do it, to involved the necessity of their dining with remove prejudices, which an imprudent pi- him upon rice; nor would he be pardoned ety rather glories in augmenting, and thus for embracing the doctrines of the Arabian widens the separation between the two class- Prophet while the Koran continues to proes of characters. Whereas, that which is bibit the use of wine. intrinsically good should be always outward ly amiable. He, therefore, will not make of his pursuit, he yet finds more than those, Though pleasure is not the leading object his departure from the order which general who spend their lives in pursuit of nothing usage has established, observable in any of else. He finds the range of innocent and the harmless and accredited modes of life. elegant enjoyment sufficiently ample and atHe will not voluntarily augment that wonder tractive, without being driven for a resource, which his departure from the less innocent to the disqualfying grossness of sensuality, or fashions of the world must excite. The won- the relaxing allurements of dissipation. The der will be sufficiently great, why, in stron- fine arts, in all their lovely and engaging ger cases, he should subject himself to a dis- forms of beauty, the ever new delights of litcipline different from theirs, and they will erature, whether wooed in its lighter graces, ask where is the use of aiming to be better or sought in its more substantial attractions, than those whom they call good? the exchange

By the cheerful alacrity with which he performs and receives all acts of kindness, he gives the best answer to Lord Shaftesbury's character of Christianity, that it is so taken up with the care of our future happiness, as to throw away all the present; a sneer which is about as true as the other sarcasms of this eloquent but superficial reasoner; for if religion does call for some sacrifices of pleasure and of profit, yet every part of its practice increases our real happiness, by the augmentation of our own virtue, as much as it advances that of others; by its promotion of kindness, beneficence, good will, and good order.

From grave to gay, from lively to severe, shed sweet, and varied, and exhaustless charms on his leisure hours, and send him back with renewed freshness, added vigour, and increased animation to his necessary employments.

Though the strictly pious man is more exposed to temptation in the world than in retirement, yet he finds in it reasons which stimulate him to more circumspection He is aware that he lies more open to observation, and of course to censure. As he is more observed by others, he more carefully observes himself. He watches his own faults He not only refuses his time and his exam-with the same vigilance with which worldly ple to scenes of luxury and dissipation; his men watch the faults of others, and for the superfluous wealth has also a higher destina-same reason, that he may turn them to his tion; he must not however, be expected to own profit; the more he is surrounded with aim at a primitive frugality, many of the temptations, the more he is driven to feel bis superfluities of life having in some measure, want of divine protection. If his talents or become classed among its necessaries. The exertions are flattered, he flies more earnestspirit of a Christian can never be a penuri- ly to his direction, from whom cometh every rious spirit. His habits of living will be good and perfect gift. We appeal to the piproportioned to his rank and fortune, taking, ous reader, whether he does not frequently however, the avarage expenditure of many feel more circumspect and less confident in of the more discreet. He will never, even society from which he fears deterioration, on religious grounds, by the example of par- than in that on which he depends for imsimony, furnish the sordid with a pretence for accumulation.

He has another powerful motive for avoiding extravagance. He knows that a well regulated economy is the only infallible source of independence He will not therefore, lavish in idle splendour a fortune, that he may be driven to recruit by sacrifices, which by robbing him of his freedom, will diminish his virtue. He thinks that what Tacitus has said of a public exchequer is not less true of a private purse, that what is exhausted by profligacy, must be repaid by rapacity. This incommodious rectitude will

provement; whether he does not feel a sort of perilous security in company, in which an expansion of heart lessens his self-distrust; and whether he has never, by leaning on the friend, looked less to Himwithout whom nothing is strong, nothing is holy.'

If in debate he is sometimes accused of showing too much warmth in defence of religion, while its opponent, by his superior calmness, establishes his own character for moderation and good temper, it is because it costs the latter little to manifest a coolness which is the natural effect of indifference.— The man who plays for nothing needs not be

CHAP. XXV.

Candidus.

moved whatever turn the game may take; warfare, has the same reiterated assurance; while he, whose dearest interests are at stake, I will be with you always even to the end of will not easily hide the emotion which he the world. cannot but feel. When king Solomon decreed, as a test of affection, that the living child should be cut in pieces, the pretended mother calmly submitted to the decision. She had nothing to lose. Her hope was dead. She would enjoy seeing her competitor reduced to her own desolate state; while the real mother, who had a vital interest in the object to be sacrificed, was tortured at the proposal. The genuineness of the feeling betrayed the reality of the relation.

The Christian, circumstanced as we have described him, hardly dares wish for an uninterrupted smooth and prosperous course; for, though he endeavours to sit loose to the world, every severe disappointment or privation makes him feel that he still clings too fondly for it; every trial and every loss, therefore, make him relax something of the firmness of his grasp.

Is your Christian, then, perfect, you will perhaps ask? Ask himself. With deep and sincere self-abasement he will answer in the negative. He will not only confess more failings than even his accusers ascribe to him, but he will own what they do not always charge him with-sins. He will acknowledge that there is no natural difference between himself and his censurer, but that, through divine grace, the one prays and struggles against those corruptions, the very existence of which the other does not suspect.

CANDIDUS is a genuine son of the Reformation; but being a layman, he does not think it necessary to define his faith so constantly as some others do, by an incessant refer ence to the Liturgy, Articles, and Homilies; though this reference would accurately express his sentiments: but, he observes, that it is become a kind of party standard equally erected by each side in intended opposition to the other, so that the equivocal ensign would not determine to which he be longs. He gives, however, the most indisputable proof of his zeal for these formularies, by the invariable conformity of his life and language to their principles.

From the warmth of his feelings, and the strength of his attachment to the church which fostered him, Candidus was once in no little danger of becoming a vehement party-man; he was, however, cured by a certain reluctance he found in his heart to undertake to hate half the world, which he found must be a necessary consequence.Observation soon taught him, that Christians would be far more likely to escape the attacks of unbelievers, if they could be brought to agree among themselves; but he saw with regret, that religion, instead of being considered as a common cause, was split into factions, so that the general interest was neglected, not to say, in some instances, nearly betrayed. And while the liege subjects of the same sovereign are carrying on civil war for petty objects and inconsiderable spots of ground, that strength, which should have been concentrated for the general defence, is spent in mutual skirmishes, and mischievous though unimportant hostilities; and that veneration of course forfeited, with which even the acknowledged enemy would have been compelled to behold an unitedChurch.

The peace of the confirmed Christian lies not at the mercy of events. As on the agitated ocean, storms and tempests never divert the faithful needle from its invariable object, so the distractions of the world shake not his confidence in Him who governs it. He remembers that these winds and waves are still bearing him onward to his haven, while on the stormy passage, they enable him to exhibit a trying but a constant evidence that God may be honoured in all, even in the most unpromising situations. Even in the worst condition, a real Christian is sure of the presence of his Maker, not only of his essential presence, which he has in com- Candidus is, however, firm in his attachmon with all, but the presence of his grace; ments, though not exacting in his requisinot only the sense of his being, but the sup- tions; catholic, but not latitudinarian; tolport of his promise. God never appoints erant, not from indifference, but principle. his servants to a difficult station, but he gives He contemplates, with admiration, the venethem the assurance of assistance in it, and rable fabric under whose shelter he is proof support under it. The solemn injunction, tected. He adheres to it, not so much from "Be strong and work,' thrice repeated by habit as affection. His adherence is the the prophet, to reprove the dilatory builders effect of conviction, otherwise his tenacity of the second temple, was effectually en- might be prejudice. It is founded in eduforced by the animating promise which fol- cation, strengthened by reflection, and conlowed it; I will be with you. When the firmed by experience. But though he condisciples were sent forth by their divine templates our ecclesiastical institutions with Master to the grandest, but most perilous filial reverence himself, he allows for the task, to which embassadors were ever ap- effect of education, habit and conscience in pointed, they must have sunk under the con- others, who do not view them with his eyes. flicts which awaited, the dangers which He is sorry for those who refuse to enter inthreatened, and the deaths which met them; to her portal; he is more sorry for those who but the single promise I will be with you, was depart out of it, but far more concerned is to them strength, and light, and life. The he, for those who remain within her pale, Christian militant, though called to a milder with a temper hostile to her interests, with

principles foreign to her genius, with a conduct unsanctified by her spirit.

equivocal proof that he attends faithfully to her doctrines, by never separating them from Like a true lover, he delights not to expa- her precepts, while he endeavours to incortiate on any imperfection she may have; but porate both into his practice; adorning them he will not, like an absurd lover, insist on by his example, recommending them in his any imperfection as an excellence. Per- writings, and illustrating them in his conversuaded that a mole or a pimple is no material sation.

diminution of beauty, he will no more mag- If he produce little sensation among the nify them into a deformity than he will deny intemperate, who exhibit their fidelity to the their existence. His mind is so occupied church by always representing her as on the with essential points, and so satisfied with very verge of destruction; yet he would, their substantial worth, that he relinquishes were the danger present, go greater lengths in whatever is of no vital importance to those her defence than some of her more declamamicroscopic eyes, which, being able to take tory champions; nay he does more now to in only the diminutive, value themselves on avert her ruin, than they who seem to make the detection of specks, as a discovery of her safety depend on their clamour. If he their own, though keener eyes had discover- is not perpetually predicting open war, he is ed them long before, but slighted them as watchful against the hollow security of a insignificant. Satisfied that it is the best of false peace. The most difficult but not the all the churches which exist, he never least important part of his care, is not more troubles himself to inquire if it is the best to vindicate her against avowed enemies, that is possible. In the church of England than against friends at once vociferous and he is contented with excellence, and is satis- supine. fied to wait for perfection till he is admitted a member of the Church triumphant.

Candidus, though a good lover, is a bad hater, and it is this defect of hatred, which Candidus made early the discovery of a with a certain class, brings his love into sussecret which Charles the Fifth did not dispicion. He has observed some who evince cover, till by his ignorance of it, he had thin- their attachment by their virulence against ned the human race-the incurable diversity what they disapprove, rather than by cultiof human opinions. This irremediable dif- vating, in support of what is right, that spirit ference he turned to its only practical pur- which is first pure, then peaceable,' "and pose, not the vain endeavour to convince which, if it be not peaceable, is not pure.-others, but the less hopeless aim of improving These are more remarkable for their dread his own forbearance. He even doubted of external evils, than their solicitude for whether this disagreement, though a misfor- the promotion of internal piety. Their retune in the aggregate, was not even more ligion consists rather in repulsion than atcalculated to promote individual piety, than traction. On the other hand, it must be an uniformity which would not have called this feeling into exercise.

The more he examines Scripture (and he is habitually examining it,) the more he is persuaded that the principles of his church are identically with the word of God; while he is enabled, by the same examination, to drink more deeply into that spirit of love, which warms his heart with kindness towards every conscientious Christian, who on some points thinks differently. His attachment is definite, but his charity knows no limits.

observed, that Candidus has none of that pliancy, which, in this relaxed age, obtains in a different quarter, the praise of liberality from those who, thinking one religion about as good as another, are of course tolerant of any, because indifferent to all.

He has learned from the errors of two opposite parties, that fanaticism teaches men to despise religion, and bigotry to hate it. He knows that his candour is esteemed laxity by the prejudiced, and his firmness intolerance by the irreligious. There is, however, He observes that the loudest clamour for no ambiguity in his moderation; and he the Establishment is not always raised by the never, for the sake of popularity with either most pious, nor the most affectionate of her party, leaves it doubtful on what ground he disciples; he therefore does not rejoice when takes his stand. Nor does he ever renounce he sees her honoured name hoisted as a po- a right principle, because one party abuses litical signal by those, who are careless of her it, or another denies its existence; and spiritual prosperity; and he sometimes finds while he deprecates the assumption of names no inconsiderable difference between those by impostors, it does not alter his opinion of who toast her, and those who study to pro- the things they originally signified; for inmote her best interests; though the former stance, he does not think patriotism is a roobtain the reputation, which the others are mance, nor disinterestedness a chimera, nor only solicitous to deserve. He evinces his fervent piety a delusion, nor charity unor own affection by his zeal in defending her thodox; nor a saint necessarily a hypocrite. cause when attacked, by his prudence in He observes among his acquaintance, that never causelessly provoking the attack. there are some who sedulously endeavour to Anxious that the walls of the sacred temple fix the brand of fanaticism on certain docshould be impregnable, he is still more anx- trines, which both the Bible and the Church ious that the fires of her altars should burn not only recognize, but consider as funda with undecaying brightness; and that while mental, as the key-stone of the sacred arch her guardians are properly watching over on the strength of which our whole superthe security of the one, the flame of the other structure rests. These doctrines, while be not extinguished. He gives the most un- they eject them from their own creed, they