There is a class of visionary but pious writers, who seem to shoot as far beyond the mark, as mere moralists fall short of it. Men of low views and gross minds may be said to be wise below what is written, while those of too subtile refinement are wise above it: the one grovels in the dust, from the inertness of their intellectual faculties; while the other are lost in the clouds, by stretching them beyond their appointed limits. The one build spiritual castles in the air, instead of erecting them on the "holy ground" of Scripture; the other lay their foundation in the sand, instead of resting it on the rock of ages. Thus the superstructure of both is equally unsound.

God is the fountain from which all the streams of goodness flow; the centre from which all the rays of blessedness diverge. All our actions are, therefore, only good, as they have a reference to him: the streams must revert back to their fountain, the rays must converge again to their centre.

If love of God be the governing principle, this powerful spring will actuate all the movements of the rational machine. The essence of religion does not so much consist in actions or affections. Though right actions, therefore, as, from an excess of courtesy, they are commonly termed, may be performed where there are no right affections; yet are they a mere carcass, utterly destitute of the soul, and, therefore, of the substance of virtue. But neither can affections substantially and truly subsist without producing right actions; for never let it be forgotten that a pious inclination, which has not life and vigour sufficient to

ripen into act, when the occasion presents itself, and a right action which does not grow out of a sound principle, will neither of them have any place in account of real goodness. A good inclination will be contrary to sin; but a mere inclination will not subdue sin.

The love of God, as it is the source of every right action and feeling, so it is the only principle which necessarily involves the love of our fellow creatures. As man, we do not love man. There is a partiality, but not of benevolence; of sensibility, but not of philanthropy; of friends and favourites, of parties and societies, but not of man collectively. It is true we may, and do, without this principle, relieve his distresses; but we do not bear with his faults. We may promote his fortune, but we do not forgive his offences; above all, we are not anxious for his immortal interests. We could not see him want without pain, but we can see him sin without emotion. We could not hear of a beggar perishing at our door without horror; but we can, without concern, witness an acquaintance dying without repentance. Is it not strange that we must participate something of the divine nature, before we can really love the human? It seems, indeed, to be an insensibility to sin, rather than want of benevolence to mankind, that makes us naturally pity their temporal, and be careless of their spiritual wants: but does not this very insensibility proceed from the want of love to God?

MISS H. MORE.

VOL. I.

K

THE

HAPPY EFFECTS OF GENERAL PIETY.

It is an observation, very frequently made, that there is more tranquillity and satisfaction diffused through the inhabitants of uncultivated and savage countries, than is to be met with in nations filled with wealth and plenty, polished with civility, and governed by laws. It is found happy to be free from contention, though that exemption be obtained by having nothing to contend for; and an equality of condition, though that condition be far from eligible, conduces more to the peace of society than an established and legal subordination, in which every man is perpetually endeavouring to exalt himself to the rank above him, though by degrading others already in possession of it; and every man exerting his efforts to hinder his inferiors from rising to the level with himself. It appears that it is better to have no property, than to be in perpetual apprehensions of fraudulent artifices, or open invasions; and that the security arising from a regular administration of government is not equal to that which is produced by the absence of ambition, envy, or discontent.

Thus pleasing is the prospect of savage countries, merely from the ignorance of vice, even without the knowledge of virtue; thus happy are they, amidst all the hardships and distresses that attend a state of nature, because they are, in a great measure, free from those which men bring upon one another.

But a community, in which virtue should generally prevail, of which every member should fear God with his whole heart, and love his neighbour as himself, where every man should labour to make himself" perfect, even as his Father which is in heaven is perfect," and endeavour, with his utmost diligence, to imitate the divine justice and benevolence, would have no reason to envy those nations whose quiet is the effect of their igno

rance.

If we consider it with regard to public happiness, it would be opulent without luxury, and powerful without faction; its counsels would be steady, because they would be just; and its efforts vigorous, because they would be united. The governors would have nothing to fear from the turbulence of the people, nor the people any thing to apprehend from the ambition of their governors. The encroachments of foreign enemies they could not always avoid, but would cer tainly repulse, for scarce any civilized nation has been ever enslaved till it was first corrupted.

With regard to private men, not only that happiness, which necessarily descends to particulars from the public prosperity, would be enjoyed; but even those blessings, which constitute the felicity of domestic life, and are less closely connected with the general good. Every man would be industrious to improve his property, because he would be in no danger of seeing his improvements torn from him. Every man would assist his neighbour, because he would be certain of receiving assistance if he should himself be attacked by necessity. Every man would endea

vour after merit, because merit would always be rewarded. Every tie of friendship and relation would add to happiness, because it would not be subject to be broken by envy, rivalship, or suspi cion. Children would honour their parents, because all parents would be virtuous; all parents would love their children, because all children would be obedient. The grief which we natu. rally feel at the death of those that are dear to us, could not, perhaps, be wholly prevented, but would be much more moderate than in the present state of things, because no man could ever want a friend, and his loss would, therefore, be less, because his grief, like his other passions, would be regulated by his duty. Even the relations of subjection would produce no uneasiness, because insolence would be separated from power, and discontent from inferiority. Difference of opinions would never disturb this community, because every man would dispute for truth alone, look upon the ignorance of others with compassion, and reclaim them from their errors with tenderness and modesty. Persecution would not be heard of among them, because there would be no pride on one side, nor obstinacy on the other. Disputes about property would seldom happen, because no man would grow rich by injuring another; and when they did happen, they would be quickly terminated, because each party would be equally desirous of a just sentence. All care

and solicitude would be almost banished from this happy region, because no man would either have false friends or public enemies. The immoderate desire of riches would be extinguished where