cheerful and innocent; and even the very lastingly engraved on the hearts and concares and anxieties of that happy period ap-sciences of our high-born youth? pear to him now, in a more captivating form Perhaps if there be any one particular in than any pleasures he can yet hope to enjoy. which we fall remarkably below the politer What then is more natural, I had almost nations of antiquity, it is in that part of edusaid more certain, than that if the principles cation which has a reference to purity of of religion were inculcated, and the feelings mind and the discipline of the heart. of devotion excited in his mind in that most susceptible season of life, they should now revive as well as other contemporary impressions, and present themselves in a point of view, the more interesting, because, while all other instances of youthful occupation can be only recollected, those may be called up into fresh existence, and be enjoyed even more perfectly than before.

The great secret of religious education, which seems banished from the present practice, consists in training young men to an habitual interior restraint, an early government of the affections, and a course of self-control over those tyrannizing inclinations which have so natural a tendency to enslave the human heart. Without this habit of moral restraint, which is one of the The defects of memory also, which old fundamental laws of christian virtue, though age induces, will, in this instance, assist ra- men may, from natural temper, often do ther than obstruct. It almost universally good, yet it is impossible that they should happens, that the more recent transactions ever be good. Without the vigorous exerare those soonest forgotten, while the events cise of this controling principle, the best disof youth and childhood are remembered positions and the most amiable qualities will with accuracy. It therefore pious princi- go but a little way towards establishing a ples have been implanted, they will, even virtuous character. For the best disposiby the course of nature, be recollected, while tions will be easily overcome by the concurthose things which most contribute to hinder their growth are swept from the memory. What a powerful encouragement then does this consideration afford! or rather what an indispensable obligation does it lay upon parents, to store the minds of their children with the seeds of piety! And on the other hand, what unnatural barbarity is it, irretrievably to shut up the last refuge of the wretched, by a neglect of this duty; and to render it impossible for those who had stood all the day' idle,' to be called (at least without a miracle) even at the eleventh hour.

rence of passion and temptation, in a heart where the passions have not been accustomed to this wholesome discipline: and the most amiable qualities will but more easily betray their possessor, unless the heart be fortified by repeated acts and long habits of resistance.

In this, as in various other instances, we may blush at the superiority of pagan instruction. Were the Roman youth taught to imagine themselves always in the awful presence of Cato, in order to habituate them betimes to suppress base sentiments, and to excite such as were generous and noble? and should not the christian youth be continually reminded, that a greater than Cato is here? Should they not be trained to the habit of acting under the constant impression, that He to whom they must one day be accountable for intentions, as well as words and actions, is witness to the one as well as the other? that he not only is about their path,' but understands their very thoughts.'

No one surely will impute to bigotry or enthusiasm, the lamenting, or even remonstrating against such desperate negligence; nor can it be deemed illiberal to inquire, whether even a still greater evil does not exist? I mean, whether pernicious principles are not as strenuously inculcated as those of real virtue and happiness are discountenanced? Whether young men are not expressly taught to take custom and fashion as the ultimate and exclusive standard Were the discipies of a pagan* leader by which to try their principles and to weigh taught that it was a motive sufficient to their actions? Whether some idol of false compel their obedience to any rule, whether honour be not consecrated and set up for they liked it or not, that it had the authority them to worship? Whether, even among of their teacher's name? Were the bare the better sort, reputation be not held out as words, the master hath said it, sufficient to a motive of sufficient energy to produce vir- settle all disputes, and to subdue all reluctue, in a world, where yet the greatest vices tance? And shall the scholars of a more are every day practised openly, without at Divine teacher, who have a code of laws all obstructing the reception of those who written by God himself, be contented with a practise them into the best company? Whe- lower rule, or abide by a meaner authority? ther resentment be not ennobled; and pride, And is any argument drawn from human and many other passions, erected into ho- considerations likely to operate more forcinourable virtues-virtues not less repugnant bly on a dependent being, than that simple to the genius and spirit of Christianity than but grand assertion, with which so many of obvious and gross vices? Will it be thought the precepts of our religion are introduced impertinent to inquire if the awful doctrines -Because, THUS SAITH THE LORD?

of a perpetually present Deity, and a future

righteous judgment, are early impressed and

• Pythagoras.

It is doing but little, in the infusion of first | breeding, which essentially constitute the principles, to obtain the bare assent of the gentleman.

understanding to the existence of one Su- This again is so far from being a natural preme power, unless the heart and affections consequence, that, supposing all the other go along with the conviction, by our con-real advantages of parts, education, and soceiving of that power as intimately connect-ciety, to be equally taken into the account, ed with ourselves. A feeling temper will be there is no doubt but that, in point of true but little affected with the cold idea of a ge- politeness, a real Christian would beat the ometrical God, as the excellent Pascal ex-world at his own weapons, the world itself presses it, who merely adjusts all the parts being judge, of matter, and keeps the elements in order. It must be confessed that, in the present Such a mind will be but little moved, unless corrupt state of things, there is scarely any he be taught to consider his Maker under one contrivance for which we are more the interesting and endearing representa-obliged to the inventions of mankind than tion which revealed religion gives of him. for that of politeness, as there is perhaps no That God is,' will be to him rather an screen in the world which hides so many alarming than a consolatory idea; till he be ugly sights, yet while we allow that there persuaded of the subsequent proposition, never was so admirable a substitute for real that he is a rewarder of them that dili-goodness as good breeding, it is certain that gently seek him.' Nay, if natural religion the principles of Christianity put into action, does even acknowledge one awful attribute, that God is just,' it will only increase the terror of a tender conscience, till it be learned from the fountain of truth, that he is the justifier of him who believeth in Jesus.'

would of themselves produce more genuine politeness than any maxims drawn from motives of human vanity or worldly convenience. If love, peace, joy, long-suffering, gentleness, patience, goodness, and meckBut if the great sanctions of our religion ness, may be thought instruments to proare not deeply engraven on the heart, where duce sweetness of manners, these we are shall we look for any other adequate curb to expressly told are the fruits of the Spirit.' the fiery spirit of youth? For, let the ele-If mourning with the afflicted, rejoicing with ments be ever so kindly mixed in a human the happy; if to esteem others better than composition, let the natural temper be ever ourselves;' if to take the lowest room;' if so amiable, still whenever a man ceases to not to seek our own;' if not to behave think himself an accountable being, what ourselves unseemly;' if not to speak great motive can he have for resisting a strong swelling words of vanity-if these are amitemptation to a present good, when he has able, engaging, and polite parts of behano dread that he shall thereby forfeit a great-viour, then would the documents of Saint er future good? Paul make as true a fine gentleman as the

It may perhaps be objected, that this deep courtier of Castiglione, or even the Letters sense of religion would interfere with the of lord Chesterfield himself. Then would general purpose of education, which is de- simulation, and dissimulation, and all the signed to qualify men for the business of hu-nice shades and delicate gradations of pasman life, and not train up a race of monks

and ascetics.

dian, to relax the general nerve of virtue, and has left a taint upon the public morals, of which we are still sensible.

sive and active deceit, be rendered superfluous; and the affections of every heart be There is however so little real solidity in won by a shorter and a surer way than by this specious objection, that I am firmly per- the elegant obliquities of this late popular suaded, that if religious principles were preceptor, whose mischiefs have outlived more deeply impressed on the heart, even his reputation; and who, notwithstanding the things of this world would be much bet- the present just declension of his fame, ter carried on. For where are we to look greatly helped, during its transient merifor all the qualities which constitute the man of business; for punctuality, diligence, and application, for such attention in doing every thing in its proper day (the great hinge on which business turns) as among men of principle? Economy of time, truth in observing his word, never daring to deceive or to disappoint-these form the very essence of an active and an useful character; and for these, to whom shall we most naturally look? Who is so little likely to be 'slothful in business' as he who is fervent in spirit? And will not he be most regular in dealing with men, who is most diligent in 'serving the Lord ?i

That self-abasement then, which is inseparable from true Christianity, and the external signs of which good breeding knows so well how to assume; and those charities which suggest invariable kindness to others, even in the smallest things, would if left to their natural workings, produce that gentleness which it is one great object of a polite education to imitate. They would produce it too without effort and without exertion; for being inherent in the substance, it would naturally discover itself on the surface. But, it may be said, allowing that Reli- For however useful the institutions of pogion does not necessarily spoil a man of busi-lished society may be found, yet they can ness, yet it would effectually defeat those never alter the eternal difference between accomplishments, and counteract that fine right and wrong, or convert appearances

into realities; they cannot transform decen- | Pascal has proved that as much rhetoric cy into virtue, nor make politeness pass for and logic too may be shown in defending principle. And the advocates for fashiona- Revelation as in attacking it. His geomeble breeding should be humbled to reflect trical spirit was not likely to take up with that every convention of artificial manners any proofs but such as came as near to dewas adopted not to cure, but to conceal, de- monstration as the nature of the subject formity; that though the superficial civili- would admit. Erasmus in his writings on ties of elegant life tend to make this corrupt the ignorance of the monks, and the Pro-a world a more tolerable place than it would vincial Letters on the fallacies of the Jesuits, be without them, yet they never will be con- while they exhibit as entire a freedom from sidered as a substitute for truth, nor a com- bigotry, exhibit also as much pointed wit, mutation for virtue, by HIM who is to pass and as much sound reasoning, as can be the definitive sentence on the characters of found in the whole mass of modern philosophy.

men.

But while the young adopt the opinion from one class of writers, that religious men are weak men, they acquire from another class a notion that they are ridiculous. And this opinion, by mixing itself with their common notions, and deriving itself from their very amusements, is the more mischievous, as it is imbibed without suspicion, and entertained without resistance.

Among the many prejudices which the young and the gay entertain against religion, one is, that it is the declared enemy to wit and genius. But, says one of its wittiest champions, piety enjoins no man to be dull and it will be found, on a fair inquiry, that though it cannot be denied that irreligion has had able men for its advocates, yet they have never been the most able. Nor can any learned profession, any department One common medium through which they in letters or in science, produce a champion take this false view is, those favourite works on the side of unbelief, but Christianity has of wit and humour, so captivating to youtha still greater name to oppose to it; philoso-ful imaginations, where no small part of the phers themselves being judges.

author's success perhaps has been owing to his dexterously introducing a pious character with so many virtues, that it is impossible not to love him; yet tinctured with so many absurdities, that it is equally impossible not to laugh at him. The reader's memofy will furnish him with too many instances of what is here meant. The slightest touches of a witty malice can make the best character ridiculous. It is effected by any little awkwardness; absence of mind, an obsolete phrase, a formal pronunciation,

He who studied the book of nature with a scrutiny which has scarcely been permitted to any other mortal eye, was deeply learned in the book of God. † And the ablest writer on the intellect of man, has left one of the ablest treatises on the Reasonableness of Christianity. This essay of Mr. Locke, on the Human Understanding, will stand up to latest ages, as a monument of wisdom; while Hume's posthumous work, the Essay on Suicide, which had excited such large expectations, has been long since forgot-a peculiarity of gesture. Or if such a chaten.‡

Dr. South.

+ Sir Isaac Newton.

The Essay on Suicide was published soon after Mr. Hume's death. It might mortify his liberal mind (if matter and motion were capable of consciousness) to learn that his dying legacy, the last concentrated effect of his genius and his principles, sent from the grave as it were, by a man so justly renowned in other branches of literature, produced no sensation on the public mind. And that the precious information that every man bad a right to be his own executioner, was considered as a privilege so little desirable, that it probably had not the glory of converting one cross road into a cemetery. It is to the credit of this country that fewer copies of this work were sold than perhaps ever was the case with a

racter be brought by unsuspecting honesty, and credulous goodness, into some foolish scrape, it will stamp on him an impression of ridicule so indelible, that all his worth shall not be able to efface it; and the young, who do not always separate their ideas very carefully, shall ever after, by this early and false association, conceive of piety as having something essentially ridiculous in itself.

But one of the most infallible arts by which the inexperienced are engaged on the side of irreligion, is that popular air of candour, good-nature, and toleration, which it is often accused of moroseness and severity, so invariably puts on. While sincere piety because it cannot hear the doctrines on

writer of so much eminence. A more impotent act of which it founds its eternal hopes derided wickedness has seldom been achieved, or cne which has without emotion; indifference and unbelief had the glory of making fewer persons wicked or mise-purchase the praise of candour at an easy rable. That cold and cheerless oblivion which he held price, because they neither suffer grief nor out as a refuge to beings who had solaced themselves express indignation at hearing the most awwith the soothing hope of immortality, has, by a memo-ful truths ridiculed, or the most solemn obrable retribution, overshadowed his last labour; the ligations set at nought. They do not engage Essay on Suicide being already as much forgotten as he promised the best men that they themselves would be And this favourite work became at once a prey to that forgetfulness to which he had consigned the whole hu

man race.

on equal terms. The infidel appears goodhumoured from his very levity; but the Christian cannot jest on subjects which involve his everlasting salvation.

The scoffers whom young people hear

talk, and the books they hear quoted, falsely| But not to run through all the particulars charge their own injurious opinions on Chris- which obstruct the growth of piety in young tianity, and then unjustly accuse her of be- persons, I shall only name one more. They ing the monster they have made. They hear much declamation from the fashionadress her up with the sword of persecution ble reasoners against the contracted and in one hand, and the flames of intolerance selfish spirit of Christianity-that it is of a in the other; and then ridicule the sober- sordid temper, works for pay, and looks for minded for worshipping an idol which their reward. misrepresentation has rendered as malig- This jargon of French philosophy, which nant as Moloch. In the mean-time they af- prates of pure disinterested goodness acting fect to seize on benevolence with exclusive for its own sake, and equally despising punappropriation as their own cardia virtue, ishment and disdaining recompense, indiand to accuse of a bigotted cruelty that nar- cates as little knowledge of human nature as row spirit which points out the perils of li- of Christian revelation, when it addresses centiousness, and the terrors of a future ac-man as a being made up of pure intellect, count. And yet this benevolence, with all without any mixture of passions, and who its tender mercies, is not afraid nor ashamed can be made happy without hope, and virto endeavour at snatching away from hum-tuous without fear. These philosophers ble piety the comfort of a present hope, and the bright prospect of a felicity that shall have no end. It does not however seem a very probable means of increasing the stock of human happiness, to plunder mankind of that principle, by the destruction of which friendship is robbed of its bond, society of its security, patience of its motive, morality of its foundation, integrity of its reward, sorrow of its consolation, life of its balm, and death of its support.*

affect to be more independent than Moses, more disinterested than Christ himself; for Moses had respect to the recompense of reward;' and Christ endured the cross and despised the shame, for the joy that was set before him.’

A creature hurried away by the impulse of some impetuous inclination, is not likely to be restrained (if he be restrained at all) by a cold reflection on the beauty of virtue. If the dread of offending God, and incurring It will not perhaps be one of the meanest his everlasting displeasure, cannot stop him, advantages of a better state that, as the will how shall a weaker motive do it? When shall be reformed, so the judgment shall be we see that the powerful sanctions which rectified; that 'evil shall no more be called Religion holds out are too often an ineffecgood,' nor the 'churl liberal;' nor the plun- tual curb; to think of attaining the same derer of our best possession, our principles, end by feebler means, is as if one should exbenevolent. Then it will be evident that pect to make a watch go the better by greater injury could not be done to truth, breaking the main-spring; nay, as absurd nor greater violence to language, than by as if the philosopher who inculcates the docattempting, to wrest from Christianity that trine should undertake, with one of his finbenevolence which is in fact her most appro-gers, to lift an immense weight which had priate and peculiar attribute. A new com-resisted the powers of the crane and lever. mandment give I unto you, that ye love one On calm and temperate spirits indeed, in another.' If benevolence be good will to the hour of retirement, in the repose of the men,' it was that which angelic messengers passions, in the absence of temptation, virwere not thought too high to announce, nor tue does seem to be her own adequate rea much higher being than angels too great ward: and very lovely are the fruits she to teach by his example, and to illustrate by bears in preserving health, credit, and forhis death. It was the criterion, the very tune. But on how few will this principle watch-word as it were, by which he in-act! and even on them how often will its tended his religion and his followers should operation be suspended? and though virtue be distinguished. By this shall all men for her own sake might have captivated a know that ye are my disciples, if ye have few hearts, which almost seem cast in a nalove one to another. Besides, it is the very genius of Christianity to extirpate all selfishness, on whose vacated ground benevolence naturally and necessarily plants itself.

• Young persons are too liable to be misled by that extreme disingenuousness of the new philosophers, when writing on every thing and person connected with revealed religion. These authors often quote satirical poets as grave historical authorities; for instance, because Juvenal has said that the Jews were so narrow-minded that they refused to show a spring of water, or the right road, to an enquiring traveller who was not of their reli

tural mould of goodness, yet no motive could at all times, be so likely to restrain even these, (especially under the pressure of temptation) as this simple assertion-For all this, God will bring thee unto judg

ment.

It is the beauty of our religion, that it is not held out exclusively to a few select spirits; that it is not an object of speculation, or an exercise of ingenuity, but a rule of life suited to every condition, capacity, and temper. It is the glory of the Christian religion to be, what it was the glory of every ancient philosophic system not to be, the resuch good-natured acts of information were actually for-ligion of the people; and that which constitutes its characteristic value, is it suitable

gion, I make little doubt but many an ignorant freethinker has actually gone away with the belief, that

bidden by the law of Moses.

ness to the genius, condition, and necessities, operating in its turn, as a cause, on the infeof mankind. rior orders of society.

For with whatsoever obscurities it has Of the other obvious causes which contripleased God to shadow some parts of his bute to this decline of morals, little will be written word, yet he has graciously ordered, said. Nor is the present a romantic attempt that whatever is necessary should be per- to restore the simplicity of primitive manspicuous also: and though, as to his adora- ners. This is too literally an age of gold, to ble essence, clouds and darkness are round expect that it should be so in the poetical and about him; yet these are not the medium figurative sense. It would be unjust and through which he has left us to discover our absurd not to form our opinions and expectaduty. In this, as in all other points, reveal-tions from the present general state of socieed religion has a decided superiority over ty. And it would argue great ignorance of all the ancient systems of philosophy, which the corruption which commerce, and conwere always in many respects impractica- quest, and riches, and arts necessarily introble and extravagant, because not framed duce into a state, to look for the same soberfrom observations drawn from a perfect mindedness, simplicity, and purity among knowledge of what was in man.' Where-the dregs of Romulus, as the severe and as the whole scheme of the Gospel is ac- simple manners of elder Rome presented. commodated to real human nature; laying But though it would be an attempt of desopen its mortal disease, presenting its only perate hardihood, to controvert that maxim remedy; exhibiting rules of conduct, often of the witty bard, that difficult, indeed, but never impossible; and where the rule was so high that the practicability seemed desperate, holding out a a popular aphorism, by the way, which has living pattern, to elucidate the doctrine and done no little mischief, inasmuch, as under to illustrate the precept; offering every the mask of hopelessness it suggests an indowhere the clearest notions of what we have lent acquiescence; yet to make the best of to hope, and what we have to fear; the the times in which we live; to fill up the strongest injunctions of what we are to be- measure of our own actual, particular, and lieve, and the most explicit directions of individual duties; and to take care that the what we are to do; with the most encourage shall not be the worse for our having aging offers of Divine assistance for strength-been cast into it, seems to be the bare dicening our faith and quickening our obedi- tate of common probity, and not a romantic flight of impracticable perfection.

ence.

In short, whocver examines the wants of his own heart, and the appropriate assistance which the Gospel furnishes, will find them to be two tallies which exactly correspond-an internal evidence, stronger perhaps than any other, of the truth of Revelation."

This is the religion with which the ingenuous hearts of youth should be warmed, and by which their minds, while pliant, should be directed. This will afford a lamp to their paths,' stronger, steadier, brighter, than the feeble and uncertain glimmer of a cold and comfortless philosophy.

CHAP. IV.

Other symptoms of the decline of Christianity-No family religion-Corrupt or negligent example of superiors-The self-denying and evangelical virtues held in contempt-Neglect of encouraging and promoting religion among servants.

To mend the world's a vast design:

Is it then so very chimerical to imagine that the benevolent can be sober-minded? Is it romantic to desire that the good should be consistent? Is it absurd to fancy that what has once been practised should not now be impracticable?

It is impossible not to help regretting that it should be the general temper of many of the leading persons of that age which arrogates to itself the glorious character of the age of benevolence, to be kind, considerate, and compassionate, every where rather than at home; that the rich and the fashionable should be zealous in promoting religious as well as charitable institutions abroad, and yet discourage every thing which looks like religion in their own families; that they should be at a considerable expense in instructing the poor at a distance, and yet discredit piety among their own servantsthose more immediate objects of every man's attention, whom Providence has enabled to keep any; and for whose conduct he will be finally accountable, inasmuch as he may have helped to corrupt it.

Is there any degree of pecuniary bounty Ir was by no means the design of the pre- without doors which can counteract the missent undertaking to make a general invec-chief of a wrong example at home, or atone tive on the corrupt state of manners, or even for that infectious laxity of principle which to animadvert on the conduct of the higher spreads corruption wherever its influence ranks, but inasmuch as the corruption of extends? Is not he the best benefactor to that conduct, and the depravation of those society who sets the best example, and who manners appear to be a natural consequence does not only the most good, but the least of the visible decline of religion; and as evil? Will not that man, however liberal, VOL. I.

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