alleled zeal, abilities, and integrity of Luther! merely in our not being atheists or anarHis bold genius, and adventurous spirit, not chists A man, however, may be removed contenting itself, as the other reformers had many stages from the impiety of French indone, with attacking notorious errors, and fidels, and yet be utterly destitute of real restigmatizing monstrous abuses; but sub- ligion. limely exerted in establishing, or rather re- Many, not openly profane, but even enstoring the great fundamentals of Christian- tertaining a respect for the political uses of ity! While Erasmus, with that truly classic religion, have a way of generalizing their taste of which he was the chief reviver, so ideas, so as to dismiss the revelation from the elegantly satirized the false views of God account.-Others again, who in this last reand religion, which the Romish church en-spect agree with the former class, affect a tertained, Luther's aim was to acquire true certain superiority over the low contracted Scriptural notions of both. Ridicule served notions of churchmen and collegians. These to expose the old religion, but something no- assert, that, if virtue be practised, and pubbler was necessary to establish the new.It lic order preserved, the motive on which the was for Erasmus to shake to its foundation one is practised, and the other maintained, the monstrous system of indulgences; it re- is not worth contending for. Many there mained for Luther to restore, not to invent, are, who, without formally rejecting Christhe doctrine of salvation by remission of sins tianity, talk of it at large, in general, or in through a Mediator.-While his predecessors, the abstract-As if it were at once to exand even coadjutors, had been satisfied py empt themselves from the trouble of relipulling down the enormous mass of corrup-gion, and to escape the infamy of Atheism, tions, the mighty hand of the Saxon reform- these men affect to think so high of the Suer not only removed the rubbish, but erected preme Being, whose temple is universal a fair fabric of sound doctrine in its place. space. that he needs not be worshipped in The new edifice arose in its just symmetry, temples made with hands. And forgetting and derives impregnable strength, in conse- that the world which he thought it worth while quence of its having been erected on a broad to create, he will certainly think it worth foundation. Nothing short of the ardour of while to govern, they assert, that he is too Luther could have maintained this great great to attend to the concerns of such petcause in one stage, while perhaps the discreet ty beings as we are, and too exalted to listen temperance of Melancthon was necessary to to our prayers.-That it is a narrow idea its support in another !—The useful violence which we form of his attributes, to fancy of Henry in attacking the people, with a that one day or one place is more acceptable zeal as furious as if he himself had not been to him than another. That all religions are an enemy to the reformation, exhibiting a equally pleasing to God, provided the worwonderful illustration of that declaration of shipper be sincere.-That the establishment the Almighty, that the fierceness of man shall of a public ministry is perhaps a good expeturn to his praise!-The meek wisdom of dient of political wisdom, for awing the vulCranmer, by which he was enabled to mod-gar; but that every man is his own priest.erate the otherwise uncontroulable temper of his royal master!—The undaunted spirit and matchless intrepidity of Elizabeth, which effectually struggled for, and finally established it! These, and a thousand other concurring circumstances, furnish the most unclouded evidence, to every mind not blinded by prejudice, that the divine AUTHOR of Christianity was also, though by the agency of human means and instruments, the RESTORER of it.

CHAP. XXXVI.

On the importance of religious institutions and observances.-They are suited to the nature of Christianity, and particularly adapted to the character of man.

THAT torrent of vices and crimes which the French revolution has disembogued into society, may be so clearly and indisputably traced to the source of infidelity, that it has, in a degree, become fashionable to profess a belief in the truths, and a conviction of the value of Christianity. But, at the same time, it has too naturally happened, that we have fallen into the habit of defending religion, almost exclusively, on political and secular grounds; as if Christianity consisted

That all errors of opinion are innocent; and that the Almighty is too just to punish any man for merely speculative tenets.

But, these lofty contemners of institutions, observances, days, ordinances, and priests, evince, by their very objections, that they are not more ignorant of the nature of God, as he has been pleased to reveal himself in Scripture, than of the character of man, to whose dispositions, wants, desires, distresses, infirmities, and sins, the spirit of Christianity, as unfolded in the Gospel, is so wonderfully accommodated. This admirable congruity would be of itself sufficient, were there no other proof to establish the divine authority of our religion.-Private prayer, public worship, the observation of the Sabbath, a standing ministry, sacramental ordinances, are all of them so admirably adapted to those which distinguish man from all inferior anisublimely mysterious cravings of the mind, mals, by rendering him the subject of hopes and fears, which nothing earthly can realize or satisfy, that it is difficult to say, whether these sacred institutions most bespeak the wisdom or the goodness of that supreme benefactor, who alone could have thus applied a remedy, because he alone could have penetrated the most hidden_recesses of that nature which required it. Religion, in fact, is not more essential to man, than, in the

present state of things, those appointments devotions by his crucifix, nor to calculate are essential to religion. And, accordingly, them by his beads, yet, while his intellectual we see, that when they are rejected, however part is encumbered with a body, liable to be its unprofitable generalities may be profess- misled by temptation without, "and impeded ed, religion itself, practically, and in detail, by corruption within, he stands in need of is renounced. Nor can it be kept alive in every supplemental aid to remind, to recreatures so abounding in moral, and so ex-strain, and to support him. These, therefore, posed to natural evil, by mere metaphysical are not helps which superstition bas devised, distinctions, or a bare intellectual conception or fallible man invented. Infinite wisdoin, of divinity. In beings whose minds are so liable to wander, religion to be sustained, requires to be substantiated and fixed, to be realized and invigorated. Conscious of our own infirmity, we ought to look for every outward aid to improve every internal grace; and consequently ought gladly to submit to the control of habits, and the regularity of institutions. Even in the common pursuits It would be well if these men of large of life, our fugitive and unsteady thoughts views and philosophical conceptions, would require to be tied down by exercises, duties, consider if there be nothing in the very and external circumstances. And while the structure of the human mind, we had almost same expedients are no less necessary to in- said, in the very constitution of nature, sure the outward observances of religion, which might lead us to expect, that religion instead of obstructing, they promote its spir- would have those grosser, and more substanituality; for they are not more fitted to at- tial parts and relations, which we have reptract the senses of the ignorant, than they resented; instead of being that entirely are to engage the thoughts, and fix the atten- thin and spiritual essence, of which they tion, of the enlightened. While, therefore, vainly dream. It was reserved for a philosin order to get rid of imaginary burdens, and opher of our own nation to show, that the suspected penalties, men are contending for richest possessions of the most capacious a philosophical religion, and an imaginary mind are only the well arranged and varieperfection, of which the mind, while incor-gated ideas which originally entered in porated with matter, is little capable, they through the medium of the senses, or which lose the benefit of those salutary means and we derive from contemplating the operations instruments, so admirably adapted to the of our own minds, when employed on those state of our minds, and the constitution of ideas of sensation. But, if material bodies our nature. Means and instruments, which, are the sources whence general knowledge on a sober inquiry into their origin, will be is derived, why is every thing to be incorpofound as awfully sanctioned, as they are ob-real which respects religion? If innate ideas viously suitable;-in a word, which will be have no existence in the human mind, why found, and this, when proved, puts an end to are our religious notions not to be derived the controversy, to be the appointments of from external objects? God himself.

doubtless, foreseeing that what was left dependent on the choice of mutual human will to be observed, would probably not be observed at all, did not leave such a duty to such a contingency, but established these institutions as part of his written word; the lawgiver himself also sanctioning the law by his own practice.

The Almighty has most certainly declared, that he will be worshipped in spirit and in truth. But does it therefore follow, that he will not be worshipped in churches?--We know that all our days are his, and for the ase of all we are accountable to him. But, does this invalidate the duty of making Sunday more peculiarly his?-We are commanded to pray without ceasing; in every thing to give thanks; that is, to carry about with us a heart disposed to pray, and a spirit inclined to thankfulness; but is this any argument against our enjoining on ourselves certain stated times of more regular prayer, and fixed periods of more express thanksgiving? Is it not obvious, that the negect of the religious observance of Sunday, for example, results, in fact, from an irreligious state of the heart, however gravely philosophic reasons for the omission may be assigned? Is it not obvious also, that the very recurrence of appointed seasons serves to stir up to the per formance of the duties allotted to them? The philosopher may deride this as a mechanical religion, which requires to have its springs wound up, and stand in need of external impulses to set it a-going. But the Christian feels, that though he is neither to regulate his

Plato, the purest of heathen philosophers, and the nearest to those who derived their light from heaven, failed most essentially in reducing his theory to practice. He seems to have supposed that we possess certain ready-framed notions of every thing essential to moral happiness; and that contemplation of the chief good, and subjugation of animal nature, were all that was necesssary to moral perfection. Is it not then most worthy of attention, that the holy Scripture differs from the plan of the Grecian sage, just where he himself differs from truth and nature, as developed by their most accurate observer, the sagacious and venerated Locke? Man, according to this profound reasoner, derives the original stock of his ideas from objects placed in his view, which strike upon his senses. Revelation as if on this very principle, presents to man impressive objects. From the creation to the deluge, and still more from the call of Abraham, when we may say that our religion commences, to the giving of the Holy Ghost, after our Saviour's ascension, the period in which we may deem its character completed, we are instructed in a great measure, by a series of FACTS -In the earlier period, especially, we do not meet with theoretic des.

criptions of the divine nature; but we see main so plain and simple, that he may run the eternal God himself, as with our mind's that readeth,' has accordingly been ever eye, visibly manifesting himself to the patri- most prized by its profoundest and most saarchs, exemplifying his attributes to their gacious readers. And the longer and more senses, and by interpositions the most im- attentively such persons have studied it, the pressive, both in a way of judgment and of higher has their estimation risen. We will mercy, training them to apprehend him, in not adduce cases from that constellation of the mode of all others the most accommoda- shining lights, the learned churchmen, whose ted to the weakness of human nature. testimony might be objected to, from the very circumstance which ought to enhance its value, their professional attachment, because the name of Bacon, Boyle, and Locke is sufficient.

Thus we sce a religion, in some degree a matter of fact religon, growing gradually to its completion; until HE, who, at sundry times and in divers manners, had spoken to the fathers by the prophets, spoke in these last days by his Son.'

It will be found on the most impartial scrutiny, that that plan or practice which is And thus we observe the first preachers of clearly opposed to Scripture, is no less realChristianity, not philosophising on abstract ly hostile to right reason, and the true intertruths, but plainly bearing witness to what ests of man. And it is scarcely to be doubthad been transacted in their presence.-ed, that if we could investigate the multiThe word was made flesh, and dwelt among form history of individuals in the Christian us, and we beheld his glory, the glory as of world, it would be indisputable, that a deep the only begotten of the Father." And impression of scripture facts and principles again. That which we have seen and had proved, beyond comparison, the most heard, declare we unto you.' successful preservative against the worst This then is the particular characteristic evils of human life. Doubtless it has been of Christianity, that from its origin till its found most difficult to retain such an impresfinal consummation, it considers man criti- sion amid the business, and pleasures, and cally as he is; and, that is, not as he was entanglements of the world; but, so far as deemed by the most enlightened sages of it has been retained, it has been uniformly earlier times, but as he has been discovered the pledge of regularity in the conduct, peace to be, by one of the most penetrating minds in the mind, and an honourable character in in the world, seventeen hundred years after society. Thus much by way of introduction the christian era. To this, now universally to the following chapter.

acknowledged notion of man, every thing is adapted, both in what is recorded and what is enjoined in the Scripture. Every observance relates to farts, and is fitted to impress them To strip Christianity, therefore, of any of the observances, which are really of scriptural appointment, would be to sublimate it into philosophical inefficacy. In common life we see the affections little engaged in abstract speculation. They then only are moved when those sensible images, which the laws of nature have made moving, are antly presented to them.

CHAP. XXXVII.

Of the established church of England

CHRISTIANITY then only answers its end, when it is established as a paramount principle in the heart, purifying the desires and intentions, tranquilizing the temper, enlarging the affections, and regulating the conduct. But, though this alone be its perfect work, it has subordinate operations, which What, for example, could all the mathe-are not only valuable for their direct results, matical truth in the world do, in exciting but seem in the order of Providence, to be our affections, compared with a tale of hu- preliminary to its more inward and spiritual man misery, or human magnanimity, even efficacy. though known to be fabricated for our When we observe how extensive is the amusement?-When Christianity then is outward profession of Christianity, and how so obviously, in a great measure, a business obviously limited is a consistently Christian of the affections, that we are then only un-practice; the first emotion of a serious mind der its influence when we love and delight is naturally that of regret. But a more in, as well as assent to, or reason upon its considerate view will give occasion to other principles ;-shall we cavil at that religion feelings. It will be seen, that that outward which alone accomplishes its end, on account of those very features of it, which, on every ground of philosophy, and by every proof of efficacy, were the fact to be candidly investigated, render it such as it must be, in order to answer its purpose?

There cannot be a more conclusive internal evidence of our holy religion than this, that in every principle which it establishes, in every lesson which it inculcates, and in every example which it offers; there is throughout one character that invariably prevails, which is, the truest and soundest good sense. The Scripture, while in the

profession of our holy religion, which is secured by an establishment, is an inestimable blessing to a community; that the public benefits which result from it are beyond reckoning, besides the far greater utility of affording to each individual that light of information, and those means of religious worship, which duly used, will insure his eternal salvation.

That there should therefore be a visible, as well as an invisible church, an instituted, as well as a personal religion, and that the one should embrace whole communities. while the other may extend to a comparative

few, appears not only the natural conse-good which is done upon the earth, God doquence of Christianity, as a religious pro- eth it himself.' And what good, next to the fession, spreading through society, and ne- actual giving of the Gospel, has been greatcessarily transmitted from father to son; but er than the providential blessing of the leavit seems also that kind of arrangement which en of Christianity with the great mass of hu divine wisdom would sanction, in order to man society? If the first generation of those the continuance of Christianity in the nominal Christians were even pagans in their world. hearts, that did not lessen the greatness of Thus much would rational reflection dic- the benefit to posterity. They passed away, tate on a view of the case; but we are not and their paganism passed away with them: left to our own mere reasonings. What in and the light of Christianity, invaluable in itself appears so probable, our Saviour has its immediate, but infinitely more so in its intimated to us as an essential part of the di- ultimate consequences, became the entailed vine plan, in several of his parables. What possession of these European nations, under is the leaven hid in the three measures of the double guarantee of popular attachment meal, but real Christianity operating in those and political power. happy individuals whose hearts and lives are governed by its influence? And what again is the mass of meal with which the leaven is blended, but the great body of mankind, who, by God's gracious Providence, have been led to assume the Christian profession, and thus to constitute that visible church, whose mixed character is again shown in the subsequent parables of the net cast into the sea, as well as in that of the wheat and the

tares.

If, then, the public profession of Christian ity be thus explicitly sanctioned by the divine wisdom: if also, our own daily experience shows it to be most beneficial to society, as well as obviously conducive to the inward and spiritual purposes of our religion; we must admit, that the establishment which evidently secures such profession, is an object of inestimable value. It was necessary in the order of nature, that what was to impregnate the world, should be first itself prepared and proved. For three centuries, therefore, it pleased God to leave Christianity to make its way, by its own mere strength, that by its superiority, both to the allurements and the menaces of the world, to all that could be desired, and to all that could be suffered by man, its true nature, and its genuine energy, might be for ever demonstrated; and its efficacy to assimilate, at length, the whole world to itself, be evinced, by its resistless growth, in circumstances the most apparently desperate.

Such was the providential origin of religious establishments. Let those who object to them, only keep in their view, that chain of events by which the Christian profession was made national in any country; let them also inquire the fate of Christianity in those countries, where either no such establishments took place, or where they were overthrown by the ascendancy of the Mahometan potentates. Lastly, let them reflect on the benefit and the comfort of that one single effect of kings becoming nursing-fathers, and queens nursing mothers,' of the visible Church, the legal enforcement of the Christian Sabbath,--and then see on what grounds, as friends to good order, as honest citizens, or as consistent Christians, they can oppose or condemn so essential and so effectual an instrument of the best blessings which human kind can enjoy?

If then the national establishment of Christianity, even under the most disadvantageous circumstances, became the source of invaluable benefits and blessings; what estimate ought to be formed of that Christian establishment in particular, which, on the most impartial survey of all similar institutions which have been known in the Christian world, will be found the most admirably fitted for its purpose?

The established church of England may not, it is true, bear a comparison with theoretic perfection, nor will it gain the approbation of those who require that a visible During this period, therefore, such instru- should possess the qualities of an invisible ments alone were used as might serve to church, and that every member of a national evince more clearly, that the excellency of institution should equal in piety, certain inthe power was of God, and not of men.' dividual Christians; nor, in any point of But when the season had arrived when the view, can its real character be ascertained, intermixture was to be extensively promoted, or its just claims be established, except it be then another and very different agency was contemplated, as a fixed institution, existing resorted to; when the world was to be from the period of the reformation to the brought into the visible Church, then the present day, independently of the variations powers of the world received that impulse and discordances of the successive multifrom the hand of heaven, which made them, tudes who adhered to it. in a deeper sense than ever before, minis- Let it then, under this only fair notion of ters of God for good '-Then, for the first it, be compared with all the other national time, kings and princes embraced the churches of the reformation, and, on such a profession of Christianity, and enjoined it comparative view, its superiority will he by laws and edicts, as well as by still better manifest. The truth is, our church occumethods, on the great body of their sub- pies a kind of middle place; neither multijects. plying ceremonies, nor affecting pompousHow far the national changes which then ness of public worship with the Lutheran took place were voluntary or necessitated, church, nor rejecting all ceremonies and all there in po occation for us to inquire. The liturgical solemnity with the church of Ge

neva;-a temperament thus singular, adopt-nesses, and make him superior both to pleas. ed and adhered to, in times of unadvanced ure and pain. While religion was an object light and much polemical dissonance, amid with the people alluded to, it inspired the jarring interests and political intrigues, con- lowest, as well as the highest, with a zeal to veys the idea of something more excellent defend their country against invaders. who, than could have been expected from mere if predominant, would have robbed them of human wisdom their religious liberty. But now, concern for religion being too generally cooled, they prefer the most disgraceful ease to exertions which would necessarily demand self-denial, and might deprive them of that only existence for which infidels can be concerned.

A national establishment is ill-fitted for its purpose, if it present nothing striking to the external senses or imagination. In order to answer its design, it ought at once to be so outwardly attractive, as to attach the great mass of professing Christians to its ordinan- Why is it otherwise in England? Why ces; and yet the substance of these ordi- are not we also overspread with pernicious nances should be so solid and rational, and principles and sunk in base pusillanimity?so spiritual, as to be fitted to the farther and The Germans were once as brave, the Swiss still more important purpose of infusing in- once as religious as any of us; but bravery ward vital Christianity. These characters, and religion seem, as far as we can learn, to we conceive, are exhibited in the Anglican have abandoned some of those countries tochurch, in a degree unexampled in any oth-gether. In England, blessed be God! things er Christian establishment. She alone avoids present a very different aspect. We have all extremes Though her worship be wise- indeed much to lament, and much, very ly popular, it is also deeply spiritual; though much to blame; but infidelity does not trisimple, it is sublime. She has rejected umph, nor does patriotism decline. Why is pompous ceremonies, but she has not there- it thus? Is it not because the temperament fore adopted an offensive negligence. In of the English establishment has left no room laying aside all that was ostentatious, she re- for passing from one extreme to another; tained all that is solemn and affecting Her because its public service is of that stirring reasonable service peculiarly exemplifies excellence, which must ever be attractive to the apostle's injunction of praying with the the impressible mind, edifying to the pious understanding as well as with the heart. To mind, unimpeachable by the severest reaboth these the chief attention is directed, soner, and awful even to the profligate ? while the imagination and the senses are by no means excluded from regard. It is our Saviour's exquisitely discriminating rule ap plied to another subject. These' says he, (the weightier matters,) ye ought to have done, and not to leave the others undone.'

For, in enumerating the merits of our admirable establishment, we must not rest in the superiority of her forms, excellent as they are, but must extend the praise, where it is so justly due, to the still more important article of her doctrines. For after all, it is her luminous exhibition of Christian truth, that has been the grand spring and fountain of the good which she has produced. It is the spirituality of her worship,—it is the rich infusion of Scripture, it is the deep confessions of sin,-it is the earnest invocations of mercy,-it is the large enumeration of spiritual wants, and the abundant supply of correspondent blessings, with which her liturgy abounds, that are so happily calculated to give the tone of piety to her children.

If these remarks had nothing but opinion to support them, a different opinion might no less fairly be opposed to them. But let a matter of fact question be asked. Which of the protestant establishments has best answered its end! In other words-in which of the protestant countries in Europe, lave the fundamental truths of Scripture been most strictly adhered to, and the Christian religion most generally respected? If we inquire into the present circumstances of protestant Europe, shall we not find that, in In forming this invaluable liturgy, there one class of churches on the continent, the was no arrogant self-conceit on the one hand, more learned of the clergy commonly be- no relinquishment of strict judgment on the come Socinians; while, among the clergy of other. The errors of the Romish church the other, there appears a strange tendency were to be rejected, but the treasures of antowards absolute deism? Amongst the laity cient piety which she possessed, were not to of both churches, French principles, it may be abandoned. Her formularies contained be feared, have so much prevailed, as to be devotional compositions, not more venerable come in a great measure their own punish- for their antiquity, than valuable for their ment. For to what other cause but a de- intrinsic excellence, being at once simple parture from the faith of their fathers, can and energetic, perspicuous and profound. we ascribe their having so totally lost the ar- What then was more suitable to the sober dour and resolution, which once distinguish-spirit of reformation, than to separate those ed their communities? Infidelity takes from precious remnants of ancient piety from their the collective body its only sure cement, and drossy accompaniments,-and, while these from the individual his only certain source of last were deservedly cast away, to mould the courage. It leaves the mass of the people

without that possession to be defended, in * Of the vast importance of this one circumwhich all ranks and degrees are alike inter-stance, an early proof was given. Cranmer,' ested; and takes from the individual that tian Theology, found the people so improved by says the learned author of the Elements of Chrisone principle which alone can, at all times, hearing the Epistles and Gospels, as to be brought raise a human being above his natural weak-to bear the alterations which he had provided