true. Might they not have applied to these ty in pieces, and which so unhappily drive two prelates what was said of Bossuet and the subjects of the Prince of Peace into inFenelon, l'un frouve la Religion, l'autre terminable war, and range them into so mala fait aimer.' ny hostile bands, not against the common

If we studiously contrive how to furnish chemy, but against each other; we cannot the most complete triumph to infidels, con- forbear regretting that less temper is pretentious theology would be our best contri- served among these near neighbours in lovance. They enjoy the wounds the combat-cal situation and in Christian truth, than if ants inflict on each other, not so much from the attack of either were levelled at Jews, the personal injury which either might sus-Turks, or Infidels.

tain, as from the conviction that every at- Is this that catholic spirit which embraces tack, however it may terminate, weakens with the love of charity, though not of apthe common cause. In all engagements probation, the whole offspring of our com with a foreign foe, they know that Christi- mon Father-which in the arms of its large anity must come off triumphantly. All their affection, without vindicating their faults or hopes are founded on a civil war. adopting their opinions, takes every crea

If a forbearing temper should be main-ture in of every kind,' and which like its tained towards the irreligious, how much gracious Author, would not that any thing more by the professors of religion towards should perish?'

each other. As it is a lamentable instance The preference of remote to approximaof human infirmity that there is often much ting opinions is, however, by no means conhostility carried on by good men, who pro-fined to the religious world. The author of fess the same faith; so it is a striking proof the Decline and Fall of the Roman Empire, of the litigious nature of man that this spirit though so passionate an admirer of the prois less excited by broad distinctions, (such phet of Arabia as to raise a suspicion of his as conscience ought not to reconcile) than own Islamism; though so rapturous an culoby shades of opinion, shades so few and light, gist of the apostate Julian as to raise a suspithat the world would not know they existed cion of his own polytheism, yet with an inat all, if by their animosities the disputants were not so impatient to inform it.

consistency not uncommon to unbelief, he treats the stout orthodoxy of the vehement Athanasius, with more respect than he shows to the 'scanty creed' of a contempo rary philosopher and theologian, whose cold and comfortless doctrines were much less removed from his own.

While we should never withhold a clear and honest avowal of the great principles of our religion, let us discreetly avoid dwelling on inconsiderable distinctions, on which, as they do not affect the essentials either of faith or practice, we may allow another to Might not the twelve monsters which even maintain his opinion, while we steadily hold the incredible strength and labour of Herfast our own. But in religious as in military cules found so hard to subdue, be interpretwarfare, it almost seems as if the hostility ed as an ingenious allegory, by which were were great in proportion to the littleness of meant twelve popular prejudices? But the point contested. We all remember though the hero went forth armed preterwhen two great nations were on the point of naturally, the goddess of Wisdom herself being involved in war for a spot of ground* furnishing him with his helmet, and the god in another hemisphere, so little known that of eloquence with his arrows, yet it is ma the very name had scarcely reached us; so certain that he conquered the religious princonsiderable that its possession would have judices, not of the world, but even of Argos added nothing to the strength of either. In and Mycenae ; at least they were not among civil too, as well as in national and theologi-his earlier conquests; they were not serpents cal disputes, there is often most stress laid on which an infant hand could strangle. They the most indifferent things. Why would were more probably the fruitful hydr the Spanish government some years ago so which lost nothing by losing a head, a new little consult the prejudices of the people, head always starting up to supply the incesas nearly to produce an insurrection, by is-sant decapitation. But though he slew the suing an edict for them to relinquish the an-animal at last, might not its envenomed gore cient national dress? Why was the security in which his arrows were dipped be the pe of the state, and the lives of the subjects put to hazard for a cloak and a jerkin? For the obstinate people made as firm a stand against this trifling requisition, as they could have It is a delicate point to hit upon, neither to made for the preservation of their civil or vindicate the truth in so coarse a manner as religious liberty, if they had been so happy to excite a prejudice against it, nor to make as to possess either a stand as firm as they any concessions in the hope of obtaining are now nobly making in defence of their popularity. If it be possible, as much as country and their independence. lieth in you, live peaceably with all men,' Without invidiously enumerating any of can no more mean that we should exercise the narrowing names which split Christiani-that false candour which conciliates at the

Nootka Sound.

rennial fountain in which persecuting bigotry, harsh intolerance, and polemical acrimony, have continued to dip their pens!

expense of sincerity, than that we should defend truth with so intolerant a spirit, as to

cate.

injure the cause by discrediting the advo- of the point in debate: their unquestionable truth availing nothing with those who As the apostle beautifully obtests his bre-do not allow it. But if we take some comthren, not by the power and dignity, but mon ground, on which both the parties can by the meekness and gentleness of Christ,' stand, and reason from the analogies of naso every Christian should adorn his doctrine tural religion, and the way in which God by the same endearing qualities, evincing by proceeds in the known and acknowledged the brightness of the polish, the solidity of course of his providence, to the way in which the substance. But he will carefully avoid he deals with us, and has declared he will adopting the external appearance of these deal with us, as the God revealed in the Biamiable tempers as substitutes for piety, ble; our opponent may be struck with the when they are only its ornaments. Conde- similarity and be put upon a track of conscending manners may be one of the num-sideration, and be brought to a temper in berless modifications of selfishness, and re- considering which may terminate in the putation is thus often obtained, where it is happiest manner. He may be brought at not fairly earned. Carefully to examine length to be less averse from listening to us, whether he pleased others, for their good to on those grounds and principles of which edification, or in order to gain praise and probably he might otherwise never have popularity, is the bounden duty of a Chris-seen the value. tian.

Where a disputant of another description We should not be angry with the blind cannot endure what he sneeringly calls the for not seeing, nor with the proud for not ac- strictness of evangelical religion, he will knowledging their blindness. We ourselves have no objection to acknowledge the moperhaps were once as blind; happy if we mentous truths of man's responsibility to his are not still as proud. If not in this in- Maker, of the omniscience, omnipresence, stance, in others perhaps they might have majesty and purity of God. Strive then to made more of our advantages than we have meet him on these grounds, and respectfully done; we, under their circumstances might inquire if he can sincerely affirm that he is have been more perversely wrong than they acting up to the truths he acknowledges?— are, had we not been treated by the enlight- If he is living in all respects as an accountaened with more patient tenderness than we ble being ought to live?-If he is really conare disposed to exercise towards them. scious of acting as a being ought to act, who Tyre and Sidon, we are assured by Truth knows that he is continually acting under the itself, would have repented, had they en-eye of a just and holy God? You will find joyed the privileges which Chorazin and Bethsaida threw away. Surely we may do that for the love of God, and for the love of our opponent's soul, which well-bred men do through a regard to politeness. Why should a Christian be more ready to offend against the rule of charity than a gentleman against the rule of decorum? Candour in judging is like disinterestedness in acting; both are statutes of the royal law.

There is also a kind of right which men feel they possess to their own opinion. With this right it is often more difficult to part than even with the opinion itself. If our object be the real good of our opponent; if it be to promote the cause of truth, and not to contest for victory, we shall remember this. We shall consider what a value we put upon our own opinion: why should his, though a false one, be less dear to him, if he believes it true? This consideration will teach us not to expect too much at first. It will teach us the prudence of seeking some general point, in which we cannot fail to agree. This will let him see that we do not differ from him for the sake of differing; which conciliating spirit of ours may bring him to a temper to listen to arguments on topics where our disagreement is wider.

he cannot stand on these grounds. Either he must be contented to receive the truth as revealed in the gospel, or be convicted of inconsistency, or self-deceit, or hypocrisy; you will at least drive him off his own ground which he will find untenable, if you cannot bring him over to yours. But while the enemy is effecting his retreat, do not you cut off the means of his return?

Some Christians approve Christianity as it is knowledge, rather than as it is principle. They like it as it yields a grand object of pursuit; as it enlarges their view of things, as it opens to them a wider field of inquiry a fresh source of discovery, an additional topic of critical investigation. They consider it rather as extending the limits of their research, than as a means of ennobling their affections. It furnishes their understanding with a fund of riches on which they are eager to draw, not so much for the improvement of the heart as of the intellect. They consider it as a thesis on which to raise interesting discussion, rather than as premises from which to draw practical conclusions; as an incontrovertible truth, rather than as a rule of life.

There is something in the exhibition of sacred subjects given us by these persons, In disputing, for instance, with those who which according to our conception, is not wholly reject the divine authority of the only mistaken but pernicious. We refer to scriptures, we can gain nothing by quoting their treatment of religion as a mere science them, and insisting vehemently on the proof divested of its practical application, and which is to be drawn from them, in support taken rather as a code of philosophical

speculations than of active principles. To rately argued. Nay we could almost smile

explain our meaning, we might perhaps venture to except against the choice of topics almost exclusively made by these

writers.

After they have spent half a life upon the evidences, the mere vestibule, so necessary, we allow, to be passed into the temple of Christianity, we accompany them into their edifice, and find it composed of materials but too co-incident with their former taste. Questions of criticism, of grammar, of history, of metaphysics, of mathematics, and of all the sciences meet us, in the very place of that which saint Paul tells us is the end of all,'-that is, Charity out of a pure heart, and of a good conscience, and of faith unfeigned, from which' he adds, some having swerved, have turned aside to vain jangling,'*

at the sight of some intricate and barren novelty in religion, demonstrated to the satisfaction of some one ingenious theorist, who draws upon himself instantly a hundred confutations of every position he maintains, The ulterior stages of the debate are often such as might make angels weep.' And when we remember that even in the most important questions, involving eternal interests, probability is the very guide of life,** we could most devoutly wish, that on subjects, to say the least, not generally necessary to salvation,' infallibility were not the claim of the disputant, or personal animosity the condition of his failure.

6

Such speculatists who are more anxious to make proselytes to an opinion, than converts to a principle, will not be so likely to convince an opponent, as the Christian who is We are very far from applying the latter known to act up to his convictions, and term to all scientific discussions in religion, whose genuine píety will put life and heart of which we should be the very last to deny into his reasonings. The opponent probathe use, or question the necessity. Our bly knows already all the ingenious argumain objection lies to the preponderance ments which books supply. Ingenuity given to such topics by our controversialists therefore, if he be a candid man, will not be in their divinity, and to the spirit too often so likely to touch him, as that godly sinmanifested in their discussions. A prepon- cerity' which he cannot but perceive the derance it is, which makes us sometimes heart of his antagonist is dictating to his lips. fear they consider these things rather as re- There is a simple energy in pure Christian ligion itself, than as helps to understand it, truth which a factitious principle imitates as the substitutes, not the allies of devotion. in vain. The knowledge which puffeth At the same time, a cold and philosophical up' will make few practical converts unac spirit, often studiously maintained, seems to companied with the charity which ediconfirm the suspicion, that religion with fieth.' them is not accidentally, but essentially, and solely an exercise of the wits, and a field for the display of intellectual prowess -as if the salvation of souls were a thing by the by.

These prize fighters in theology remind us of the philosophers of other schools: we feel as if we were reading Newton against Des Cartes, or the theory of caloic in opposition to phlogiston. Nous le regardons,' says the eloquent Saurin upon some religious subject, pour la plupart, de la meme maniere, dont on envisage les idé es d'un ancien philosophe sur le gouvernement. The practical part of religion in short is forgotten, is lost in its theories; and what is worst of all, a temper hostile to the spirit of Christianity is employed to defend or illustrate its positions.

This latter effect might be traced beyond the foregoing causes, to another nearly allied to them the habit of treating religion as a science capable of demonstration. On a subject evidently admitting but of moral evidence, we lament to see questions dogmaticlly proved, instead of being tempe

* See 1 Tim. i, 5, 6, also verse 4, in which the apostle hints at certain fables and endless genealogies, which minister questions rather than godly edifying which is by faith. We dare not say how closely this description applies to some modern controvertists in theology.

To remove prejudices, then, is the bounden duty of a Christian, but he must take care not to remove them by conceding what integrity forbids him to concede. He must not wound his conscience to save his credit.

If an ill bred roughness disgusts another, a dishonest complaisance undoes himself. He must remove all obstructions to the reception of truth, but the truth itself he must not adulterate. In clearing away the impediment, he must secure the principle.

If his own reputation be attacked, he must defend it by every lawful means; nor will he sacrifice the valuable possession to any demand but that of conscience, to any call but the imperative call of duty. If his good name be put in competition with any other earthly good, he will preserve it, however dear may be the good he relinquishes; but, if the competition lie between his reputation and his conscience, he has no hesitation in making the sacrifice, costly as it is. A feeling man struggles for his fame as for his life, but if he be a Christian, he parts with it, for he knows that it is not the life of his soul.

For the same reason that we must not be over anxious to vindicate our fame, we must be careful to preserve it from any unjust imputation. The great apostle of the Gentiles has set us an admirable example in both respects, and we should never consider him in

* Butler's Introduction to The Analogy."

one point of view, without recollecting his | may be elevated into gratitude, and forgiveconduct in the other. So profound is his hu-ness into love.

mility that he declares himself less than the least of all saints.' Not content with this comparative depreciation, he proclaims his actual corruptions. In me, that is, in my flesh, there is no good thing. Yet this deep

CHAP. XV.

general conversation.

self-abasement did not prevent him from as- On the propriety of introducing Religion in serting his own calumniated worth, from declaring that he was not behind the very 'chiefest of the apostles;'-again-' As the truth of Christ is in me, no man shall stop me of this boasting,' &c. He then enumerates, with a manly dignity, tempered with a noble modesty, a multitude of instances of his unparalleled sufferings and his unrivalled

zeal.

Where only his own personal feelings were in question, how self-abasing, how self-annihilating! But where the unjust imputation involved the honour of Christ and the credit of religion what carefulness is wrought in him, yea what clearing of himself; yea what vehement desire; yea what zeal!"

MAY we be allowed to introduce here an opinion warmly maintained in the world, and which indeed strikes at the root of all rules for the management of religious debate recommended in the preceding chapter? It is, that the subject of religion ought on no occasion to be introduced in mixed company; that the diversity of sentiment upon it is so great, and so nearly connected with the tenderest feelings of our minds, as to be liable to lead to heat and contention. Finally, that it is too grave and solemn a topic to be mixed in the miscellaneous circle of social discourse, much less in the festive effusions While we rejoice in the promises annexed of convivial cheerfulness. Now, in answer to the beatitudes, we should be cautious of to these allegations, we must at least insist, applying to ourselves promises which do not that should religion, on other grounds, be belong to us, particularly that which is at- found entitled to social discussion, the last tached to the last beatitude. When our observation, if true, would prove convivial fame is attacked, let us carefully inquire, if cheerfulness incompatible with the spirit and we are suffering for righteousness' sake,' practice of religion, rather than religion inor for our own faults; let us examine, admissible into cheerful parties. And it is whether we may not deserve the censures certainly a retort difficult of evasion, that we have incurred. Even if we are suffer- where to introduce Religion herself is to ing in the cause of God, may we not have endanger her honour, there she rather sufbrought discredit on that holy cause by our fers in reputation by the presence of her imprudence, our obstinacy, our vanity; by friend. The man endeared by conviction to our zeal without knowledge, and our ear- his religion will never bear to be long, much nestness without temper? Let us inquire, less to be statedly separated from the object whether our revilers have not some founda- of his affections: and he whose zeal once detion for the charge? Whether we have termined him to know nothing' amongst not sought our own glory more than that of his associates, but Jesus Christ and him God? Whether we are not more disap-crucified,' never could have dreamt of a pointed at missing that revenue of praise, latitude of interpretation, which would adwhich we thought our good works were en-mit a Christian into scenes where every. titled to bring us in, than at the wound reli-thing but Jesus Christ and him crucified, gion may have sustained? Whether, might be recognised with credit. though our views were right on the whole, These principles appear so plain and intheir purity was not much alloyed by human mixtures? Whether, neglecting to count the cost, we did not expect unmixed approbation, uninterrupted success, and a full tide of prosperity and applause, totally forgetting the reproaches received, and the obloquy sustained by the Man of Sor

rows.

controvertible, that the question seems rather to call for a different statement, viz. Why religion should not be deemed admissible into every social meeting and friendly circle in which a Christian himself would choose to be found? That it is too weighty and important a subject for discussion, is an argument, which, standing alone, assumes If we can on an impartial review, acquit the gross absurdity that either men never ourselves as to the general purity of our talk of that which most nearly interests motives, the general integrity of our con- them, or that when they do, they talk imduct, the unfeigned sincerity of our endea- properly. They will not, it is true, introvours, then we may indeed, though with duce a private concern, however important, deep humility, take to ourselves the com- in which no one is interested but themselves. fort of this divine beatitude. When we re- But in the subject of religion, who is not inally find, that men only speak evil of us for terested? Or where will topics be found his sake in whose cause we have laboured, more universal in their application to all however that labour may have been min- times, persons, places and circumstances, as gled with imperfection, we may indeed 're-well as more important, than those which joice and be exceeding glad." Submission relate to the eternal welfare of mankind?

the very infrequency of moral or religious observations, a sufficient account to be given both of the perplexity and the irritation said to be consequent upon their introduction? And were not religion (we mean such reli

Nor will it be avowed with great colour of safer to stifle it in the birth.' This, if not reason, that topics so important suffer in the avowed, is the implied sentiment. point of gravity, or in the respect of man- But is not this delicacy, this mauvaise kind, by frequent discussion. We never ob-honte, so peculiar perhaps to our countryserved men grow indifferent to their health, men on religious subjects, the very cause their affairs, their friends, their country, in which operates so unfavourably upon that proportion as these were made the subjects of effect which it labours to obviate? Is not their familiar discourse. On the contrary, oblivion has been noticed as the offspring of silence. The man who never mentions his friend, is, we think, in general most likely to forget him. And far from deeming the name of ONE, greater than any earthly friend 'ta-gious topics as may legitimately arise in ken in vain,' when mentioned discreetly in mixed society,) banished so much as it is conversation, we generally find him most re- from conversation, might not its occasional membered and respected in secret, by those recurrence become by degrees as natural, whose memories are occasionally refreshed perhaps as interesting, certainly as instrucby a reference to his word and authority in tive, and after all as safe, as a close compublic. Familiarity,' indeed, we have been mittee on the weather, or any other of the told, produces contempt; a truism, on authorized topics which are about as prowhich we are convinced many persons, ho- ductive of amusement as of instruction? nestly, though blindly, rest their habitual, People act as if religion were to be regarded and even systematic reserve on religious at a distance; as if even a respectful ignosubjects. But familiarity' in our mind has rance were to be preferred to a more famireference rather to the manner, than to the liar approach. This reserve, however, does act, of introducing religion. Tous it is syno- not give an air of respect, so much as of nymous with a certain trite and trivial repe- mystery, to religion. An able writer has tition of serious remarks, evidently to no observed, that was esteemed the most saprofit,' which we sometimes hear from per-cred part of Pagan devotion which was the sons familiarized, rather by education than most impure, and the only thing that was feeling, to the language of piety.

commendable in it is, that it was kept a great mystery.' He approves of nothing in this religion but the modesty of withdrawing itself from the eyes of the world.-But Christianity requires not to be shrouded in any such mysterious recesses. She does not, like the Eastern monarchs, owe her dignity to her concealment. She is, on the contrary, most honoured where most known, and most revered where most clearly visible.

More particularly we refer it to a still more criminal habit, which, to their disgrace, some professors of religion share with the profane, of raising a laugh by the introduction of a religious observation or even a Scriptural quotation. To court a grin when we should woo a soul,' is surely an abuse of religion, as well in the parlour as the pulpit. Nor has the senate itself been always exempt from this impropriety. Dr. It will be obvious that hints rather than Johnson has long since pronounced a jest argument belong to our present undertaking. drawn from the Bible, the vulgarest because In this view, we may perhaps be excused if the easiest of all jests. And far from per- we offer a few general observations, upon .verting religious topics to such a purpose the different occasions on which a well rehimself, a feeling Christian would not often gulated mind would be solicitous to introbe found, where such would be the proba-duce religion into social discourse. The per- · ble consequence of offering a pious sentiment son possessed of such a mind, would be in company. mainly anxious, in a society of Christians, That allusions involving religious ques-that something should appear indicative of tions are often productive of dispute and altercation, is a fact, which though greatly exaggerated, must yet in a degree be admitted. This circumstance may in some measure account for the singular reception which a religious remark is often observed to meet with in the world. It is curious to notice the surprise and alarm which, on such occasions, will frequently pervade the party present. The remark is received as a stranger guest, of which no one knows the quality or intentions. And, like a species of intellectual foundling, it is cast upon the company without a friend to foster its infancy, or to own any acquaintance with the parent. A fear of consequences prevails. It is obvious that the feeling is-'We know not into what it may grow: it is therefore

their profession. He would accordingly feel a strong desire to effect it, when he plainly perceived his company engaged on no other topic either innocently entertaining, or rationally instructive. The desire, however, would by no means cloud his brow, give an air of impatience to his countenance, or resder him inattentive to the general tone and temper of the circle. On the contrary, he would endeavour to feel additional interest in his neighbour's suggestions, in proportion as he hoped in turn to attract notice to his own. He would show long forbearance to the utmost extent of conscientious toleration. In the prosecution of his favourite design, he would never attempt a forced or unrea

* Bishop Sherlock.