his own Claudian vainly believed might be obtained by his interesting Old man of Verona, on escaping from that city; which even the patriarch Lot found not, in escaping from a worse city than Verona.

cates us from the bondage of submitting to retreat at Chertsey; which, after his woeany sort of society in order to get rid of our-ful failure there, he continued to persuade selves. It is very useful sometimes thus to himself he should find in America; which make experiments on our own minds, to strip ourselves of helps and supports, to cut off whatever is extrinsic, and, as it were, to be reduced to ourselves. We should thus learn to do without persons and things, even while we have them, that we may not feel the privation too strongly when they are not to be had. These self-denials constitute the true legitimate self-love, as the multiplying of indulgences is the surest way to mortification.

Perhaps the vivid imagination of Cowley, in his eager lodgings for America, like that of some more recent enthusiasts, might have been kindled by the alluring appellation of the New World. This seducing epithet might convey to his impressible mind the idea of something young and original, and uncontaminate; something that might excite the notion, not of a new found, but new created world, fresh and fair and faultless.But even the disjunction of continents, which was then believed, produces no such distinction in the human character; the native evil pursues the man

Those to whom change is remedy, and novelty gratification, though the change be for the worse, and the novelty be a loss, are the first to bewail the disappointment which every one else foresaw. We hear those complain most that they can get no quiet, whose want of it arises from the irruptions of their own passions. Peace is no local circumstance. It does not depend on the situation Far as th' equator thrice to the utmost pole. of the house, but of the heart. True quiet is only to be found in the extirpation of evil All experience, all history, especially that tempers, in the victory over unruly appe- history which is supremely the record of tites; it is found not merely in the absence of truth, rouses us from the bewitching dream, temptation, but in the dominion of religion. and subverts the fair idea. It was in a garIt arises from the cultivation of that princi- den, a garden too, chosen by the Sovereign ple, which alone can effectually smooth Planter' that the first sin, the prolific seed down the swellings of pride, still the restless- of all subsequent offences, was committed. ness of envy, and calm the turbulence of impure desires. It depends on the submission of the will, on that peace of God which passeth all understanding, on the grace of Christ, on the consolations of the Spirit.With these blessings, which are promised to all who seek them, we may find tranquillity in Cheapside; without them we may live a life of tumult on the Eddystone.

It was in a retirement more profound than any we can conceive, for it was in a world of which we know only of four inhabitants, and those of rural occupations, that the first dreadful breach of relative duties was made; that the first murder, and that of the dearest connexion, was perpetrated. And though the treason of Gethsemane was, in the divine counsels, overruled to repair the defection of Eden, yet to show how little local circumstances influence action, and govern principle, a garden was the scene where that treason was accomplished.

Those who are more conversant with poetic than pious composition; who have fed their fancy with the soothing dreams of pastoral bards; who figure to themselves a state of pure felicity among the guileless be- God would not have provided so ill for the ings with whom a fond imagination peoples welfare of his creatures, who, from the conthe scene of rural life, expect when they stitution of their nature, could not have subretire into the country, to meet with a new sisted but in communities, if seclusion had race of mortals, pure as the fabled inhabi- been necessary to salvation. That it is the tants of the golden age-spotless beings, who most favourable scene for the production of were not included in the primeval curse, virtue and the promotion of piety we have creatures who have not only escaped the fully admitted. In the world temptations contamination of the world, but the original meet us at every corner. In retirement, it infection of sin, that sin, which they allow is we who make the advances. He who had may be caught by contact, but which they tried the extremes of public and private life, do not know is a home-born, home-bred dis- who had been a shepherd and a king, and ease. It is indeed a most engaging vision, who knew the dangers of both conditions, to associate indivisibly with the lovely scenes has given no exclusive instructions to the of nature the lovelier form of purity: but, cottage or the throne. He gives a general alas! 'such scenes were never! The groves exhortation to commune with our own and lawns of the country no more make hearts, and be still;' an injunction equally men necessarily virtuous, than the brick and applicable to the sceptre and the crook; mortar of the church make them necessari- and, in his own case, he says, I have pourly pious. The enthusiast of nature, while ed out my heart by myself; but neither is he enjoys even to rapture her unpolluted the injunction or the example limited to the charms, must not, however, expect to find world or to retirement, for such pious pracin retirement that unsullied innocence which tices equally belong to both. Yet it must the disappointed Cowley looked for in his be confessed he dwells on pastoral scenes VOL. II.

25

and rural images, with a fondness of which no traces are to be found in his allusion to courts and cities.

CHAP. XVI.

An inquiry why some good sort of people are not better.

vourable hope, yet we are compelled to say, that their general conduct is rather blameless than excellent; their practice rather unoffending than exemplary; that their character rather exhibits a capacity for higher attainments, than any demonstration that such attainments are actually made.

But whether we are in public or retired life, our inattention to the reason why we THERE is a class of pleasing and amiable were sent into our present state, is one grand persons whom it would be difficult not to cause of the miseries we endure in it. In love, and unjust not to respect; but of whom, the world, as we before observed, we are though candour obliges us to entertain a famore governed by our senses; in solitude, by our imagination. Both have a tendency to mislead us. The latter tells us we were not sent into this state to suffer, but to enjoy; and the senses revolt at the sufferings which the imagination had not taught us to expect. To think of exempting ourselves from pain, instead of expecting it and pre- These are the people who, from their soparing for it, is the common error of those briety of deportment and orderly habits, we who overlook or mistake the end of their be- should be naturally led to expect would ing. In the hope of this exemption, we fly make a great proficiency in religion. They to one resource after another, thinking, that are seldom hurried into irregularities; disthe ease which has hitherto eluded us, is not cretion is their cardinal virtue; they are attained only because we have not sought it frequently quoted as patterns of decorum; in the right way; that all expedients have the finger of reproach can seldon be pointnot yet been tried; that all resources are ed at their conduct; that of ridicule, never. not yet exhausted. Thus we take fresh-They are not seldom kind and humane, comfort from the persuasion, that if we have feeling and charitable; they fill many relamissed of happiness, it is not because happi- tive duties in a manner which might put to ness is not the proper state of mortal man, the blush, not a few, from whose higher pronor the prohibited condition of his being, fession better things might have been exbut because we have erred in our pursuit, pected. and shall still find it in the scheme we are next about to adopt.

"You have sketched a perfect character,' methinks I hear some angry reader exclaim. What more does society demand? What more would the most correct man require in his son or his wife, his sister or his daughter?

A bad judgment contributes to our infelicity almost as much as bad dispositions. It is by these false estimates of life, that life is made unhappy. It is from expecting from any state more than it has to bestow, that so We are indeed most ready to allow, that little is enjoyed in any. He who is discon- few, comparatively, go so far; we grant tented in retirement had perhaps previously that the world would be a much less disoramused his vacant hours in collecting all the derly and vexatious scene than it is, if the possibilities of happiness; but had generally greater number reached these heights which caught and fixed her most alluring image in we yet presume to consider as inadequate to that projected retirement for which his the requisitions of the Gospel, as insufficient worldly indulgences were every day more disqualifying him.

to answer the claims of Christianity. Would it not be a very melancholy consideration, if Far be it from me to aim at inspiring dis- this most encouraging circumstance, of their gust at human life, or any despair of the real being not far from the kingdom of God, happiness which is attainable in it. This at- should ever-which Heaven avert !—prove tainment is a simple process: to contract our a possible reason for their not entering into desires, that they may be always fewer than it; if their being almost Christians, should our wants; not to expect from this life more be the very preventing cause of their bethan God meant we should find in it; neither coming altogether such? to be governed by sense or fancy, but by the Their education has been governed rather unerring word and will of God; to think by proprieties than principles. They have constantly that the happiness of a Christian learned to disapprove of hardly any thing will always be more in hope than in posses- in the way of pleasure for its own sake, but sion; to remember that though deep and bit- highly to reprobate the extremes to which ter sufferings are incident to our frame and disorderly people carry it. They censure a state, yet the heaviest and the worst are thing not so much for being wrong in itself, those which man inflicts on man, or his own as for being immoderate in the degree.passions on himself; that we are only truly They condemn all the improper practices and irremediably unhappy when we fasten our desires on objects unsuitable or unattainable-objects neither commensurate to our higher nature, nor adapted to our future hope,

against which the world sets its face, but have not very distinct ideas of the right and the wrong in any thing which it tolerates.Religion, which has made a part of their early instruction, took its turn with the usual accomplishments, though subordinately with respect to the earnestness with which it was

inculcated, and with about the same propor-er cut to comfort, than by incessant study tion of the time allotted to it, as minutes and effort to keep up its appearance. bears to hours. It was taught as a needful Propriety and order, virtues in themselves, thing, but not as the one thing needful. Re- obtain for them the reputation of still higher ligion, however, continues to maintain its virtues; all that appears is so amiable, that appropriate place in their reading, and, to a the world readily gives them credit for quacertain degree, to be adopted into their prac-lities which are supposed to lie behind, and tice, bearing nearly the same proportion to are only prevented by diffidence from apother objects as it did when they were initia-pearing. They carry on with each other ted into its elements. They were bred in an intercourse of reciprocal, but measured its forms, and in its forms they persist to live, flattery; this serves to promote kindness to if the term live can be properly applied to each other, and esteem for themselves. any thing which is destitute of the charac- Self-complacency is rather kept out of sight ters and properties of life. They live, it is true, but it is as the vegetable world lives in the winter's frost, which does not indeed kill it, but benumbs its powers, and suspends its vitality.

They make a conscience of reading the Scriptures, but sometimes interpret them too much in their own favour, instead of judging of the duties they inculcate by such properties and results as they promise to produce. In making it their study, they neglect to make it their standard.

by the delicacy of good breeding, than subdued by religious conviction. They are rather governed by certain of the more sober worldly maxims, than by the strictness of Christian discipline. Though they fear sin, and avoid it, yet it is to be suspected they most carefully avoid those faults which are most disreputable, and that its impropriety has its full share in their abhorrence, with its turpitude.

As to religion, they rather respect, than love it. They seem to intimate, that there is something of irreverence in any familiarity with the subject, and place it at an awful distance, as a thing whose mysterious grandeur would be diminished by a too near approach. Another reason why they consider religion rather as an object of veneration than affection, is because they erroneously conceive it to be an enemy to innocent pleasure.

They deceive themselves on many points, by taking their measures from rules that are not legitimate. One makes his own taste and inclination his measure of practice, another the example of an accredited friend: almost all plead the dread of singularity, the vanity of opposing your judgments to that of the world, and the absurdity of setting up a standard which you know to be unattaina- If they are not perfectly good Christians, ble. If you censure the thoughtlessness of it is not because they are good Jews, for the dissipated, they censure it too; lament- they do not talk of the words' which were ing that there should ever be an abuse of commanded under that dispensation, when things so innocent and lawful. If you repre- they sit in their house, and when they walk by sent the beauty of piety, they approve of the way, and when they lie down, and when every kind of excellence in the abstract, but they rise up. Religion engages their regard when you appeal to particular instances, re- somewhat in the way in which the laws of fer them to actual exemplifications, they in- the land engage it, as something sacred, from timate, that, in respect to whatever exceeds being established by custom and precedent; their own measure, it carries in it somewhat as a valuable institution for the preservation of assumption and pretence; or else they in- of the public good; but it does not interest insinuate, that however proper the thing their feelings; they do not consider it so may be in the person álluded to, their situa- much a thing of individual concern, as of tion admits of an exemption; that what may general protection. Of its establishment by be justifiable in others differently situated, authority they think more highly, than of its would be objectionable under their circum-business with the'r own hearts; of its influstances. Thus we involve ourselves in the flimsy web of a delusive sophistry till the error becomes destructive before it is discerned.

ence in maintaining general order, than of its efficacy in promoting in themselves peace and joy. In short, they carve out an image of religion not altogether unorthodox, but which, like the uninformed statue of the enamoured artist, though a beautiful figure, is without life, or power, or motion.

Excess of every kind is what they carefully avoid; and excess in religion as much as in any other thing. Under this head they expunge zeal from their catalogue of virtues. The more obvious duties being discharged, The establishment of a correct character is they are a little inclined to think, that too their first object, and the good opinion of the considerable a portion of their time and taworld the instruments by which they esta-lents are left at their own disposal. Large blish it. This keeps their views low; though intervals of leisure are rather assumed to be it costs as much pains and precaution to a necessary repose and refreshment from keep upa high reputation on worldly grounds right employments and benevolent actions, as it would to cultivate the principle itself, and as purchased by their performance, than whose results would, in some respects, be as having any specific application of their nearly the same as what they are labouring own. In short, things which they call indifto attain. To be the thing would be a short-ferent, make up too large a portion of their

scheme of life, and in their distribution of time.

of their attachment to their own. It is no wonder if, with their partial view of the subject, they should be deterred, when they see these persons act as much below their system, as they themselves not seldom live above their own.

The class we are considering are apt to be very severe in their censures of those who have lost their reputation, while they are rather too charitable to those who only deserve to lose it. This excessive valuation of But they do not act thus on other occaexternals is not likely to be accompanied sions. If they meet with an incompetent with great candor in judging the discredited but blustering lawyer, or an unskilful but and the unfortunate. Errors which we our-presumptuous physician, instead of calumniselves have had no temptation to commit, ating the two learned faculties, instead of we are too much disposed to think out of the resolving to have no more to do with either, reach of pardon: and, while we justly com- they avoid the offending individuals, and mend innocence, we give too little credit to look out for sounder practitioners. Hence, repentance. indeed, it is to be remarked by the way, there arises a new and powerful motive, why

The misfortune is, they do not so much as suspect that there is any higher state of be-all who make a high profession of religion ing, any degree of spiritual life, beyond should not only be eminently careful to exhiwhat they have attained. They consider re- bit an even and consistent practice, but ligion rather as a scheme of rules, than a should studiously avoid in their conversation motive principle, as a stationary point, than all offensive phrases, and repulsive expres a perpetual progress. They consider its ob- sions; why they should not be perpetually servances rather as an end, than a means. intimating, as if preaching the Gospel was a It is not so much natural presumption which party-business, and a business entirely conroots them where they are, for, in ordinary fined to their own party. cases, they are perhaps diffident and modest; Worldly observers, of the better sort, canit is not always conceit which prevents their not sometimes but perceive in the same class minds from shooting upwards: it is the low of religionists, less forbearance in their temnotion they entertain of the genius of Chris-per, less patience, less moderation and kindtianity; it is the inadequateness of their views with its requirements; it is their unacquaintedness with the spirit of that religion which they profess honestly, but understand indistinctly. This ignorance makes them rest satisfied with a state which did not satisfy the great apostle. While they think they have made a progress sufficient to justify them in believing they have already attained,' his vast attainments served only to prevent his looking back on them, served only to stimulate him to press forward towards the mark. Some good sort of people, on the contrary, act as if they were afraid of being different from what they are, or of being surprised into becoming better than they intended.

ness, than they themselves evince; they also remark in some of them, though it is doubtless done with a view not to subtract from their charities, less generosity and largeness of heart than they see in many of their own class; a petty strictness in their dealings, not quite of a piece with the liberality, I had almost said, with the honesty, of Christianity. Unhappily, they are kept on their guard in the unnecessary dread of being righteous overmuch, by the very peculiarities which, in these persons, indicate a defect rather than a redundancy. These indications, however, which they conceive to be the distinctive marks of the whole tribe, make them stand aloof from Christians of the sounder class, in whom they might have seen, on a nearer approach, a fair and lovely exhibition of the principle by which they are governed.

Among the many causes which concur to keep them at a sort of determined distance from serions piety, a not uncommon one is, their happening to hear of the injudicious Another preventing cause of improvement exhibition of religion in one or more of its is, their associating familiarly with persons of high but eccentric professors: these they less worth than themselves. This is injurious affect to believe, are fair specimens of the so in two ways;-These sober followers of pleamuch vaunted religious world. Instead of sure sanction its thoughtless devotee by the inquiring what is the true scriptural view of influence of their respectable character, and Christianity, that they may make nearer ap- give weight to those who would otherwise proaches to it, they are far more anxiously have none, while, at the same time, they canconcerned to recede, as far as possible, from not but feel their own decided superiority to persons who falsely profess to be its best re- those with whom their complaisance unites presentatives. They conclude, and, in some them; and when they compare themselves instances, but too justly, that the profession with characters so defective, they are in of these people has not transformed their danger of resting still more satisfied with hearts, but their connexions: that they have their own moderate, though higher, standadopted a party rather than a principle, em- ard. But, to be conscious of being better braced a cloud for a goddess, and an opinion than those who are bad, is no very solid instead of a rule of conduct; and they ob- ground either of comfort or credit. serve that they are unjust in their enmities to other classes, in proportion to the violence

There is another co-operating cause which keeps down their growth of piety. They

are conversant with various classes of wri- his perfect character, the moralist his phiters on different subjects, who do not indeed losopher, the poet his hero, with principles, go farther in their disregard of religion than if not always elaborately in opposition to, yet to let it alone; if they avowedly attacked it, thoroughly unconnected with, the Christian the persons in question would take the alarm, scheme. It is rather a silent counter-workand avoid the perusal of works obviously ing of its necessity than an ofert attack on pregnant with evil. These writers do not its truth; for this strong measure is now less always oppose it, but they have nothing to do resorted to, as more repulsive and less sucwith it; they virtually say, we have not so cessful. Neglect answers the end better much as heard whether there be any Chris- than opposition. The longer any thing is tianity. We are far from meaning that re- kept out of sight, the less irksome its abligion ought to be, or that it can, with pro- sence becomes, till from feeling it not necespriety, be obtruded into subjects of a totally sary, we proceed to think it not real. The distinct nature. Yet, if its subtle and per- traces of right principle grow famt in the vading principle were mixed up with the mind, when perpetually hid by interposing other ingredients in the n.ind of the author, objects. The misfortune is, these works the penetrating spirit would occasionally make up the larger part of the study of many break through, not in matter, but in essence. readers, who do not so much desire to get Where this feeling exists in the heart, a ray rid of a stricter scheme, as to lose the perof light will sometimes fall unconsciously on ception that they have it not, and the resubjects which have no immediate connex-membrance that, perhaps, they once had it. ion with it. In a cloudy day, though you do not see the body of the sun, you know, from the light it emits, that it is in its proper sta

tion.

CHAP. XVII.

are not better, continued.

But the writers to whom we allude, take The inquiry, why some good sort of people other ground; they set out with other views; their ethics have another cast. There is a pretty strong implication, especially in compositions of some of our modish itinerants, how good men may be independent of religion. In writers of a sounder cast, though also with these amusement be the professed object, with whatever flowers they strew the path, they entice you into no morasses; you always feel there is a bottom. You go on as much entertained as if you were misled. The pleasure of an uncorrupted mind is not diminished by feeling himself safe, nor is it interrupted while he is gratifying his fancy, by being obliged to watch that no trap is laid for his principles.

To explain, by one or two instances:Clarendon's and Burnet's histories of their own times no more profess to be religious works, than the histories of Hume or Smollet. They were written by men of different political parties, of different professional engagements. Yet, though treating on subjects which naturally excluded any formal descants on religion, there is a predominating tendency which discloses the principles of both; which affords a pledge of their general principles; which makes the reader feel himself safe, because it assures him he is in the hands of a christian historian.

Again;-In travelling to the Hebrides with Johnson, it is no small thing to find, that we can be delighted without being in danger. The tourist, without stepping out of his way to hunt for moral remark or religious suggestion, never forgets that he is a Christian moralist; though in quest of mere amusement, we find our minds enriched with some just sentiment, fortified with some sound principle.

But, in the modish school, the traveller presents his benevolent man, the novelest

THERE is one prominent cause which assists in preventing the persons considered in the preceding chapter from making any material proficiency; and it is the very cause, which, if it had been rightly directed, would probably, in such minds have led to a contrary end—their choice of religious reading; it is, confining their pious studies exclusively and systematically to that low standard of divinity, which has cramped the growth of many well-disposed persons. The beginning of the last century first presented us with this lax theology; which, though it has still its advocates and followers, they are, we trust, daily declining in numbers and in credit. The excess to which this deteriorated Christianity has been carried in a recent academical exhibition of 'Christian Liberty, and especially in a late series of theological Hints,' by a professor of the law, has, it is to be hoped, produced a good effect. When an evil has touched its ultimate point, may we not presume, that the practice may make a gradual retrocession to sound principle? In these, and similar writers, no one but sees that the road to heaven is made far more smooth and easy than the Scriptures have made it; so smooth, as to invite many, and advance none; so easy, that not only, as in the old code, those who run may read, but those who sleep may conquer.

But what still renders this meagre divinity unfortunately too acceptable, is, that it teaches a complacency in our own goodness, that goodness, the acquisition of which is rendered easy, because it falls in so readily with our natural corruptions. The truth is, we require less to be excited to the practice of some insulated virtues, which these authors do not neglect to recommend, than to