Not a temper of sordid sensuality, or lazy apathy, or dogmatizing pride, or disappointed ambition: more truly independent of worldly estimation than philosophy with all her boasts, it forms a perfect contrast to Epicurean selfishness, and to Stoical pride, and to Cynical brutality. It is a temper compounded of firmness, and complacency, and peace, and love; and manifesting itself in acts of kindness and of courtesy; a kindness, not pretended, but genuine; a courtesy, not false and superficial, but cordial and sincere. In the hour of popularity it is not intoxicated, or insolent; in the hour of unpopularity, it is not desponding or morose; unshaken in constancy, unwearied in benevolence, firm without roughness, and assiduous without servility.

Notwithstanding the great importance of the topic which we have been investigating, it will require much indulgence on the part of the reader, to excuse the disproportionate length into which the discussion has been almost insensibly drawn out: yet this, it is hoped, may not be without its uses, if the writer have in any degree succeeded in his endeavour, to point out the dangerous qualities and unchristian tendencies of a principle, of such general predominance throughout the higher classes of society, and to suggest to the serious inquirer some practical hints for its regulation and control. Since the principle too, of which we have been treating, is one of the most ordinary modifications of pride; the discussion may also serve in some degree to supply a manifest deficiency, a deficiency to be ascribed to the fear of trespassing too far on the reader's patience, in having but slightly touched on the allowed prevalence of that master passion, and on the allowed neglect of its opposite, humility.

The generally prevailing Error, of substituting ami

able Tempers and useful Lives in the place of Religion, stated and confuted; with Hints to real Christians.

V

: There is another practical error very generally prevalent, the effects of which are highly injurious to the cause of Religion; and which in

Generally particular is often brought forward when prevailing upon Christian principles, any advocates error. for Christianity would press the practice of Christian virtues.

The error to which we allude, is that of exaggerating the merit of certain amiable and useful qualities, and of considering them as of themselves sufficient to compensate for the want of the supreme love and fear of God.

It seems to be an opinion pretty generally prevalent, that kindness and sweetness of temper; sympathizing, benevolent and generous affections ; attention to what in the world's estimation are the domestic, relative, and social duties; and above all a life of general activity and usefulness, may well be allowed, in our imperfect state, to make up

for the defect of what in strict propriety of speech is termed Religion.

Many indeed will unreservedly declare, and more will hint the opinion, that “ the difference between “ the qualities above-mentioned and Re- Common

ligion, is rather a verbal or logical, than language on

a real and essential difference; for in this head. “ truth what are they but Religion in substance if “ not in name? Is it not the great end of Religion, “ and in particular the glory of Christianity, to

" extinguish

a

"extinguish the malignant passions; to curb the * violence, to control the appetites, and to smooth “ the asperities of man; to make us compassionate “ and kind, and forgiving one to another; to make “ us good husbands, good fathers, good friends, and “ to render us active and useful in the discharge “ of the relative, social, and civil duties? We do “ not deny that in the general mass of society, and

particularly in the lower orders, such conduct and

tempers cannot be diffused and maintained by any “ other medium than that of Religion. But if the “ end be effected, surely it is only unnecessary “ refinement to dispute about the means. It is

even to forget your own principles; and to refuse " its just place to solid practical virtue, while you

assign too high a value to speculative opinions.

Thus a fatal distinction is admitted between Morality and Religion: a great and desperate error, of which it is the more necessary to take notice; because many who would condemn, as too strong, the language in which this opinion is sometimes openly avowed, are yet more or less tinctured with the notion itself; and under the habitual and almost unperceived influence of this beguiling suggestion, are vainly solacing their imaginations, and repressing their well-grounded fears concerning their own state; and are also quieting their just solicitude concerning the spiritual condition of others, and soothing themselves in the neglect of friendly endeavours for their improvement.

There can hardly be a stronger proof of the curs sory and superficial views, with which men are apt to satisfy themselves in religious concerns, than the prevalence of the opinion here in question; the falsehood and sophistry of which must be acknowledged by any one who, admitting the authority of Scripture, will examine it with ever so little seriousness and impartiality of mind.

1

Appealing

Appealing indeed to a less strict standard, it would not be difficult to show that the moral worth of these sweet and benevolent tempers, The worth and of these useful lives, is apt to be of amiable greatly over-rated. The former involun- tempers

estimated tarily gain upon our affections, and disarm

by the our severer judgments, by their kindly, standard of complying, and apparently disinterested unassisted nature; by their prompting men to flatter reason. instead of mortifying our pride, to sympathize either with our joys or our sorrows, to abound in obliging attentions and offices of courtesy; by their obvious tendency to produce and maintain harmony and comfort in social and domestic life. It is not however unworthy of remark, that from the commendations which are so generally bestowed on these qualities, and their rendering men universally acceptable and popular, there is many a

Many false false pretender to them, who gains a credit pretenders for them which he by no means deserves; to these

tempers. in whom they are no more than the proprieties of his assumed character, or even a mask which is worn in public, only the better to conceal an opposite temper. Would you see this man of courtesy and sweetness stripped of his false covering, follow him unobserved into his family, and you shall behold, too plain to be mistaken, selfishness and spleen harassing and vexing the wretched subjects of their unmanly tyranny; as if being released at length from their confinement, they were making up to themselves for the restraint which had been imposed on them in the world.

But where the benevolent qualities are genuine, they often deserve the name rather of amiable instincts, than of moral virtues. In many Real nature cases, they imply no mental conflict, no of amiable previous discipline: they are apt to eva- tempers

when not porate in barren sensibilities, and transi- grounded in tory sympathies and indolent wishes, and Religion.

unproductive

[ch.

. unproductive declarations: they possess not that strength and energy of character, which, in contempt of difficulties and dangers, produce alacrity in service, and vigour and perseverance in action. Destitute of proper firmness, they often encourage that vice and folly, which it is their especial duty to repress; and it is well if, from their soft comply, ing humour they are not often drawn in to participate in what is wrong, as well as to connive at it. Thus their possessors are frequently, in the eye of truth and reason, bad magistrates, and parents, bad friends; defective in those very qualities, which give to each of those several relations its chief and appropriate value. And here it may be observed, that persons thus defective can iil establish the claim which is often preferred on their behalf, that they are free from selfishness; for if we trace such deficiencies to their true source, they will be found to arise chiefly from indisposition to submit to a painful effort, though real good-will commands that sacrifice, or from the fear of lessening the regard in which we are held, and the good opinion which is entertained of us.

It should farther also be observed concerning these qualities, when they are not rooted in religion, Their short that they are of a sickly and a short

lived nature, and want that hardy and rious dura- vigorous temperament, which is requisite tion.

for enabling them to bear without injury, or even to survive, the rude shocks and the variable and churlish seasons, to which in such a world as this they must ever be exposed. It is only a Christian love of which it is the character, that "it suf“ fereth long, and yet is kind;” “ that it is not

“ easily provoked, that it beareth all things, and “ endureth all things.” In the spring of youth indeed, the blood flows freely through the veins; we are flushed with health and confidence; hope is young and ardent, our desires are unsated, and

and preca