Pagina-afbeeldingen
PDF
ePub

after reflecting on the meaning and relations of the term glory amongst men, you judge it applicable and acceptable to the Deity, I can only answer, that I should think the God of all would be more glorified by the nurturing of good dispositions, and the practising of actions accordant with his universal good, than by the assent to or use of any verbally stated and partial facts or acknowledgments by man relative to his divinity.

As I have not, you will observe, taken opportunities before of discussing this subject, if you think my ideas worthy your notice and that of your readers, I shall be glad of your remarks thereon, or of such as you may deem worthy of insertion from any of your correspondents. Knowing the way of thinking of the world in general, it is only from you that I could expect the liberality which would permit the publication of such a communication; but even from you I know sufficient of your opinions to repress any further expectation of approval.

What I now subjoin from my worthy and respected correspondent was written incidentally, without an idea of its being published; but it may, I think, be fairly taken without reference to the individual, as representing, so far as it goes, the religious sentiment of the majority of Christians.

*

..."I might have thought you a little obstinate, but in that I am as likely to be wrong as yourself. If I used the word "conceit," it must have originated in what I am now going to mention to you. "I have long feared * *that you have rather loose notions on the subject of religion, and your communication of the other evening encreased my apprehensions. I myself have had many doubts, but never in my life scouted religion; on the contrary, I have kept my doubts to myself, setting, since I came to manhood, a good outward example: and, blessed be God, I am now more confirmed than ever, that if we neglect our devotions to him through the mediation of a forgiving redeemer, we can never succeed even in our worldly pursuits. I pray then, my good fellow, if my fears be just, that you may drop all conceit on this subject; and if you show an inclina tion to receive the truth, our heavenly father will soon give you proofs that I am not mistaken."

1 replied "I am thankful for all that you say in explanation of the remark, with respect to certain faults; and I trust you believe me equally so for the remark itself, though it was made at too late an hour the night before your departure, and I felt it too much to think at that moment of offering any discussion. It was good and useful as a caution, whether pointed at any particular occasion or not, and productive of useful

self-examination in general. I assure you that I never scouted religion, nor ever failed to respect a just and virtuous man, whatever the nominal form under which his general sentiments of rectitude were expressed, and a good disposition manifested; but I confess I have long had some ideas of my own on the subject of religion. Looking first to the meaning of the word, I understand it to imply, in practice, a subjection to the will of God, or the law of God; but the truth of our religion -again I conceive to be dependent on the particular idea of God and God's will. Believing in the universal presence of the power so called, "in whom we live and move, and have our being," that he is in all that moves, and acts, and exists (an idea I believe quite orthodox), I ask how are we to know his laws? By the observation of those things themselves, for ourselves, or by words now spoken or written by men? Words merely represent and copy-they are different in different places, mutable and incapable of expressing all that is seen, felt, and understood; but God continues the same, creation the same, and man equally man every where. I am therefore inclined to think, that the universal power, ever present, constantly and essentially communicates, by means of every thing through all the senses of man, everywhere, in measure according to individual capacity. Not orally only-to a part of mankind, by words-signs only to the eye, when written of previ ous signs to the ear, of originally sensible objects and circumstances traditionary now in an unknown language, and therefore but very imperfectly applicable or convertible to a communication of the law of God to man, in general; and thus, that to be truly religious, the way is to pursue the knowledge of all kinds of truth, and therefore that every man, who observes and thinks for that end, is necessarily in communication with the Supreme Being, and therein really religious. Those only whose senses are perverted from this exercise of reflection, I conceive can be justly called irreligious; and in this point of view, though a virtuous man cannot be irreligious, they who consider religion more nominal, who propitiate the divinity through a name, may yet not be virtuous. The means of e just and temperate enjoyment of life are all that I should ever dare to pray for. Had I more vigorous health, greater talent, and activity of mind, I should doubtless succeed better, and should be better satisfied with myself, but my failures and misfortunes I attribute in a great measure to my own errors and deficiencies, or the sins of my fathers, and content myself to struggle on a little longer, satisfied that my portion of the goods of God's world will be suited to my capacity and dispositions, acting amidst jealous fellow-beings, and under circumstances beyond controul. In actual and essential commu

nication with and dependence on the Supreme Being, I deem myself to be as constant as most people; and seeing the infi nity of opinions in the world on the nominal and ceremonial part, especially amidst Christians, I trust shall be forgiven the difficulty I feel with respect to the common faiths and prac tices. I have the authority of Christ himself for believing that it is not a formal worship that God requires, but a faith that operates on the whole life. If, therefore, these principles produce in me the effect which a profession defined in other terms does in other men, I trust it will be judged to be a faith equally justificatory. I do not sport my notions of religion in common, nor am forward to argue on the subject; but I did think it likely that you had given me credit for something like a contempt for religion, and am glad of the opportunity of stating to you the opinions I do hold.-1 have not expressed myself so fully to any other person.'

[ocr errors]

You will conclude, Sir, from what I have thus imparted to you, that my opinion, in short is, that in the practice of moral virtue, and pursuit of all kinds of truth, or more correctly speaking, perhaps, in the belief and acknowledgment of this opinion, religion, or the tie between us, and all that relates to us, whether external or internal in its influences, does truly consist that it is the prime business of our intellect to peruse all the sources of sense, knowledge, and experience, whence to ascertain the duties and necessities between each other, ourselves, and all that is about us; that these are the only means by which God, the omnipotent Being, informs and inspires us; and that if a conscious and permanent happiness be any part of the purpose of our nature, it can only be reached by intellect advertent of those varied sources of comparison, and determined in justice.

Your's, &c.

[blocks in formation]

T. H.

AT length the time arrived, when, in the regular routine of business, an opportunity would be afforded of visiting my new acquaintance, for whom I felt a growing attachment. Often had I wished for some experienced friend to guide my youth, some sober instructor to assist me with his counsels, some fostering mind to supply the sad loss of a beloved parent. And yet, methought, as I pursued my journey, Mr. Clairmont is not the man whom my mother would have recommended to me; but surely he is good, as she was; his letters bespeak benevolence of heart; and his conduct is so open and generous, that at any rate he must be sincere in his intentions, though

he may be mistaken in his opinions. In vain the illiberal sug gestions of a narrow education sought to lessen my respect for Mr. Clairmont-in vain the chilling sleet of a wintry evening beat full front against me-I pushed more speedily onward, and my heart leapt within me as I turned the elbow of the road, and caught the glimmering light which issued from the window of his lonely cot. The good man received me with evident marks of pleasure; he had feared the boisterous weather would have prevented my reaching his house that night. Mr. Clairmont had a visitor seated by his fire side, to whom I was immediately introduced. "This, Sir (said he), is my Friend Allen, or Farmer Allen, or Master Allen, or John Allen, or Honest Allen, as he is variously called-he has many names, yet but one character."-" That's one more than some folks have (dryly retorted Mr. Allen). I don't mean you, Master Clairmont; for you have only one name, but a plaguy many characters." Ceremony here would have been mere mockery, and shyness impossible. Mr. Allen's contour sets all formality at defiance: he is one of those lusty, good-humoured, honestfaced, farmer-sort of men, whose likeness may be seen in every caricature shop, and on whom every body looks with a smile.

"Well (said Mr. Clairmont, in a jocose manner), how fares it with the great city? What news do you bring from town? When did the wonderful old gentleman, at the head of affairs, ride on the back of a horse, or his wife receive company in a drawing-room, or his daughters take a walk? Your princes, I suppose, continue equally virtuous, 'your statesmen equally enlightened and uncorrupt, the priests as disinterested, and the people as sensible as ever!" This sally served not only to take off the embarrassment which is sometimes felt before the free flow of conversation, but led to a variety of topics which to me were particularly interesting. The origin and progress of society, the science of government, the rights of man, were among the subjects of our evening's entertainment. Mr. Clairmont contends, that clear and rational notions of religion throw a light on every species of enquiry which can engage mind of man, and are, above all things, useful to assist us in forming a just estimate of political institutions, inasmuch as it shows our relative situation to each other in society, the reciprocity of our interests and duties as members of one common family, and the dignity of human nature as destined for a higher state of being. "Of political institutions (said he), it has often struck me, that Jesus must have had a plain and comprehensive conception-what truth! what force in this remark! The kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors." What a picture is this of the deluded people licking the foot

the

which is treading them in the dust, and esteeming their greatest oppressors as their real benefactors! I hold it impossible for a man thoroughly to enter into the religion of Jesus without despising every system of legislation which tends to deprive man of those sacred rights which it proposes to secure. It is remarkable, that a corrupt religion has ever been subservient to a corrupt government: but the idea of the states of Europe wedding themselves to Christianity, is farcical in the extreme -a species of political mummery too gross to deceive. As for Christianity, it is directly opposed to the crooked policy of this world; and, perhaps, the New Testament contains principles more dangerous to the governments of Christendom than all the writings of Condorcet, Raynal, or Paine; and as these clear and noble principles shall insinuate themselves more generally into the minds of men, political and spiritual oppression shall gradually die away; the rulers shall no longer have feelings and interests distinct from the ruled; the prince, the priest, the statesman, shall sink into the man; and the people of a future age, who shall read the history of our own times, must possess a deep knowledge of human nature, or they would class it among the fabulous; for to them it would appear as absurd to suppose, that the whole world could be enslaved and degraded by the caprice of a few contemptible individuals, as that Atlas should support the earth on his shoulders.""Well done, Clairmont! (facetiously exclaimed Mr. Allen) as usual, abusing the higher powers. A fig for your politicians, who are always squeaking out against tyranny and oppression-the people deserve it all for being such fools as to bear it. Those who hold the plough of the state are your servants, hired by you for that very purpose. Now, if my ploughman is a thick-headed fellow, and spoils my field, and robs me into the bargain, I send him about his business, and engage somebody else that's my method. But the asses,

called the people, are like my old woman, who's always scolding and grumbling at a servant she's had in the house these twenty years. She tells me, she's the plague of herlife; and yet, if she pleased, she might get rid of this plague at a moment's warning. I like to take the shortest method in every thing: here's this pipe, I can't get it to draw-the bore is stopt upwhat's the use of teazing myself with it, and spoiling a com fortable whiff-that's my way, you see (striking off the bowl with a snap of his finger), and then I try another-Dorcas, another pipe!" (cried out the honest farmer). "Smoking is a mere habit (shrewdly added Mr. Clairmont); the time will come when men will do without pipes."

Mr. Allen is so irresistibly dry in his manners, and blunt in his speech-so well meaning though so unpolished, that it is

« VorigeDoorgaan »