.

a long time wrapt up and absorbed in that deep attention which prayer requires, the formulary prescribed will be very short, and will contain only the most necessary petitions, expressed in the most energetic terms, of the most extensive signification.

It will also be conformable to the spirit of a divine religion, to rectify the judgments of man concerning moral evil, and, in general, concerning the ways of Providence. Modern philosophy soars very high on this subject, and yet does not reach the height of that popular philosophy, which, under the most familiar images, conveys the most important truths.-Sir, didst not thou sow good seed in thy field? Whence then bath it tares? Wilt thou that we go and gather them up? Nay, answered the lord, lest, while ye gather up the tares, ye root up also the wheat with them. Let them both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. Unskilful husbandmen are desirous to hasten the harvest, and weed their fields before the

.

time. But if they would maturely consider the high importance of this precept, they would patiently wait for the time of harvest.

If self-love be the universal motive of the actions of man; if there be no surer way of guiding man to what is good, than by the hope of reward, and fear of punishment; if a celestial religion must proclaim a system of morals founded on motives sufficiently powerful to influence men of every rank; such a doctrine will undoubtedly set forth to mankind a future state of happiness or misery, relative to the nature of moral actions; it will afford the most splendid ideas of a future happiness, and will paint in the most hideous colours a future misery. And, as these are objects of such a nature, that they can be exhibited to men only by comparisons taken from objects with which they are familiar, the religion of which I am speaking will frequently have recourse to such comparisons; which will be either feasts, marriages, crowns, joys for ever. more, rivers of pleasure, &c.; or, on the other hand, weeping, gnashing of teeth, darkness, a worm which dieth not, a devouring fire, &c. Finally, since men con

2

tinually and spontaneously expose them. selves, for a momentary pleasure, to years of misery and pain, the threats denounced by this religion cannot be too forcible and it will be suitable to the spirit of the whole system, to set forth the pains of the wicked as eternal, or at least as of an indefinite duration. But in exhibiting to sensua man this hideous gulf, the doctrine of life will, at the same time, magnify the compassion of the merciful Father of man, and point out, on the brink of the precipice, a gracious and benevolent hand, which—If, in the Supreme Being, justice be goodness guided by wisdom; if Almighty benevolence essentially require the improvement of all intelligent and sensitive beings; if punishments could be the natural means of leading to perfection; if they were, in the moral œconomy, what remedies are in the natural; if there be more joy in heaven over one sinner that repenteth: if there be much love where much has been forgiven-my heart leaps for joy-I am lost in admirationwhat a wonderful chain of doctrines! The compassion of the one only good is infinite

. U

-be desireth not the death of a sinner; but that he should turn from his wickedness and live. He desireth!-and shall HE desire in vain ?

But can a doctrine which is to guide men solely by their own interest, can this be a celestial doctrine? Ought it not rather to direct men to good by the pure and disinterested love of that which is good? A soul, desirous of perfection, may easily be seduced into this conclusion by the sublime idea of perfection. Let us here, however, be on our guard against a dangerous and specious illusion:-a doctrine which would present no other motive to mankind, than the philosophical consideration of the satisfaction resulting from the practice of virtue; would such a doctrine be sufficiently universal and efficacious? Is every mind calculated to feel the pleasure arising from intellectual and moral perfection? Would that pleasure, so refined, so pure, so angelical, suffice in every case, and particularly where the sou is under the dominion of the most vehement passions? What do I say? Is man an angel? Is his body of an ethereal substance? Are not flesh and blood its com

position? He who made man, knew what suited him, better than the philosopher, who fondly pursues an imaginary perfection. The Author of all true perfection has adapted to the most important ends the surest and most powerful means; he has formed his precepts conformable to the nature and wants of that mixed being which he wished at the same time to encourage and to controul."To the wise man he has spoken with the "voice of wisdom; to the people, with that "of sentiment and authority. Great and generous souls will act in comformity to "order by their love for order. Souls of a "different cast may be guided to the same"end by the hope of rewards or fear of punishment. In recalling man to moral order, the Author of man recalls him at "the same time to reason; he says, Do "well, and thou shalt be happy; sow, and "thou shalt reap. It is the faithful lan"guage of truth, the relation of the cause "to the effect-A seed sown in the earth "grows up," &c. †

* Essay on Psychology, Pref.

Ibid. Ch. liv.