not the ambition of writers on religious and moral subjects to amuse only; if no instruction is received, where useful information is conveyed, their labours are entirely lost in their own estimation; and they are more disposed to mourn over, than rejoice at the commendation they may from such readers receive.

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CHAP. .X

The Importance of justly appreciating the worth of Character. The Point of View in which the Moral Deist is a dangerous character, and the proper Estimate in which he ought to be held. The Doctrine of Motives is briefly considered, and described to be of great Consequence, both as respects Individuals and Society in general.

HERE are few subjects on which the young

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and inexperienced are more apt to err, than in forming an estimate of character. Their errors, in this particular, would not be so material, did they only speculate on their false views; but it most frequently happens, that their speculations are reduced to practice; the characters they admire become the objects of their imitation, and thus erroneous judgment produces evil consequences.

The most superficial observer may frequently detect the false estimate of character, maintained by an ill-judging novelist, who calls evil good, and good evil; who mistakes prodigality for generosity; and dignifies, with high titles of

commendation, qualities in reality disgraceful to the individual held up to admiration. But there is a character far more specious than many heroes of romance, which, in one point of view, is more injurious to the best interests of society, because the tendency of its errors is less open to detection. We mean the moral, the benevolent, the amiable deist. The sentiment sounds harsh and uncandid, but it must be received with proper limitation. As far as the temporal interests of society are concerned, he is worthy of esteem, of praise, and of imitation; were his character properly appreciated, he would be a blessing, and not a snare, to society: but as the case really stands, he is often the means of overthrowing the moral principles in others, which he himself, perhaps, maintains in his own conduct to the end of his life. And how is this seeming paradox produced?---by weakening, in such minds, the force of religion, and religious motives. It is extremely natural for the superficial observer to argue thus.---If mankind can fulfil the duties of social life, without believing the Christian revelation, or attending to its institutions; then, surely Christianty is not of that importance its friends represent it. In thus arguing, there are two circumstances not considered. The peculiar situation of the individual under their observation, and the true cause to

which his correct morality is to be ascribed. In the absence of temptation, who is not virtuous? though, strictly speaking, none are exempted from temptation, yet it must be allowed some are, from their situation in life, and other favourable circumstances, exempted in a much greater degree than others. To judge then by the conduct of these favoured few, what would be the general effect, were their particular mode of thinking adopted, would surely not be a fair estimate. When we see the literary character moral, without being religious, we see a man surrounded with mental resources, always at hand to amuse the vacant hour, to engross the full powers of his mind, and to divert his attention from every vain and sinful occupation; but this character is one in a thousand, and cannot surely be produced as a proof, that religious motives are unnecessary, either to the individual himself, or to the bulk of mankind. He does many things, it is true, without religion: but religion would complete his character, and. would make him that from principle, which he is now from circumstances. When we see a man blessed with an amiable wife, a lovely offspring, and a successful business, domestic and faithful, courteous and affectionate, benevolent and just we should consider, that his particular situation is favourable to the growth and culture

of these virtues: but had he been placed by providence in a sphere less congenial, he might have been deplorably deficient in all of them. No virtue is secure which is not founded on principle, and no principle will stand the test of all situations, and resist every hostile impression, but that which is confessedly divine. Besides, we should enquire how far Christianity has an influence on the conduct of those who will not acknowledge its truth. The correct notions of morality, which even some deists profess to admire, must not be considered as their own, they have ungratefully stolen the light from heaven, and then boast that it is a flame of their own kindling. There would be no such a being in this fallen world as a man uniformly virtuous in every situation of life, were it not for the tone which Christianity has given to morals, and that pride of character which induces many, though wholly destitute of religious principle, to conform themselves to that standard of morality, for the excellence of which they are entirely indebted to Revelation. If we contrast for a moment the moral state of the world, before the diffusion of the Gospel, with its present character, in this respect, we must be persuaded, that Christianity is the mighty operator which has wrought the change: when she does not save she controuls; and when she does not allure,