All the horrors of the French Revolution, and consequently the ultimate slavery in which it has resulted, originally sprang from the mischief of misapplied talents. The goddess of Reason was worshipped with darker rites, than ever were presented in the temple of Moloch. But to multiply examples were an endless task. Usurpers and tyrants have never wanted, in their train of sycophants, men of genius and ability, who have prostituted their tongues, their pens, and their lyres, to the baseness of holding up to admiration characters which uncorrupted truth would contemplate only with horror. Injustice and oppression have been extolled, in the narrative of the historian, the eloquence of the orator, and the song of the poet. These have combined to elevate the wretch into a hero; they have diffused a gleam of false glory over the carnage through which he has waded to the plenitude of his power: they have drowned the cries of widows and of orphans, of manacled captives, and of injured men, who would have protested against their eulogies, and heaped maledictions upon their idol. "Quel fleau pour le genre humain !" they would have said, " et s'il y a un peuple sur usually arises from not having talents enough; and have pointed out the remedy, as consisting solely in making the higher degrees of talent more generally attainable. But the reviewer admits, that mediocrity must necessarily be the lot of the main body; and, therefore, this hypothesis would lead rather to the "Drink deep or taste not," to keep ing the mass of every community in profound ignorance. A narrow and unworthy policy! The true remedy is a simple one: namely, that of mingling religious principle with education. Here; as well as in discussing the theory of perfectibility, which is next brought forword, Madame de Stael bungles, and the critic wastes much time, from not taking into the account the doctrine of man's inherent depravity; which they might not have dis. dained, since Scripture, in declaring it, is echoed by universal experience. Both in deed profess themselves Christians. la terre capable de lui donner des eloges, il n'y a qu'à lui souhaiter un tel maitre." Thus, to many a celebrated sinner, has the pride of his fame proved the ruin of his real glory; the height to which he has attained, a gibbet, which holds him up, like another Haman, to disgrace. A genius at once so splendid and so base, having powerful talents and terrestrial aims, has been happily described as the fragment of an immortal soul, cast down from its sphere, mingled with rubbish, and glittering in the dust. Its appearance is that of a brilliant but malignant star, scattering dismay from its beams, and announcing calamities to the nations, Talents, angel bright, If wanting worth, are shining instruments In false anibition's hands, to finish faults Illustrious, and give infamy renown. On the whole, no doctrine can be conceived more dangerous, than that which identifies human wisdom and human virtue: no axiom more false, than that the understanding is, of itself, a certain and infallible guide to moral excellence. But even where a cultivated understanding is discovered to produce all the happier effects which we commenced with describing; where it settles the mind in the principles of natural religion, in active occupations, in habits of reflection, and in intellectual relishes; the mora lity generated from such circumstances will, after all, in its highest state, fall infinitely short of that which Christianity is calculated to form. Talents, not disciplined in the school of Christ, render their possessor vain, presumptuous, overbearing. Excellence is, in his estilect, having no respect to moral mate, a matter solely of the intelsuperiority or degradation; and he casts a look of disdain on simple integrity, when unaccompanied by secular knowledge. The Deist too is for the most part indifferent to the exercises of piety; little if at all given to prayer; more versed in scientific researches and metaphysical distinctions, than in devout meditations and charitable offices. And how imperfect and scanty must be the morality of those, whose hope of future retribution amounts not to Christian assurance! whose consciousness of imperfection is not encouraged to perseverance, by the belief in a supporting Saviour and a succouring Spirit! How worldlyminded, how sensual, how wedded must they be to the present, since the present is with them the only secure moment! When they rely only on their own exertions for the working out of their future felicity, how presumptuous must be the confident; the timorous, how desponding! The subject now discussed might well afford scope for indulging in a large variety of interesting reflections: but, for brevity's sake, let us confine ourselves to the most striking and important. 1. All who devote themselves to the improvement of their understandings ought vigilantly to beware of the perversion of intellectual power. Let the fear of the Lord be the beginning of their wisdom." The grand elements of Christian knowledge, and the springs of Christian hope,-faith in the propitiatory merits of Jesus Christ, and reliance on the supernal aids vouchsafed to human frailty,-let them keep as the apple of the eye; not puffed up by the pride of earthly wisdom, not debauched by vain disputations and by false philosophy. Far from them be the notion that the valuable religious principles, instilled by parental care, are prejudices which must be dismissed before they can assert the character of educated and liberal minds. Let them remember that these principles have been formerly held by men of the most gigantic talents, and the most profound research; that Bacon and Newton, that Milton and Locke, that Pascal and Bentley, that Grotios and Bossuet, that Johnson and Addison, have all of them demon strated, as well by their writings as To virtue oft denied, on vice bestowed; tense, Creative fancy's wild magnificence; These are celestial all, nor kindred hold, And brightest burns when lighted at the skies; Like vestal flames to purest bosoms given, And only kindled by a ray from heaven. Grant's Restor. of Learning in the East. Let it also be remembered, that all accounts of the world which have been set up in contradiction to the scriptural narrative, and all systems of morals which have been offered as substitutes for the Gospel, have lived but for their day, and have vanished like dissolving clouds, when touched by the morning sun of sacred illumination. In particular, since Sir William Jones opened a new path of research in the East, the march of discovery, whether in language or in science, has more clearly elucidated the Mosaic Cosmogony; has pared down the boasted thousands of pagan years, to the epoch of the scriptural deluge; and exhibited an analogy amongst languages, religions, and manners, which indisputably proves the common origin of mankind; so that Moses finds his best com mentary among the superstitions of the Bramins. All the most eminent geologists also of the present times, De Luc, Kirwan, Saussare, Cuvier, Townsend, and Davy, reconcile their systems to the sacred records. While these facts incline us to study the evidences of Christianity, let them confirm the conviction whieh that study will inpart. Thus built up in our most holy faith, let us jealously watch, and reject as necesarily false, every the slightest insinuation presented in works of science, which levels an indirect blow at the religion of Jesus. And much occasion have they, whom rank, or leisure, or taste directs to the pursuit of wisdom, for exercising this vigilant circumspection. For, in truth, it is not only by the avowed assaults of infidelity, that the stability of their faith is endangered. In almost every science to which the mind applies itself, the subtle poison has been cunningly infused. Is attention directed to the materials which compose our earth? The mineralogist will shew it to be many centuries older than is represented in the records of the Pentateuch. Or is civil history chosen as the favourite pursuit? Behold a Hume and a Gibbon prepared with their fatal touch, to conduct you to the regions of doubt and obscurity. A lover of metaphysical research, do you seek after guides, who shall unfold to you the nice and curious structure of your own mind? You learn that the faculty of leason proceeds from the organization of the body; and that the soul has no positive separate exist ence, although the Scriptures have told you, that immediately after dissolution, it is "dust" ONLY which returns to its native dust; while the SPIRIT arises unto the God who gave . Prepare to hear, and resolve to disbelieve, statements which deprive the Deity of his personality; and represent him as the universally dalused principle of life, the soul of nature, the wide-spread cause which Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees. Remember, that if this specious principle be once admitted, the monstrous conclusion must inevitably and immediately ensue, that every human soul, even the souls of wicked men, (impious and selfexposing paradox) are a part of Deity. When the thunder of Heaven, which the uninstructed have considered, as it muttered or pealed on high, to be the voice. of the Almighty Sovereign, is discovered to proceed from a law of nature, let it not be presumed that in this discovery, you have arrived at the First Cause, at the Eternal Throne. Think that you have only ascended one link nearer to it: for Nature, in all her works, is still and for ever no more than another name for "an effect, of which the cause is God." "O! beware, lest any man spoil you, by oppositions of science falsely so called, and draw you away from the simplicity that is in Christ." 2. How highly becoming is it that they who have been happy in the possession of a sound and cultivated understanding, should unceasingly apply its power to the promotion of the Divine glory. To God a faithful account of the talent must be rendered. He is the Giver, and entitled to the first fruits of its benefits. By instructing ignorance and vindicating truth; by preceptive recommendations of piety; by adding that charm of allurement, and that dignity of command, to moral worth which is borrowed from its combination with intellectual ability; let mental culture prove itself, within the sphere of every man, the reflection of an emanation from Heaven. The pure and orthodox faith, too, deserves well to be defended, with all the resources of an improved understanding, against the doubts of scepticism, and the cavils of und belief. We ought to be ready to give a reason for the hope that is in us; and to the artifices of sophistry to apply the detecting talismans "Unlearned men," he adds, "have of sound logic, historical investiga- been betrayed into heresies, by tion, and scientific analogy. This their inability to distinguish betwixt has been deemed a heterodox notion sound and false argumentation. by certain fanatics, who have de- Moses, Daniel, Solomon, and St. cried homan learning, by observing, Paul, were all instructed in the that "the natural man perceiveth depths of human learning. Reason not the things of the Spirit, which is not added as a supplement to Scrip are spiritually discerned;" that St. ture, as though that were defective, Paul desires men to beware of philo- but as an instrument for reaping the sophy, or the knowledge attainable benefit which Scripture yields. St. by human reason; that profound Paul denies not that his speech had secular learning has in fact usually been persuasive, but merely affirms occasioned, not obedience, but re- that he was not behind the other pugnance to the truth; and that apostles in supernatural gifts. It God's sentences are heavy against seems strange, if reason be not nethe wisdom of the wise. They cessary, that men only are capable have observed that the word of God of rightly knowing God, and this is a two-edged sword, and reason, only when they attain to ripe ability like the armour of Saul, cumbersome of understanding. The Apostle calls about the soldier of Christ: that St. on man to judge of what he speaks. Paul's preaching was not in the wis- 1 Cor. x. 15. Though Scripture dom of man, but in the power of teaches in things above reason, yet God; that where the Gospel is be- it is reason which convinces us that lieved, there needs no reason; and Scripture is the word of God. We where it is discredited, it must be dispute with infidels and profane the Spirit of God, not the reason of persons, for their persuasion or conman, which shall convert the heart. version: and however needful may "By such and similar arguments," be the testimony of the Spirit, to says Hooker, an opinion has seal the convictions of reason, it spread itself very widely in the were useless to allege that testimony world, that the way to be ripe in to such opponents. It is only by faith, is to be raw in wit and judg- reason we ourselves discern, whether ment; as if reason were an enemy we are taught by the Spirit of God, to religion; childish simplicity the or the spirit of error. Reason dismother of ghostly and divine wis- covers the sense and meaning of dom." After stating that such de- Scripture. Our Lord himself enclamations are founded in the two tered into disputations; an example delusions, of imagining human wis- followed by Paul and Barnabas, dom to be absolutely condemned, both in addressing the Greeks and when it is only depreciated in the the Jews. Matt. xxii. 43. Acts xiv. comparison with something beyond 15. and Acts xv."-Ecclesiastical its compass; and of conceiving the Polity. reproof of false wisdom to be the reproof of the true; that great man proceeds to reply, that the Apostle testifies concerning mere natural men, that they know both God, and the law of God, and that therefore, though nature has need of grace, grace may build on natural knowledge; that the true way to beware of false philosophy is to be possessed of the antidote of sound reasoning; and that many, sound in belief, have been great philosophers, 3. It must, nevertheless, afford matter of much consolation to the poor, who possess not opportunities of making high advances in human. learning, to reflect that salvation is attainable without it.. Had we been told, that unadorned with intellectual refinement, none should enter into the kingdom of Ileaven, it might have been justly objected to Christianity, that it was a partial religion; a religion made exclusively for the learned and great, and not for the poor and simple. For it is not given to every man to be informed or intelligent. Many are deficient in natural capacity, and many want leisure and opportunity for application. To be learned and intelligent, therefore, though allowable as an innocent pleasure; though laudable as far as these qualities are useful, and as far as they lift their possessor above the baseness of aniinal enjoyment; though strictly necessary for those who are to lead their brethren in the way of life; could not have been inculcated as an universal and indispensable obligation, in a Gospel preached to the poor, or by a God whose ways are those of equity and mercy. It would have been as unfit to have made the attainment of extensive knowledge or profound wisdom a religious duty, as it was in the heathen world, to attach superlative merit to the costly immolation of a hecatomb. Among the demands made by Christianity upon the servant of God, not one exacts offerings which his fortune could not procure, or acquirements which his understanding is incompetent to grasp. No! There stands no priest in the porch of the temple of Christ, to drive away the vulgar, and to pronounce them profane. My yoke is easy," is the inscription over the gate and in a system designed for all, that only is insisted on to which all can have equal access. Now the wide field of piety and virtue is freely open; and into this all are permitted, are encouraged, are enjoined to enter. Here the high and the low, the learned and the ignorant, may expatiate, with equal ease, and to equal advantage. 4. And, indeed, it may be observed, in corroboration of this remark, that it is to piety and virtue, and not to talents, that the economy of this world has been accommodated. It would be highly advantageous to men endowed with science, to number their future days, to be certified how long they had to live. They might proportion their plans to their duration of existence : if it were short, forming no scheme which they could not accomplish; if long, extending their views to grand and ample designs, and encouraged to protracted, unwearied perseverance, by the certainty of ultimate success. If their talents, then, and their salvation, were intimately connected, doubtless some arrangement of this nature would have taken place. But, as if to destroy every proud notion of such an association, the sons of science are frequently swept from life, in the midst of even important and useful projects and designs. Now this precarious duration of terrestrial sojourning is, on the other hand, of the most essential service to virtue. HER flights are short; her exertions are quotidian; and she is continually prompted, by a consciousness of her unstable term, to labour while it is day, and to crowd much good into little compass. A lease of life would probably embolden the soul to procrastinate its repentance, or to relax its efforts. Thus, with reference to schemes of extensive speculation, such as planning a vast range of buildings, or projecting how to drain, to plant, to embellish a large tract of territory: such as contemplating the twelve years' labour of the epic poet, or forging the first link in that protracted process of reasoning which is to establish a philosophical theory; did our salvation depend on the completion of such toils, a lengthened term of life would be requisite to work it out. But to practise diurnal duties, to resist temptation from hour to hour, to succour helplessness, to soothe adversity, to visit the fatherless, and to live unspotted from the world, demand no prophetic eye; no far ken into futurity; no assurance of continuing on earth for many years. Such a course is accommodated to the commandment: "Be ye therefore ready; for in such an hour as ye think not, the Son of God cometh." Nor is this adaptation of the eco |