an

against vanity in dress; and, as a reward, is promised, a high stimuJus to that very vanity;-in the next place, her faithful memory supplies additional excitement;-and lastly, the mother is irritated by the child's unconscious allusion to the rival family, feels her own vanity insulted, and punishes Louisa for the offence committed by the gay shoes of Miss Gabbe;-and all this complication of error and folly resulting from no fault on the part of the child (whose mistakes were not her own), but from the determination of Mrs. Porkwick to be unhappy so long as the opposite family determines to be shewy; or rather, not to be outdone so long as the opposite family determines to outdo. Endless are the tales which might be told relative to the alternate triumphs and defeats celebrated or endured by the parties in question; and which form eternal matter of debate to our parliament, during its sittings on the stocks, and steps of the town-house and jail. For it must be understood, that the members of this honourable assembly, being all much on the same level in point of income and domestic arrangements, have selected for themselves that department of emuFation which comprises the science of angry, clamorous, and indefatigable dispute; and, as their range of mind is limited by the boundaries of the parish, the persons and things of the parish are, with them, the only worthy objects of human anxiety or hope, and, of course, the only known sources of human eloquence. Consequently, the rival claims of the houses of Gabbe and Porkwick are investigated, discuss ed, and reciprocally conceded or disallowed, not so much because either family possesses a distinct interest in our senate, but from the propitious circumstance, that the rises and falls of the contending houses present ever-varying opportunities of talk and assumed triumph to the contending orators.

Now, sir, in recurring to the abstract subject of emulation, I find it

extremely perplexing to disengage my mind from the unfortunate associations, produced by the remembrance and the present description of vulgarian rivalry. Yet this very circumstance reminds me, how difficult it is to look at a principle, not in combination with its abuses but as it exists independently of all Consequences whatever. There is, however, a greater difficulty behind: how will you teach the mass, the thick-sighted mass, of mankind, to bring a subtle, ethereal principle into constant operation? How will they receive your injunctions to handle with religious caution something almost too delicate to be touched? And observe, here is a principle, not to come under our management exclusively in the sacred hours of retirement, self-inquiry, or devotion, but in the hourly business and bustle of the world; the world indeed being its accredited theatre of display. We are to dress ourselves, behind the scenes, in the robes of emulation, and then come out and perform from morning to night, through every year, from adolescence to senility. More than this, our day dreams will, in many instances, be continued in the visions of the night. It appears, then, that there is a certain lawful motive which may lawfully excite to exertion in every act, and at any period of life; a motive of extraordinary excellence in itself, capable of effecting the most glorious results, and as capable of producing the most disastrous mischief; but, at the same time, so frequently represented by counterfeits, and so difficult to be recognized at its own real appearance, that none but an enlightened philosopher may safely venture to call it into exercise.-By what elaboration of prudence could I, for example, dare to recommend the adoption of this refined principle into the domestic system of the rival families in my own vicinity? A principle, already there in high ope ration, and such as would pass with the world at large under the broad term of emulation, must surely first be eradicated. And what is this

Certainly not the moral element which Vindex would infuse into the minds of beings born for eternity. Neither that ennobling impulse which has taught heroes and patriots to sacrifice private considerations to those of their country. No-it is hostile to the first of these; and it is miserably inferior to the other. It is nothing better than a sordid love of fame for its own sake; a principle indeed less inviting the examination or contempt of a satirist, than demanding the pity, awakening the tears, and calling forth the expostulations of a practical Christian. Speculate, indeed, as we will on the essence, modifications, influence, or abuse of emulation, the whole subject, I conceive, may be investigated to far greater practical advantage, by treating it as a grave, religious question; by inquiring, for exam ple, what is meant by the friendship of the world, by seeking the praise of men, by seeking our own, and by the many other theological phrases so liberally scattered over modern sermons, not always accompanied by illustrations of their application to the living world around us. I neither presume nor incline to scrutinize the doctrines of Vindex; but I wish he would allow me to persuade him to bear in mind the coarse texture of the receptacles to which his delicate wares must almost universally be consigned. "We have this treasure in earthen vessels," said one who, conscious of the extreme value of a certain deposit, took care that, if possible, it should not be dishonoured by the depositary. The cases may not be perfectly parallel; but there is a resemblance arising from the comparison between the trust and the trustee.

With respect to the general question as it affects the national schools, I scarcely hesitate to coincide with your enlightened correspondent B. T., in the opinion, that "in this they appear to commit such an offence against Christian morals, that no merits could atone for it *."

Christian Observer, 1813, p. 701.

I lately witnessed, with mixed feelings of disgust and compassion, a specimen of the prize-fighting system actually established amongst a vast proportion of our young population. It was a bare-faced struggle for rising by the depression of another; and, if I have any skill in discovering character by looks and manners, I certainly saw, in the instance alluded to, the triumph of quick and clever forwardness over abilities naturally inferior but accompanied with a fair shew of modesty. In fact, I said to myself, "This plan serves very well to turn wits into coxcombs, and to dishearten all the rest." I speak, indeed, of an insulated case; but it is the only one I have yet seen: and it may be judged impartial to add, that the competition in question took place, when the class was drawn up before a party of visitors. However, I remember that strong symptoms of a similar spirit used to discover themselves in a Sunday school, occasionally superintended by myself, before the days of the Madras scheme; and having been instructed by my own teachers to impress principles rather than the mere mechanical art of reading, I always endeavoured to convince my pupils, that not they who read and spelt best, were therefore the best in heart; but they who practically applied what they found in the Scriptures to their daily habits. I generally found that the wits of the party received this doctrine with coolness, and that the whole force of their talent availed them nothing in a moral view. They did indeed evince a smartness and dexterity in discerning the rights and wrongs of a subject, but there their superiority terminated. In other respects, they sunk to the dull, stagnant level of dunces. Is not a parallel to all this found in the world of adult disciples? If undiscoverable elsewhere, I have seen something extremely like it in the more intellectual branches of the houses of Porkwick and Gabbe. Your's, &c.

PHILO-B. T.

To the Editor of the Christian Observer.

IN

your late Numbers, I read a paper on EMULATION, in which several things advanced by another correspondent, in some very useful letters on Education, are combated. And finding in that paper sentiments far different from what I have been used, during a long course of years, to maintain and communicate; I have written down a few thoughts on the subject, without intending either to defend all things advanced by the one of your correspondents, or to give a direct answer to the copious argumentation of the other. Should you deem what I send entitled to a place in your widely-circulating publication, it may, perhaps, suggest hints to future correspondents, on a most important, and, as it seems, difficult inquiry.

1. I would examine whether emulation, or that (whatever it is called), from which emulation arises, were implanted in our nature by the Creator; or whether it has been superinduced by the fall?" For all that is in the world, the lust of the flesh, and the Just of the eyes, and the pride of life, is not of the Father, but is of the world." (1 John ii. 15.)

It is, however, readily conceded, that the fall of Adam introduced nothing into human nature which can properly be called a principle. But it remains to be considered, whether those depraved propensities, which are the main springs of fallen man's activity all over the world, are properly called principia, or principles. Pride, in all its varied modifications, compris ing the desire of dominion over other men, and of eclipsing them in every way in the race of honour; love of worldly property, or what can be purchased with it, or the consequence which it confers; love of animal indulgence and dissipated pleasure; and the malignant passions; constitute some of the most powerful of these propensities which every where continually stimulate fallen man to exertion. Now, in this respect, it must be of great importance

to distinguish, if we can, between what God made man, when he pronounced him "very good," and what the fall' has occasioned: for, in this respect alone, he needs to " be born again," and "new created unto holiness:" the latter, exclusively, is the flesh, which must be "crucified with its affections and lusts." In one sense indeed, it may safely be admitted, that the principles, from which all the corrupt propensities have arisen, were implanted by the Creator. He formed man desirous of honour, pleasure, and riches; "the honour which cometh from God only:" "the pleasures which are at his right hand for evermore:" the riches of "an inheritance incorruptible, undefiled, and unfading in heaven." Nay, he formed him capable of abhorring, and expressing abhorrence of, that which is evil.

But man, by the fall, having fost his happiness in God, and with it his capacity and relish for that holy felicity, turned to the creatures and to himself to find satisfaction. He "forsook the Fountain of living waters, to hew out broken cisterns, which could hold no water:" and his love of honour, and pleasure, and possessions, with his capacity for hating and expressing hatred of evil, were diverted into wrong channels, and perverted into depraved propensities and hankerings after the several objects of his idolatrous affections: nor do I see any reason whatever for supposing EMULATION, as it now exists in fallen man, to be less diverted from its proper channel, or less corrupted and perverted, than the other principles of our fallen nature.

Man seeking happiness, not from God, but from the creatures, found the lawful and moderate possession and enjoyment of them, insufficient; and this pushed him on to unlawful and excessive graspings and indulgence. The supposed good, which all sought, being toe scanty for all, men, as rivals for the same object, stood in each other's way and interfered with each other; and hence "came wars and fightings among them." In short, this apostacy from

God and idolatrous love of the crea ture, might easily be shewn to be the original source of all the crimes which have, in every age and nation, filled and desolated the earth: and, without doubt, emulation of surpassing and obtaining eminence above others, has done its full share of the mischief; probably it may be said with truth, that covetousness, and licentiousness, and malignant passions, have slain their thousands, but “EMULATION ITS TEN THOUSANDS.” God made man desirous of real, not comparative, excellence, of his approbation, and the pure and immense honour conferred by it, and not of the honour bestowed by his fellow-creatures, as distinct from "the honour which cometh from God only;" much less of that honour which cometh from man, on account of surpassing others in things of doubtful or inferior value; or such as" are abomination in the sight of God." The perversion of this principle, and its diversion from God to the creatures, gave rise to all the varieties of pride, ambition, arrogance, envy, and the love of power to domineer and act as lords over others.

It may readily be conceived, that holy angels contemplate, and even emulate, the holy excellence of God; and desire and delight in his approbation; and that they emulate the endowments which are superior to their own, with admiration and love: but can we, for a moment, suppose them capable of the emulation of surpassing and outshining other angels, whom God formed superior to them? Or, of any emulation, which would introduce self-gratulation and glorying over their fellows? This can scarcely, in imagination, be separated from the uneasiness of him who is thus surpassed and gloried over, and a regret nearly allied to envy; or from arrogance and contempt in him that thus excelleth; probably an emulation, something of this kind, a desire of distinction above others, was the beginning of Satan's fall, "He kept not his first estate," but aspiring at something

beyond it, he fell under condemnation; and it certainly was part of his temptation to our first parents when he said, "Ye shall be as gods." Had not man sinned, the desire of holy excellence and the manifested approbation of God; together with a disposition to love, and imitate, and eniulate the excellency of parents, seniors, and those whom there was neither the desire or expectation of surpassing, would have produced the same effects on earth, as these principles do among the blessed inhabitants of heaven, where all is contentment, peace, and love: but we cannot well conceive, among perfectly sinless creatures, any of those competitions for preeminence, distinction, and renown, which now interrup: mutual love and harmony, and produce glory. ings, murmurs, and discontent, even when exercised about things truly valuable. I apprehend that they who observe what passes at our universities, after the academical honours have been conferred in various proportions, will perceive this, both among the successful and the unsuccessful candidates; not to mention elections to the senate, and the attainment by some of the high stations which are sought by many. Now, if what has been described as existing among holy angels. and as what might exist among men on earth, still retaining the holy image of the Creator, and having his law of love perfectly written in their hearts, be called emulation, I would not blame either the thing or the name; but then let it be carefully distinguished from every perversion of the same original principle; even from that, which is called "an honest emulation," but is by no means, in general, "a holy emulation:" "for the things, which are highly esteemed among men, are abomination in the sight of God." (Luke xvi. 15.)

The Apostle does not exclude even the idea of ambition, from his vocabulary, though it does not appear in our version. "I bave been ambitious" (Piñolquepevov)“ 10 preach the Gospel where Christ

was not named." Thus he receded, as it were, in his ambition, from the field of competition, as seeking "the honour which cometh from God only."-"We are ambitious" (piλoliμaμeda) "that, whether present or absent, we may be accepted of Him."-" Be ambitious (420TILE) "to be quiet, and mind your own business." (Rom. xv. 20; 2 Cor. v. 9; 1 Thess. iv. 11.)

are

The word emulation occurs twice in our version: "That I may provoke them to emulation" (rapanA80 Sai)—" The works of the flesh emulations," (201) &c. Zλos, and its derivatives, frequently occur, bearing either a good or a bad sense in the apostolical epistles; for the word merely implies a fer vour of mind, of whatever sort, or about whatever object. Thus the Apostle says, "Ye covet earnestly the best gifts," (λera:) "but yet shew I you a more excellent way." It is evident, that the Apostle regarded the coveting or emulation of the Corinthians, in respect of spi ritual gifts, and their desire of excelling and surpassing others in the exercise of them, as very childish, and as greatly interfering with that "love, which envieth not," (80) which constituted that more excellent way which he shewed them: (1 Cor. xii. 31; xiii. 4; xiv. 18-26). Nor can it be doubt ed, but he meant to caution them against it. And this naturally leads us to another inquiry:

How far emulation ought to be protested against, as it relates to education especially, and in various other respects, if we would not "be partakers of other men's sins?" For this seems one grand argument in the controversy: if it be evil, all should protest against it; or they are partakers of the guilt. The Apostle, as we have seen, disapproved of the competitions, and desire of surpassing one another, which prevailed among the Corinthians: yet he does not follow up his caution by any vehement protest against the principle itself, or the CHRIST. OBSERV. No. 152.

perversion of it; but contents himself with pointing out to his Christian brethren "a more excellent way." This should be particularly noticed, in this part of the argument. Indeed, something analogous to it pervades the whole Scripture, and constitutes a marked difference between the inspired writers, and those eager disputants, who endeavour to push every advantage against an opponent to the uttermost, and often attempt to expose his principles and sentiments to odium or contempt. But in the sacred oracles, even in those things which are most evidently wrong, and which scriptural principles lead all who are well acquainted with them to condemn, we see little of the disposition to outrage sentiments or practices. The writers deemed themselves bound to protest against whatever evil they observed in their own company: "For what have I to do, to judge them also that are without? Do not ye judge them that are within? But them that are without God judgeth." 1 Cor. v. 12, 13. They likewise gave rules, precepts, and maxims, subversive, in the event, of all the evil maxims, customs, and practices of the world: but, in general, they left these to the silent and gradual operation which the blessing of God would give them. The chimerical attempt of reforming the world by instruction, without the internal renovation of the heart, was by no means a part of their plan; and had they attempted this in a vehement manner, they would have thrown immense impediments in the way of what they did undertake-even such as nothing but a succession of miracles could have counterbalanced. In this, I apprehend, they have left us a most instructive example.

Not to dwell on other instances, who can doubt but that slavery, or the forced subjection of one unof fending man to another man, as his property; and that the slave trade, with which in all ages it has been connected, in various forms; are

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