CHAP. XX.

THE MORAL REVOLUTION.

THE chronology of piety is a matter which some persons pretend to fix with exactness. That such accuracy of statement may in some cases be indisputable, we cannot in the least degree call in question; but we cannot concede that the moment of conversion is in all cases ascertainable. There must be a turning point, when the inconsiderate become considerate, when the thoughtless begin to think; but the change may take place under such peculiar circumstances, that it never can be forgotten; or it may take place so gently, slowly, and progressively, as to be imperceptible. In some cases the strong fortress of the heart is demolished by violent assault, and in other cases it is taken by gentle and often repeated attacks. To reduce, therefore, all moral changes to the character of events that must be chronologically fixed; or afterwards to delineate the moral process, as though it were composed of a series of visible transactions; bespeaks, in our opinion, rather a love of system than of truth; the indulgence of fancy, rather than the examination of fact.

We do not aim, therefore, to determine the exact period when it might have been said of the Osbornes that they were within the pale of spiritual religion. It is sufficient to say, that they did come within it. Under the care of an able pastor, who could warn them of danger, remove difficulties, and encourage them to perseverance, they were not greatly exposed to the adoption of error, or to the commission of mistakes. Now that a change had taken place in their views, they did not suppose that they had nothing to do but to congratulate themselves and to criticise others. They wished for further instruction; they meditated on the nature of human life, and they wisely considered that it was one thing to put on the Christian armour, and that it was another thing to fight the battle, to obtain the victory, and to win the prize.

We have been led, said Osborne, into important moral discoveries; we have entered on a new path; and it now becomes us to remember what our obligations are. If our creed be the truth, our lives must be excellence. With you, my children, it is the morning of your days, and you may look forward to the full experience of all that religion accomplishes The subject is too various, lofty, and profound; too magnificent as a whole, and too complicated in its parts, to be understood in a little time. There is an infinity in religion: it must be so, because it is a part of the mind of the infinite God.

in man.

We are only at the threshhold.

I have experienced

this revolution in the evening of life; and I wish to be diligent and faithful in improving the residue of my years.

The Bible, said Henry, is henceforth our chart: if we follow its heavenly guidance, whether our days be few or many, it will be well with us.

The great misfortune is, said Osborne, that Christians profess to believe a book which they are too indolent to study. We profess Christianity; and yet our sentiments are not derived from the Scriptures, but from the opinions of men. Let me remember with regret my own folly, and be thankful that I am now made wiser.

I thought, said Eliza, that all our happiness was to be found in reading and in various employments; in the society of friends and in cheerful conversation; in maintaining kind feelings and virtuous conduct; and in enjoying harmless amusements. In this estimate the great things of the spiritual world were almost entirely forgotten: they certainly had but a secondary place in my regard.

We shall now change some of our pursuits, said Maria, and employ some of our time in trying to do good. Human beings are not born to trifle, and to please themselves only.

We will lay down some plan, said Eliza, for the regulation of our time. If we have the happiness of being good, we must add to it the happiness that

springs from doing good. The former cannot be retained, if the latter be disregarded.

You shall have my concurrence, said Osborne, in all that is laudable and prudent. Christian views

and principles must not stand alone: they must produce their proper fruits. We talk of good works; let us perform them.

On this subject, said Henry, we will consult the Rector. That we may find much to do, can be no matter of doubt; but what we are to do, and how we are to do it, are matters that require mature deliberation. All who are active are not wisely active. He who aims to do too much, will be found at last to do comparatively nothing.

If, said Osborne, all Christians exerted themselves in their own spheres in a proper manner, the world, in a religious and moral view, would not be what it is. We talk of duty, and we live in indolence. It is said that religion makes men proud, self-willed, and censorious: if some are guilty of so abusing it, it is to be lamented: but its genuine effect is to make men humble, teachable, and charitable. As for myself, I look on the honour, virtue, and integrity of which I formerly boasted, as comparatively nothing. Whatever might be their worth, I have been indeed an unprofitable being. You, I trust, will be able in future years to look back upon a life faithfully spent in the service of the best Master.

We have passed, said Henry, within the borders of

the sacred territory of truth; but if we proceed with unreflecting rapidity into the heart of the kingdom, we shall most probably take steps that we shall have to retrace with grief and discredit. Let us advance with slowness and deliberation : let us survey every field, ponder every step, assume to ourselves the possession of nothing which we do not possess, and claim no victory where we have fought no battle. Such, said Osborne, is precisely the line of conduct that I would have you to adopt and pursue. You will thus supply the lack of a specious and imposing brilliance of character by real solidity and substantial worth. I should lament to see either of you having zeal without knowledge, decision without discretion, and promptitude without thought; mistaking natural ardour for religious affection, and hasty assumptions for incontrovertible arguments.

I am aware, said Henry, of the truth of what you have advanced. Piety is above reason, but it neither contradicts nor supersedes reason. Perfect piety must be perfect reason. Absurdity of idea and impropriety of conduct, condemned by reason, can never be sanctioned by religion. The wisdom from above, while it makes us true Christians, makes us, in proportion as we are faithful to it, wise persons.

The conversation being ended, they went to their different employments. It was thus, in the commencement of their sacred course, that they endeavoured to think justly and to act discreetly. Their