would be an object of universal and sedulous attention. But, unfortunately, there is a preliminary question which must be previously answered. And this relates to the notions which men entertain, not merely of the exact nature and character of the process itself, but of its earliest commencement, its first and necessary elements, whose character must be decided ere they can be rightly received, or their salutary effects in any essential degree accomplished. And as there can be no progress without a commencement, and as the degree of actual advance also must depend on the correctness of the direction, as well as the energy of the effort, it is evident that the investigation of this subject must, from its importance, demand a candid and thoughtful consideration.

From what sources, then, are the religious opinions of individuals for the most part derived? and is their derivation such as may warrant the conclusion, that though they may be imperfect, they are nevertheless, in all important points, correct, or at least, if not correct, that they possess that hopeful character which promises the gradual rejection of error, and final attainment of truth. The previous discussion of these points, however inferior in itself, may possibly suggest to some more powerful mind a theme of inquiry, whose attentive investigation may lead to thoughts and conclusions beneficial to mankind.

The revealed word of God is the undoubted source whence all notions upon religion ought to be derived, and is also the sole and ultimate standard by which they are to be tried. And the process by which religious opinions are to be derived, includes within it diligent examination and careful comparison of scripture, accompanied with earnest prayer, and followed by deliberate reflection. It is by such a method alone that the knowledge of truth can be attained. That knowledge is indispensable, and it is evident, therefore, that diligent and laborious investigation is also necessary. The words of revelation would not be so distinct and peremptory as they are, were it not proposed that men should understand and regulate their conduct by them; nor again so deep and mysterious, were it not also the purpose of the Almighty, that man should long and patiently study those secret things, which are too dimly revealed to be discerned by the glance of a casual observer. But it is not now the object to explain the mental process necessary for the elaboration of well-founded notions upon religion, but rather to enumerate the methods usually adopted for fixing opinion.

In too many instances, the opinions of mankind upon all subjects, and especially upon religious subjects, depend upon the notions prevalent in that rank of society from which they are descended, or that religious sect or body with which they are conversant. This is especially the case where the members of that society generally consider it decorous to maintain

some opinion, but are not sufficiently interested to devote their time and attention to examine the subject for their own conviction. Such persons are well content to acquiesce in the notions generally entertained, for by so doing they avoid trouble, and escape censure. It is to them matter of little concern, whether or not their notions be vague and indefinite, or even false and unfounded, because their only inducement to embrace any opinion at all, is a desire to comply with whatever has acquired general sanction; so that if the prevailing belief had been totally at variance with that which is now entertained, it would still have been received by them, with the same heartless deference, and maintained at once with the same tenacity of assertion, and the same disregard to its true character. For men of all sects and parties often acquire notions as they do estates-by succession. They inherit belief, and feel themselves necessarily bound to maintain all that was held wise and sacred by their ancestors, not from any self-conviction of its real worth and truth, but merely from that courteous facility of belief which is too happy to adopt the creed sanctioned by past authority, and recognised by their living companions. Now, the opinions thus received from transmission and general sanction may be far superior to those systems of faith which men, who have discovered the formal nature of their previous belief, often adopt in preference, on slight examination, but with perfect complacency, because they fancy that they have acquired a thorough comprehension of the new tenets, while they as certainly know that their old tenets were never rightly understood. But though an inherited creed is, in this country at least, generally far more scriptural than those ephemeral systems which are every day being substituted for it, by enthusiastic and unstable persons, still its profession is, in too many instances, a mere homage paid to the authority of those who are doubtless worthy of our esteem, but not a belief that flows from mental conviction. In truth, it is opinion, not belief; hereditary succession to a creed, not faith.

And yet, amongst this class of hereditary nominal Christians are to be found many possessing great intellectual strength, and exhibiting a deportment not only amiable, but in many respects truly excellent. For, though occupied by other engagements which engross their chief regard and attention, they are still unable to receive any notions which are to be recognised as fixed principles, without acquiring some knowledge of the tenets they are about to profess, and some acquaintance with the influence which those tenets ought to exert upon them, if indeed they would not subject themselves to a self-condemning charge of inconsistency. It is, however, too true, that these persons are easily satisfied with the notions obtained by a cursory review, and with acting in con

formity with the imperfect notions thus acquired. There are other more interesting objects that usurp almost undivided sway over their mental energies; and in the toils of ambition, the intricacies of science, and the subtleties of human philosophy, are wasted those great powers which, if in due degree devoted to nobler purposes, would not detract from their other merits, but add to them a brighter lustre, by blending the character of the Christian with that of the statesman, the scholar, and the philosopher. This dedication of their intellectual powers to secular pursuits, to the almost entire exclusion of religious subjects, is admitted the more readily, from the fact, that from early education they have acquired, as they believe, a perfect familiarity with the demands and importance of religion. They have been taught to yield a certain deference to religion itself, and constrained to accomplish certain of its duties, and hence they conclude that they are fully acquainted with all its claims upon them, and entertain all the veneration and respect to which it is entitled. Thus are the obligations of religion admitted without question, and the practice of some well-known duties recognized as perfect obedience to all its precepts. And as the duties thus readily performed are generally but the moral duties and the external worship, and not those which require an intimate acquaintance with the spiritual character of the religion itself, there is but little to disturb the complacency with which their religious creed is received, especially if the principles of moral integrity exert their wholesome influence upon the general conduct. Indeed the assumption of an inherited belief is like entrance upon the possession of a cultivated estate, beneath whose fertile acres mines of unknown and unsuspected wealth lie concealed. Its excellence and worth are considered to be fully known and duly appreciated, and no efforts are made to discover what undetected treasures are concealed within it. It is admitted to be beneficial, because benefit is derived ; but the unseen value is unsuspected, or if thought of, is doubted, and no attempt therefore made to acquire its costly gems, its secret riches.

Religious opinions, thus received and maintained, scarcely deserve the name of religious belief, for they have but little of the prominent characteristics of real faith. With more propriety might they be termed moral opinions, because they embrace little beside the duties that man owes to his fellow man. That singleness of purpose, that fixedness of hope, that devotion of intellectual and bodily energies to one object-the glory of God, as displayed in man's attainment of eternal life; these, which mark the faith of the genuine Christian, have no place in the faith, whatever they may have in the creed, of the hereditary believer in Christianity. And yet, without them, religion is but counterfeit, or at best but so far true, that it bears one character of truth,

while it wants ten thousand more to make it perfect. It has the form, and something of the substance, but it wants the wellknit sinews, the compacted joints, the vital blood, and the freedrawn breath of life. The religion professed, indeed, is not counterfeit, for the ancestors who bequeathed the precious gift to their descendants, may have delivered it down to them in all the purity in which it could be given by mortal sire to son. With weary toil may they have won, and with unwearied courage kept, the heavenly prize, and with jealous care have endeavoured to ensure its safe and unpolluted transmission to their posterity; and therefore the form and the tenets received are untainted by superstition and error; but they are unhappily received and maintained with the coldness due to mere form, and to the abstractions of merely speculative truth. The belief is true, but it is not matured into spiritual faith. The creed is scriptural; the doctrines are pure truth; but the religion of the individual members is not in lively unison with the purity, and soul-regenerating power, of the faith which they profess.

Acquiescence in the creed of our forefathers does not constitute religious faith. But there are many who imagine, that the farther we deviate from the notions which they entertained, the nearer we approach to truth. This opposite error, to some who are but beginning to think seriously, is indeed but the effect of their former inconsiderate adoption of an hereditary creed. They are aware that a due practical influence has not been exerted over them by their former religious notions, and conclude, at once, that as they have been inefficient, they must have been untrue. There is no stopping to inquire whether the fault be not entirely their own; but it is assumed, that there is some radical defect in the system which they have hitherto adopted, otherwise its effects upon themselves must have been more decisive and more beneficial. This assumption is invested with the character of certainty, from the circumstance, that though a strong change has taken place in their own feelings, which has produced in them an intense anxiety and excitement, yet they perceive no corresponding increase of energy in the expressions and feelings of others, whom they have been accustomed to venerate, nor any alteration in their own estimate of those prayers and religious services in which they have so long joined with indifference. This is to them a subject of surprise and disappointment; for the heart is under the influence of strong emotions, which have been hitherto unexperienced; and it expects, therefore, and requires an intensity of language, to the stirring excitement of which also it has never been accustomed. The chaste sobriety of pure religion, indeed, requires that this hasty enthusiasm be calmed down, and reduced within the bounds of sound judgment. It sends men to learn the meaning of scriptural terms; and not to seek for new combina

tions of fearfully-sounding words, to express what is already embodied in the sober language of genuine piety. It asks for the spiritual understanding and reception of truth; and not for the gorgeous display of declamation alike vehement and indefinite. But this is a task which demands more self-control than is usually thought necessary to be exerted. Subjects which ought to have been thoroughly comprehended, but which have never been duly considered, if they do arrest the attention, are commonly embraced with an excess of ardour, which makes the mind revolt from the idea of expressing in ordinary and long mis-understood language those notions which it now contemplates with an unusual degree of interest. For as set phrases never conveyed distinct ideas to it, it rejects them with disdain, and seeks for new language to express its new sentiments and themes of thought. Thus, when the articles. of religion have been long adopted, and the formularies of devotion often repeated without being definitely understood, mental efforts are seldom made to attach to them their proper signification, especially if the ideas which they were intended to convey are beginning to be presented before the mind from other causes and under a different garb. The former expressions have been either so mechanically received, that their meaning has escaped detection; or they have been so carelessly listened to, as to have suggested more that was false than that was true. To be rightly understood then, much will have to be unlearned, as well as much to be learned. And the mind, conscious of the indistinctness and misconception of the ideas which confuse it, feels a strong disposition to reject those principles and formularies, from which, though by its own negligence, it has derived nothing but incomplete and even erroneous notions. A person thus disposed, sensible of his ignorance, and anxious to acquire better information, will oftentimes have recourse to some friend who possesses religious celebrity, to guide him in his search after truth. How then is he directed to form his religious opinions? The advice generally given is, to peruse certain books, and to attend the ministry of some preacher of high reputation in the religious world. And the books thus recommended are generally the same for all individuals; and being for the most part written in a strong, forcible, and what is called searching style, and having also the advantage of being perfectly new to their readers, they generally produce a strong impression upon the mind, and fix the character of the religious opinions, which are to be thenceforth received and maintained as indisputable truth. The pulpit instructions, too, that have been recommended to notice, have a similar effect. There is no time for calm unruffled thought. Religion comes either with the thunders of terror, or with the