81

THE RELIGIOUS WORLD.

THERE is no phrase more generally employed, whether in the way of ridicule or of applause, than that of the religious world :-appropriated by the self-complacency of some, and affixed by the scoffing sneer of others, it is an expression in general use, and although like most appellations, a little vague in its meaning, and a little confused as to its limitations, it still is distinct enough to answer ordinary purposes. It seems to be founded on a great and a momentous truth, which they who use it as a stigma, are indirectly compelled to acknowledge, that even in this world, there is a people to be found, who seek to walk near and close to God, a peculiar people, formed to show forth his praise, not merely to receive and to retain the rays from the Sun of Righteousness, but to reflect them upon the darkness that surrounds them. It is from such a conviction, so scriptural in its foundation, and so undoubted in its truth, that the denomination of the 'religious world' has been derived; and, however we may err in the application of the term to individuals, or in our expectations for the mass, it is certain, that in this sense, a 'religious world' has always been found in the world, a succession of believers in the vitality and the power of religion; a class, who have "walked by faith, and not by sight;" a body, contracted and despised, and obscure, it may be, but still the depository of the faith, and the witnesses of the truth, and the partakers of the blessedness of the Gospel. The meaning of the phrase is now enlarged, and the 'religious world' includes, we may fear, more than the "little flock" of the Great "Shepherd, and Bishop of the souls" of his people; and many, we may hope, who would not include themselves in the denomination, nor would be included by the superficial observer, may yet be entitled to the name. All who take, or appear to take an interest in the progress of religion, are now regarded as citizens of this commonwealth, as members of this family; and that because an interest in the progress of the work of divine grace cannot be conceived to exist, without a corresponding anxiety for personal religion; nor is it to be believed, that the individual who labours for the extension of the kingdom of Messiah, will be indifferent or careless, as to whether he is himself a subject of that spiri❤ tual sceptre. Though this inference would seem to be correct, still it is only seems; in the circumstances in which man is placed, the motives by which he is actuated, are seldom unmixed; and an individual may, perhaps, not be very sensible himself as to what peculiar portion of a complex inducement his actions respond. The bustle, the anxiety, the excitement of our religious activity, may form important elements in the charm that leads many to fix their permanent residence in the 'religious world;' and if the distinction were withdrawn, and the crowd and the excitement were to cease, we might discover, it is to be apprehended, many deserters from our borders, Demas-like retiring to the exterior circle. Nor is it to be doubted, that many are to be found among this separated class bringing with them the tastes, and feelings, and dispositions of the people of the world, making no exchange except a name, and an external object, but identified too much as to the manner in which they seek the things of God, with the frivolities and vanities of time and sense. The laws of the world we speak of are lax, its police is non-observant, and, while the inconsistencies of professors are keenly watched, and as keenly censured by the gainsayer, they are overlooked, or pardoned by the religious partaker. Though our last observation may have assumed an appearance

VOL. XI.

L

of levity,

we have began this article with a sense of the deep solemnity of our subject. We are inclined to think, that a vast responsibility rests upon the class to whom the name of religious is given; and we think the assumption or ascription of that name involves most serious duties. When we survey the nominally Christian world, we see in it the recipients of the bounties of God's providence, the instruments by which he works the accomplishment of his gracious designs; but when we would survey the religious world, we are admitted to another class, we see those who are themselves a part of that kingdom, for the advancement of which the designs of providence are accomplishing. While they share in common with others, the labours and the duties belonging to their station in society, they have voluntarily assumed another station which devolves upon them other and higher offices, upon which, for ought we know, the very course and order of society may be dependent. From them the world expects, as citizens, a greater correctness of conduct, and purity of motive, and attachment to order, than from others. Enabled to see the things of this life in the light of scriptural truth, they can value them at their true estimate, and they can judge of them according to that estimate. Undazzled by their glowworm brilliancy, and unaffected by their transitory splendours, they can warn the children of time from the pursuits that may confer a temporary satisfaction, but in their consequences are destructive. Hence, though not numerically superior, still as the class alluded to forms a large and increasing body, their sentiments on public matters must have, from their union and from their judg ment, proportionable weight; and they should be found the uncompromising advocates of whatever is based on principle and rectitude, the uncompromising opponents of political caprice, and political expediency; they should be found in firm resistance to the attempts of mere causeless innovation, and that reformn which is founded only on restlessness, and looks forward only to change; while they should be ever friendly to the inquiry that would prevent revolution, to the principle that while it may be hostile to the interests of a few, must be beneficial to those of the many. Such a class will, above all, subordinate the things of time to those of eternity; will feel that every thing in this world exists but by the permission of him, to whom friendship with this world is enmity; hence, to glorify him, will be the object of all their exertions, and under this impression, no scheme of policy, no device of diplomacy can meet their approbation, in which the great principles of godliness are evaded or denied. Consistency too, the world will expect from the more serious professors of religion, a consistency that pervades the whole exterior and interior of character, that shews itself in the daily walk and conversation, as well as in the assemblages of religion, or on the crowded platform. In truth, the very meaning of the phrase, implies the acknowledgment of the permanent and unceasing obligation of a law, that should regulate every thought, and word, and action; and he is but a very partial loyalist, who obeys by piecemeal, and selects the portions of the constitution he would please to violate. If the world sees the subscriber to Bible Societies, neglect the Bible for himself, the religious professor join with apparent keenness in the business and occupations that surround him, the orator of religious assemblies, not different in his habits from the frequenter of the more miscellaneous meetings of the world, they will very justly say with the Apostle, that "man's religion is vain ;" and it is to be feared, may extend the assertion, and deem, that when the influence of the principle is so little seen, the principle itself is either impotent, or non-existing. The world, too, will demand sobriety from the religious public. Christianity, as we read it in the book of God, and as it is explained

and enforced from the pulpit, is a mingling of the zeal that would ‘bear all things,' and 'do all things,' with the "moderation that would make itself known to all men," as resulting from the conviction, that "the Lord is at hand;" and different indeed are that calmness and sobriety from the feverish hunting after novelty, the restless anxiety that finds repose only in superlatives, and stops not till it has exhausted all the intermediate grades of meaning and conduct-that forgets the Gospel was given to be a guide to the people; and, therefore, that its precepts, because applicable to the circumstances of each, can never have a meaning that would limit the universality of its application; that would disregard all the changes of time, and all the modifications of society, and in the scrupulous adherence to the letter, would overlook the spirit. We feel this to be but a very brief and unsatisfactory statement of what the world expects, but it may suffice as an introduction to the principal object of this article, an earnest address to those who take an interest in the things connected with vital godliness, that the present state of things, whether it be of the world at large, or of the Christian world, may be to them a matter of serious and anxious meditation, that it may be the subject of unceasing prayer, that their own exertions should tend to counteract by example, and by influence, the evils to which the religious world is so prone; that they may hold forth the truth and the firmness of the Gospel, in a day of overweening profession, and laxity of practice, the simplicity and sobriety of the Gospel in a day of unexampled mysticism and delusion. We would take a brief view of what we conceive to be the peculiar evils of the present state of religion, and this we would do, even while declaring our firm conviction, that it is among the members of the religious world, the truth of the religion of the Bible is to be found, and that the intrusion of the worldlyminded, or the prevalence of worldly feelings, no more affects its general character than the occasional occurrence of typhus or dysentery stamps on our country the character of a fever ward. But it is our duty to point out the appearance of disease, if we observe it, and to call the attention of the patient alike to the langour of consumption, and the hectic of fever, and to recommend the application of those alteratives to the moral constitution, which may, under the influence of the "great Physician of Souls," restore again that knowledge, and the enjoyment of that "saving health,” in which God's people live."

On a casual survey of the religious public, it will be manifest that there is at the present time a more extensive spread of religious profession equally with religious knowledge, than at any former period, at least within. our recollection. Circumstances, unnecessary to be mentioned, have contributed to impart, very generally at least, the language of religion; and the excitement produced by the busy occupations connected with its present character, has attracted very many, who, adopting that language, have yet to experience its spirit. It belongs not to us to inquire whether the depth of religious principle has corresponded with the extent of its surface, and whether all who profess its doctrines experience its influence; but we may remark, that the manner in which the knowledge of religion is too often obtained, is not very favourable for such an acquisition. It has been among the subjects of reprehension of a former age, that its religion was of an abstracted and separated species, indulging in solitary enjoyment, meditative rather than active. We think the accusation probably just, but the censure is perhaps applicable in its contrast to the present system: it is not only active as it ought to be, but it is too exclusively so; and the contemplative state, which forms an essential of the Christian character, seems to be for

gotten or absorbed in the business-like features of the present day. The committee, the visit, the school-room, the evening lecture, the prayer meeting, fill the circling round of religious employments, until the busy and excited workmen are dismissed to their pillows with jaded bodies, and minds worn out, yet filled with eager plans for to-morrow's labours. Our religion is, or has become, essentially social, as contra-distinguished to contemplative; and the individual whose face is not recognised as a visitant at the many circles of pious conversaziones, or whose house is not opened periodically to receive religious idlers, is scarcely acknowledged as a citizen of Zion, however correct his views, or diffusive his benevolence, or consistent his walk may have been. Do we say that the committee, or the school-room, the lecture, or the social religious circle are not scenes in which the Christian may be found, in which principle will not be strengthened by exertion, or doubts removed by being communicated? Assuredly not; it is not the occasional, but the constant use of these occupations, that we would remark as the peculiarity of the present day, as indisposing towards the quietness of solitary religion, and by according with the natural suggestions of the unregenerate heart, furnishing motives for the profession, distinctive from the reality of religion, and affording easy pillows to those who dislike to face the difficulties of self-examination. There results too from this exclusive system, a danger of unsoundness in the sources whence religious principles are imbibed. The religion of the present day lies much in conversation and lecture; and while conversation is a most important, and preaching is an ordained means of grace, both afford a facility of obtaining religious phrases and receiving religious opinions, without employment of the understanding, exercise of the faculties, or a Berean searching of the Scriptures, "to know if these things be so." Indolence is gratified by receiving without labour, and the acquisition is valued in proportion to the ease with which it is obtained; and the Bible is read and examined, not to weigh the sentiments or views, but to find them there. Hence, superficial theology, a meagre employment of phrases without meaning, and of opinions without result, characterises the present day; while the very phrases and opinions that may be valuable, efficient, and productive to him who has dug for the ore, become useless with others, and are but as the counters that are current in religious society. Hence, too, a superficial course of study, such as the report of a religious society, a controversial pamphlet, a serious fiction, an evangelical sermon, furnish the food for most minds, and too frequently give both the Scripture and the comment: and hence, too, the api pearance of a system that satisfies the imagination and pleases the taste, is able to lead after it in fetters the apprehensions of those who are not read deep enough in the Scriptures to detect misrepresentation, nor able to take that extensive view of revelation from which they can see the emptiness and inadequacy of the plausible hypothesis; and the uninformed student thus lending assent to every framer of novelty, swells the triumph of the derider of the church, and affords materials for regret and censure-regret to the serious and well-informed Christian, censure to the gainsayer and the enemy. Is it in anger we say these things? No; but in deep and serious sorrow: we have seen and lamented, not the activity and earnestness that sought for, and found and employed occasions of doing good to the glory of the great bestower of every good and every perfect gift, but the absorption into such pursuits so great that the concerns of individual religion were merged in the concerns of the church; and the very excitement produced by the occupation, is liable to be mistaken for the becoming zeal which animates the Lord's children: not the desire of mutual edification and mutual faith that

prompts the conversation of the social circle, or the humility that would sit at the feet of the man of God to hear the word of his Master explained or enforced, but the intemperate love of society that gratifies itself as much by religious as by worldly dissipation, and the curiosity that would crave the stimulant of novelty, or the indolence that would substitute the lecture for the Bible. Such, and such only, are the subjects of our an imadversion; and we fear there is a tendency in the present day to such aberrations equally calling for our advice and justifying our appeal.

Most deeply indeed do we lament the love of novelty, which we think peculiarly characteristic of the religion of the present day, a love equally remote from the sobriety of the scriptural Christian, and the discretion of the well-informed one. We think much of this proceeds from the circumstance to which we last alluded, the superficial character of modern theology. An acquaintance with names and phrases, and the dogmas of the Gospel, now constitute a full-blown divine; and while the depths contained in the most familiar doctrines, and the extent attached to the most erdinary precepts, are unfathomed and unexplored by the soi-disant investigator, the mind demands employment, and the excited feelings require stimulants; and not discerning them in the beaten paths of religion, the imagination is sent forth to investigate the terra incognita of divinity, and every fancied discovery is magnified, and every new view, however refracted or distorted, is deemed a discovery, and the happy individual sees in the wide extent of God's dealings, but what he himself has chanced to perceive; and his friends and admirers join him in the cry of approbation, and the hapless theologian becomes the leader of a party-blessed and grateful should be be, if he escape becoming an heresiarch. Shall we venture to say that this love for discovery is occasioned too by the unhappy separation of intellect and religion, literature and piety, that has in some cases taken place? Our readers may not be aware that there was, in the olden time, a class who called themselves Illiterates, and denied the utility of human learning, and even the innocence of intellectual acquisitions, expecting the Spirit of God to supply all deficiencics; and they perhaps may require to be told that such a sect is revived among many of the evangelical world of the present day, who, deeming their Bible to be the only study for the Christian or the minister, proscribe all other subjects, taboo all other works, and confine all their intellectual exertions to the reading simply and singly of that book. Now we would agree with these excellent exclusionists, that the Scriptures should be the beginning, and middle, and end of the Christian's study; and that all other reading, and all other reflection, should be subordinated to it: but we protest against the edict that would close all other books, and would prevent the tribute of intellect, and taste, and imagination, and reasoning, being laid before the Gospel. We would protest against this; and we think that in this same exclusion we can trace the seeds of that very love of novelty to which we now allude. The mind employed solely about one subject, and in one way, exercises many of those faculties which there should have no place, yet which will be busy; and the imagination and the fancy find occupation in the doctrines and duties of religion, unsuited to their powers, and discordant to their nature; and the speculator is prevented, by the very unacquaintedness with books to which we have alluded, from knowing that the unscriptural visions he has conjured up have been formed of old, and have been tried by scriptural truth, and have been dissipated. Hence, old and exploded errors become again prevalent, generated by ima gination, and supported by ignorance-again become the ignes fatui of religion, perplexing the honest, and misleading the uninformed. Shall we say,