Inquisitions and star-chambers may light the faggot and consume the body, but they can do no more. Tyrannical persons, like H. More, by iniquity, may succeed in ejecting an honest person from all the comforts of human life, and deprive him of his integrity and 'respect amongst men. But it is God alone who can act on the immortal spirit. It is only by the intervention of the body, that the greatest tyrant can act on a human soul; and this, increased to a certain degree of violence, breaks the connection between soul and body, and sets the soul free when he thinks to overload it. But the soul is not visible to be frightened with his frown; it is not extended to be shut up in his dungeon; it is not palpable to be loaded with fetters; it is not combustible to be burnt at the stake; it is not divisible to be mangled on the wheels. It is God only who can act on the soul. He needs not the odour of flowers, nor the savour of meats, nor any other aids of matter, to furnish it with agreeable sensations. He needs not the use of chains, dungeons, suffocating damps, sulphur, fire, to afflict it with pain. It is he, O soul of man, who can leave thee in thy natural darkness, to wander in ignorance, a prey to all the tortures that accompany doubt; but it is he also who can advance thy understanding to the sublimest height. It is he who can strike the tyrant with unutterable horror; it is he who can excite in the soul those ineffable delights, for which we have no name, and which we cannot now conceive.

With great affectation of liberality, Mrs. More rejoiceth that the tyranny of the spiritual Procrustes (p. 115) is annihilated, and that men for their opinions are not now applied to this bed, and to be shortened or lengthened to its size. Her hypocrisy has long been noticed. With all this parade, she has prepared a " bed of trial" for the unfortunate Curate of Blagdon, spread the Athanasian creed on her couch, measured him on it, and, if we can believe her, and she deserves but little credit for she can deliberately invent and propagate falsehoods, finding the Curate not long enough, reported a "secret accusation" to the Bishop. The Curate, however, has at length laid Miss Hannah on her back, on the couch of reason and argument.

In p. 128, the definition given of religion, that "It is not an opinion, nor a sentiment, nor an act or performance; but a habit, a disposition, a temper; not a name, but a nature; it is turning the whole mind to God;" is not a true one. Religion is a rule of conduct. looking to God.

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"No one surely will impute to bigotry or enthusiasm, "the lamenting, or even remonstrating against such desperate negligence; nor can it be deemed illiberal to en"quire, Whether even a still greater evil does not exist? "I mean, Whether pernicious principles are not as stre"nuously inculcated as those of real virtue and happiness "are discountenanced? Whether young men are not ex"pressly taught to take custom and fashion as the ultimate "and exclusive standard by which to try their principles and "to weigh their actions? Whether some idol of false ho"nour be not consecrated and set up for them to worship?

"Whether, even among the better sort, réputation be not "held out as a motive of sufficient energy to produce vir"tue, in a world where yet the greatest vices are every day practised openly, without at all obstructing the reception of those who practise them into the best company? Whether "resentment be not ennobled; and pride, and many other "passions, erected into honourable virtues-virtues not less "repugnant to the genius and spirit of Christianity than "obvious and gross vices? Will it be thought impertinent "to enquire if the awful doctrines of a perpetually present Deity, and a future righteous judgment, are early im"pressed and lastingly engraven on the hearts and con❝ sciences of our high-born youth?”

To practise literally all the virtues and graces, and to obey the precepts of christianity, is more than any human creature hitherto atchieved. Whoever attempts it, is likely to be a victim to knavery. To turn the other cheek when the one is smitten, for the pleasure of fresh blows and insults; to part with the coat as well as the cloak; to live altogether unspotted from the world, may be talked about and preached, but none practise. The Bishop of Bangor did not act so; nor did H. More, when Mr. Bere wrote to her respecting the extravagancies of her schoolmaster, recollect, our religion recommended such precepts as doing good for evil. Indeed the Bishop banged his opponent, and H. More "privately accused," with a view to ruin the Curate's character, and starve his body. I mean not to speak against early religious education. I approve of it; but I deny, that vicious and pernicious principles are taught, unless it be by non-descripts, and those of real virtue and happiness discountenanced. The wicked

themselves admire, approve of, and respect virtue. If, by false honour duelling be meant, there are few cases indeed in which it can be justified. But honour, by whatever words defined, or however ridiculed, has often pulled back its possessor from the commission of crimes and sins, when a more exalted principle did not deter from atrociousness. A man or woman of honour, would scorn to" accuse privately," or openly attempt to rob an old friend and neighbour of his property.

That reputation, or rather the pride of repu tation, has frequently produced the same effects as virtue, is every day discernible. H. More feels few pangs of conscience on her various detections; but her pride teareth her, and disturbs her repose, at the thought of a sullied reputation, by an exposure to the world. That she should ever be again countenanced and received by persons of honour, truth and character, will be the strongest proof of her doctrines.

"That reputation (p. 149) be held out as a sufficient mo"tive to produce virtue in a world where yet the greatest "vices are every day practised openly, without at all ob"structing the reception of those who practise them into "the best company? Whether resentment be not ennobled ; "and pride, and many other passions, erected into honour"able virtues-virtues not less repugnant to the genius and "spirit of Christianity than obvious and gross vices?"

To what extent the "wholesome discipline, "the government of the affections" are to be carried, we are not told, nor does she elucidate her theory, or recommend her doctrine, by her own or

the practice of others. The amalgamate of her christianity is no where defined. There is something always obscure and undescribed. Virtue is not known or proved but by temptation and trial. Dignity of character is acquired and displayed only in difficult and arduous situations. Men should be taught,

"Under the constant impression, (p. 151) that He to "whom they must one day be accountable for intentions, "as well as words and actions, is witness to the one as well "as the other? that he not only is about their path,' "but understands their very thoughts."

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The lady quarrels with good breeding or po liteness; and yet allows it to be a good substitute for christianity and real goodness. She is mistaken. Politeness is a grace belonging to christianity; but it is not the whole. Love, peace, joy, long-suffering, gentleness, patience, meekness, are included in the idea of politeness. Aided by the affections of the human heart, which are oftener depraved by evil example and the institutes of society, than by any corruption of nature, the polite man will " esteem others better than him"self," will not "behave himself unseemly," will not" be easily puffed up." Men are, no doubt, often polite from motives of vanity, advantage, and worldly wisdom; and they as often are "se"rious christians" from the same motives. Lessons of prudence are given to noviciates in the world; and happy are they who have friends early enough to deliver them such counsel, against polite men and women, for these are commonly their