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 reputation, 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, 66 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."

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

means of deception. The same lectures, in this country, are become necessary against "serious "christianity," which is too often a mask, an upper garment. A man, a pagan, without having ever heard of the word christianity, or receiving lecture on good breeding, and politeness so called, may, from the light enlightening every man that cometh into the world, along with the education of his country, be polite, be humane, and a worshipper of the God of the universe, and so, without knowing it, possess many of the graces of christianity. To be a christian and a good man, it is not necessary to be baptized, and be called a christian. Virtue and morality are taught in other countries, as well as in christian countries. And after all that is here said about christianity, God is as sincerely and purely worshipped, even in Asia, as in Europe, and may as justly be offended at the idolatry of the one as the other. A Mahomedan would be shocked at the idea of a triune God, and at the altar-pieces, as well of reformed as Popish churches. To pray to, or use the intercession of any intermediate beings, with God, to kneel before a wafer or an image, would be gross idolatry. It would be desirable if H. More had defined her system of christianity, that we might know it, and how much more it contains besides the graces and virtues recommended in the gospel, for the worship of one God ought and must be in every quarter of the globe the same, that idolatry and mysticism might be expelled, by ascertaining where

in virtue in Europe differs from virtue in Asia, Africa and America, and whether Jehovah be not the God of the Gentiles, as well as of the Jews. With all her knowledge and talents, with all her profession and recommendation of the christian graces and virtues, the " discipline of "the affections," unintelligible "seriousness," and self-denial," which, could we suppose a whole people to adopt, would make England a grotesque nation indeed, there is undeniably in H. More's grand scheme some mystery, some secret Jesuitism, some dark-lanthorn illumination, she either cannot or will not disclose.

"

The chief points insisted on in the Alcoran are the unity of God, the worship and reverence of the Supreme Being, and resignation to his will, and the practice of moral and divine virtues. The style is beautiful and fluent; and, particularly where the attributes of God are described, truly sublime. Will H. More dare say, that the Grand Signior, our great and faithful ally, a true worshipper of God, his Grand Mufti, and his Priests, who never read nor heard the Athanasian creed, "shall without doubt everlastingly perish." What in this case becomes of the justice of God. Has not a Mozlem Faquir as good a chance of entering the kingdom of heaven as an English non-descript; and can the fanaticism of the one be more acceptable to the Creator of all men than the ascetic devotion of the other. But it is characteristic of us, to insist that no nation should be, or are free, or happy, or rich, or should eat roast

beef, but Englishmen. Away with superstition, and artful and cunning fanaticism; they never did and never will contribute to the happiness of mankind. Oh! when will the day arrive, when reason shall be the characteristic attributes of all men, when the only true God shall by all nations be worshipped in spirit and in truth, without any machinery of human invention; man of whatever complexion, shall call man his brother; the missions of fanaticism become missions of righteousness and truth; and the opprobrious names of Papist, Protestant, Dissenter, Methodist, Jew, and Mahomedan, be forgot, and all men, in obedience to the "New commandment of love," adore HIM FIRST AND LAST, his knowledge filling the earth as the waters cover the sea, there being but one fold and shepherd! Then, and not till then, shall superstition and fanaticism cease to be necessary engines in the government of the world; simulation and dissimulation, with all the various modes of deception, whether of assumed sanctity in religious craft, or of temporal knavery and imposture in the commerce of mankind, become superfluous!

That" Self-abasement is inseparable from true "christianity," I apprehend is not a true propo sition, if we take christianity as it is in the gospels. It is man, and not God, who pronounceth the world accursed. During his stay here, there is enough in the world to make him happy; employed in the cultivation of the earth, the improvement of his own mind, (being a creature of