Notwithstanding these discouragements, no man is justified in living to himself alone. He has a duty, for the performance of which he is responsible to his country and his conscience. He is a man. And, in the language of the noble old Roman, "nothing that concerns humanity is indifferent to him." Man's obligations preceded human institutions. They cannot be determined by the study of such institutions. They are to be inferred from his natura rights, and, in general terms, from that constitution of things of which he forms a part, and in harmony with which he must live, if he would avoi misery. The natural laws, as they affect mankind, are not to be tried by human institutions, but human institutions by them. When human institu : tions are in harmony with man's natural rights, duty and interest bid us observe and cherish them: otherwise, to seek to reform or replace them with better. This, notwithstanding all the priest may say, is not a crime but a virtue a virtue by the practice of which the martyrs of the olden time achieved their immortality, and that portion of freedom we at present enjoy Birth, wealth, station, are undoubtedly great things; and involve great responsibilities. But not having these, are we exempted from all obligation to serve our fellow-creatures? By no means. There is, at least, one virtue which all may practise: a virtue which ever attracts attention, from its extreme rarity, especially in times like these, a virtue which commands the respect, even of opponents, and which is indispensable to real usefulness—a virtue which gives weight to a character, otherwise insignificant, and renders i man of but moderate intellect manifold more important in every cause, than another whose talents are the most brilliant, but in whom this virtue is wanting. The virtue I speak of is Consistency. Without this, no character can long retain its influence; and with it, the humblest cannot fail, in time, to make itself felt. Any man may, and every consistent man will, refuse to countenance, even with his presence, a movement or meeting, whose object and tendency are opposed to the cause with which he has identified himself. What? Not to listen to what may be said in defence of it? No: he has taken his ground considerately, and not attached himself to a cause of which he has not subsequently to learn the merits. This is an age neither of great virtues nor of great crimes. It is an age of calculation-in which men avoiding risque, keep their eyes upon the "quid pro quo." There is no chivalryno sympathy with those crimes whose commission has elicited qualities which have made us regret the misapplication of powers so great, and of qualities so intrinsically noble. Every man is now deemed a fool who undertakes anything for which he is not to receive an equivalent, in hard cash "down upon the nail." The Apostle Paul taught his followers, to "contend earnestly for the faith once delivered to the saints." But no man now is expected to contend earnestly for the faith delivered to him, by any body. To speak decidedly, even in defence of one's honest convictions is "decidedly low," and "in bad taste." It is by no means in harmony with "the spirit of the times," or "the usages of good society." Any man may, and every consistent man will, avoid this spurious liberality, this disloyalty to truth, even at the risque of being thought narrow-minded. He will concede to the opinions of others the consideration he claims for his own; but he will not concede that a thing “is probably true," while it appears to him to be most certainly false. That is a courtesy which demands the sacrifice of our sincerity. So long as we are in doubt, let us suspend our judgment; but having once satisfied ourselves as to where the truth lies--let us manfully and consistently adhere to it. The absence of religious feeling, in what are called the "lower classes" of society, is frequently deplored. But is there more of this same "religious feeling" in the upper classes? Alas! we fear not. As for their forms and ceremonies, why these are kept up we all well understand. But, in the very nature of things, we have reason to fear, that their sense of responsibility to a Supreme Being is very weak, and that their conceptions of religion, as well as their principles, are far from being distinct or deep. Much of their conduct is otherwise unaccountable. Many think that the doctrines of Christianity, as at present expounded in our churches and chapels, are worse than useless. Now, consistency, duty, and the interests of true religion, render it imperative that those who thus think, should absent themselves from those places. This is a mode of opposing error which one would think least objectionable. Let reformers act on this principle. Congregations will soon sensibly diminish, and the present system peaceably give place to something better. Every consistent man will evince, in more than words, his sympathy with all "good men and true." He will be ever among those who rally round, support, and encourage, such men; and where he cannot aid, he will take special care not to hinder them. Above all, a consistent reformer will look well to his private life, and be especially careful to show all who may deign to observe him, how a rational man should conduct himself, in the several relations of husband, father, friend, neighbour and patriot ;-to show, in more than words, that he is virtuous, as well as the friend of virtue. A poor man's sphere of action, as a reformer, is indeed limited. Still, to fill that perfectly, involves the necessity of much self-denial, patience, and perseverance; ; and affords ample scope for the exercise of all the virtues he can command. And though such a man may obtain little of the world's applause, or even of its notice, he serves the cause of useful reform, and mankind generally, much more effectually than some whose career is at once startling and brilliant. The mountain flood, the roaring cataract, excite our admiration by their might and sublimity; but it is the stream that winds quietly through the fields and meadows, imparting fertility and beauty, that really blesses mankind. Does any one yet ask-what can I do? We answer -you can relieve a brother in distress whenever you meet with one, if not by the gift of money, at least by your sympathy and kind words ;-by a modest firmness, you can show that you feel the principles of that cause with which you have identified yourself worth contending for ;-that while anxious to avoid giving offence or pain to any one, there is nevertheless, in truth what may not be sacrificed to conciliate the smiles, or deprecate the frowns even of those you love best. We tell you further that you may and must be consistent, if you wish to be respected and useful. Are you young? Listen to the voice of experience; suspend your judgment until you have examined carefully. But, having once taken your ground, let nothing but a change of conviction drive you from it. An undecided man, does nothing-enjoys nothing. If you would share the happiness, the glory and immortality of those to whom we are indebted for much that makes life worth the having, you must share their self-denial, their labour, their patience, their perseverance. If you would obtain, like them a crown of life-like them, you must be faithful even unto death, if need be. Be not surprised should you find your principles standing in the way of your worldly preferment. If you are not prepared to make the sacrifice, wait a while longer before you avow yourself a reformer, or you will make nothing of it. The world is not wanting in talent; but sadly wanting of men who to great talent unite a generous self-devotion to the public good. Are you a parent? Make it a prime object to impart to your children just notions of their rights and their duties; and to inspire them with a rational and manly resolution to maintain their rights, and to discharge their duties. Whatever may be your condition in life, determine to give to your country one good man and true. Would all act on this principle, bad and discouraging as times are, think you not they would soon mend? AN OLD MAN. THE GOLDEN PRIZE. Five Hundred Pounds Prize.-Seven Questions, (bearing upon the present Ecclesiastical Crisis,) addressed to the Bishops, the Clergy, and the People of England. By AGATHON. The above Prize will be awarded to any Person who can give a satisfactory Solution. London: CHARLES DOLMAN, 61, New Bond-street. THIS Pamphlet is evidently the production of a Roman Catholic, and the author has introduced it to the public under circumstances which will no doubt ensure it an extensive circulation. Not that we think many persons will flatter themselves that they are destined to win the golden prize offered; but curiosity alone will induce hundreds to spend their shilling merely to see what these " seven questions" are about. It is not our intention to gratify that curiosity here, by extracting the questions' from the pamphlet, our object simply being to speak of their design,---to show what the querist is driving at in his interrogatories. Be it known, then, that the author, as a Papist, strikes a blow at the Protestant Established Church of England. He puts into the Anglican episcopal mouth nuts to crack which he knows, and every body else knows, are absolutely uncrackable. He asks questions that cannot be answered by any supporter of the Church of England, without admitting that the Romish Faith is the true faith of Christ and bis Apostles; or, at any rate, that the English Church is not the true church. Every thinking mind reading this pamphlet must see that between Romanism and Free-thinking there is no consistent ground to stand on; that it is absurd to look for a middle path between implicit obedience to some infallible authority in religious matters, and the most unlimited liberty of opinion. If the exercise of private judgment is to be permitted, as Protestantism says it is, how dares the Church of England attempt to place fetters on human thought? If man has a right to think differently from the church, how dares any clergyman to speak of the sin of schism---the sin of dissenting from the doctrines, and not conforming to the discipline of the Church of England? If, as Agathon' asks, the Bible be the rule of faith, where is the text of Scripture that says so? But if, on the other hand, Human Reason is to fall prostrate before Revelation, and to obey the voice of some apostolic authority whose interpretation of that? Revelation is unerring truth,-then the Roman Communion is our only refuge, no other Christian Church professing infallibility in its teaching the consequence is that, to be consistent, we must be either Romanists or Rationalists. There is no way out of this dilemma, and this is the grand fight to which the world is approaching. The fight not between England and Rome, but between the principles of religious despotism and religious liberty. 6 The pamphlet of Agathon' cuts both ways. If his arguments fall upon a timid mind that loves to lean on the dictum of another, they, may lead that mind to Popery; but the bold spirit that rejoices in its own freedom will be driven by them to renounce the dogmatism of all creeds and all churches. The remarks of Agathon' on the question relating to the Sabbath are interesting just now, when fanaticism about 'Sunday observance' is so rife. He says: "It is strictly enjoined in Exodus, to do no work on the Sabbath day or Saturday, and never has this commandment been annulled in Scripture. Now, let us apply the Protestant principle to this fact. Protestants maintain that the Scripture is the sole rule of faith, and that nothing is to be enjoined as necessary to salvation but what is found in Scripture; and yet Protestants regard the due observance of Sunday, and the cessation from work on that day, as necessary to salvation-although in the Scriptures, Saturday and not Sunday, is the day expressly mentioned as obligatory. I am, therefore, justified in making use of the following argument, which of itself is quite sufficient to show the utter inconsistency of Protestant principles. Either the Scripture is the only rule of faith, or it is not. If it is, then, Protestants in keeping holy the Sunday and not the Saturday, have flown in the face of the plain and express declaration of Scripture, violated the rule of faith, and made this violation a standing practice necessary to salvation; and in so doing have necessarily fallen into the grossest contradiction of their own principles, and thereby forfeited any sort of claim to be the true church. If it is not, then Protestants, in declaring that it is, have laid down a false principle, based their very system on a vital error, and thereby equally forfeited any sort of claim to be the True Church. Therefore, in either ease, (one of the two suppositions must be the case), Protestants are necessarily in a false, inconsistent, and therefore most awfully dangerous position." This reasoning is conclusive against the Sunday observance' party, and places the Established Church in a 'fix.' Agathon' has a logical mind, and though he writes in favour of Popery, his pamphlet is calculated to advance the cause of free enquiry and rational religion. His £500 will never be called for. F. G. Co Correspondents. ! Till the 30th instant, correspondents will please address "Thomas Cooper, Mr. Barlow's, bookseller, 2, Nelson Street, Newcastle-on-Tyne." I leave Newcastle on Monday morning, July 1st, for Stockton and Middlesborough, and proceed thence to York, on Thursday, July 4th, and so to Leeds. Letters intended to reach me after June 30th and before July 4th, may be addressed "care of Mr. John Wilson, bookseller, 11, High Street, Stockton-on-Tees;" to reach me on July 4th or 5th, "care of Mr. John Brown, bookseller, Colliergate, York;"-to reach me up to July 8th, "care of Mr. David Green, bookseller, Briggate, Leeds." TRUTH SEEKER.'-The answer depends in a great degree on each individual's judgment: for myself, I should say, Christ's Temptation by the Devil. 'SUBSCRIBER.'-I wish you would write me again when I reach home: I have no means of referring to Campbell's poem here. 'AN OLD FRIEND.-The oldest manuscripts of the Gospels are in Greek, and that language is always understood to be the original. There is no question raised on this point, except about Matthew; but there is no evidence that our Matthew is a translation from the book which Eusebius says that Papias says was written in Hebrew by Matthew, THOMAS DAY.-A letter addressed to Mr. Capern, Tiverton,' will find him. Mr: Scoble has been silent ever since my last letter to him; so that I conclude he has declined the contest. Information respecting Quentin Matsys may be found in Charles Knight's cheap volumes The Pursuit of Knowledge under Difficulties.' 'VERITAS.'-His lines are most respectfully declined, not because I do not most heartily approve of their sentiment; but because they are not metre. GEORGE HARDY.-Not quite perfect: try again. Birmingham. THE TRUE SABBATH. "The Sabbath was made for man, and not man for the Sabbath." Going forth happy, as he feels he's blest To urge the smoke dried citizen away O, 'tis a glorious sight to see the throng, Like children loose from school, sportive and free Such men as labour for their every meal? Without a mind or soul, to think or feel! O, I despise the miserable wretch Who enwalls beauteous spots and God's own ground! Intruders on his solitary round; Who, as religious earthworm, poor and blind, For man was made for pleasure, as for toil; With heart and head, as well as hands and feet; To have no sunny spots, no friends to greet: HORACE, L. I. ODE 22. "Integer vitæ, seclurisque purus," &c. Nor Moorish quiver lined within, With darts, whose points with poison flow. Or where Hydaspes' fabled flows,— Is nourished by a summer's breath, In regions fraught with misery, Where Jove in wrath deals want and death. Place me beneath a burning sun Where home nor friends mine eye can see ; Thy smile and voice, my Lalage. S. WILKS. JOHN ALFRED LANGFORD. |