great object of worship? Is the piety of one individual to be judged of by the piety of another? Are we to hear with indifference, and even with dislike, the holy tempers and the strict morals of the Gospel inculcated on Christians ?"

"A false taste in theology is formed and cherished: a false standard of truth and piety is established. The unfortunate individual goes to church: if some of his favourite points are handled, he is almost lost in admiration. Why? Because such or such a doctrine was discussed. But if it happens that some topick of Christian temper, or Christian morality, has been expanded and pressed on the conscience, he returns home peevish, discontented, and censorious. Why? Because the preacher has been only telling him what to do."

"But true religion is generally of slow growth. It is not a plant that shoots up rapidly by means of artificial heat, appearing before us presently in its full. dimensions, and in all its charms. It is the tree that grows imperceptibly in the field, beneath the sun, and amidst the showers of heaven; which smiles in the

roughest storm, and sustains unhurt the rudest winter, and continues long to cheer the eye of man. Christianity does not allow of precipitancy in its disciples."

"To the love of the marvellous, as one cause, I ascribe much of the love that some Christians have for the mysterious in doctrinal religion, for the inexplicable in what is called experimental religion, and for the curious and allegorical in the interpretation of scripture. He who would make real attainments in religion, must restrain his imagination. We are prone to admire the mystical and the fanciful, instead of attending to plain and sober reality. This is sickly and pernicious."

"Is there not naturally in man a principle of pride, which makes him obstinate in his attachment to the views which he has once embraced? He is therefore, reluctant to question the truth of his opinions, and to hear the remarks of others upon them. He will not harbour the suspicion that he may possibly be wrong. Others may be wrong, but he cannot. But this is neither Christianity, Reason, nor Protestantism."

THE motto before us was taken from a speech delivered in the British House of Commons, by Sir Samuel Romilly, in support of a bill, which he had in

Philanthropist, No. XL p. 289.

troduced "to alter the sentence for high treason."

The law which this philanthropist wished to have amended, subjected the criminal to this

savage doom;-"1. That the offender be drawn to the gallows, and not be carried or walk;2. That he be hanged by the neck and then cut down alive; 3. That his entrails be taken out and burned, while he is yet alive;-4. That his head be cut off;-5. That his body be divided into four parts ;-6. That his head and quarters be at the king's disposal."

To many it will probably appear astonishing, that such an inhuman law was ever enacted by a British Parliament; and still more surprising that so re-, cently as 1813 a humane attempt to amend the law should have met with opposition. But such is the fact, and the Bill was rejected in the House of Commons by a majority of twelve.

No greater obstacles to human improvement can be named, than an undue veneration for the opinions and customs of ancestors, and the propensity which exists to raise the cry of danger against every attempt for innovation. One of the principal reasons for rejecting the humane Bill of Sir S. Romilly was this, that the sentence for high treason "had been established for centuries"-" had existed from time immemorial." It was in reply to this popular argument, that the mover of the bill said, "Be it remembered,-whatever now is establishment, was once innovation."

What can be more obviously true than this remark? But what has been less considered by people in general? How great is the number of mankind to whom Vol. IV. No. 9.

the thought never occurred, that all human laws, opinions and customs, were once as new as those of yesterday, and as liable to be reproached as innovations. This however, is true of every human law that now exists, whether civil, martial, or ecclesiastical. It is true of every human creed, of every article of faith, which has divided the Christian world into sects, and of every established custom, whether Christian, Mahometan, or Pagan, merciful or unmerciful, wise or unwise, disputed or undisputed.

All those opinions which have been either honoured or reproached by the name of orthodoxy, whether among Papists or Protestants, and whether true or false, were once innovations. These innovations were made by substituting some other words as preferable to those used in the scriptures; or by adding some human invention to the word of God. Christians have not been in the habit of disputing this question—“ are the doctrines true which were taught by Christ and his Apostles ?" But this has been the ground of dispute.-"Did Christ and his Apostles teach the doctrines which this or that Doctor, Rabbi, Pope or Council has affirmed to be the doctrines of the gospel? The changes which have been made in stating the doctrines of the gospel have all been innovations; and the custom of forming human creeds was itself an innovation of a dangerous character. Had it not been for this innovation, Christians would

never have embrued their hands in each others blood, nor kindled the flames of martyrdom on account of differences in opinion.

All the oppressive and sanguinary customs which exist among Pagans, or Mahometans, or Christians, were once perfectly novel, however much they may now be revered for their antiquity.

The African slave trade was once an innovation: but it continued so long, that it required another innovation to abolish the custom. The agents in the attempts for abolition were reproached as innovators.

The barbarous custom of duelling was once as novel among men, as a similar custom would be if adopted to day by women.

The same may be said of publick war for the settlement of national disputes. This custom originated in a rude and savage state of society, and it has always been supported by savage, passions. But such is the power of popular custom, that even among men who call themselves civilized Christians, the most wanton butcheries of the human family are regarded as honourable and heroick exploits; and he that does the most mischief, receives the greatest share of applause. From a great portion of the people in Christendom the greatest destroyers of mankind receive a far greater share of renown, than the greatest benefactors—GOD HIMSELF not excepted! And such is the delusion which still prevails in favour of war, that the greatest curse is regarded by many as a blessing;

and a humane attempt to preserve peace and to save the lives of men, is regarded as a dangerous innovation.

As the pagans and savages support their barbarous customs by the arguments from antiquity, and the wisdom and piety of their ancestors; so do Christians, and with equal propriety.

As it is certain that all human opinions, laws and customs,which are now establishment" were 66 once innovations," two conclusions follow of course :—

First. All those opinions, laws and customs, which have come down to us from our ancestors, should be examined with as great care as those of modern origin. No article of belief has acquired a particle of truth by age. Nor has any law or custom which originated in "malevolent passions" acquired a particle of propriety by obtaining popularity. If we may sit down contented, and admit a doctrine to be correct, a law to be equitable, or a custom to be proper and necessary, because it was so regarded by our ancestors, why may not the pagans with equal propriety adopt the same principle, and for ever reject the gospel?

Second. As we should reject the antiquity of an opinion or custom, as not being any proof of its propriety, so also should we reject its novelty. If an opinion is to be admitted as correct, because it is new, for this very reason we should admit the correctness of ancient opinions; for they also were once new, and they have not grown false by age. Therefore, whether an

opinion or custom be ancient or modern, it should ever lie open to the most impartial and strict examination.

As the most opposite opinions may have been of equal antiquity, and equally popular in different countries, it must be evident to every judicious and candid person, that we never can safely infer the correctness of an opinion, or the propriety of a custom, either from its antiquity or its popularity. If either antiquity or popularity is to be the criterion of truth and propriety, Protestants must yield to Papists, and Christians to Pagans.

Christ and his apostles were regarded as innovators by unbelievers both among the Jews and the Gentiles. Luther and Calvin, were regarded in the same light by Roman Catholicks; and such has been the fate of reformers in every age.

From these facts it is clear, that people ought to be careful in respect to raising the cry of danger, when the propriety of an ancient opinion or custom is called in question, or a novel opinion is advanced. For by this cry, this imprudent conduct, the truth has often been rejected, and the best of men have been treated as the worst. People of the present age should be ready to admit the possibility that some opinions and customs are still popular, which are as injurious as those which have already been exploded by the progress of light; and every man should view himself as liable to err, and to be unduly influenced by education and custom.

In examining ancient opinions and customs, we should take into view the age in which they probably originated, and the means by which they have been supported. For some opinions which are now popular, originated in ages of barbarity, compared with the present; and some have been supported by means which give just reason to suspect, that they will not "bear the shock of rational discussion," and that they would long ago have been discarded, had they not been protected by terrour.Truth and propriety stand in no need of the Inquisition, nor the tongue or pen of the reviler for their support.

are

General Associations among the innovations of the present age in New-England.But they are not to be censured on that ground; for some innovations are very useful, while others are very pernicious.

Consociations are" establishment" in Connecticut-the attempt to establish them in Massachusetts is an innovation. But if no other objection can be urged against them, we ought to be silent. This innovation, however, appears to have been proposed to suppress or prevent other innovations. It then becomes a question, whether it be not of a hostile character, and more dangerous to Christian liberty, peace and unity, than every other innovation against which it is to be armed. But at first view it seems not a little remarkable, that men who are so forward to raise the cry of danger on account of innovations, should

themselves adopt an innovation in principle, in discipline, and practice, as an antidote for innovations in opinion.*

As all established opinions and customs were once innovations, so all improvements in the arts and sciences, in the modes of education, and in the means of meliorating the condition of mankind, have resulted from innovations. Had there been no innovations within four centuries, we should all have been Papists; and had there been none since the days of the Messiah, we should all have been Pagans and Savages.

The innumerable institutions of the present age, religious, charitable, humane, moral and pacifick, are but so many important innovations; and on that ground they have generally met with more or less opposition.Even Bible Societies have been opposed, censured and reproached; but much less in this country than in Great Britain.

Such is the veneration which many people have for whatever was esteemed by their ancestors, and such their alarm at almost every remarkable innovation,

66

66

which is not of their own making, that they are generally prepared to apply the observation introduced by our Saviour respecting wine, and to say, "the old is better." With some, an old errour is better than a new truth;" an old law, however savage and cruel, is better than a new one, which is more humane; an old custom, which has murdered its hundreds of millions, is better than a new institution which is designed to preserve peace, and to save the lives of men.

It is not perhaps half a century since there was not in this country one American Dictionary, Geography, Gazetteer, Arithmetick, Grammar, or even Spelling book; nor any periodical work, except Newspapers and Almanacks. But one innovator after another has been rising up, and now the land is filled with American innovations. Each innovator in his turn has had to encounter some share of reproach and censure, from those who were disposed to say "The old is better." In some instances perhaps the censures have been just, in others, unfounded or extravagant,