THE WORKS OF HANNAH MORE.

kingdom over to the protestant religion. The,
people had formerly been compelled to embrace
it, and their fears induced them to conform, but
now almost the whole nation were protestants
from inclination.' Nothing can surely be more
just than the substance of this sentiment. The
lively writer seems only to have forgotten that
we may ascribe to divine Providence the per-
mission of evil, in order to a greater good, with-
out sanctioning any maxim, revolting in theory,
or dangerous in practice.

CHAP. XXXIX.

The same subject continued. Tolerant spirit of the church. Circumstances which led to the revolution-And to the providential succession of the house of Hanover.

THE circumstances attending the reformation, which has been most regretted, was, that a portion of the protestants were dissatisfied with it, as not coming up to the extent of their ideas; and that this laid the foundation of a system of dissent, which broke the uniformity of public worship, and led, at length, to a temporary overthrow, both of the ecclesiastical and civil constitution.

On these events, as human transactions, our subject does not lead us to enlarge. If the above remarks, with those in a foregoing chapter, on the peculiar characters of the English establishment be just, these persons, however conscientious, were opposing, without being aware of it, an institution which, from its excellent tendency and effects, seems to have been sanctioned by Providence. But may not even their opposition, and subsequent dissent, be considered in the same light as those other transactions, which have been mentioned; that is, as permitted by the all-wise Disposer, in order to beneficial results, which could not in the nature of things, according to our conception, have been equally produced through any other instrumentality! For example: did it not supply the aptest means, which we can conceive, for answering the important purpose, which was mentioned above the perpetuating in the establishment itself, that mild and mitigating temper, which had so sig. nally influenced its first founders.

If Christian virtue be, in every instance, the result, and the reward, of conflict; and if each virtue be formed, as it were, out of the ruins of the opposite vice; then may we not deem it morally certain, that a Christian community, which 'God delighted to honour,' should, as well as individuals, have an opportunity suitable to its circumstances, of not being overcome of evil,' but of overcoming evil with good?' And would it not, therefore, appear probable that, though it should possess that political strength, and that portion of outward dignity, which might be necessary to its efficiency as a national establishment, it should also have some opposition to encounter, some trials to sustain, some calumnies to surmount, some injuries to forgive? Would not such circumstances strengthen its claim to being deemed an integral part of the church

10

militant? and would they not fit it for answer-
ing all the purposes of a Christian establishment,
far better than if it had possessed that exclusive
ascendancy, which should leave no room for the
exercise of passive, and almost supersede the ne-
cessity even of active virtue ?

That the schism of which we speak, was permitted by Providence, for some such purpose as that just described, appears probable, from the agreement of such an intention with that wise and temperate plan by which the reformation had been effected; from the obvious consistency of providing for the continuance of that moderate and mitigating temper of the first reformers; and, above all, because it is evident that the event in question has actually answered this valuable purpose: the most eminent divines of our church having been generally as much distinguished for candour towards those who differed from them, as for ability and firmness in maintaining their own more enlarged mode of conduct.

That they could not have so fully manifested these amiable and truly Christian qualities, in a state of things where there was nothing to call them forth, is self-evident; and it is almost as certain, that even their possession of such virtues must depend upon their having had motives to exercise them. We accordingly perceive, in the lives and writings of the great luminaries of our church, not only a happy prevalence of liberal principles, and charitable feelings, but also the very process, if we may so speak, by which these principles and feelings were formed. From having continually in their view a set of persons, who had substantially the same faith, yet differ. ed in modes of worship, we see them acquiring a peculiar habit of distinguishing between the essentials and circumstantials of religion. Their judgment becomes strong, as their charity becomes enlarged, and above all other divines, perhaps, they investigate religion as philoso phers, without injury to the humility of their faith, or the fervency of their devotion. In almost every other communion (though with some admirable exceptions) deep contemplative piety often appears associated with some sentiment or practice, which is apt to abate our estimation of the rationality of the party, or if rationality be preserved, there is too often some diminution of the pious affections. And what proves, that, from the seeming evil of which we have spoken, God has by his overruling influence deduced this good, is, that the completest spirit of toleration, and this high description of character, have not been commonly united, but that seasons which peculiarly called forth in churchmen the exercise of Christian forbearance, were also singularly fruitful in examples of this sublime and philosophic piety.*

In fact, whether we consider the circumstances under which the church of England was formed, the language in which she ex. presses her sense of the Christian doctrines, the spirit which pervades all her formularies, or the temper which has distinguished the first founders, and all their genuine successors; she evidently appears designed by Eternal Wisdom to

See bishop Burnet's history of his own times.

have been a tolerant church; and by being such, to be the means of serving the great cause of Christianity, in certain important instances; which could only be accomplished in a state of religious liberty. In too many other Christian countries, the established religion has appeared to rest entirely upon a political foundation. In consequence of this, men of lively talents have too generally, in such countries, become infidels. In England, the tolerant nature of the church establishment, in honourably maintaining, and giving the highest reverence to a national form of worship, but allowing individuals their unrestrained choice, has left religion itself to be a matter of reason and conviction, as really as it was in the primitive times; and the consequence has been, that reason and conviction have signally done their part. Infidels have made their utmost efforts, with every aid that perverted talents and misapplied learning could give them; but all they could accomplish, has been to call forth far more powerful minds to defeat them with their own weapons; and to demonstrate, that though the divine religion of the Gospel leans on political support, for the sake of greater public utility, yet its appropriate strength is that of invariable reason, irrefragible truth, and self-evident excellence.

insisted on-that the lower classes, among which the defection is greatest, should betimes receive an impression on their minds, not only of God's goodness and mercy, but of his power and supremacy; and also, that God is the real original authority by which kings reign, and princes decree justice;' by which obedience and loyalty to government are enforced, and all the subordinate duties of life required of them. It is from the pulpit, undoubtedly, that every duty, both to God and man, is best inculcated, and with a power and sanction peculiar to itself; and it is the clergy that must prepare for God faithful servants and true worshippers; and for the king a willing and obedient people.

But the clergy, however zealous, pious, and active, cannot find time to do all that might be done. A people might be prepared for the clergy themselves. The minds of children should be universally familiarized with the moving stories, and their affections excited by the amiable characters in the Bible. When the beautiful allegories of the New Testament have been not only studied, but properly interpreted to them; when their memories have been stored with such subjects and passages as constantly occur in preaching, the service of the church, by becoming more intelligible, will become more attractive. And as we have already observed, with their religious instructions, there should be mixed a constant sense of their own church, the privileges belonging to it, the mischief of departing from it, the duties which lie upon them as members of it. They should be taught the nature of the government of this church, the authority from which it is derived, and their duty and obligations, not as children only, but through life to its ministers. They should be taught what all the offices and institutions of the church mean; that none of them are empty ceremonies, but arrangements of genuine wisdom, and to be

And while the English establishment has thus served the general interests of religion, she has most substantially served herself. Making her appeal to reason, she has been estimated accordingly; and what she has not endeavodred to extort by force, has been greatly yielded to her from rational attachment. It was natural, that the toleration which was given, should, in so exclusive a community, be largely made use of. But this leaves room for the establishment to try its comparative fitness to attach more minds, in which, be it said without invidiousness, the result has at all times been such, as signally to strengthen whatever has been adduced to illus-valued and used accordingly. trate the high providential uses of the established church of England.

Still, however, as the natural and proper tendency of the very best things may be thwarted by opposite influences, we ought to be aware that the genuine tendency of the establishment to attach men's minds, and recommend itself by its own excellence, should not be trusted in so confidentially, as that any of those to whom this precious deposit is committed should, from an idea that its influence cannot be weakened, become supine, while its enemies are alive and active. We do not mean, that they should oppose the adversaries of the church by acrimonious controversy, but by the more appropriate weapons of activity and diligence. We may reasonably presume, that the Almighty having wrought such a work for us at the Reformation, will still continue his blessing, while the same means are employed to maintain, which were used to establish it. But to this end every aid should be resorted to, every method should be devised, by which the great mass of the people may be brought to the public worship of the church. To one most important means we have already adverted, and it cannot be too much

* Chap. xviii.

We will venture to say, that were such a mode of training the lower classes every where adopted, they would then, not occasionally, fall in with the stream on Sundays, and be mixed, they know not why, with a congregation of customary worshippers; but they would come with ability to understand, and dispositions to prefer the established mode of worship; their ideas and sentiments would readily mix and assimilate with what they saw and heard. And thus an habitual veneration, both for the church and its pastors, would be an additional preparation for the gradual influence of real religion on their minds. But while these modes of instruction may be maintained by the leisure and the liberality of the laity, the clergy must be the life, and soul and spirit of them.

But to return.-Perhaps, in a fair view of the importance of that truly Christian liberty, which ever since the revolution of 1688 has been established in England, it might be doubted, whether this was not the ultimate object, on account of which, the civil rights of the English community were so providentially fostered. Certain it is, that at every period of our history when an advance is made in civil matters, some step appears generally to have been gained in ecclesi astical concerns also: and the completion of the

THE WORKS OF HANNAH MORE.

one is equally that of the other. But it seems | flections, and other ceremonies which the first
as if the distinct agency of Providence, in bring-reformers had discarded; and enforced these in-
ing our church to that avowed and established novations by a severity, still more abhorrent
tolerance, which was alike congenial to its spi-
rit, and necessary to its purpose, is even more
remarkable than that series of interpositions
which has been referred to in the civil history
of the country. And let it not be forgotten, that
the toleration of our church is connected with
our national love of civil liberty, and that the
state also is tolerant.*

The long reign of queen Elizabeth seems to
have been designed for the purpose of consoli-
dating and perpetuating the great work which
had been accomplished. During that period, all
the energies of the prerogative were exercised
for the exclusive maintenance of the established
religion. And may we not believe, that this was
necessary, till the new order of things should
have established itself in the habits of the people.
That neither civil nor religious liberty was
fully enjoyed in England till the revolution, will
not be denied. And that the weak, and some-
times most erroneous conduct of the race of
Stuart was providentially over-ruled, so as to
lead to that glorious consummation, is equally
obvious. May we not then suppose, that this
family was brought upon the throne for this
purpose, when we see, that when that object
was ripe for accomplishment, the family, in its
male line, was excluded from the sovereignty,
on the clearest grounds of invincible necessity,
and hopeless bigotry; an event, the occasion
for which was as much to be deplored, as its
motives are to be revered, and its consequences
to be gloried in. This revolution was one of
those rare and critical cases, which can never
be pleaded as a precedent by discontent or dis-
affection. It was a singular instance when a
high duty was of necessity superseded by a
higher; and when the paramount rights of law
and conscience united in urging the painful but
irresistible necessity.

from the temper of the Anglican church. Un-
der such mismanagement, these dissentient
principles, which existed since the reformation,
were fanned into that furious flame, from which
the English constitution in church and state
seems to have come forth unhurt, only because
the designs of over-ruling Providence required
their preservation.

The second Charles, untaught by the calami-
ties of his virtuous but misguided father, disre
garded all principle in his public, and outraged
all decency in his private conduct. His reign
was a continual rebellion against that Provi-
dence, which had destined the English nation
to exemplify, both good government and good
morals, to the surrounding world. Perhaps,
however, nothing short of the enormities of him-
self, and the misconduct of his successor, could
have been sufficient to impel the English, after
the miseries they had so lately experienced from
anarchy, to the vindication of their just, consti-
tutional rights. And probably again, they would
not have possessed that temper, which kept
them from demanding more than their just
rights, if they had not received that previous
discipline from the hand of heaven. It is worthy
of notice, that when the house of Stuart was
dispossessed of the throne of England, that same
Providence caused a respite in favour of those
two princesses who had not participated in the
vices of their father's house. Of these, the elder
was made a chief instrument in the great work
which was to be accomplished. She was a cor-
dial protestant, and a pious Christian: and we
cannot doubt, but her marriage with that prince,
who was appointed to perfect our liberties, was
a special link in the chain of intermediate
She became a true English sovereign:
causes.
a lover of the establishment, and an example of
christian charity. Strictly and habitually de-
vout amid all the temptations of a court, she
was prepared to meet death with almost more
than resignation.

God has made human society progressive, by the laws of nature, as well as by the order of Providence. At some periods, this progress The character of her sister was much less seems accelerated. It is, doubtless, the wisdom of those who preside over communities, to mark impressive; her good qualities being better all such periods, and instead of resisting, to re-fitted for a private life than a throne. It would gulate the progress. This did not the unfortunate house of Stuart. Their political errors shall not here be enumerated. Probably they would have been preserved from them if they had not fought against divine Providence, in several instances. The spirit of the English reformation was that of rational but strict piety. This strictness, the conduct both of James and even of the first Charles, had a tendency to extinguish, by sanctioning, and, in a degree, enjoining the profanation of the Lord's day. The order of public worship, as established by the reformers, was sufficiently majestic ;-no decorous circumstance being wanting, no exceptionable ceremonies being admitted. Instead of wisely and steadily guarding this admirable arrangement from encroachments, the unfortunate Charles endeavoured to bring back these genu

It is to be lamented that there was a most unhappy instance of departure from this spirit in the reign of Charles II.

be hard to charge her with inheriting the faults of her ancestors, from all the grosser instances of which she was clearly exempt. Yet there certainly appears, in her attachment, much of that weak subjection of mind, (and a little, it may be feared of that dissimulation too,) which had been so manifest in some former monarchs of her family. Yet even this weakness was overruled to great purposes. Had her attachment to the duchess of Marlborough been more moderate, the duke might not have possessed that supreme authority, which enabled him to humble, by so unexampled a series of victories, that power which had been the scourge of protestantism, and the pest of Europe. And had her temper been less mutable, it might not have been so easy to accomplish a peace, when the reasonable ends of war had been so fully an. swered.

Mary and Anne.

been produced to any improbable Utopian extent, but in that measure, which was, in the nature of things, possible, and which the moral Governor of the Universe had an equitable right to look for.-If this had been realized, who can say what evils might have been prevented, what good might have been accomplished? How might protestantism have spread through Europe, did our national morals keep pace with our profession? How happily might the sound philosophy of the English school, when thus illustrated, have precluded the impious principles and the blasphemous language of Voltaire and his licentious herd! And how would the widely diffused radiance of our then unclouded constitution have poured even upon surrounding countries so bright a day, as to have made ra tional liberty an object of general, but safe pursuit, and left no place for those works of darkness by which France has degraded herself, and outraged human nature!

But if there were just grounds for this remark respecting this particular period, and this individual personage: what shall we say of the entire chain of providences, which runs through our whole national history, from the landing of our Saxon ancestors to the present hour? May it not be confidently asked, Is there at this day a nation upon earth, whose circumstances appear so clearly to have been arranged, and bound together, by the hands of HIM, who does whatsoever he pleases, both in heaven and earth?' That the purposes of this great scheme have, as yet been most inadequately answered, as far as our free agency is concerned, is a deep ground for our humiliation, but no argument against the reality of providential direction. The Sacred history of the Jews, the only people who have been more distinguished than ourselves, presents to us not only their unparalleled obligations to the Almighty, but also a series of such abuses of those mercies, as at length brought upon them a destruction as unexampled as Shall we then persevere in our inattention to their guilt. The great purposes of heaven can- the indications of Providence? Shall we persist not be frustrated; but the instrument which em-in our neglect or abuse of the talents committed barrassed the process may, too surely, be excluded from any share in the beneficial results, and be, on the contrary, the distinguished victim of indignation. Thus Judea, in spite of all its apostacies, was made subservient to its original object. In spite of the barrenness of the parent tree, the mystic branch was made to spring from its roots; but this purpose being once served, the tree itself, nourished as it had been with the chief fatness of the earth, and with the richest dews of heaven, was hewn down and cast into the fire.'

Let England, let those especially of rank and influence, and, above all, let the personage whose high, but most awful trust it may be to have the delegated oversight of this vineyard, which God has fenced and planted with the choicest vine;' let ALL feel the weight of their responsibility, and avert those judgments which divine justice may deem commensurate to our abused advantages!

to us? Shall we be still unconscious that all our prosperity hangs suspended on the sole will of God, and that the moment of his ceasing to sustain us, will be the moment of our destruction? And shall not this be felt particularly by those who, by being placed highest in the community, would, in such a ruin, be the most signal vic tims, so they may now do most toward averting the calamity? On the whole, what is the almost audible language of heaven to prince and people, to nobles and commoners, to church and state, but that of the great Author of our religion in his awful message to the long since desolated churches of Asia? Repent, or else I will come unto thee quickly, and will fight against thee with the sword of my mouth; and I will kill thy children with death, and all the churches shall know that I am he that searcheth the reins and hearts, and I will give to every one of you according to your works.'

CHAP. XL.

On Christianity as a principle of action, especially as it respects supreme rulers.

We have been the object of admiration to the whole civilized world! Such have been the blessings conferred upon us, and such have been the bright lights, from time to time, raised up among us, that it could not be otherwise. But what would the effect have been, if our unexampled constitution, correspondent to its native design, had called forth, not the unblushing, CHRISTIANITY is not an ingenious theory, a because, unpunishable, baseness of party pro- sublime but impracticable speculation, a fancifligacy, but the unfettered, disinterested, unani- ful invention to exercise the genius or sharpen mous, exertion of commanding talent, of ener- the wit; but it is a system for common appregetic application, and of invincible virtue! if a hension, for general use, and daily practice. It solicitude to digest the principles, to imbibe the is critically adapted to the character of man, spirit, and to exemplify the virtues of our illus-intelligible to his capacity, appropriated to his trious worthies had been as assiduously excited by preceptors in their pupils, and by parents in their children, as a blind admiration of them, or a blinder vanity on account of them :-if those worthies had been as sedulously imitated, as they have been loudly extolled; and above all, if our national church establishment had been as universally influential, as it is intrinsically admirable in its impressive ordinances, its benignant spirit, and its liberal, yet unadulterated doctrines:-We mean not, if these effects had

exigencies, and accommodated to his desires. It contains, indeed, abstruse mysteries to exercise his faith, to inure him to submission, to habituate him to dependence; but the sublimest of its doctrines involve deep practical consequences.

Revelation exhibits what neither the philosophy of the old, nor the natural religion of the modern sceptic, ever pretended to exhibit, a compact system of virtues and graces. Philosophy boasted only fair ideas, independent virtues, and disconnected duties. Christianity presents an