NOTICES TO CORRESPONDENTS.

When "J. M. R.'s" extreme indignation is past, he will perceive that the advice given was seriously given; and if he wishes to improve himself, he will take it.. Analyzing one or two of the early Fathers, together with his general reading, will be a very profitable occupation.

"S. E. V. I.'s" remarks on Mr. Winning's Letters on the Rainbow are deferred till "S. E. V. I." shall have seen the conclusion of Mr. W.'s paper, as “S. E. V. I." may wish to add to or alter his observations.

"H. T.," from Topsham, is requested to send some remarks on the publication which he mentions. It doubtless deserves notice; but the Editor has no time at the present moment. "J. M-n." is requested to understand that the article alluded to was not written by the Editor, and that he quite misunderstands if he supposes that the papers called Original Articles are not written by various persons. All that was meant in the Introductory Address was, that what was given in the Original Articles fell in GENERALLY with the views of the party managing the Magazine, while in the Correspondence, that party would not be answerable for any of the opinions. The letter is so exceedingly long that there appears no hope of finding room for its insertion at present. Surely "J. M-n." cannot mean that if one person had two livings, he could not afford to give away more than if they were held by two persons.

The Editor regrets that he cannot insert "A Village Curate's" Letter. The admonishing the clergy of their commonest duties is not a task which he can think necessary, or can presume to think belongs to him. If there are any clergy indeed who neglect family prayer, no admonition is likely to affect them.

́«B. C.” is informed that the article on tithes is lying at the office for him.

"E. N." is begged to send for a note and parcel for him.

The article on the MS. notes in the Bible shall be used with thanks as soon as possible. "G. B. B.” “M." "Ignotus," in the next number.

"M.," who inquires as to the proper method of enforcing payment for fees, is informed that the Ecclesiastical Courts will support any demand founded on custom. The custom must be proved. With respect to his other question, he had probably better take an opinion, if necessary. There are no books except Burns to refer to, at least, none more convenient.

"W. G. M.'" diatribe against education is in some degree just. But he surely does not mean to say that no attention is paid to religion in the National Schools. Of course their fault is, that they are too mechanical. But how can that be avoided in very large schools? How would "W. G. M." afford religious instruction in any other way to five or six hundred children?

The "Country Clergyman," who requests a paper on Church Rates, sufficiently shews by his excellent letter that one of his excuses for not sending such a paper, viz. want of ability, is not valid. And as to want of leisure, let him be assured that the really busy are the only persons from whom good in the way of work is got. If therefore he is very much employed, he is the very person to write a good paper on Church Rates, and it is hoped that he will have the kindness to do so without delay, as the subject is pressing.

The excellent Life of Sir W. Raleigh shall be reviewed in the next number.

The present Pope's Encyclical Letter deserves attention from the increased boldness of the tone. But what will Mr. M'Donnell and Bishop Doyle say to the remarks on those who join seditious societies, and try to destroy Governments?

Would "J. P. S." be so kind as to inquire whether there is not in Herefordshire a fund for the widows and orphans of poor clergy; and if so, would he be kind enough to add the amount of the clerical subscriptions towards it to what he has already sent?

"A. L." and several other papers stand over till next month.

The first of the Bridgewater publications, that by Mr. Whewell, has just appeared, and it wants only a very short acquaintance with it to see that it is destined to be one of the standard works of our literature.

THE

BRITISH MAGAZINE.

MAY 1, 1833.

ORIGINAL PAPERS.

ON THE GENERAL SOURCES OF RELIGIOUS OPINION.

If truth were in all its characters well defined, and if power were unrestricted, there would then be no room for opinion. The perfect delineation of truth, when once viewed, would be perfectly reflected to the mind, and knowledge, therefore, would be accurate. But to man, in this his first and lower state of being, the mysteries of eternal truth are but partially unveiled; and the capacity to comprehend what is revealed is neither perfect, nor, even in its imperfect state, fully or at once bestowed. For not only is there a cloud mercifully interposed to obscure the lustre of that glory, whose brightness would consume the intellectual sight, but there are also mists of earthly error, which confuse and distort the view of what we are permitted to behold. The faculties too, by which we are enabled to study and learn the lineaments of truth, are themselves capable of increase, and subject to diminution. Knowledge is to be gained by gradual acquirement, and power increased by continued exercise. And as this state of progression cannot, while life endures, arrive at an impassable limit, it follows, that our conceptions will be continually undergoing modification, and that if we are sincere and earnest in our inquiries, doubt and error will gradually disappear; that fresh and purer light will irradiate the mind; that we shall be daily rejoicing in the opening beauties of a less limited intellectual prospect, and, by tracing the analogies more fully displayed in this wider and clearer view, and beholding the order and the harmony that reign in all the words and works of Him who is Truth itself, shall pass, with rapidly increasing flight, from doubt and opinion, to faith and knowledge, on whose untiring pinions we shall at last be borne to perfect and unclouded wisdom.

VOL. III.-May, 1833.

3 S

But in this heavenward journey of the soul, each fresh effort must be upward. There must be no voluntary wandering in the dark and uncertain intricacies of human sophistry; no lingering in the mazes of doubtful speculation; no eagerness to engage in the fruitless combats of polemical discussion. These are but the various modes in which attention is withdrawn from the steady pursuit of religion and truth, and wasted upon that which, though it wears a holy garb, has no intrinsic excellence. For there are not only pretenders to religion, but there are also schemes and systems which, being invested with a holy character by these pretenders, are employed, oftentimes too efficiently, to delude the unwary. And when once enlisted under a false banner, the victims become also the perpetuators of delusion, " deceiving and being deceived." This evil, like all others, may indeed be traced to an original defect in the moral character of man,-to that obliquity of mind, and perversion of feeling, which the sin of our first father introduced into the world. But in tracing it up to its primitive source, the peculiar channels through which it is conveyed ought not to be unnoticed, since it is here alone that its course can be restrained, and its evil consequences checked. The fountain may be too deep for human power at once to drain, while yet the streams that issue from it may be confined within their own narrow channel, nor suffered to overflow and lay waste the yet unblighted country through which its desolating waters steal their course.

It is thus in religion-no power can avail at once to stem the torrent of human passions, especially when those passions have been long unresisted, and have therefore acquired an impetuosity too violent to be restrained by any sudden checks. Momentary effort cannot achieve man's part in the restoration of a fallen nature, even though that part be only to receive what God alone bestows. No sudden impulse can so strongly influence the will, as to enable it to bind up, as with a chain that cannot be broken, all its former tastes and wishes and cherished objects of regard. By gradual and continued efforts must man unlearn the errors of evil, and spiritually receive those heavenly characters which cannot be impressed in their full beauty till all traces of a corrupt and depraved nature have been effaced. And to erase deformity, and stamp the impress of a divine image in the beauty of holiness, is a work which, as reason and revelation alike teach us, demands the humble and grateful concurrence of man, as well as the merciful operation of infinite power; a concurrence which is to continue, not for one particular portion of our time, but during the whole range of that life which has been granted for the accomplishment of this especial purpose.

It might, then, be supposed, that to ascertain the progress of this important process, which is to be wrought within the mind,

would be an object of universal and sedulous attention. But, unfortunately, there is a preliminary question which must be previously answered. And this relates to the notions which men entertain, not merely of the exact nature and character of the process itself, but of its earliest commencement, its first and necessary elements, whose character must be decided ere they can be rightly received, or their salutary effects in any essential degree accomplished. And as there can be no progress without a commencement, and as the degree of actual advance also must depend on the correctness of the direction, as well as the energy of the effort, it is evident that the investigation of this subject must, from its importance, demand a candid and thoughtful consideration.

From what sources, then, are the religious opinions of individuals for the most part derived? and is their derivation such as may warrant the conclusion, that though they may be imperfect, they are nevertheless, in all important points, correct, or at least, if not correct, that they possess that hopeful character which promises. the gradual rejection of error, and final attainment of truth. The previous discussion of these points, however inferior in itself, may possibly suggest to some more powerful mind a theme of inquiry, whose attentive investigation may lead to thoughts and conclusions beneficial to mankind.

The revealed word of God is the undoubted source whence all notions upon religion ought to be derived, and is also the sole and ultimate standard by which they are to be tried. And the process by which religious opinions are to be derived, includes within it diligent examination and careful comparison of scripture, accompanied with earnest prayer, and followed by deliberate reflection. It is by such a method alone that the knowledge of truth can be attained. That knowledge is indispensable, and it is evident, therefore, that diligent and laborious investigation is also necessary. The words of revelation would not be so distinct and peremptory as they are, were it not proposed that men should understand and regulate their conduct by them; nor again so deep and mysterious, were it not also the purpose of the Almighty, that man should long and patiently study those secret things, which are too dimly revealed to be discerned by the glance of a casual observer. But it is not now the object to explain the mental process necessary for the elaboration of well-founded notions upon religion, but rather to enumerate the methods usually adopted for fixing opinion.

In too many instances, the opinions of mankind upon all subjects, and especially upon religious subjects, depend upon the notions prevalent in that rank of society from which they are descended, or that religious sect or body with which they are conversant. This is especially the case where the members of that society generally consider it decorous to maintain

some opinion, but are not sufficiently interested to devote their time and attention to examine the subject for their own conviction. Such persons are well content to acquiesce in the notions generally entertained, for by so doing they avoid trouble, and escape censure. It is to them matter of little concern, whether or not their notions be vague and indefinite, or even false and unfounded, because their only inducement to embrace any opinion at all, is a desire to comply with whatever has acquired general sanction; so that if the prevailing belief had been totally at variance with that which is now entertained, it would still have been received by them, with the same heartless deference, and maintained at once with the same tenacity of assertion, and the same disregard to its true character. For men of all sects and parties often acquire notions as they do estates-by succession. They inherit belief, and feel themselves necessarily bound to maintain all that was held wise and sacred by their ancestors, not from any self-conviction of its real worth and truth, but merely from that courteous facility of belief which is too happy to adopt the creed sanctioned by past authority, and recognised by their living companions. Now, the opinions thus received from transmission and general sanction may be far superior to those systems of faith which men, who have discovered the formal nature of their previous belief, often adopt in preference, on slight examination, but with perfect complacency, because they fancy that they have acquired a thorough comprehension of the new tenets, while they as certainly know that their old tenets were never rightly understood. But though an inherited creed is, in this country at least, generally far more scriptural than those ephemeral systems which are every day being substituted for it, by enthusiastic and unstable persons, still its profession is, in too many instances, a mere homage paid to the authority of those who are doubtless worthy of our esteem, but not a belief that flows from mental conviction. In truth, it is opinion, not belief; hereditary succession to a creed, not faith.

And yet, amongst this class of hereditary nominal Christians are to be found many possessing great intellectual strength, and exhibiting a deportment not only amiable, but in many respects truly excellent. For, though occupied by other engagements which engross their chief regard and attention, they are still unable to receive any notions which are to be recognised as fixed principles, without acquiring some knowledge of the tenets they are about to profess, and some acquaintance with the influence which those tenets ought to exert upon them, if indeed they would not subject themselves to a self-condemning charge of inconsistency. It is, however, too true, that these persons are easily satisfied with the notions obtained by a cursory review, and with acting in con