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found to be a summary way of rising into consequence. It seems that wisdom to decide, and vigour and integrity to execute, are not now numbered among the qualifications of a politician; but they are supplanted by confidence to assert, and impudence to persist. The candidate for distinction joins himself to a party, or, in more philosophical language, to a sect, and labours without hesitation and without respite, to make himself acceptable to the people, or the great men under whose banners he enlists, or both. If assiduity and zeal could insure "success, he would be little likely to meet with disappointment. In the mean time, his passions take side, and carry on through affected regard for the public, what he at first engaged in through motives of private interest. Thus the vigour and sprightliness of youth, instead of being improved in such a way as to be useful to mankind, and pleasant as well as profitable to the possessor, are wasted in frivolous debates, and local animosities. Not to mention, that a mind under the influence of passion and selfishness, diminishes as to its capacity, and becomes less and less capable of being wisely directed, till its powers are spent in bootless conflicts with enemies whom it would be no honour to vanquish, or in the service of men, who have little regard for the instrument, if the end is accomplished.

In this enumeration of things favourable, and of those unfavourable to literature, in New England, it has been my intention to remark upon those only which are particularly ob

servable at the present time. There are others which have operated ever since the country was settled. Such for instance is that prominent one, the auspicious influence of the clergy; whose general and uniform character has been that of friends to freedom of opinion, and of every thing which tends to increase real knowledge. But the time would not permit a particular discussion of all the topics which present themselves.

On the whole, then, it seems, that there is little encouragement offered to the student in this country. Save the tranquilhity of his own mind, the consciousness of having improved his time as he ought, and the hope of doing some good, he can have little to stimulate him to action, or inspirit him in his arduous undertaking. These motives are sufficient, it is acknowledged, where, on account of external circumstances, they are not debarred their natural influence; but, among men in general, something more strongly felt, and more easily grasped at, is needed.

To tell what remedies may possibly be applied, would require experience and information which the writer cannot pretend to possess. There appears no difficulty, however, in deciding, that a change in the public opinion, with respect to the importance of learning, must take place, before any very salutary alteration in common practice can be expected. Till this shall be done, it is hard to say, what subordinate changes may be wrought, and what smaller advantages gained. Without

anents.

dispute, there is wealth enough in the community to do all that can be done by liberal endowWhenever men shall feel as generously disposed towards colleges, and the votaries of science, as they now do towards theatres, and parties, learning will be encouraged, and the labours of the student amply remunerated.

After the cursory view which has been taken, it is a natural subject of inquiry, what are the duties especially incumbent upon the friends of science, in order that her interests may be best promoted? To this purpose it would probably have no small efficacy, if they were uniformly to exhibit themselves as the friends and advocates of virtue. The truth is, that numbers among the great body of mankind are not a little afraid of learning; & perhaps, if the afFair is canvassed, their suspicions will not be found entirely destitute of plausibility. They have seen splendid talents, and high literary attainments prostituted to feed selfishness, to pamper pride, to flatter wealth and power, to corrupt and destroy mankind. They have seen the mind of man, that of Mr. Hume for instance, irradiated by genius, and enlarged by study and contemplation, labouring to invalidate evidence, and obscure truth, to "darken counsel by words without knowledge," and to envelope the whole moral world in gloom. They have seen the same mind employed, in exciting and stimulating the passions, and in extending the means, and improving the manner of their gratification. They have seen reason dethroned, virtue depress

ed, and every evil lust exalted to uncontrolled dominion. Even poesy, a nymph of celestial origin, they have seen made subservient to the basest purposes, and the most unhallowed pollutions. All these things, it is true, can be proved to be abuses of what is a real blessing: but ought not the character of learning to be retrieved from the infamy which would, not unnaturally, cling to it, from the conduct of its professors? And ought it not to be a matter of special attention, that it should be practically shown to be favourable to peace, harmony, and love among men, and sincere piety towards God?

There is another practical influence, of no small importance to the happiness of our country, which literary men may possess. I refer to the influence which would result from vigorous exertions to support and preserve the institutions of New England. In this secluded corner of a corrupted world, the seeds of happiness were sown by exiled Christians, of whom the Eastern Continent was not worthy; and by the goodness of Provi dence the seeds took root, and produced a plentiful harvest. Here liberty and law have walked hand and hand, shedding around them a shower of blessings. The man who can assist in repelling the dangers which threaten the destruction of these things, will confer a high obligation on mankind.

The spirit of infidelity and of hatred to the truth has been long lying in wait to lay sacrilegious hands on all that we have most reason to esteem precious. As to the triumph of party, it is all

of little significance, when compared with the importance of our schools, our churches, the family instruction and subordination which have prevailed, and the general manners, which cannot have a more happy designation than that of steady habits. Tho' these have been made a subject of reproach by our enemies, let us count them our glory. While possessed of these we need not fear the deprivation of liberty. There is also something truly noble in being engaged in defence of truth. Such a champion, as a Wilberforce, claims an elevation in the view of judgment and conscience, compared with which thrones and diadems are the dust of the street.

Before this subject is dismissed, I would mention one inducement which young men have, at the present time particularly, to engage with ardour in the pursuit of literary knowledge. It is, that they may be fitted for usefulness in the world, and yet retain the situation of private men. The state of politics in the Amer

ican Union is lamentable, and the prospect lamentable, far as the eye can reach. The prevalence of intrigue, and of electioneering for public office, will of itself prevent the most worthy persons, in ordinary cases, from being elected. And the most natural result of the process is, that the tenure of office should be irksome to all who are possessed of firmness and integrity, and sought only by those who can barter conscience to the highest bidder. The clamours of party threaten in future to drown the voice of wisdom, and the most vociferous bawler is likely to be esteemed by many as the most meritorious man. In such times, when "the post of honour is a private station," it is the part of prudence steadily to maintain a fondness for private life; to retire with books and friends, and make it the constant design to be actively, though silently, engaged in something which may benefit mankind.

Selections.

ON SELF-DECEPTION, FROM THE

C. Y. A.

sion of his iniquity. How came

CASE OF JOHN THE BAPTIST'S it to pass that repentance and

HEARERS.

WHEN John the Baptist preached repentance, we are informed in Scripture, that " Jerusalem and all Judea, and also all the region round about Jordan, were baptized of him, confessing their sins." Each individual of this vast multitude, made, in words at least, the due confes

confession of sin were at this time so general among the Jewish people? The doctrine of repentance, it seems natural to suppose, must at all times be unpopular; for to repent, even in the lowest sense of the word, implies an acknowledgment of having done wrong and is the bulk of mankind disposed to this admission? Surely men may be

converted to any sentiment more easily than to this. Let us then inquire how it probably came to pass that so great a multitude made profession of repentance.

There is a certain fashion in religion. Men follow the stream. Does an extraordinary preacher appear? How many fly to hear him, and (what is more remarkable) how unanimous are they in his praise! They will hear perhaps the most obnoxious truths from his lips, and will become professors of those doctrines by which they themselves are condemned. For they feel complacency at the thought of agreeing with the preacher, and do but imperfectly consider what he says: they do not at least perceive all the bearing of his doctrines; they do not follow it out into all the practical consequences to which it leads. This unquestionably is a common case in our days; and probably this also was the case at the time of the preaching of the Baptist.

But did John compliment with the name of true penitents the multitude of persons, who came to be baptized by him, and to confess to him their sins? Was he satisfied with having a large audience? Did he judge, that because they heard him gladly, they were therefore pardoned and accepted by God, and were true disciples of the Saviour? Far from it. He sharply rebuked many of these professed penitents; for, "when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

bring forth fruits meet for repentance."

We may deduce from this passage a most important lesson. We may learn from it that baptism is nothing-that confession of sin is nothing-that the profession of repentance is nothing, unless there be added fruits meet for repentance. Though a man should have eyes which stream all the day with tears; though he should talk much of his baseness and unworthiness; though he should profess the same faith with the sincerest saint; though he should at the same time talk most earnestly of forsaking his sins; nevertheless if he does not in truth and in fact forsake them, he is nothing. It is not the profession of repentance which is required of us; but fruits meet for repentance.

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Review of New Publications.

A TRACT.

Genuine Religion the best Friend of the People; or the influence of the gospel, when known, believed, and experienced, upon the manners and happiness of the people. Intended as a proper present from the rich to the poor, and from ministers to the families under their charge. By ARCHIBALD BONAR, A. M. Charlestown. Howe. 1807. pp. 48.

THE review of a tract may be thought a singularity. But when we consider the extensive circulation and influence of this species of publication, and how exceedingly adapted it is to communicate instruction, we judge it of sufficient importance to merit the most respectful notice of reviewers. Many a cumbrous folio might be named, which is far less valuable, and less fitted to do good, than the pamphlet now under review. One of the arguments, by which the present Bishop of London recommends the distribution of tracts, has much weight. "It appears, says he, that this is the very mode made use of by the adversaries of our religion, in order to undermine and destroy it. They consider small tracts of infidelity, as the best and most effectual method of disseminating irreligion among their readers and admirers; and accordingly, have employed their talents in composing, and all their industry in dispersing them over the world. Let us, then, endeavour to foil our enemies at their own weapons, which will surely prove

more successful in the hands of truth, than in those of error."

Facts abundantly prove that this is an easy, cheap, and inoffensive way of doing good; that it is more extensive in its use, and more likely to succeed, than almost any other. Accordingly it becomes a matter of great consequence, that tracts be well written; that they contain pure evangelical truth, and be plain, striking, comprehensive, and entertaining. It is specially important, that readers should find in tracts the way of salvation through Christ clearly elucidated. In this respect, those in circulation are, generally speaking, partly commendable, and partly defective. They exhibit many things of an evangelical cast. They mention Christ, grace, regeneration, and salvation, as the great things of religion. They are suited to awaken, convince, and guide sinners, to comfort the poor in spirit, and to animate believers in duty. But there commonly appears, in a higher or lower degree, one defect. The peculiar nature of regeneration is not pointed out with sufficient clearness. The characteristics of true religion are not sufficiently distinguished from the characteristics of that false, delusive re-. ligion, which leaves the soul destitute of holiness. The dif fereuce is not clearly pointed out between true Christian experience, and that experience, which will easily coalesce with unsanctified nature.

A religious tract, which professes to teach the way in which

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