tion and weakness, but hardly can a man, in modern life, give utterance to a peculiarly Christian sentiment, without drawing on himself the cold glances of his wondering friends; and he must express himself with scrupulous caution, if he would avoid the blasting imputation of fanaticism or monomania. And therefore even christian men, of unblemished lives and undoubting faith, too often blink their true principles when they intermix with the world's society; and listen, without reproving, to dogmas of falsehood, to unchristian morality, or perhaps to scoffing ribaldry.

To this is it owing, that even when the actual subject of discourse is connected with the Christian faith, it is toned down to the fastidious ears of the

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liberal," so that but a hair's-breadth is left, between Christianity and pure Deism. And indeed, it might well become us to reflect, how large a portion of what passes as Christianity is but Deism in disguise!

For the tactics of Infidelity are now such as the world has not seen before. There is no direct assault; but a hypocritical parley is proclaimed, to give time for the process of undermining.

Advantage is taken of the differences among Christians, to inculcate a belief in the " uncertainty" or uselessness of religion ;-which is about as rational a conclusion as to infer, from the differences among governments, that all government is evil, and anarchy the greatest benefit! But any sophistry is successful when men's hearts are willing to be deceived by their heads. And thus the opinion gains

ground, that in matters of faith, all questions, of more or less, are of but trifling moment; while, at the same time, the Christian "Revelation" and the Christian Church," may be artfully mentioned in terms of respectful apathy.

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This same spirit of "liberality" which has thus blighted the social Christianity of our land, has breathed its influence over a large portion of our literature. Too often are

"Jehovah! Jove, and Lord,"

most profanely classed together. Too often have even professed Christian writers gracefully diluted the peculiar doctrines of our religion, to make their volumes palatable to the literary sceptic, or escape the sneer of "liberal" criticism. If in their 66 pages our Saviour" is spoken of at all, it is almost in such indistinct and general terms as might suit the master in a purer school of morals, but which seem too like degradation when applied to him "Who thought it not robbery to be equal with God." Or, at the best, He is referred to as a Benefactor of our race, who perhaps made the pathway to heaven somewhat more convenient! While the stern but unpalatable Christian Truth is forgotten-(though pronounced by the voice of our Redeemer himself, when on earth) "I am THE Way-The Truth and the Life! No man cometh unto the Father but by ME!"

It may doubtless be urged, with truth, that the guilty extravagances of sectarian folly have struck aghast the sober believer. The fierce Sirocco-blast

of fanatical frenzy has, truly, seared the verdure of the "Garden of the Lord." And thus it is, that a strict profession of Christianity is, oftentimes, now reckoned a reproach. Thus it is, that the idea of a caricature of Holiness has almost become identified with the very name of "sanctity"-and too often may we search far, and search vainly-for a true portraiture of a "Saint" of God! And should it be thus? Are we to be frightened out of sincerity?

-sneered out of truth ?-laughed out of holiness ? Or is it indeed a mark of sober wisdom, to sit still as if stunned into Stoicism, because we are appalled at the ghastly activities of some exulting maniac?

It is true, that Infidelity has found many a bitter sarcasm against our faith, in the ardent vagaries of false or misguided enthusiasts. It is true, that the fiery footmarks of unthinking zealots have left a brand on the ground which they scorched as they traversed. It is true, that dishonesty and ignorance have both assumed the mask of earnestness.' But it is also true, that the infidel has availed himself, with equal dexterity, of the dormant calmness of our conscious orthodoxy. And, indeed, true heartreligion has more to fear, in this world's cold atmosphere, from the chill of neglect, than from the warmth of over-nourishment. If the hoar frost continue too long in its unmitigated rigour, it will

1 But, as some one observed of Italian preaching, fureur systematique !"

"C'est un

extinguish the vitality of vegetation as surely, if not as suddenly, as the scorching sun, or the stroke of the withering lightning.

The erudite, though sophistical, Infidelity of the last century was not encountered and overthrown by flimsy declamation, but by volumes weighty with argument, and resistless in their vigorous eloquence. And thus, too, the more popular Deism of our times must be met with appropriate weapons. And let no man call it a descent from our high vantage-ground of reason and of truth, where we might for ever remain intrenched alone. Let not the Christian think it beneath him to employ intelligible arguments, and the simple eloquence of earnestness, in so high a matter. Shall the pride of dialectical skill, or the coldness of classic reasoning, hinder the minister of God in the great work of human salvation?

So far as the Deistical philosophy is argumentative, it may be combatted by abstract reasoning; but Deism is not, in these times, confined to those who reason. Perhaps the majority of its disciples are implicit believers, who embrace it because so concise a creed is acquired with but little trouble ; and, in addition to its convenience in other respects, obtains for its professors a small, but, to them, a flattering reputation for some degree of attainment or acuteness. This species of popular philosophy, such as it is, is a compound of heterogeneous materials, gathered chiefly from the most attractive of the

writings of confuted sceptics of the past age; or, perhaps most frequently, gleaned from the lighter literature of the present time. Enough of opinions, and objections, and names, may be learned from these sources to satisfy the loquacious vanity or the depraved hearts of the multitude who find "objections" much easier to remember than "answers." But is this wretched philosophy to be left in unnoticed contempt?—If the men who embrace it, must live for ever; if it be strong enough to root out religion, and implant malignity in their hearts; then let us not think it so weak that we may dare despise it!

The causes, from which this shallow infidelity has resulted, are far different from those to which it is often imputed. There are many who attribute it to the increase of knowledge; and those, on the contrary, who ascribe it to the ignorance of the neglected multitude; but they who will attentively observe the moral phenomena, will not be inclined to think them explicable by either of these causes. For a moral evil, we look for a moral origin; and when the premises of an argument (as, for instance, the argument for the Christian revelation) are intelligible to all, a weakness of reasoning must be ascribed to weakness of intellect. So that if it be true-and who will deny it?-that our modern Deism is generally accompanied by a laxity of moral principle, or an incapacity for sound mental exertion-then it will seem reasonable to say, that

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