Discourses, he may not have inadvertently cotintenanced thedangerous presumption, that to persons in the higher ranks, or in the more respectable conditions of society, a modification of religious truth is to be offered wholly different from that Gospel which the Poor are to have preached unto them. The persons whom Mr. Alison addressed, were, perhaps, such firm believers in the doctrines of revelation, that they needed neither instruction nor exhortation, in respect to the objects of faith: yet this belief had been found so inefficient in supplying sentiments of piety, or motives of action, that the Preacher was compelled to have recourse to auxiliary and confessedly inferior principles. Despairing of the efficacy of appeals to the conscience, adapted to a common audience, of the power of inducements drawn from the love of the Redeemer, from human impotence, or from the promise of Divine influence, Mr. Alison would try the effect of the sentiments of moral philosophy, and the persuasive influence of taste! But in his thus becoming all things to all men, have the design and the hope which inspired the apostolic exemplar, been retained? Has his object been, that he might by any means save some? Or is there any object below that of saving his hearers, with which a Christian minister has found it possible to content himself? Let us not be understood as objecting to the style of these Discourses independently considered: Rather let all the magic of eloquence and the splendours of diction be reserved for themes of infinite interest. But is there, then, any style of sentiment or of language, which would require the exclusion of the grand topics of Christianity from a sense of their incongruity? Is it safe, is it decorous for the Christian philosopher, in descanting upon themes of the most attractive or commanding interest, to pre-occupy the minds of his readers with associations of thought and feeling uncongenial as it should seem, with the genius of the Gospel?-to dissociate the enthusiasm of the patriot, or the emotions inspired by the contemplation of nature, from those corrective principles, without which our noblest passions and our sweetest pleasures are fraught with danger and impurity? Or has Mr. Alison found, on analyzing the principles of taste, that the emotions of imaginative pleasure cannot exist in combination with the element of spiritual life, the hidden principle which unites the heart to Christ?

We know we have pronounced that name, which, though it is exalted, and ought to be endeared, above every name, would produce on the minds of some, the same effect as the name of Allah is fabled to have on the unhallowed spells of enchantment. There is a false devotion, to which the mind is sometimes wrought by the power of sensation, and with which the touching beauty, or solemn magnificence of nature, is adapted to inspire

the contemplative mind. The same excitement of feeling is sometimes produced by the power of musie, and by the pompous ritual of the Roman Catholic Church. The feelings thus excited, being of that deep and indefinite nature, that they will not attach to the determinate forms of sense, refer themselves to invisible objects, and become embodied in vague sentiments of devotion, the character of which depends on the circumstances by which they are suggested. We term that a false devotion, which is thus produced, because it has no necessary connexion with the state of the heart, or the habitual tendency of the character. It has no reference to the revealed character of the Divine Being, nor does it partake of the nature of enlightened obedience to his will. It has nothing in it distinguishing, but in common with the whole class of sentiments to which it belongs, the benevolence, the melancholy, the sensibility of mere taste; it is altogether factitious; it may consist with any system of religious belief, or disbelief; it is a mere ebullition of feeling, which leaves behind it no moral residuum.

The inefficiency of this sentimental religion is not the only reason for which it is to be deprecated. The mind learns to rest with complacency in the vague and imperfect notions which it finds most favourable to the indulgence of imagination, and in the fancied security induced by the possession of such undoubted claims to the rewards of piety; it excludes as unnecessary to its own peace or safety, if not as unworthy of its regard, those considerations which respect the very first principles of Christian truth. The religion of the New Testament, though it may be professedly honoured, is felt to be at variance with their habits of association; and the name of Christ falling upon their ear, in their moments of most devout feeling, would be discordant, would sound as if it belonged to a lower and less refined order of sentiments: nay, it is possible that to the mind of the philosophic enthusiast, the name of a Saviour, would come connected with the bare idea of Methodism.

Now we submit it to Mr. Alison, whether the views and illus'trations' to which he has confined himself, may not have a tendency to encourage in his readers the dangerous errors to which we have adverted. The concluding reflections to his Essays on the Principles of Taste, always appeared to us to be a defective sequel to his philosophy; but we had hoped, that in his Sermons, we should find this deficiency supplied. Our disappointment has been proportioned to the high estimate we have formed of Mr. Alison's powers of mind, and to the opportunity which his fame and influence afforded him of so beneficially impressing the minds of his readers. It was not a common impression which Mr. Alison ought to have contented himself with producing. It was not a small purpose to which his great

talents ought to have been limited. But what moral tendency can we attribute to expressions like the following?

'Nor ask for a reward to your labours. To be thus employed is itself happiness. It is to be fellow-workers with the Father of Nature, in the prosperity of his people. It is to give men to society, citizens to your country, and children to your God.' p. 216.

Of that illustrious man (Nelson) whose memory is now present to every heart, and whose loss has dimmed the eye of public exultation, I have not the confidence either to attempt the praise or to deplore the fall. I remember that there is a silence more impressive than words; and still more, that there is a veil drawn by the hand of Heaven, between the "spirit that enters into the joy of his "Lord," and those feeble accents of mortal praise that follow its ascension.' p. 234.

nature, in these hours has lessons to us all-which come to us with that gentle and unreproaching voice, which delights while it instructs us, and which marks the fine education of Him who is the Father of our spirits.' p. 336.

In the character of our Saviour, on the contrary, there is always something above the world:-a superiority alike to all that is great and all that is weak in man;—a forgetfulness of himself which results rather from nature than from effort, and which assimilates him, in our opinion to some higher and purer order of existence.' p. 116.

There are emotions which every where characterize the different seasons of the year. In its progress, the savage is led, as well as the sage, to see the varying attributes of the Divine Mind;-and in its magnificent circle, it is fitted to awaken in succession, the loftiest sentiments of piety which the heart can feel.' p. 431.

We shall quote only one passage more, containing a misapplication of Scripture, which borders at once on bombast and impiety. We believe it has no parallel in the volume.

These days, too, are over. "He hath blown with his wind, and "they are scattered." The cross is again triumphant in the sky, and in its sign the faithful have conquered. The might of the gospel hath infused itself into the soldier's arm; and, while the foe is pros trate upon the ground, the mild, but thrilling voice, seems again to be heard from Heaven, "I am Jesus, whom thou persecutest." p. 460.

We could enumerate many other, passages of an equally equivocal meaning, or of a description equally exceptionable. It is, however, to the general strain of these Discourses, that our animadversions are designed chiefly to apply; and it is rather what is excluded from them, than what they positively contain, that renders them objectionable. We could have forgiven the philosopher for having attributed to the impressions of material beauty,

a moral efficiency in meliorating the character, (which is, however, altogether chimerical,) had he at the same time referred to the necessity of a change of heart, to the production of which, any agency short of Omnipotence is inadequate. We could have allowed him to exult in the dignity of human nature, if this ex'ultation had been tempered by the acknowledgement, that man has fallen from God, and through sin has become a mighty ruin, which none but the Almighty Creator can restore. We could have admired the exalted eloquence with which the Preacher descants upon the magnificent works of creation, and by which he would win his hearers to ennobling contemplations, if he had but consecrated the loftiest sentiments of piety,' to the mysteries of Redemption, and reserved his most persuasive eloquence, as the minister of Christ, for beseeching men to be "reconciled "to God." The ministry of reconciliation is not, we lament to say, the ministry to which these pages. are devoted. That they contain much wisdom clothed in much beauty, we do not wish to deny; but we are reminded that there is a species of wisdom, which is foolishness with God. They display indeed a captivating splendour of style, by which they may dazzle the imagination; but when estimated according to their practical value, they can be considered only as a splendid trifle.

Art. V. 1. De L'Interêt de la France à l'Egard de la Traite des Nègres. Par J. C. L. Simonde de Sismondi. 8vo. pp. 52. price 39. Londres. Schulze et Dean, Poland-street. 1814.

2. A Letter to his Excellency Prince Talleyrand Perigord, &c. &c. &c. on the Subject of the Slave Trade. By William Wilberforce, Esq. M. P. 8vo. pp. 83. Price 3s. Hatchard. 1814.

IT

T is astonishing,' remarks the eloquent Author of the first of these pamphlets, that the great interests of Europe which are to be discussed at the Congress of Vienna, have hitherto occupied so little of the attention of political writers. The circumstances under which that Congress is proceeding to deter'mine the fate of the Universe, are so novel and unforeseen, that even the most skilful statesmen cannot be supposed to possess a 'deep knowledge of the interests of each government. There appears, indeed, to prevail in the public mind, a degree of apathy as to the result of those deliberations, to be accounted for only by that weariness of expectation, and that distrust of change, which the calamities of Europe have induced. It is not to be disguised, that the blessings of Peace have not as yet been realized. That confidence, which is one of its most preVOL. III. N.S.

F

cious fruits, is of slow growth, and requires the quickening in-
fluence of prosperity.
The consequences of the disorders
which had well-nigh overwhelmed the Continent, are still felt
in their almost unmitigated pressure upon the circumstances of
private life; and each individual sufferer is too much occupied
with his particular hopes and interests, to indulge in enlarged
contemplations upon the general relations of states and kingdoms,
and the complex subjects of diplomatic subtlety. The gorgeous
tragedy which recently made up the whole scene of political af-
fairs, affected the minds of many persons chiefly as a spectacle
of strongly moving interest; and to those who are influenced
principally by dramatic effect, conventional arrangements and a
Congress, form but a tame and insipid sequel. While spec-
tators of more thoughtful character, who have beheld the fruit-
less issue of every successive experiment upon human nature,
as the subject of political regulation, which philosophers have
devised, or conquerors achieved, witness with little hope of suc-
cess, the fresh attempts of assembled princes and statesmen, to
establish the peace of Europe on a basis of permanent security.
Looking upon the Demon of War as not cast out, but only as
having spent for a time his strength, they cannot help fearing
that the golden chains in which he seemingly consents to be
bound, will be snapped as a hay-band, when his power returns ;
and they listen with anxiety to distinguish the mild accents of
that voice which alone can control the passions and restrain the
wrath of man. No considerations so fluctuating as those of
policy and interest, no arrangements founded upon convenience,
can afford satisfactory assurances of the future. The recog-
nition of moral principles as the basis of the laws of nations,
and a constant reference to the ends of government as the foun-
dation of political rights, are the only signs which could uner-
ringly distinguish the introduction of a new order of things.
Some symptoms of such a disposition are, perhaps, faintly dis-
cernible and yet, how can we allow our minds to be elevated
with sanguine expectations, when on such a subject as the Slave
Trade, there can exist among the leaders of a powerful nation,
not only a difference of opinion, but a total absence of moral
feeling, and a determinate opposition to the dictates of huma-
nity?

It will be unnecessary for us, after the discussions which have occupied some of the former pages of our Review, with regard to this subject, to give more than an abstract of the two pamphlets which stand at the head of this article. That by M. Sismondi, although a very eloquent performance, is not a mere effusion of declamatory eloquence. It grounds its argumentative appeal on facts and computations, which establish the fatu