Superst.i.tion Unveiled.

by Charles Southwell.

Religion has an important bearing on all the relations and conditions of life. The connexion between religious faith and political practice is, in truth, far closer than is generally thought. Public opinion has not yet ripened into a knowledge that religious error is the intangible but real substratum of all political injustice. Though the 'Schoolmaster'

has done much, there still remain among us, many honest and energetic a.s.sertors of 'the rights of man,' who have to learn that a people in the fetters of superst.i.tion cannot, secure political freedom. These reformers admit the vast influence of Mohammedanism on the politics of Constantinople, and yet persist in acting as if Christianity had little or nothing to do with the politics of England.

At a recent meeting of the Anti-State Church a.s.sociation it was remarked that _throw what we would into the political cauldron, out it came in an ecclesiastical shape_. If the newspaper report may be relied on, there was much laughing among the hearers of those words, the deep meaning of which, it may safely be affirmed, only a select few of them could fathom.

Hostility to state churches by no means implies a knowledge of the close and important connection between ecclesiastical and political questions.

Men may appreciate the justice of voluntaryism in religion, and yet have rather cloudy conceptions with respect to the influence of opinions and things ecclesiastical on the condition of nations. They may clearly see that he who needs the priest, should disdain to saddle others with the cost of him, while blind to the fact that no people having faith in the supernatural ever failed to mix up such faith with political affairs.

Even leading members of the 'Fourth Estate' are constantly declaring their disinclination for religious criticism, and express particular anxiety to keep their journals free of everything 'strictly theological.' Their notion is, that newspaper writers should endeavour to keep clear of so 'awful' a topic. And yet seldom does a day pa.s.s in which this self-imposed editorial rule is not violated--a fact significant, as any fact can be of _connection_ between religion and politics.

It is quite possible the editors of newspapers have weighty reasons for their repugnance to agitate the much vexed question of religion; but it seems they cannot help doing so. In a leading article of this days'

_Post_, [Endnote 4:1] we are told--_The stain and reproach of Romanism in Ireland is, that it is a political system, and a wicked political system, for it regards only the exercise of power_, and neglects utterly the duty of improvement. In journals supported by Romanists, and of course devoted to the interests of their church, the very same charge is made against English Protestantism. To denounce each other's 'holy apostolic religion' may be incompatible with the taste of 'gentlemen of the press,' but certainly they do it with a brisk and hearty vehemence that inclines one to think it a 'labour of love.' What men do _con amore_ they usually do well, and no one can deny the wonderful talent for denunciation exhibited by journalists when writing down each other's 'true Christianity.' The unsparing invective quoted above from the _Post_ is a good specimen. If just, Irish Romanism _ought_ to be destroyed, and newspaper writers cannot be better employed than in helping on the work of its destruction, or the destruction of any other religion to which the same 'stain and reproach' may be fairly attached.

I have no spite or ill-will towards Roman Catholics though opposed to their religion, and a willing subscriber to the opinion of Romanism in Ireland expressed by the _Post_. The past and present condition of that country is a deep disgrace to its priests, the bulk of whom, Protestant as well as Romanist, can justly be charged with 'regarding only the exercise of power, while neglecting utterly the duty of improvement.'

The intriguing and essentially political character of Romanism it would be idle to deny. No one at all acquainted with its cunningly contrived 'system' will hesitate to characterise it as 'wickedly political,'

productive of nothing but mischief--a system through whose accursed instrumentality millions are cheated of their sanity as well as substance, and trained dog-like to lick the hand that smites them. So perfect is their degradation that literally they 'take no thought for to-morrow,' it being their practice to wait 'till starvation stares them in the face,' [4:2] and _then_ make an effort against it.

The _Globe_ of Thursday, October 30th, 1845, contains an article on the damage sustained by the potatoe crop here and in Ireland, full of matter calculated to enlighten our first-rate reformers who seem profoundly ignorant that superst.i.tion is the bane of intellect, and most formidable of all the obstacles which stand between the people and their rights.

One paragraph is so peculiarly significant of the miserable condition to which Romanism _and_ Protestantism have reduced a peasantry said to be 'the finest in the world,' that I here subjoin it.

_The best means to arrest the progress of the pestilence in the people's food have occupied the attention of scientific men. The commission appointed by government, consisting of three of the must celebrated practical chemists, has published a preliminary report, in which several suggestions, rather than ascertained results, are communicated, by which the sound portions of the root may, it is hoped, be preserved from the epidemic, and possibly, the tainted be rendered innoxious, and even partially nutritious. Followed implicitly, their directions might mitigate the calamity. But the care, the diligence, the persevering industry which the various forms of process require, in order to effecting the purpose which might result if they were promptly adopted and properly carried out, are the very qualities in which the Irish peasantry are most deficient. In the present crisis, the people are more disposed to regard the extensive destruction of their crops in the light of an extraordinary visitation of Heaven, with which it is vain for human efforts to contend, than to employ counteracting, or remedial applications. "Sure the Almighty sent the potatoe-plague and we must bear it as wall us we can," is the remark of many; while, in other places, the copious sprinklings of holy water on the potatoe gardens, and on the produce, as it lies upon the surface, are more depended on for disinfecting the potatoes than those suggestions of science which require the application of patient industry._

Daniel O'Connell boasted about Irish morale and Irish intellect--the handsome women, and stalwart men of his 'beloved country,' but no sensible persons paid the least attention to him. It is, at all events, too late in the day for we 'Saxons' to be either cajoled or amused by such nonsense. An overwhelming majority of the Irish people have been proved indolent beyond all parallel, and not much more provident than those unhappy savages who sell their beds in the morning, not being able to foresee they shall again require them at night. A want of forethought so remarkable and indolence so abominable, are results of superst.i.tious education. Does any one suppose the religion of the Irish has little, if anything, to do with their political condition? Or can it be believed they will be fit for, much less achieve, political emanc.i.p.ation, while priests and priests alone, are their instructors? We may rely upon it that intellectual freedom is the natural and necessary precursor of political freedom. _Education_, said Lord Brougham, _makes men easy to lead but difficult to drive; easy to govern but impossible to enslave_.

The Irish peasantry clamoured for 'Repeal,' never considering that did they get it, no essential change would be made in their social, moral, or, to say all in one word, _political_ condition. They would still be the tool of unprincipled political mountebanks--themselves the tool of priests.

Great was the outcry raised against the 'G.o.dless colleges' that Sir Robert Peel had the courageous good sense to _inflict_ on Ireland.

Protestant, as well as Romanist priests, were terribly alarmed lest these colleges should spoil the craft by which they live. Sagacious enough to perceive that whatever influence they possess must vanish with the ignorance on which it rests, they moved heaven and earth to disgust the Irish people with an educational measure of which superst.i.tion formed no part. Their fury, like 'empty s.p.a.ce,' is boundless. They cannot endure the thought that our minister should so far play the game of 'infidelity' as to take from them the delightful task of teaching Ireland's young idea 'how to shoot.' Sir Robert Inglis _christened_ this odious measure, a 'gigantic scheme of G.o.dless education,' and a large majority of Irish Roman Catholic Prelates have solemnly p.r.o.nounced it 'dangerous to faith and morals.' Neither ministerial allurements, nor ministerial threats can subdue the cantankerous spirit of these bigots.

They are all but frantic and certainly not without reason, for the Irish Colleges' Bill is the fine point of that wedge which, driven home, will shiver to pieces their 'wicked political system.' Whatever improves Irish intellect will play the mischief with its 'faith,' though not at all likely to deteriorate its 'morals.' Let the people of Ireland be well employed as a preliminary to being well educated, and speedily they may _deserve_ to be singled out as 'the most moral people on the face of the earth.'

An educated nation will never tamely submit to be priest-ridden, and well do Ireland's enslavers know it. The most stupid of her priests, equally with the shrewdest of her 'patriots,' are quite alive to the expediency of teaching as fact the fraudulent fables of the 'dark ages.'

To keep the people ignorant, or what is worse, to teach them only what is false, is the great end of _their_ training; and if a British ministry propose anything better than the merest mockery of education, they call it 'dangerous to faith and morals.'

Superst.i.tion is the curse of Ireland. To the rival churches of that country may be traced ALL the oppressions suffered by its people who never can be materially improved till purged of their faith in priests.

When that salutary work shall be accomplished, Ireland will indeed be 'a nation' in the secure enjoyment of political liberty. The priest-ridden may talk of freedom, but can never secure it.

What then can be thought of the first-rate reformers, before alluded to, who are going to emanc.i.p.ate every body without the least offence to any body's superst.i.tion? It should be borne in memory that other people are superst.i.tious as well as the Irish, and that the churches of all countries are as much parts of 'a wicked political system' as are the churches of Ireland.

The judges of _our_ country frequently remind us that its laws have a religious sanction; nay, they a.s.sure us Christianity is part and parcel of those laws. Do we not know that orthodox Christianity means Christianity as by law established? And can any one fail to perceive that such a religion must needs be political? The cunning few, who esteem nothing apart from their own aggrandis.e.m.e.nt, are quite aware that the civil and criminal law of England is intimately a.s.sociated with Christianity--they publicly proclaim their separation impossible, except at the cost of destruction to both. They are sagacious enough to perceive that a people totally untrammelled by the fears, the prejudices, and the wickedness of superst.i.tion would never consent to remain in bondage.

Hence the pains taken by priests to perpetuate the dominion of that ignorance which proverbially is 'the mother of devotion.' What care they for universal emanc.i.p.ation? Free themselves, their grand object is to rivet the chains of others. So that those they defraud of their hard earned substance be kept down, they are not over scrupulous with respect to means. Among the most potent of their helps in the 'good work' are churches, various in name and character but in principle the very same.

All are p.r.o.nounced true by priests who profit by them, and false by priests who do not. Every thing connected with them bears the stamp of despotism. Whether we look at churches foreign or domestic, Popish or Protestant, 'that mark of the beast' appears in characters as legible as, it is fabled, the handwriting on the wall did to a tyrant of old. In connection with each is a hierarchy of intellect stultifiers, who explain doctrines without understanding them, or intending they should be understood by others; and true to their 'sacred trust,' throw every available impediment in the way of improvement. Knowledge is their accuser. To diffuse the 'truth' that 'will set men free' is no part of their 'wicked political system.' On the contrary, they labour to excite a general disgust of truth, and in defence of bad governments preach fine sermons from some one of the many congenial texts to be gathered in their 'Holy Scripture.' Non-established priesthoods are but little more disposed to emanc.i.p.ate 'mind' and oil the wheels of political progression than those kept in state pay. The air of conventicles is not of the freest or most bracing description. The Methodist preacher, who has the foolish effrontery to tell his congregation 'the flush l.u.s.teth always contrary to the spirit, and, _therefore_, every person born into the world deserveth G.o.d's wrath and d.a.m.nation,' may be a liberal politician, one well fitted to pilot his flock into the haven of true republicanism; but I am extremely suspicious of such, and would not on any account place my liberty in their keeping.

I possess little faith in political fanaticism, especially when in alliance with the frightful doctrines enunciated from conventicle pulpits, and have no hesitation in saying that Anti-State Church a.s.sociations do not touch the root of political evils. Their usefulness is great, because they give currency to a sound principle, but that principle though important, is not all-important--though powerful, is not all-powerful. If universally adopted, it is questionable that any useful change of a lasting character would be worked in the economy of politics.

Wise men put no trust in doctrine which involves or a.s.sumes supernatural existence. Believing that supernaturalism reduced to 'system' cannot be other than 'wickedly political,' they see no hope for 'slave cla.s.ses,'

apart from a general diffusion of anti-superst.i.tious ideas. They cannot reconcile the wisdom of theologians with undoubted facts, and though willing to admit that some 'modes of faith' are less absurd than others, are convinced they are all essentially alike, because all fundamentally erroneous.

Speculative thinkers of so radical a temper are not numerous. If esteemed, as happens to certain commodities, in proportion to their scarcity they would enjoy a large share of public respect. Indeed, they are so few and far between, or at least so seldom make their presence visible, that William Gillespie is convinced they are an anomalous species of animal produced by our common parent 'in a moment of madness.' Other grave Christian writers, though horrified at Universal--nicknamed Athe-ism--though persuaded its professors, 'of all earth's madmen, most deserve a chain;' and, though constantly abusing them, are still unable to believe in the reality of such persons. These, among all the opponents of Sense and Wisdom may fairly claim to be considered most mysterious; for, while lavishing on deniers of their idols every kind of sharp invective and opprobrious epithet, they cannot a.s.sure themselves the 'monsters' did, or do, actually exist. With characteristic humour David Hume observed, 'There are not a greater number of philosophical reasonings displayed upon any subject than those which prove the existence of Deity, and refute the fallacies of Atheists, and yet the most religious philosophers still dispute whether any man can be so blinded as to be a speculative Atheist;' 'how (continues he) shall we reconcile these contradictions? The Knight-errants who wandered about to clear the world of dragons and of giants, never entertained the least doubt with regard to the existence of these monsters.' [8:1]

The same Hume who thus pleasantly rebuked 'most religious philosophers,'

was himself a true Universalist. That he lacked faith in the supernatural must be apparent to every student of his writings, which abound with reflections far from flattering to the self-love of superst.i.tionists, and little calculated to advance their cause. Hume astonished religious fanatics by declaring that _while we argue from the course of nature and infer a particular intelligent cause, which first bestowed, and still preserves order in the universe, we embrace a principle which is both uncertain and useless. It is uncertain, because the subject lies entirely beyond the reach of human experience. It is useless, because our knowledge of this cause being derived entirely from the course of nature, we can never, according to the rules of just reasoning, return back from the cause with any new inference, or making additions to the common and experienced course of nature, establish any principles of conduct and behaviour_. [9:1]

Nor did Hume affect to consider popular Christianity less repugnant to reason than any other theory or system of supernaturalism. Though confessedly fast in friendship, generous in disposition, and blameless in all the relations of life, few sincere Divines can forgive his hostility to their faith. And, without doubt, it was hostility eminently calculated to exhaust their stock of patience, because eminently calculated to damage their superst.i.tion, which has nothing to fear from the a.s.saults of ignorant and immoral opponents; but when a.s.sailed by men of unblemished reputation, who know well how to wield the weapons of wit, sarcasm, and solid argumentation, its priests are not without reason alarmed lest their house should be set _out_ of order.

It would be difficult to name a philosopher at once so subtle, so profound, so bold, and so _good_ as Hume. Notwithstanding his heterodox reputation, many learned and excellent Christians openly enjoyed his friendship. A contemporary critic recently presented the public with 'a curious instance of contrast and of parallel,' between Robertson and Hume. 'Flourishing (says he) in the same walk of literature, living in the same society at the same time; similar in their habits and generous dispositions; equally pure in their morals, and blameless in all the relations of private life: the one was a devout believer, the other a most absolute Atheist, and both from deep conviction, founded upon inquiries, carefully and anxiously conducted. The close and warm friendship which subsisted between these two men, may, after what we have said, be a matter of surprise to some; but Robertson's Christianity was enlarged and tolerant, and David Hume's principles were liberal and philosophical in a remarkable degree.' [9:2]

This testimony needs no comment. It clearly tells its own tale, and ought to have the effect of throwing discredit upon the vulgar notion that disgust of superst.i.tion is incompatible with talents and virtues of the highest order; for, in the person of David Hume, the world saw absolute Universalism co-existent with genius, learning, and moral excellence, rarely, if ever, surpa.s.sed.

The unpopularity of that grand conception it would be vain to deny. A vast majority of mankind a.s.sociate with the idea of disbelief in their G.o.ds, everything stupid, monstrous, absurd and atrocious. Absolute Universalism is thought by them the inseparable ally of most shocking wickedness, involving 'blasphemy against the Holy Ghost,' which we are a.s.sured shall not be forgiven unto men 'neither in this world nor in that which is to come.' Educated to consider it 'an inhuman, b.l.o.o.d.y, ferocious system, equally hostile to every restraint and to every virtuous affection,' the majority of all countries detest and shun its apostles. Their horror of them may be likened to that it is presumed the horse feels towards the camel, upon whom (so travellers tell us) he cannot look without _shuddering_.

To keep alive and make the most of this superst.i.tious feeling has ever been the object of Christian priests, who rarely hesitate to make charges of Atheism, not only against opponents, but each other; not only against disbelievers but believers. The Jesuit Lafiteau, in a Preface to his 'Histoire des Sauvages Americanes,' [10:1] endeavours to prove that only Atheists will dare a.s.sert that G.o.d created the Americans. Not a metaphysical writer of eminence has escaped the 'imputation' of Atheism.

The great Clarke and his antagonist the greater Leibnitz were called Atheists. Even Newton was put in the same category. No sooner did sharp-sighted Divines catch a glimpse of an 'Essay on the Human Understanding' than they loudly proclaimed the Atheism of its author.

Julian Hibbert, in his learned account 'Of Persons Falsely Ent.i.tled Atheists,' says, 'the existence of some sort of a Deity has usually been considered undeniable, so the imputation of Atheism and the t.i.tle of Atheist have usually been considered as insulting.' This author, after giving no fewer than thirty and two names of 'individuals among the Pagans who (with more or less injustice) have been accused of Atheism,'

says, 'the list shews, I think, that almost all the most celebrated Grecian metaphysicians have been, either in their own or in following ages, considered, with more or less reason, to be Atheistically inclined. For though the word Atheist was probably not often used till about a hundred years before Christ, yet the imputation of _impiety_ was no doubt as easily and commonly bestowed, before that period, as it has been since.' [11:1]

Voltaire relates, in the eighteenth chapter of his 'Philosophie de L'Histoire,' [11:2] that a Frenchman named Maigrot, Bishop of Conon, who knew not a word of Chinese, was deputed by the then Pope to go and pa.s.s judgment on the opinions of certain Chinese philosophers; _he treated Confucius as Atheist, because that sage had said, 'the sky has given me virtue, and man can do me no hurt.'_

On grounds no more solid than this, charges of Atheism are often erected by 'surpliced sophists.' Rather ridiculous have been the mistakes committed by some of them in their hurry to affix on objects of their hate the brand of Impiety. Those persons, no doubt, supposed themselves privileged to write or talk any amount of nonsense and contradiction.

Men who fancy themselves commissioned by Deity to interpret his 'mysteries,' or announce his 'will,' are apt to make blunders without being sensible of it; as did those worthy Jesuits who declared, in opposition to Bayle, that a society of Atheists was impossible, and at the same time a.s.sured the world that the government of China was a society of Atheists. So difficult it is for men inflamed by prejudices, interests, and animosities, to keep clear of sophisms, which can impose on none but themselves.

Many Universalists conceal their sentiments on account of the odium which would certainly be their reward did they avow them. But the unpopularity of those sentiments cannot, by persons of sense and candour, be allowed, in itself, a sufficient reason for their rejection.

The fact of an opinion being unpopular is no proof it is false. The argument from general consent is at best a suspicious one for the truth of any opinion or the validity of any practice. History proves that the generality of men are the slaves of prejudice, the sport of custom, and foes most bigoted to such opinions concerning religion as have not been drawn in from their sucking-bottles, or 'hatched within the narrow fences of their own conceit.'

Every day experience demonstrates the fallibility of majorities. It palpably exhibits, too, the danger as well as folly of presuming the unpopularity of certain speculative opinions an evidence of their untruth. A public intellect, untainted by gross superst.i.tion, can nowhere be appealed to. Even in this favoured country, 'the envy of surrounding nations and admiration of the world,' the mult.i.tude are anything but patterns of moral purity and intellectual excellence. They who a.s.sure us _vox populi_ 'is the voice of G.o.d,' are fairly open to the charge of ascribing to Him what orthodox pietists inform us exclusively belongs to the Father of Evil. If by 'voice of G.o.d' is meant something different from noisy ebullitions of anger, intemperance, and fanaticism, they who would have us regulate our opinions in conformity therewith are respectfully requested to reconcile mob philosophy with the sober dictates of experience, and mob law with the law of reason.

A writer in the _Edinburgh Review_ [12:1] a.s.sures us _the majority of every nation consists of rude uneducated ma.s.ses, ignorant, intolerant, suspicious, unjust, and uncandid, without the sagacity which discovers what is right, or the intelligence which comprehends it when pointed out, or the morality which requires it to be done._ And yet religious philosophers are fond of quoting the all but universal horror of Universalism as a formidable argument against that much misunderstood creed!

The least reflection will suffice to satisfy any reasonable man that the speculative notions of rude, uneducated ma.s.ses, so faithfully described by the Scotch Reviewer, are, for the most part, grossly absurd and consequently the reverse of true. If the ma.s.ses of all nations are ignorant, intolerant, suspicious, unjust, and uncandid, without the sagacity which discovers what is right, or the intelligence which comprehends it when pointed out, or the morality which requires it to be done, who with the least shadow of claim to be accounted _reasonable_ will a.s.sert that a speculative heresy is the worse for being unpopular, or that an opinion is false, and _must_ be demoralising in its influence, because the majority of mankind declare it so.

I would not have it inferred from the foregoing remarks that horror of Universalism, and detestation of its apostles, is _confined_ to the low, the vulgar, the base, or the illiterate. Any such inference would be wrong, for it is certainly true that learned, benevolent, and very able Christian writers, have signalised themselves in the work of obstructing the progress of Universalism by denouncing its principles, and imputing all manner of wickedness to its defenders. It must, indeed, be admitted that their conduct in this particular amply justifies pious Matthew Henry's confession that 'of all the Christian graces, zeal is most apt to turn sour.'

One John Ryland, A.M., of Northampton, published a 'Preceptor, or General Repository of useful information, very necessary for the various ages and departments of life,' in which 'pride and l.u.s.t, a corrupt pride of heart, and a furious filthy l.u.s.t of body,' are announced as the Atheist's 'springs of action,' 'desire to act the beast without control, and live like a devil without a check of conscience,' his only 'reasons for opposing the existence of G.o.d,' in which he is told 'a world of creatures are up in arms against him to kill him as they would a venomous mad dog,' in which, among other hard names, he is called 'absurd fool,' 'beast,' 'dirty monster,' 'brute,' 'gloomy dark animal,'

'enemy of mankind,' 'wolf to civil society,' 'butcher and murderer of the human race,' in which, moreover, he is _cursed_ in the following hearty terms;--'Let the glorious ma.s.s of fire burn him, let the moon light him to the gallows, let the stars in their courses fight against the Atheist, let the force of the comets dash him to pieces, let the roar of thunders strike him deaf, let red lightnings blast his guilty soul, let the sea lift up her mighty waves to bury him, let the lion tear him to pieces, let dogs devour him, let the air poison him, let the next crumb of bread choke him, nay, let the dull a.s.s spurn him to death.'

This is a notable specimen of zeal turned sour.

Bishop Hall was a Divine of solid learning and unquestionable piety, whose memory is reverenced by a large and most respectable part of the Christian world. He ranked amongst the best of his cla.s.s, and, generally speaking, was so little disposed to persecute his opponents because of their heterodox opinions, that he wrote and published a "Treatise on Moderation," in the course of which he eloquently condemns the practice of regulating, or, rather, attempting to regulate opinion by act of parliament; yet, incredible as it may appear, in that very Treatise he applauds Calvin on account of his conduct towards Servetus. Our authority for this statement is not 'Infidel' but Christian--the authority of Evans, who, after noticing the Treatise in question, says, 'he (Bishop Hall) has discussed the subject with that ability which is peculiar to all his writings. But this great and good man, towards the close of the same Treatise, forgetting the principles which he had been inculcating, devotes one solitary page to the cause of intolerance: this page he concludes with these remarkable expressions: "Master Calvin did well approve himself to G.o.d's Church in bringing Servetus to the stake in Geneva."

Remarkable, indeed! and what is the moral that they point? To me they are indicative of the startling truth, that neither eloquence nor learning, nor faith in G.o.d and his Scripture, nor all three combined, are incompatible with the cruelest spirit of persecution. The Treatise on Moderation will stand an everlasting memorial against its author, whose fine intellect, spoiled by superst.i.tious education, urged him to approve a deed, the bare remembrance of which ought to excite in every breast, feelings of horror and indignation. That such a man should declare the aim of Universalists is 'to dethrone G.o.d and destroy man,'

is not surprising. From genuine bigots they have no right to expect mercy. He who applauded the bringing of Servetus to the stake must have deemed their utter extermination a religious duty.

That our street and field preaching Christians, with very few exceptions, heartily sympathise with the fire and f.a.ggot sentiments of Bishop Hall, is well known, but happily, their absurd ravings are attended to by none save eminently pious people, whose brains are _unclogged_ by any conceivable quant.i.ty of useful knowledge. In point of intellect they are utterly contemptible. Their ignorance, however, is fully matched by their impudence, which never forsake, them. They claim to be considered G.o.d's right-hand men, and of course duly qualified preachers of his 'word,' though unable to speak five minutes without taking the same number of liberties with the Queen's English. Swift was provoked by the prototypes of these pestiferous people, to declare that, 'formerly the apostles received the gift of speaking several languages, a knowledge so remote from our dealers in the art of enthusiasm, that they neither understand propriety of speech nor phrases of their own, much less the gift of tongues.'

The millions of Christian people who have been trained up in the way they should _not_ go, by this active cla.s.s of fanatics, are naturally either opposed to reason or impervious to it. They are convinced not only that the wisdom of the world is foolishness with G.o.d, but that wisdom with G.o.d is foolishness with the world; nor will any one affirm their 'moderation' in respect to unbelievers one t.i.ttle more moderate than Bishop Hall's; or that they are one t.i.ttle less disposed than 'that good and great man,' to think those who bring heretics to the stake at Geneva or elsewhere, 'do well approve themselves to G.o.d's Church.'