or by any art or profession, over and above what is sufficient for the reasonable support of

a man's family, and especially where there is a mixture or suspicion of unjust gain, a fifth part ought to be given in alms"."

And this is an error into which a moral legislator would be very likely to fall. He has to deal with fickle and perverse beings, and might consider it wise to appoint the specific duty; to fix the definite degrees of austerity; the requisite proportion of charity; the exact hours of prayer.

Experience, however, has proved the wisdom of leaving these things more free and general, as they are left by the Christian Scriptures; which prescribe the duty, but intrust the mode of its fulfilment to expediency and conscience. The way in which the Mohammedan fasts are appointed leads directly to the error which in fact prevails among Mohammedans. The abstinence

• Sale's Koran.

is not practised as a mean towards a higher end, but the merit is supposed to lie in the abstinence itself. The same of charity: the same of prayer: which are rather works to be performed, than the results of a liberal and pious state of mind. And this is the danger attending all forms, a danger which is increased in proportion as the prescription is exact. Many of the Jews, we know, were devoutly attached to fasting as a form. Sale observes, that Mohammed followed their example, as in other customs, so in this. But Jesus condemned them in that very point where we perceive that the error lay. In the same manner as he commanded that men should set their affections on things above, and lay up treasure in heaven, without determining the exact degree of attention which should be paid to the present world and its concerns; in the same manner as he declared charity to be an indispensable duty, leaving the particular exercise of it to the discretion of his followers; so did he enjoin them to keep the body under and bring it into subjection, while he ordained no precise obser

vances for that purpose. The wisdom of this mode of legislation we sufficiently learn from the errors of the Mohammedans, who fast during the month Ramadan with painful exactness, but lay no general restraint upon their appetites; and who adhere to strict austerity while the sun is up, and think that this warrants a proportionate indulgence at its setting. We learn it also from the subversion of all the essentials of Christianity, which the penances, fastings, austerities, and meritorious alms of the Romish church effected in the days of ignorance, and still continue to produce where ignorance continues to prevail; and which, if they had been sanctioned instead of discouraged by the Gospel, would have afforded no slight argument against its divine authority 7.

7 It is a circumstance which deserves to be remarked, that the principal corruptions which have marred the effect of the Gospel, have been introduced not only without its sanction, but in spite of its express prohibition. The infallibility, supremacy, and temporal dominion of the Roman Pontiff are in direct opposition to Matt. xxiii. 8—10.; and xx. 25-27. Compulsory celibacy, austerities, prescribed abstinence, and the worship of saints or angels, are forbidden, in the clearest terms, by St. Paul. See Colos. ii. 16—23; and 1 Tim. iv. 1-8.

Here then a further instance presents itself, and that in a case of equal nicety and importance, in which Jesus displayed that wisdom by anticipation of which experience enables us to form a practical estimate, and avoided the mistakes into which others have fallen, who undertook a design like his. And the evidence arising out of this has the more value, because there is nothing to be brought into the opposite scale. There is no alloy to be set against the pure gold. Those who have examined the Gospels with the most unfriendly eyes, have sought to no purpose for a blemish. Those who have been very far from yielding themselves up to the influence of the religion, have been unable to withhold their admiration from the solemnity, simplicity, and consistency of the discourses of Jesus. Let them but advance one step further, and satisfy themselves on what principle this can possibly be explained, if Jesus had no other advantages than would have belonged to him as a native of Galilee, educated in Judea.

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CHAPTER VIII.

Originality of the Christian Character.

Ir is the object of the Christian Scriptures, not merely to declare certain truths or doctrines, but to recommend and form a particular character; to which those who taught the religion stood pledged themselves; and which they held forth to the imitation of all who might become their disciples, as indispensable to their receiving its benefits.

Now this character is evidently an important test of the truth of the religion. Does it agree with the natural bias of the human mind? If so, we need seek no farther for its origin. Was it copied from any pattern already in existence? If so, it carries no proof of divinity. Is it unsuitable to the object which it was professedly intended to promote? If so, we have a strong argument against its authority. On the