NUMB. 110. SATURDAY, April 6, 1751. At nobis vitæ dominum quærentibus unum Lux iter est, et clara dies, et gratia simplex. Spem sequimur, gradimurque fide, fruimurque futuris, Nec currunt pariter capta, et capienda voluptas. We thro' this maze of life one Lord obey; TH PRUDENTIUS. F. LEWIS. HAT to please the Lord and Father of the universe, is the supreme interest of created and dependent beings, as it is easily proved, has been universally confessed; and, since all rational agents are conscious of having neglected or violated the duties prescribed to them, the fear of being rejected, or punished by God, has always burdened the human mind. The expiation of crimes, and renovation of the forfeited hopes of divine favour, therefore constitute a large part of every religion. The various methods of propitiation and atonement which fear and folly have dictated, or artifice and interest tolerated in the different parts of the world, however they may sometimes reproach or degrade humanity, at least show the general consent of all ages and nations in their opinion of the placability of of the divine nature. That God will forgive, may, indeed, be established as the first and fundamental truth of religion; for, though the knowledge of his existence is the origin of philosophy, yet, without the belief of his mercy, it would have little influence upon our moral conduct. There could be no prospect of enjoying the protection or regard of him, whom the least deviation from rectitude made inexorable for ever; and every man would naturally withdraw his thoughts from the contemplation of a Creator, whom he must consider as a governor too pure to be pleased, and too severe to be pacified; as an enemy infinitely wise, and infinitely powerful, whom he could neither deceive, escape, nor resist. Where there is no hope, there can be no endeavour. A constant and unfailing obedience is above the reach of terrestrial diligence; and therefore the progress of life could only have been the natural descent of negligent despair from crime to crime, had not the universal persuasion of forgiveness, to be obtained by proper means of reconciliation, recalled those to the paths of virtue whom their passions had solicited aside; and animated to new attempts, and firmer perseverance, those whom difficulty had discouraged, or negligence surprised. In times and regions so disjointed from each other, that there can scarcely be imagined any communication of sentiments either by commerce or tradition, has prevailed a general and uniform expectation of propitiating God by corporal austerities, of anticipating his vengeance by voluntary inflictions, R 4 tions, and appeasing his justice by a speedy and cheerful submission to a less penalty, when a greater is incurred. Incorporated minds will always feel some inclination towards exterior acts and ritual observances. Ideas not represented by sensible objects are fleeting, variable, and evanescent. We are not able to judge of the degree of conviction which operated at any particular time upon our own thoughts, but as it is recorded by some certain and definite effect. He that reviews his life in order to determine the probability of his acceptance with God, if he could once establish the necessary proportion between crimes and sufferings, might securely rest upon his performance of the expiation ; but, while safety remains the reward only of mental purity, he is always afraid lest he should decide too soon in his own favour, lest he should not have felt the pangs of true contrition; lest he should mistake satiety for detestation, or imaginė that his passions are subdued when they are only sleeping. From this natural and reasonable diffidence arose, in humble and timorous piety, a disposition to confound penance with repentance, to repose on human determinations, and to receive from some judicial sentence the stated and regular assignment of reconciliatory pain. We are never willing to be without resource; we seek in the knowledge of others a succour for our own ignorance, and are ready to trust any that will undertake to direct us when we have no confidence in ourselves. This desire to ascertain by some outward marks the state of the soul, and this willingness to calm the conscience by some settled method, have produced, as they are diversified in their effects by various tempers and principles, most of the disquisitions and rules, the doubts and solutions, that have embarrassed the doctrine of repentance, and perplexed tender and flexible minds with innumerable scruples concerning the necessary measures of sorrow, and adequate degrees of self-abhorrence; and these rules, corrupted by fraud, or debased by credulity, have, by the common resiliency of the mind from one extreme to another, incited others to an open contempt of all subsidiary ordinances, all prudential caution, and the whole discipline of regulated piety. Repentance, however difficult to be practised, is, if it be explained without superstition, easily understood. Repentance is the relinquishment of any practice, from the conviction that it has offended God. Sorrow, and fear, and anxiety, are properly not parts, but adjuncts of repentance; yet they are too closely connected with it to be easily separated; for they not only mark its sincerity, but promote its efficacy. No man commits any act of negligence or obstinacy, by which his safety or happiness in this world is endangered, without feeling the pungency of remorse. He who is fully convinced, that he suffers by his own failure, can never forbear to trace back his miscarriage to its first cause, to image to himself a contrary behaviour, and to form involuntary resolutions against the like fault, even when he knows that that he shall never again have the power of committing it. Danger, considered as imminent, naturally produces such trepidations of impatience as leave all human means of safety behind them: he that has once caught an alarm of terrour, is every moment seized with useless anxieties, adding one security to another, trembling with sudden doubts, and distracted by the perpetual occurrence of new expedients. If, therefore, he whose crimes have deprived him of the favour of God, can reflect upon his conduct without disturbance, or can at will banish the reflection; if he who considers himself as suspended over the abyss of eternal perdition only by the thread of life, which must soon part by its own weakness, and which the wing of every minute may divide, can cast his eyes round him without shuddering with horrour, or panting with security; what can he judge of himself, but that he is not yet awakened to sufficient conviction, since every loss is more lamented than the loss of the divine favour, and every danger more dreadful than the danger of final condemnation? Retirement from the cares and pleasures of the world has been often recommended as useful to repentance. This at least is evident, that every one retires, whenever ratiocination and recollection are required on other occasions; and surely the retrospect of life, the disentanglement of actions complicated with innumerable circumstances, and diffused in various relations, the discovery of the primary movements of the heart, and the extirpation of lusts and appetites deeply rooted and widely spread, may be allowed to demand some secession from sport J. and |