THEORY AND PRACTICE.

The Protestants have a small Catechism, in which the first question is, “Wherefore has God sent us into the world?” The catechumen answers, “To know and to serve him.” This, in general, is the principle of all Christians, but it is a principle only in theory, a mere speculation. If their answer were to be suited to their moral practice, most Christians would answer, that God sent them into the world to enrich themselves, and rise to good offices; for this is actually all they aim at, this is their whole care. Some, indeed, think at first on nothing more than obtaining a competent maintenance; but as soon as they get possessed of this competent estate, they immediately aim at aggrandizing themselves, and propose, by degrees, to mount to the highest dignities. This spirit governs a father, both with regard to himself and to his children, and he communicates it to them as soon as their age will permit. No one is satisfied with the

condition he is born in, but endeavours to make a better figure than his father. The son of a mean artist uses his utmost endeavour to become a rich citizen. If his covetous and insatiable industry bring him in great riches, he soon launches out in hopes of attaining to offices, and getting a share in the government. No expenses appear too great, provided they are but useful towards procuring him the good offices of the mediate or immediate distributors of magistratures. They, who by their character are most obliged to practise the precepts of Jesus Christ concerning the despising of this world, forget this obligation but too often, and take opportunities of getting great estates, to advance their families, and to raise their dependants.

This puts me in mind of what a good man told me one day. He happened to make a visit to Mr---

where there were nine or ten persons more, who discoursed on divers things. At last, the conversation fell on the qualities of a certain minister. One of those gentlemen blamed him freely enough for some things. Another answered, and without justifying the minister altogether on these points, alleged other things in his favour, and insisted chiefly on the article of friendship. “Never,” said he, “was a better friend seen than this minister, nor a person of more zeal to do good to those who espouse his interests. He procured pensions for such and such; by his recommendation, such and such a one obtained a place of two thousand livres a year, and are in a way to make their fortune. Others keep their coaches by means of the private hints he had given them to buy goods that would become scarce in a little time. Others desiring passionately to attain to the magistracy, have by his good offices overcome the difficulties which lay in their way.” Having gone through several articles, Mr-- took up the discourse, saying, “I am much scandalized at the manner of your praising a

successor of the apostles. I should not think it strange, if you praised a Pagan, or a layman of our religion at this rate, but I cannot bear your palming these things upon us, as very fine qualities in a minister of Jesus Christ. Is it his business to know whether such or such merchandizes will rise or fall about such a time? Does it become him to give his friends notice of it, and to smooth them a way to riches and honours? Is not this pouring of oil into the fire of covetousness and ambition, a fire which he is obliged to quench in the soul of all his people, as much as possible? Does he not know that the riches and honours of this world are the nourishment of vanity, are so many clogs and stumbling blocks in the way of salvation? He would be just so much the more to be praised if he exhorted his friends to give to the poor what they expend in endeavouring to advance themselves, as he is to be blamed in favouring their ambition. If he persuaded a friend of his to put down his coach and walk about on foot, and sell his equipage to endow hospitals, I should look upon this as a true friendly office in him, and this, sir, is the duty of your hero.”

These are, doubtless, very Christian thoughts; but in the corrupt state in which we live, they are mere platonic ideas. That despising of riches and dignities, which made up the character of the good Bunel, is seldom found at present in the laity or clergy, and what shews the height of corruption is, that there is hardly any one but despises those who preserve that indifferency. A learned man is highly praised who knows how to enrich himself, and to climb from office to office, and who, to make his fortune, divides his whole time into two parts, the one for his books, and the other to court the favour of great persons, and to insinuate himself every where. Such a person being really most despicable in the main is not despised.

Art. Bunel.