bishop Watson to have been "a wise and good man, and a "firm believer in revealed Religion."

Our next authority is that of Dr. Simson, a beneficed clergyman of the county Palatine of Chester, who, in his reply to PAINE, anticipates the time when

"The lofty looks of lordly prelates shall be brought low, the supercilious airs of downy doctors and perjured prelates shall be humbled; the horrible sacrilege of non-residents who shear the fleece and leave the flock, thus despoiled of the charge, to uninterested hirelings, that care not for them— shall be avenged on their impious heads. INTEMPERATE PRIESTS, AVARICIOUS CLERKS, and BUCKISH PARSONS-those curses of Christendom, shall be confounded!"

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In conclusion we beg to observe, that, in the exposition now given of the character and crimes of the clergy, we cannot too distinctly disclaim being actuated by any feelings of personal hostility against any class of men; however necessary may have been the task we have now performed, we should reflect on it with shame, if we felt we had been prompted thereto by any feelings other than those which are inspired by a love of truth, and a sense of Christian duty. We are not insensible that, with a respect for the clerical character and an attachment for ecclesiastical institutions, many excellent and religious feelings are associated and bound up; and it is because we respect such feelings, and wish to cultivate and render them more enduring, that we labour to withdraw them from a connexion, in which they are exposed to the continual liability of interruption and of doubt, by the conduct of those from whose words the possessors of such feelings seek instruction, and from whose lives they draw example. Nor do we rest here: our desire is, that every amiable feeling of the heart-every devout affection of the mind-every hope of present mercy and future favour— may be transferred to a surer and a better ground of dependence-to a study of HIS life, and an obedience to HIS precepts, who is "the guide and complete pattern of our faith," Divine Teacher! Honoured Master! Beloved of God! How exemplary was thy life-how pure thy objects; how sublime thy doctrines! "To whom shall we go? THOU hast the words of eternal life!"

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Reader! let not the review of the character of the clergy, here presented, excite in thy bosom, one unkind feeling -one vindictive thought. Remember that their conduct becomes of importance, chiefly as an exemplification of the system-the corrupt antichristian system of worldly,

political religion which they support, and by which they are supported. Under the influence of such a system we do not expect to find them-they cannot indeed be-other than they are; nor do we think it desirable, for the interests of truth, they should be so. No! rather do we, in contemplating this SPIRITUAL BABYLON, derive consolation from the reflection that no transient ray illumines her dark horizon-no redeeming virtues present themselves in her princes, her rulers, and her merchants, to protract that FALL, which, if there be justice in heaven, or truth in prophecy, must, sooner or later, take place!

REMARKS ON THE DUE INFLUENCE OF THE PASSIONS ON THE CHRISTIAN CHARACTER.

To the Editor of the Freethinking Christians' Quarterly Register."

SIR,

To ascertain what degree of influence the passions ought to have on the Christian character, is a subject of considerable importance, to all who-having the high privilege of membership in the Christian church-are desirous of perfecting their characters, and fitting themselves for the enjoyment of a future life. I am aware that to treat upon a subject of this kind fully, and in all its details, would require much metaphysical knowledge; but I propose only to submit a few brief and popular remarks, tending to shew the importance of a due regulation of the passions; and that those individuals who have become members of the Christian church, are imperatively called upon to subject their minds and dispositions to the controul and influence of reason, and the principles of Christianity.

The Apostle Paul, in writing to the churches in Galatia, says "Now they that are of Christ (Christianity) have cruci"fied the flesh with the passions and the desires thereof; (Gal. v. 24, 25) meaning that the Christian should hold his mind and body equally in subjection, and by the controul

and mastery of his passions, be enabled, if necessary, to offer himself up, as it were, a sacrifice, devoted to the cause of truth. Not, indeed, that the passions should be annihilated: Christianity does not extinguish the legitimate use of any one feeling or faculty of the mind; it only furnishes the mind with a strong and influential motive to bring them under the government of reason and religious principle.

Let us, in order to ascertain their due degree of influence, consider the use of the passions. They were implanted in the human breast for the wisest and best of purposes; they are powerful instruments in the formation of our characters; they operate as an impetus to exertion in the acquirement of knowledge, and in the attainment of excellence; and upon their judicious or injudicious application will depend whether we become wise or foolish-virtuous or viciousexalted or debased in our characters. The feelings and the passions are, as it were, the springs of action, without whose influence we should become inert, and possesss no excitement to labour or exertion; when enduring pain or affliction, we could never act with fortitude; in the hour of danger, or in the day of trial we should be devoid of courage and firmness; and when our minds were exposed to scenes of gloom and despair, or our hearts oppressed with grief and sorrow, we should be incapable of that serenity and satisfaction which hope never fails to inspire, under the most adverse circumstances; neither should we be capable of being aroused to the performance of noble, disinterested, or exalted and benevolent actions. Thus, then, it will be seen, that the passions are necessary to empower man to fulfil the functions of his nature. It is only when they are indulged to excess-when they lead and govern, instead of being subservient to the voice of reason and nature, to the dictates of principle, and the spirit of Christianity, that they become prejudicial to our well-being, and injurious in their influence. They are, indeed, bad masters, but excellent servants. It is, when so indulged, that, instead of emulation, we practice and cherish envy; instead of love, we imbibe hatred; instead of hope, we are depressed by slavish fear and timidity; instead of forbearance and forgiveness, we are actuated with resentment and revenge; and instead of humility and true self-respect, we manifest pride, vanity, and egotism. Now, surely, no one will say that these ought to influence the Christian character:-he who is commanded to "render to no “ one, evil for evil;" to "let all bitterness, and passion, and

anger, and noise, and evil speaking, be removed from him;” he who is called upon to furnish his " belief with virtue; his "virtue with knowledge; his knowledge with self-command: "his self-command with patience; his patience with piety; "his piety with brotherly affection; his brotherly affection with "universal benevolence!" And yet, if we look into what is falsely termed the Chistian world, we shall too often see the Christian name associated with the existence of those feelings, and the gratification of those passions, which, in their uncontrouled indulgence, and excessive influence, most disgrace and most degrade our nature. There are, however, feelings or passions apparently of a milder or a less important kind, though, perhaps, equally injurious in their consequences, which are considered light and venial, and, therefore, become more dangerous. How often, for instance, do we see persons, calling themselves Christians, become angry, irritable, and dogmatical, the moment you attempt to differ from them, about matters of religion; not consenting to reason or discuss the difference of opinion! How many indulge their inclinations and appetites, and are guided solely by feeling, in all their actions! Now this is wholly incompatible with that high and dignified tone of character, which ought to distinguish the Christian; the humble follower of the wisest, the most virtuous and enlightened man that ever existed-Jesus of Nazareth! It was his recommendation that, if the hand or foot were leading to sin, to cut it of, and cast it from us; that, if the eye were leading to sin, to pluck it out. Now this, in figurative language, is descriptive of that line of conduct which the Christian ought to pursue: he is not to temporize-nothing should induce him to swerve from principle and consistency, however alluring the bate ;-no indulgence, however necessary to his comfort-no passion, however tempting-no habit, however long it may have been practised-no feeling, however acute or sensitive, should be continued, or at all influence the conduct, unless they can bear the test of truth, and the scrutinizing eye of reason and religion. If they will not pass through this rigid ordeal of the judgment, then we should pluck them out-cut them off-and cast them from us! This language of Jesus shews that we are imperatively called upon to annihilate such bad feelings from our minds-to emancipate ourselves from their slavery; and if we do not, we must pronounce our own condemnation, and the consequences will be upon our own heads! But what can be the cause of this irregu

larity in the passions, and the abuses to which they are liable? As Cogan, in his Ethical Treatise on the Passions, asks, "Is it the irrevocable law of our constitution, that we "shall be incited to pursue what we are never to attain ? "Has some evil being blinded our eyes-perverted our "judgment-destroyed our power-and blasted all our "fairest hopes? Or, are we ourselves the culpable causes "of so much misery, while, apparently, surrounded by so many means of happiness?" He then says, "No one has "ever denied the existence of the following causes: ignor"ance, the influence of present objects, and of inordinate "self-love." And, after considering briefly the influence of each of these causes, in rendering the affections irregular, and the passions excessive, he says, " since each of these causes abovementioned produces separate effects, so " inimical to human welfare-since each has its own "characteristic perversion of the passions and affections, "and is chargeable with the correspondent evils, what "miseries may not be diffused by their union? What can "be conceived more fatal to the welfare of mankind than "the darkest ignorance-the presence of objects, either exciting desire or aversion-and ungovernable self-love, "united in the persons of those who possess the power to accomplish every purpose of their hearts? This dire assemblage constitutes the perfection of tyranny, with all "its baneful consequences! It diffuses the agonizing "sensations of fear, dread, consternation, grief, anguish, "and horror, in every direction, and fills those regions of "the earth with misery, which becomes subject to its "wretched empire."

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Here, then, we have the causes and consequences of an irregular influence of the passions, on the character and conduct of man. That they exist to the extent pointed out is certain; and that they are injurious and destructive to the best interests of the human character is equally certain. The Christian, I have shewn, is particularly called upon to free himself from their trammels.

"Man know thyself: all wisdom centres there"

is a maxim which the Christian cannot too often attend to; for, if he would let his passions have their due influence, and would guard against their improper bias, he must practice self-examination and private prayer; he must endeavour to attain that purity of character which Paul recommends, when he says, in his epistle to the Romans,