hard battle that reason has to fight with pleasure, or ambition, or interest, or other antagonist motives. But does the objection apply to morality solely, or has not religion its share in it? Man is not what he ought to be—Granted; but is he not different from this ideal standard, in spite of religion as well as of morality? Is not the religious man often a slave to power, the victim of pleasure, the thrall of avarice, hard of heart, a sensual hypocrite, cunning, mercenary, miserable? If it be said that the really religious man is none of these, neither is the truly moral man. Real morality, as well as vital Christianity, implies right conduct and consistent principle. But the question simply at issue is, whether the profession or the belief of sound moral opinion implies these; and it certainly does it no more than the profession or belief of orthodox religious opinions does. The conviction of the good or ill consequences of our actions in this life does not absolutely conform the will or the desires to good; neither does the apprehension of future rewards or punishments produce this effect completely or necessarily. The candidate for Heaven is a backslider; the dread of eternal torments makes but a temporary impression on the mind. This is not a reason, in our judgment, for neglecting or giving up in despair the motives of religion or morality, but for strengthening and cultivating both. With Mr. Irving, it is a triumphant and unanswerable ground for discarding and denouncing morality, and for exalting religion, as the sovereign cure for all wounds, as the _thaumaturgos_, or wonder-worker, in the reform of mankind! We are at a loss to understand how this exclusive and somewhat intolerant view of the subject is reconcileable with sound reason or with history. Religion is no new experiment now first making on mankind; we live in the nineteenth century of the Christian æra; it is not as if we lived in the age of apostles, when we might (from novelty and inexperience of the intended dispensations of Providence) expect the earth to wear a new face, and darkness suddenly to flee away before the light of the gospel: nor do we apprehend that Mr. Irving is one of those who believe with Mr. Croly, that the millennium actually commenced with the battle of Waterloo; that event seems as far off, to all outward appearance, as it was two thousand years ago. What does this make against the doctrines of Christianity? Nothing; if, as far as they are implanted and take root, they bear fruit accordingly, notwithstanding the repugnance and thanklessness of the soil. Why then is Mr. Irving so hard upon the labours of philosophers, moralists, and men of letters, because they do not do all their work at once? Bishop Butler indeed wrote a most able and learned quarto volume, to prove that the slow growth and imperfect influence of Christianity was a proof of its divine origin, and that in this respect we had a right to look for a