to regard as difficult. I say seems to regard, for it may well be doubted, whether Peter bears testimony respecting what Paul writes, or in regard to the subjects which he canvasses; see περὶ τούτων, ἐν οἷς (not (ἐν αἷς,) in 2 Pet. 3 : 16.

At all events, it is time, as it seems to me, that discussion were at an end respecting Heb. 9: 16-18. The case is, on the whole, so plain that when the words as well as the object in view, are soberly weighed, I cannot well see how any philologist can bring himself to doubt. When I first published my Commentary on the epistle to the Hebrews, I received several letters from highly respected friends, calling in question my interpretations, and defending, in a variety of ways, that now advocated by Mr. Barnes. I have adverted to these in my second edition. Mr. B. has now called up the subject anew, and I have to thank him for being the occasion of my now becoming more satisfied than ever, that the ground which I then took was firm and tenable. I would hope that his own mind may now be satisfied, and also the minds of others, who have hitherto been hesitating about the exegesis which I had given. If not, the way is entirely open for him or them, to show either the erroneous philology or the bad logic, that I have employed, if indeed I am fairly exposed to either allegation. The simple lover of truth will never hesitate in desiring his own errors to be exposed; and readily will he receive the truth, from whatever quarter it may come. It could scarcely come to me, if I am in an error in regard to the subject discussed, from a more acceptable quarter, than from the highly respected friend and brother, who has given occasion to this renewed investigation.

SECOND SERIES, VOL. VII., NO. II.

ARTICLE IV.

THE RELIGIOUS SENTIMENTS OF THOMAS CARLYLE.

By Rev. Merrill Richardson, Terrysville, Ct.

It is not often that we would attempt to ascertain a wri, ter's religious sentiments from his popular literary productions. Surely this would be an unfair, as well as a useless course to pursue in the case of most Reviewers. But while Carlyle is pre-eminently distinguished as a man of letters, he so blends the two, religion and literature-rather, we would say, making them one and the same thing-that in reading his literary productions we are compelled to dwell upon his singular articles of faith. His religion shows itself upon almost every page. In his estimation of men ; in his criticisms upon their literature and philosophy; and in his remarks upon their views of political and ethical science, it is their religion which he first shows us; and with him this is the test by which he will try men and all their works; this is his clue to all which is worth the knowing of man and of his doings. It is a maxim with him, and he every where proceeds upon it, that giv en the religion of a man, or of a nation, what the individual or nation is, will readily appear.

A man's religion,' he says, 'is, in every sense, the chief fact with regard to him. Not his creed, not his profession and assertion; but the thing a man does practically believe, and lay to heart, and for certain knows concerning his vital relations to this mysterious universe; his duty and his destiny there; that is in all cases the primary thing for him, and creatively determines all the rest. This may be a religion, or a no-religion; an affirmation or a denial; a heathenism or a christianism; a system embracing one God or many. Knowing what was believed, or what was disbelieved upon this subject, and we have the soul of the history of the man or the nation. For the thoughts they had were the parents of the actions they did; their feelings were parents of their thoughts; it was the unseen spiritual in them that determined the outward and actual; hence their religion is the primary fact to be ascertained about a man or a nation.'

It is in accordance with the above statements that Carlyle proceeds, whenever the conduct and doings of men come in review. In his Essays, his own sentiments touching religion are freely declared. He looks at all men and at all things through a religious medium. When we least expect it, we meet with the most sublime and startling thoughts bearing on this subject. And after a close perusal of most of his pieces, the reflections which pass through the mind are of a religious

cast.

We deem it proper, therefore, to attempt to ascertain Carlyle's religion, or his "no religion," from his literary productions. The truth is, we cannot read his writings and not know very much of his peculiar faith. He lays down no creed, and yet no man's creed is more plainly written. The items of his faith are not numbered and in order like the "five points," or the "thirty-nine articles;" yet a careful study of his works will give us about as clear a view of what he believes as we have of the creed of Calvin, or of the church of England. In fact, using the term religion generically, Carlyle may be styled a religious writer; he is so understood. And we apprehend that no moralist or minister is exerting so much influence to form the religious opinions of some portions of our country as this Reviewer. Says a writer in the British and Foreign Review, "We speak from some experience, when we say that the prevalent inclination of men to despise and disbelieve has been in many cases increased by the influence of Mr. Carlyle's opinions. In America, where he is said to be even better known than in England, his imitators appear to be so eager to obey his precepts, by action, earnestness, and reverence, that they seriously propose to each other to cultivate originality by forgetting all the instruction they have derived from Europe, and to revive the spirit of religion by the abolition of all forms of worship, and the rejection, or which is equivalent, the indiscriminate adoption, of all existing and imaginable creeds." [Am. Eclectic for March, 1842, p. 229.]

How much influence his writings have had in causing the disturbances of a certain ecclesiastical denomination in Massachusetts, we would not wish to decide. He early received the congratulations of many literary men of that State. And the compiler of his Miscellanies, in his preface, makes the following remark:-"It is a fact worth remembering in our

literary history, that his rich and cheerful genius found its earliest audience in or near New England, from young men who had complained with the first Quaker, that, in the multitude of teachers, none spake to our condition."

Carlyle is now read in many of our Colleges and Seminaries, with more interest than any other writer. Not read at first for his Theology; but so striking and peculiar are many of his thoughts upon man's spiritual nature, and his connection with the Deity, that he is soon studied for his religion. Novel and startling ideas respecting the general and long es tablished habits of thought and action are constantly suggested to the mind-quaintly and yet most significantly expressed; the whole aspect of the subject seems changed; it is new, it looks philosophical; it is dressed in an attractive, often in a fantastic garb; there come clustered around it figures of speech which would make Quinctilian stare; images from the heavens above, and from the earth beneath, and from the waters and all else under the earth, rise in grotesque forms before the mind; the whole subject is so pictured out that we are forced to look-at times, at the skill of the artistalways at the figures upon the canvass. There is beauty; often the finest touches of poetry; there is sublimity of thought and diction to recommend it. We read and re-read it, and continually see more and feel deeper. All our former settled notions in matters of faith are liable to be jostled; and in some instances, to our knowledge, have been set tottering to the fall.

That Carlyle loves the element which Madame de Stäel gave to the Germans-the air-a glance at his Miscellanies will show. Yet, with few exceptions, he does not soar so high; does not so far transcend, that the less aerial may not follow. He takes us kindly by the hand, promises us safe conduct and speedy landing, when he invites us to go with him into the azure deep of his still more transcendent neighbors. We follow-for who can help it with such cheerful company?-and if, while more unaccustomed to such giddy heights, to look upon such vast and confused prospects, we do not see objects so distinctly as he would have us, yet we feel reluctant to descend; certainly till we are satisfied there are or are not worthy sights to behold.

Familiarity with German literature, particularly with the philosophy of Kant and his expositors, would aid us much

in a thorough examination of Carlyle's spiritual nature. Confessing our want of such familiarity, we proceed, with an eye upon his writings generally, to state, in as brief a manner as possible, the view Carlyle takes of most of those subjects, in treating of which he has given us a clue to his Religious Sen

timents.

To quote particular sentences of his and say in these he means this or that, would be as unfair and foolish as it would be to take the same course to ascertain the religious belief of the Poet. Much of his writing is poetical, though the rhyme and capital letters are wanting; and more than poetical license must be granted him in his prose. His assertions and denials; his admirations and his condemnations; his lamentations and his rejoicings; his love and his hatred, are so often reiterated and so strongly expressed, that it is not difficult to know his moral feelings. He appears a most fearless and independent thinker. The tight-lacings' of all creeds and parties he seems utterly to discard. He stands alone, a perfect Cyclops, hurling his thunderbolts with fatal aim at whatever he hates; yet embracing with the kindest, fullest heart, whatever he loves. And he loves much and he hates much; but the objects of his affection and contempt are not those of any particular class of mortals. He is most frequently found worshiping before shrines which the civilized world has long since pronounced idolatrous; and often breaking in pieces as dumb idols the gods of the worldly, great and learned. He is more devout in sight of the Caabah at Mecca than before the great Cathedral of London; for he sees as clearly that the black stone in the former descended from heaven as he does that the pomps and splendor of the latter can claim this high origin; and he would feel that in Mecca he was surrounded with more sincere worshipers than he would find in the metropolis of his own kingdom. But we hasten to the point directly before us.

And first, Carlyle's Lamentations. His burdens are those of the ancient Hebrew Prophets; the unbelief, the heartlessness, the idolatry of the age. He is a perfect Jeremiah, wanting the girdle and perhaps the tears! when he looks at the irreligion of the eighteenth and thus far of the nineteenth century. And his Jeremiads are numerous, strong and pathetic.

Faith is almost universally wanting; sight and sound