THE PURITAN.

No. 40.

But thus it is for the most part with the venders of startling paradoxes. In the sense in which they are to gain for their author the character of a bold and original thinker, they are false even to absurdity; and the sense in which they are true and harmless, conveys so mean a truism, that it even borders on nonsense.

Coleridge's Friend, No. VI.

I AM not ignorant, that here it may be objected that emulation is a dangerous passion-the parent of ambition; the mother of crimes which have filled life with contests, and deluged the world in blood. I shall be told, perhaps, of the morbid sensibility which it awakened in the heart of Saul, whose peace of mind was forever destroyed, when the daughters of Israel sung-Saul has slain his thousands, and David his ten thousands ;—of Haman, whose honors were nothing to him, and whose banquets were tasteless, so long as he saw a poor captive Jew sitting at the king's gate. I shall be pointed perhaps to Roman story; and told of Marius driven almost to distraction,

by the impress of a seal, in which was represented Jugurtha, delivered up to his rival, Sylla. I shall be called to look at all the heart-burnings and supplantings of political life; the party spirit, which has shaken nations, exalted the worthless, and tumbled the most deserving from the summit of their power. I shall be called to review the jealousies which have entered the gardens of philosophy, and disturbed the men of genius, amidst their laurels and their repose. I shall, finally, be called to review the principles of the gospel, which trace every sin to its earliest germination in the heart; which enjoins pure actions from pure motives; and commands us to lose every selfish regard for personal ambition, in a generous desire to advance the glory of Him who made us. The gospel enjoins purity of heart and deep humility; and how are these consistent with a spirit of emulation, cultivated even in our common schools?

These are timely suggestions, and, if they cannot be answered, I confess I must abandon my ground. But is it not plain, that as some minerals are fatal poisons when given in great quantities and alone, yet become salutary medicines when mixed in a compound and in proper proportions, so of some of the instincts of our nature, they are dangerous when left alone, uncontrolled by higher principles, yet they form the very beauty and perfection of the human character, when blended with the principles of our holy religion? For example, industry-what a dan

gerous thing it is, left to run without direction, and toil to fill up the cravings of an unsanctified heart! What was Catiline's industry? What was the industry of Benedict Arnold? It was an industry prompted by their selfishness; and which exhausted their powers only in the works of treachery and blood. But how would you cure these men? Would you rob them of their activity and put them asleep? No; you would turn their industry into a better channel. Now emulation bears some resemblance to industry, of which it is often the most powerful spring. We may be emulous for good things; and we may be emulous, and yet satisfied with that portion of reputation, which truth and justice assign to us. I may put forth all my powers; I may resolve to do my best; and yet be satisfied, when, after a fair trial, another has gone beyond me; that is, I may value the possessions of the mind, and yet covet no more than my lawful possessions. Emulation is a very harmless principle, only let justice come in to control it; and is not this possible? Does the introduction of property necessarily imply the introduction of theft and extortion? No; the command, thou shalt not steal, necessarily supposes the existence of private property, and the command not to envy others, necessarily supposes a share of reputation, which justly belongs to each one of our species. Now it seems to me, you will not promote moral discipline, by denying the existence of this ideal, but not imaginary property, (that were a

vain attempt,) but you must allow the existence of it; and teach each one to be willing to receive his own proportion in due season. In curing vice, we must not war with nature.

Nor can I think a regulated emulation, so inconsistent with the principles of the gospel, as some seem to suppose. The gospel sets before us a new career of duty, and incites to action by the noblest of all motives-love to man and love to God. These, no doubt, should be the predominant principles in the Christian's heart. But do these motives exclude all regard to the original impulses of our nature? When it is said, if any man be in Christ, he is a new creature; old things are passed away; I would ask, with humble submission, what are these old things? It refers does it not?—to the old sinful principles of our nature, and not to such as are natural and indifferent. Religion does not alter the constitution of a man's mind; nor the essential elements of human nature. I cannot but think that a part of humility itself, consists in having a sensibility to reputation, (and what is reputation, but our relative standing in life?) and yet a willingness to be surpassed by our superiors, in whatever pursuit is worthy of approbation. As patience implies the existence of pain, and a sense of suffering, so humility implies the existence of praise, and a sense of its value. Saint Paul was a penitent sinner, humbled in the dust before God; and yet he has not scrupled to say, that he

was not a whit behind the very chiefest of the apostles; and he has taught us, according to the common reading, to covet earnestly the best gifts.*

As to what is said respecting the morbid sensibility which this passion produces; the ravages which it made on the mind of a Saul or a Marius, I must be permitted to remark, that these evils result not from emulation alone. It was not the emulation of man, but of Marius, that made that insolent warrior frantic when he saw the signature of his rival. It was an emulation grown into ambition; swollen with vanity; woven into a cruel and unprincipled heart; an emulation not for good things, but a passion nursed in blood; it was a race between two rivals, to see which should outstrip each other in wasting their country, and in inflicting miseries on mankind. I take it, all our passions receive a tincture from the particular mind in which they spring up, and from the principles with which they are combined. It is sometimes

* After all, this question must be settled, if possible, from the Bible. Now, though our Lord has said (Luke xxii. 25.) that the kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors; but ye shall not be so; see also Matthew xxiii. 8-12; the question still remains, whether this prohibits a desire for a just reputation, and a just desire for influence, when we compare ourselves with others. Certainly he did not mean to prostrate all civil authority among Christians, when he speaks of lordships; and, in the college of Apostles, we must remember, that, according to his own appointment, Peter was first, nowτoç.