imposes on us; with views, however, far higher than any which concern merely our temporal and social well-being; to bring us to a just estimate of ourselves, and of all around us, and to a due impression of the various claims and obligations resulting from the different relations in which we stand. Benevolence, enlarged, vigorous, operative benevolence, is her master principle. Moderation in temporal pursuits and enjoyments, comparative indifference to the issue of worldly projects, diligence in the discharge of personal and civil duties, resignation to the will of God, and patience under all the dispensations of his providence, are among her daily lessons. Humility is one of the essential qualities which her precepts most directly and strongly enjoin, and which all her various doctrines tend to call forth and cultivate; and humility, as has been before suggested, lays the deepest and surest grounds. for benevolence. In whatever class or order of society Christianity prevails, she sets herself to rectify the particular faults, or, if we would speak more distinctly, to counteract the particular mode of selfishness to which that class is liable. Affluence she teaches to be liberal and beneficent; authority to bear its faculties with meekness, and to consider the various cares and obligations belonging to its elevated station as being conditions on which that station is conferred. Thus, softening the glare of wealth and moderating the insolence of power, she renders the inequalities of

the social state less galling to those in the humbler walks of life, whom also she instructs, in their turn, to be diligent, humble, patient: reminding them that their more lowly path has been allotted to them by the hand of God; that it is their part faithfully to discharge its duties, and contentedly to bear its inconveniences; that the present state of things is very short; that the objects about which worldly men conflict so eagerly, are not worth the contest; that the peace of mind which religion offers to all ranks indiscriminately, affords more true satisfaction than all the expensive pleasures which are beyond the poor man's reach. Also, that in this view the poor have the advantage, and that if their superiors enjoy more abundant comforts, they are likewise exposed to many temptations from which the inferior classes are happily exempted; that "having food and raiment, they should be therewith content," for that their situation in life, with all its evils, is better than they have deserved at the hand of God; finally, that all human distinctions will soon be done away, and the true followers of Christ will all, as children of the same Father, be alike admitted to the possession of the same heavenly inheritance. Such are the blessed effects of Christianity on the temporal wellbeing of political communities.

The Christianity which can produce effects like these must be real, not nominal; deep, not superficial. Such then is the religion we should cultivate, if we

would realize these pleasing speculations, and arrest the progress of political decay. But in the present circumstances of this country, it is a farther reason for endeavoring to cultivate this vital Christianity, still considering its effects merely in a political view, that, according to all human appearance, we muşt either have this or none: unless the prevalence of this be in some degree restored, we are likely not only to lose all the advantages which we might have derived from true Christianity, but to ineur all the manifold evils which would result from the absence of all religion.

In the first place, let it be remarked that a weakly principle of religion, (and even such a one, in a political view, is productive of many advantages,) though its existence may be prolonged if all external circumstances favor its continuance, can hardly be kept alive when the state of things is so unfavorable to vital religion as it is in our condition of society. Nor is it merely the ordinary effects of a state of wealth and prosperity to which we here allude. Much also may justly be apprehended from that change which has taken place in our general habits of thinking and feeling concerning the systems and opinions of former times. At a less advanced period of society, indeed, the religion of the state will be generally accepted, though it be not felt in its vital power. It was the religion of our forefathers: with the bulk it is on that account entitled to reve

rence, and its authority is admitted without question. The establishment in which it subsists pleads the same prescription, and obtains the same respect. But in our days things are very differently circumstanced. Not merely the blind prejudice in favor of former times, but even the proper respect for them, and the reasonable presumption in their favor, has abated. Still less will the idea be endured of any system being kept up, when the imposture is seen through by the higher orders, for the sake of retaining the common people in subjection. A system, if not supported by a real persuasion of its truth, will fall to the ground. Thus it not unfrequently happens that, in a more advanced state of society, a religious establishment must be indebted for its support to that very religion which in earlier times it fostered and protected, as the weakness of some aged mother is sustained, and her existence lengthened, by the tender assiduities of the child whom she had reared in the helplessness of infancy. So in the present instance, unless there be reinfused into the mass of our society something of that principle which animated our ecclesiastical system in its earlier days, it is vain for us to hope that the establishment will very long continue; for the anomaly will not much longer be borne, of an establishment, the actual principles of the bulk of whose members, and even teachers, are so extremely different from those which it professes.

If when the reign of prejudice and even of honest prepossession and of grateful veneration is no more, (for by these almost any system may generally be supported, before a state, having passed the period of its maturity, is verging to its decline,) if there are any who think that a dry, unanimated religion, like that which is now professed by nominal Christians, can hold its place, much more, that it can be revived among the general mass of mankind, it may be affirmed, that, arguing merely on human principles, they know little of human nature. The kind of religion which we have recommended, whatever opinion may be entertained concerning its truth, and to say nothing of the agency of Divine grace, must at least be conceded to be the only one at all suited to make impression upon the mass of the community, by strongly interesting the passions of the human mind. If it be thought that a system of ethics may regulate the conduct of the higher classes, such a one is altogether unsuitable to the lower, who must be worked upon by their affections, or they will not be worked upon at all. The ancients were wiser than ourselves, and never thought of governing the community in general by their lessons of philosophy. These lessons were confined to the schools of the learned; while for the million, a system of religion, such as it was, was kept up as alone adapted to their grosser natures. If this reasoning fail to convince, we may safely appeal to experience. Let the Socinian