must, in the course of providence, have arisen to produce this calamity. It is, therefore, to be confidently expected, that these obstructions will be ultimately removed, and "the power of God and the wisdom of God," for the present and eternal happiness of mankind, unfold their complete and beatific energy. As these obstructions have

been occasioned chiefly by human ignorance, prejudice, or depravity, we may, by discovering the peculiar manner in which these have operated, be led to ascertain the most effectual means of curing the evil; or, if this be impracticable in the present state of human nature, at least of investigating its immediate causes. Only when this glorious result shall be obtained, will human happiness be distinctly apprehended and firmly established. Christianity, exerting its complete moral energy on the principles and conduct of its professors, could not fail, whenever this were the case, to improve in the highest degree the civil condition of mankind. It would, on the one hand, eradicate the first principles of tyranny and abuse of power; and, on the other, extinguish the spirit of sedition, tumult, and rebellion. For, in my opinion, the foundation of all good and liberal government is laid in the simple maxim-Do unto others as you would wish them to do unto you. The ty

1 Cor. i. 24.

rant, the iniquitous ruler, assumes a power which he would reprobate, if exercised towards himself; and perverts to his own detestable purposes that which was committed to him for the general benefit and welfare. The factious demagogue rouses the passions of mankind to render them subservient to his own selfish dominion, and overturns those laws by which society is held together. Neither of these cares for the rights or liberties of others, but regards solely his own passions, or what he conceives to be his own interest. Rational freedom, in the maintenance of which consists the essence of genuine government, implies simply, that every one is obliged to observe towards others those bounds which he would desire to have preserved in regard to himself. Now, as far as relates to social and civil conduct, this rule comprehends the pith and marrow of Christian morality.

Christian practice is, however, founded on Christian doctrine, and, before the former can be displayed, the latter must be understood, and received in its primitive simplicity. Every corruption, therefore, of fundamental doctrine must, in one way or other, and in a degree proportioned to its extent, affect the springs of conduct, and divert it from that pure standard which the gospel prescribes. prescribes. Hence, it is evident, that, in order to enable men to act according to Christian principles, it is necessary that

these should be ascertained and established by the dictates of divine truth, as delivered in the sacred scriptures. Without this accurate and salutary knowledge, the Christianity of every individual will be his own preconceived notions and prejudices, grafted on the word of God, sanctified by its authority, and easily moulded to justify whatever is subservient to his passions or his interests.

However specious, therefore, and solemn, professions of acting in conformity to Christian principles may be, and whatever compacts and leagues may be established on such grounds, I cannot perceive, even granting their sincerity, any definite or salutary result, to which they can lead, till clear and precise explanations are given of the sense or senses in which the parties understand the term-Christian principles. I cannot comprehend how those, who not only observe different forms of worship, but also profess doctrines, in many cases, at complete variance with each other, can, in such compacts, have any common rule for the regulation of action. It may, indeed, be said that whatever speculative diversities may exist among the professors of Christianity, the morality of the gospel is the same to all. This is true only to a certain extent: for, in every case, where doctrines influence practice, as I apprehend they do, to a degree much greater than is generally imagined,

་

diversity of doctrine must immediately dictate diversity of practice. Holy alliances, therefore, founded on the undefined ground of Christian principles, must, among those whose conceptions of Christianity are widely different, be, to say the least, futile and illusory. If such compacts are insincere, they cannot be Christian.

a

In speaking of the influence of Christianity on the conduct of its professors, I must, in the course of this work, be understood to comprehend only the natural effects, which, as a system of doctrine and practice, it is calculated to produce. It is, indeed, an important part of Christian doctrine, that every moral excellence manifested in the Christian life, is ultimately referrible to the agency of the divine Spirit. But this agency must always be exerted in conformity to the constitution of the human mind, and to the means established in the gospel for man's instruction and improvement. When the means, therefore, prove ineffectual for the reformation of heart and life, for the renewal and regeneration of the degenerate and corrupt moral frame, for, what is termed in theological language, sanctification, it is undoubted that this defect is in the first instance to be ascribed to the absence of divine grace. But the allegation of this cause would not tend to advance us a single step in the proposed inquiry. For, the question

would still recur, why, together with such ample means of moral improvement as Christianity af fords, have divine aid and sanctifying influence been withheld from such vast numbers of the professors of Christianity? To this question no distinct and specific answer could be given, because it is impossible for us to trace the secret and unseen operations of the divine Spirit on the human mind. But, as we may be certain that, in all ordinary cases, it operates in conformity to the means which the Deity has, in the scheme of revelation, appointed for the moral reformation of our species, we must, in discussions of this kind, confine ourselves to the consideration of these means, to the elucidation of the causes which, in the ordinary course of providence, have hitherto prevented, obstructed, or diminished their efficacy, and to the discovery of those remedies by which their natural vigour may be restored.

In order to trace, in an accurate and comprehensive manner, the causes which have operated to prevent the full effect of Christianity on the lives of its professors, it would be necessary to review, not merely the present state of the Christian world, and its condition during the centuries which have immediately preceded our own times; but also the different aspects of the church, from the origin of its history through