CHAP. VI. LET it not be vainly imagined, that our state of civilization must prevent the moral degeneracy here threatened. A neighbouring nation has lately furnished a lamentable proof, that fuperior polish and refinement may well confist with a very large measure of depravity. But to appeal to a still more decifive inftance: it may be feen in the history of the latter years of the most celebrated of the Pagan nations, that the highest degrees of civilization and refinement are by no means infeparable from the most shocking depravity of morals. The fact is certain, and the obvious inference with regard to ourselves cannot be denied. The cause of this strange phænomenon, (such it really appears to our view) for which the natural corruption of man might hardly feem to account fufficiently, has been explained by an infpired writer. Speaking of the most polished nations of antiquity, he obferves; "Because when they "knew God, they glorified him not as God, "and were not folicitous (a) to retain him in "their knowledge, he gave them over to a "reprobate mind." Let us then beware, and take warning from their example: let us not (a) Such feems to be the just rendering of the word which our Teftament tranflates, "did not like to retain God in their knowledge.". fuffer fuffer our self love to beguile us: let us not vainly perfuade ourselves, that although profperity and wealth may have caufed us to relax a little too much, in thofe more ferious duties which regard our Maker, yet that we shall stop where we are; or, at least, that we can never fink into the fame state of moral depravation. Doubtlefs we should fink as low, if God were to give us up also to our own imaginations. And what ground have we to think he will not? If we would reafon justly, we should not compare ourselves with the ftate of the Heathen world when at its worft; but with its state at that period, when, for its forgetfulness of God, and its ingratitude towards him, it was fuffered to fall, till at length it reached that worst, its ultimate point of depreffion. The Heathens had only reafon and natural confcience to direct them: we enjoy, fuperadded to thefe, the clear light of Gofpel revelation, and a diftinct declaration of God's dealings with them, to be a leffon for our inftruction. How then can we but believe that if we, enjoying advantages fo much fuperior to their's, are alike forgetful of our kind Benefactor, we alfo fhall be left to qurfelves? and if fo left, what reafon can be affigned why we should not fall into the fame enormities? WHAT CHAP. VI. СНАР. VI. Practical hints for the conduct of men in power, in the cafe of Religion, fuggefted by the above WHAT then is to be done? The inquiry is of the first importance, and the general answer to it is not difficult.-The caufes and nature of the decay of Religion and morals among us fufficiently indicate the course, which, on principles of found policy, it is in the highest degree expedient for us to purfue. The diftemper of which, as a community, we ftatements. are fick, fhould be confidered rather as a moral than a political malady. How much has this been forgotten by the difputants of modern times! and accordingly, how tranfient may be expected to be the good effects of the best of their publications! We thould endeavour to tread back our steps. Every effort fhould be used to raise the depreffed tone of public morals. This is a duty particularly incumbent on all who are in the higher walks of life; and it is impoffible not to acknowledge the obligations, which in this respect we owe as a nation, to thofe exalted characters, whom God in his undeferved mercy to us ftill fuffers to continue on the throne, and who fet to their fubjects a pattern of decency and moderation rarely feen in their elevated station. BUT every person of rank, and fortune, and abilities, fhould endeavour in like manner to exhibit a fimilar example, and recommend it to VI. to the imitation of the circle in which he CHAP. moves. It has been the opinion of fome wellmeaning people, that by giving, as far as they poffibly could with innocence, into the cuftoms and practices of irreligious men, they might foften the prejudices too frequently taken up against Religion, of its being an auftere gloomy fervice; and thus fecure a previous favourable impreffion against any time, when they might have an opportunity of explaining or enforcing their fentiments. This is always a questionable, and, it is to be feared, a dangerous policy. Many mifchievous confequences neceffarily refulting from it might easily be enumerated. But it is a policy particularly unfuitable to our inconfiderate and diffipated times, and to the lengths at which we are arrived. In thefe circumstances, the most likely means of producing the revulfion which is required, must be boldly to proclaim the diftinction between the adherents of "God and Baal." The expediency of this conduct in our prefent fituation is confirmed by another confideration, to which we have before had occafion to refer. It is thisthat when men are aware that fomething of difficulty is to be effected, their fpirits rife to the level of the encounter; they make up their minds to bear hardships and brave dan gers VI. CHAP. gers, and to persevere in spite of fatigue and oppofition: whereas in a matter which is regarded as of easy and ordinary operation, they are apt to flumber over their work, and to fail in what a small effort might have been fufficient to accomplish, for want of having called up the requifite degree of energy and fpirit. Conformably to the principle which is hereby fuggested, in the circumstances in which we are placed, the line of demarcation between the friends and the enemies of Religion fhould now be made clear; the separation fhould be broad and obvious. Let him then, who wishes well to his country, no longer hefitate what course of conduct to pursue. The question now is not, in what liberties he might warrantably indulge himself in another fituation but what are the restraints on himself which the exigencies of the prefent times render it advifable for him to impofe? Circumftanced as we now are, it is more than ever obvious, that the best man is the trueft patriot. NOR is it only by their perfonal conduct, (though this mode will always be the most efficacious) that men of authority and influence may promote the caufe of good morals. Let them in their feveral stations encourage |