ference of weight, as respects the influence of the faith on feeling? We think it is; the differences upon Original Sin, the Atonement, Grace, and all minor points, are either such as address merely the reason or imagination, and not the heart, or are the offshoots of the differences upon the point we have been briefly examining.

We think it, then, needless to pursue this argument further. That our faith as Unitarians, does not touch the heart, is untrue; that our distinctive faith does not, we think any one upon candid reflection, will feel to be an error. It does not ap

peal to Fear, Wonder, or the Imagination, as much as many other forms of Christianity: nor do they as much as many false religions; but to Love, Hope, Faith, Trust, and Devotion, no creed on earth appeals more than that which tells of one God, whose Mercy and Justice are one, whose Love is unceasing, and who chastises, as a father, whom He loveth, while leading them onward through the Imperfect to Perfection.

J. H. P.

ART. X. THE MORAL POWER OF CHRISTIANITY.

BY REV. A. BANCROFT, D. D., WORCESTER, MASS.

THE Christian Religion was established in opposition to the inveterate prejudices of the Jews, and the combined force of the superstition, learning, and power of the Gentile world.This fact furnishes proof of its divine origin, which has often been presented to public view.

Since the establishment of our religion, it has been assailed by open enemies, and wounded in the house of its professed friends. The power which Christianity possesses to support itself under abuses, rise above corruptions, and accomplish its moral purpose, is proof of its truth.

The Christian system is adapted to the condition of man.By its instruction and influence, the humblest mind may be made wise to salvation; and the man possessing an intellect of great power and high culture, in the gospel will find lessons that will enable him still to increase his religious knowledge, exalt his piety, strengthen his virtuous resolutions, and quicken his progress towards the goal of perfection.

Överlooking the purpose and end of Christianity, how many of its professed disciples have perverted its principles, and

counteracted its moral tendency! In one instance it has been made to give a sanction to the visionary flights of an enthusiastic imagination; and in another, it has been claimed as an authority for abuses designed to promote schemes of personal aggrandizement and worldly domination.

Not satisfied with truths plainly revealed, many theological instructors have lost themselves in metaphysical subtleties, and in consequence, Christian professors have been divided into innumerable sects, which represent vital religion to consist in the belief of their peculiar doctrines, in conformity to their formal observances, and in a confidence of having passed through exercises, which they denominate sanctifying. With these sects the well instructed disciple is not the individual who has diligently studied the sacred oracles, but the man who is most deeply conversant with the subtleties and refinements of their systems, and the best able to defend them against oppo

nents.

The Christian institution, under some of these forms, would not be recognized by its founders, and the established tests would exclude the Apostles themselves from the Christian church. Review all the controversies that have been published in Christendom, separate from them verbal, where no real difference is found, expunge every thing that is not relevant to the question in dispute, and remove all that is not fitted to promote the vital interests of our religion, then let me ask, To what size would volumes on theological controversies be reduced?

What but the power of truth could have supported the Christian institution under these corruptions and abuses? Look into the earlier period of the history of the Christian church, and note the forms under which our religion was presented to public view, by the mystical and scholastic theologians of that age. Do their schemes furnish instruction, precept, or motive calculated to enlighten the human mind, or improve the human heart? May not any one possess all the knowledge these can impart, and still be ignorant of the essential truths of the Christian revelation? May he not rise to the height of moral improvement to which these direct, and still be destitute of the best qualifications of the Christian character?

Amidst the darkness of this period, lights occasionally arose. Individuals of common sense and sound judgment appeared, who, under the guidance of reason, were able to bring the mysticism and abstract subtleties of these schemers to the test of Scripture, and they sank under the trial. On fair investigation, the simple and obvious truths of revelation put to

silence the advocates of these errors, and at least in their grosser forms, they were, one after another, abandoned. But the warm and restless imaginations of oriental sophists, were ingenious in inventing new theories, as wild and extravagant as those which had been discarded; these, for a time, served as subjects of disputation; and in succession, vanished under the powerful light of the Gospel, even as the mists of successive nights are dissipated by the heat of the morning sun.

The corruptions of this period produced the effects that might have been expected from them. Grecian philosophy and Pagan rites, being blended with the divine principles, and pure institutions of the Gospel, its spirit was stifled, and its moral purpose in a great measure defeated. The Christian society was divided into innumerable sects-it was rent by impassioned struggles for superiority and control-doubt and despondency were excited in many serious minds, respecting its doctrines-and by casuistical refinements, its moral precepts lost much of their power and efficacy. This state of things continued till the Christian church was overwhelmed by the tyranny of the Papal hierarchy. Then the fairest and most glorious features of Christianity were obscured-the rights of reason and conscience invaded--and the charter of Christian privileges, and the standard of faith and practice, secreted. A few ambitious individuals, styling themselves ecclesiastics, assumed to be the Church of Christ, and claimed a divine authority to fix all points of doctrine, to settle the forms of government and worship, and to regulate the consciences and the actions of Christian professors. Then our religion was degraded-that, by its principles, it might authorize servile homage to usurped power; and adulterated, that, by its exercises, it might dazzle the imaginations, and charm the senses of an illiterate populace.

Had not Christianity been erected on the immovable foundation of truth; had it not been supported by the power of Him who is higher than the highest, could it have borne this weight of corruption and abuse? Had it been a cunningly devised fable, sustained by the wisdom of man, should we ever have heard of the reformation of the Christian Church? In that case, the whole system would have sunk under the load of its own corruption and abuses. Instead of a reformed church, we should have read the history of men, who, under the dictates of an enlightened mind, had broken away from the thraldom of a vile superstition which had filled the world with violence, and oppressed the human family by the heaviest burdens of spiritual bondage. But, as soon as the eye of intelli

gence was directed to the pure word of Scripture, it was clearly perceived that the impositions of this ecclesiastical domination did not more directly infringe the rights of conscience, than they violated the plain commands of Jesus, whose authority was impiously perverted to give them a sanction.As soon as the Christian Oracles were examined, it was fully understood, that the servitude of the church was not more manifestly opposed to the sound maxims of natural reason, than it was expressly forbidden by the written revelation of Heaven. With weapons derived from the sacred Scriptures, the Reformers shook the Papal throne to its center, and conducted a respectable portion of its enslaved subjects into the liberties of the sons of God. It is truth, and only truth, that possesses power to rise above such violence and abuse, and by its own energy produce effects so beneficial to individuals and societies of men.

The principal reformers fought their way, in truly Christian armor, to the region of light and liberty. They emancipated their followers from the spiritual bondage under which they had so long groaned. These benefactors of mankind estab lished a principle which will infallibly guide men in the path to Christian knowledge. Where the sufliciency of Scripture and the right of private judgment are effectually admitted, ecclesiastical oppression cannot exist. But, alas! the reformers violated their own principles, and attempted to establish themselves in that seat of power, from which they had hurled their lordly master; and some of the metaphysical systems they promulgated, appear to be as far removed from the rational and accountable nature of man, and as much opposed to the moral purpose of the Gospel, as many adopted at a less favorable age. Does the rigid Genevan's scheme of doctrine differ from the system of fatalism? The destiny of man, in time and through eternity, is fixed, and no agency of his can alter it. Let a man thoroughly embrace this scheme, and on earth he must consider himself a puppet, the sport of circumstances, and with consternation reflect that his condition in a future world, was determined before he was placed in a state of moral action. Thus situated, it might be expected that men would, in their desperation, either adopt the Epicurean maxim-Let us eat, drink, and be merry, for tomorrow we die—or depressed by their reflections, sink into religious despondence, and melancholy.

But the Bible is in the hands of Protestants, the doctrines it clearly reveals approve themselves to the natural dictates of the human mind, its precepts are evidently suited to the con

dition of man-its sanctions apply with force to the human heart, natural conscience impresses on the mind of every man a conviction that he is a free, moral agent, accountable for his conduct; and it is only in the closet, when engaged in abstract meditations, or on the field of controversy, while wielding the weapons of a champion, that men appear fully possessed of their metaphysical schemes; in the transactions of the family, and amidst the busy scenes of society, men act on common principles. The difference in their moral conduct results not so much from their speculative systems, as from their predominant passions and settled habits. The good sentiments of the heart often redeem the errors of the head; and many individuals, who in theory are wild, in life and conversation are cor

rect.

Many, the tendency of whose speculative principles apparently is to sloth or profligacy, to despondence or scepticism, under the redeeming influence of the Gorpel, set examples the most worthy of imitation.

The spirit of the Gospel forms a bond of union of greater or less strength, among all denominations of professors. No sect in reality views other Christian sects, as they view aliens from the commonwealth of Christ-none feel towards them as they feel towards Pagan idolators. They erect walls of separation-they load each other with epithets of censure and reprobation and sometimes in words, deny them the Christian name. Still their contentions are not managed as strangers manage contention; but with the feeling and sharpness with which the quarrels of families and friends, are usually conducted. They comport themselves towards each other, not as though the members of each sect were satisfied that they exclusively should be owned by the Father of the household; but with the suspicion and jealousy which in each indicate a fear, that the members of other sects will finally receive too great a portion of the paternal inheritance.

The power of the Gospel has never been wholly lost among any class of professors; some portion of its purifying spirit has pervaded the most corrupt system of Christian sects; and our religion, under its worst form, has never entirely ceased to exert its moral influence. Tares that were sown with the good seed, by a luxuriant growth have often choked the wheat, and in a great measure blasted the harvest; but some portion of the seed, in every field, has come to maturity, and yielded nutritious food.

Every wise legislator perceives the benign influence of Christianity on the best interests of civil society, and is soli