that it affords the only means of reconciling man to his Creator, and of preparing him for eternal happiness; and to display in action the slavery of vice, the dominion of moral turpitude, and every feature of the demoniacal form, and all that degrades and torments the human species? to carry the Bible in one hand, as Mahomet did his Koran, and to brandish the sword in the other? Look to the East and West Indies, to South America, to every part of the world to which European nations have conveyed their deceit or their arms, and say if this picture is overcharged? Shall not the sincere professors of Christianity in every part of the world, especially in protestant countries, hence learn that a due attention to their own conduct, and that of all over whom they have any influence, is the most effectual auxiliary for maintaining the honour and extending the profession of their religion? Nothing is more commendable than the zeal which has lately burst forth for the propagation of the gospel. In this zeal I have amply participated, and am completely convinced that the most efficacious means of promoting every species of moral and political reform are furnished by the gospel alone. On this subject, I shall, in the course of this work, in its full extent, have an opportunity of explaining myself more at large. But I cannot help suspecting that we have begun at the wrong end, in our attempts

to convert to Christianity those who are strangers to its profession. Our exertions are certainly due to the restoration of its moral efficacy among those who have embraced its doctrines in their genuine simplicity. This would have the double effect of producing, in the first instance, real happiness to all of this description, and would afford its strongest recommendation to others whose conversion is attempted. For, although it is by no means a fair procedure to argue, from the vicious lives of professors, against any doctrine which is really excellent, it is a mode of reasoning natural to the generality of mankind. On this very ground rests our Saviour's exhortation, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."a

The inquiry instituted in this work is, in my opinion, not only of high importance, through all its branches, in the lights already stated; but it also involves matter of interesting discussion in other points of view. For, it is evident that if the best gift of heaven to mankind, and all the variety of supernatural means employed for its efficacy, have been greatly impeded in attaining their primary object, the moral influence of our religion on the minds and lives of its professors, circumstances of a very peculiar complexion

Matthew v. 16.

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

a 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. 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,