niable fact has introduced a vague idea of some mutual understanding between the State and Christianity, and their reciprocal dependence upon each other. Whereas the Gospel was first introduced, and has often greatly flourished, in despite of bitter opposition from the ruling powers. We do not indeed deny that the state may benefit religion, or that religion may benefit the state; but we do deny that it ought to be imputed as a blemish to a divine revelation, if it contributes to the present advantage of mankind, and forms the strongest cement of civil society. In proportion as a serious argument would be raised against its authority, if its effects were different; an additional testimony is established in its favour, when it enforces salutary restraints to which men are not naturally inclined to conform.

If, then, it is desirable, as I may venture to assume, that men shall be governed by religious principles, Christianity is beneficial, inasmuch as, wherever it exists, it is constantly exerting a secret influence to this end. It provides that

the child, from its very birth, should be dedicated to the service of God; not left to discriminate right from wrong by the slow process of observation, or the uncertain light of reason; not left to pursue its natural bent, and strengthen passions by indulgence, that they may be afterwards imperfectly and reluctantly subdued; but made acquainted, at the dawn of reason and entrance of life, with the course to be pursued, and the conduct to be shunned. It provides for his understanding, from the first, the business and object of the present life, the real purpose of man's being. That the scene of this world is not final, but preparatory, if true, is the most important fact conceivable to every individual who bears a part in it. It is, therefore, most important that it should be known. Christianity makes it known; and by so doing, requires that the conduct should be regulated according to that conviction.

The duties, indeed, are often neglected, which can alone render such provisions effectual;

they are neglected by parents, masters, and other superiors, whose business it is to teach these truths; and they are reluctantly received or listened to by those whose business it is to act upon them. But the religion itself orders otherwise, and is not in fault if its directions are disobeyed; which, if universally followed, and willingly heard, would render every being in a Christian country a disciple of Christ, and consequently a servant of God, and an heir of a blessed immortality.

Christianity, moreover, is constantly holding forth an encouragement to whatever things are honourable, just, and pure; and discountenancing every thing which tends to public injury, or private degradation. Whatever wickedness is committed in a Christian country, is committed in defiance of known obligations. Whatever irreligious conduct is practised, is practised in defiance of warning, instruction, and usually of conscience; unless the conscience has been blunted by continual neglect of its admonitions. Strong as the workings of passion

are, and widely as the force of natural corruption prevails, still these checks must operate as a restraint, and weaken the impulse which refuses to be entirely controlled. We regret that the effect is less complete; but without dispute it is, as far as it goes, altogether beneficial.

Further still, Christianity is issuing a constant summons to repentance. It declares what course of life the Creator of the world approves, and requires of his creatures, and the reverse of which he will not suffer them to pursue with impunity. But it delivers even this assurance in language suited to the actual character of human nature. It does not involve the disobedient in despair, by representing a return to favour as impossible. On the contrary, it affirms, that God will accept a change of heart, and treat the penitent as if he never had offended.

Indeed, among the leading peculiarities of the Gospel must be reckoned the freedom of admission to all its privileges which it offers to

the penitent, whatever may have been the degree or the nature of his transgressions. This is part of the original system; and conspicuously held forth as such in several remarkable parables. That of the lost sheep pourtrays in lively colours the way in which the consequences of sin and the necessity of repentance are brought home to the conscience, under the ministrations of the Gospel; and those who have long remained in a thoughtless irreligious state are restored, through the atonement of Christ, to the divine favour. The prodigal son describes the career of profligate dissipation which too many run, even of those who have been early taught by à Christian education to know the demands of God upon their service. It frequently happens, that these, in the day of affliction or adversity, consider the destitute estate to which they are reduced by departing from the God of their youth; having lost their earthly happiness, and finding nothing in its stead'. The willingness of God to receive, and

6 Luke, xv. 3-7.

7 Luke, xv. 11-32.