_Brief Inquiry into the present State of Christianity in this Country,
with some of the Causes which have led to its critical Circumstances.
Its Importance to us as a political Community, and practical Hints for
which the foregoing considerations give occasion._
It may not be altogether improper to remind the reader, that hitherto
our discussion has been concerning the prevailing Religious opinions
merely of _professed Christians_: no longer confining ourselves to
persons of this description, let us now extend our inquiry, and briefly
investigate the _general_ state of Christianity in this country.
The tendency of Religion in general to promote the temporal well-being
of political communities, is a fact which depends on such obvious and
undeniable principles, and which is so forcibly inculcated by the
history of all ages, that there can be no necessity for entering into a
formal proof of its truth. It has indeed been maintained, not merely by
Schoolmen and Divines, but by the most celebrated philosophers, and
moralists, and politicians of every age.
The peculiar excellence in this respect also of Christianity, considered
independently of its truth or falsehood, has been recognized by many
writers, who, to say the least, were not disposed to exaggerate its
merits. Either or both of these propositions being admitted, the state
of Religion in a country at any given period, not to mention its
connection with the eternal happiness of the inhabitants, immediately
becomes a question of great _political_ importance: and in particular it
must be material to ascertain whether Religion be in an advancing or in
a declining state; and if the latter be the case, whether there be any
practicable means for preventing at least its farther declension.
If the representations contained in the preceding chapters, of the state
of Christianity among the bulk of professed Christians, be not very
erroneous; they may well excite serious apprehension in the mind of
every reader, when considered merely in a political view. And this
apprehension would be encreased, if there should appear reason to
believe that, for some time past, Religion has been on the decline
amongst us, and that it continues to decline at the present moment.
When it is proposed, however, to inquire into the actual state of
Religion in any country, and in particular to compare that state with
its condition at any former period; there is one preliminary observation
to be made, if we would not be liable to gross error. There exists,
established by tacit content, in every country, what may be called a
general standard or tone of morals, varying in the same community at
different periods, and different at the same period in different ranks
and situations in society. Whoever falls below this standard, and, not
unfrequently, whoever also rises above it, offending against this
general rule, suffers proportionably in the general estimation. Thus a
regard for character, which, as was formerly remarked, is commonly the
grand governing principle among men, becomes to a certain degree, though
no farther, an incitement to morality and virtue. It follows of course,
that where the practice does no more than come up to the required level,
it will be no sufficient evidence of the existence, much less will it
furnish any just measure of the force, of a real internal principle of
Religion. Christians, Jews, Turks, Infidels, and Heretics, persons of
ten thousand different sorts of passions and opinions, being members at
the same time of the same community, and all conscious that they will be
examined by this same standard, will regulate their conduct accordingly,
and, with no great difference, will all adjust themselves to the
required measure.
It must also be remarked, that the causes which tend to raise or to
depress this standard, commonly produce their effects by slow and almost
insensible degrees; and that it often continues for some time nearly the
same, when the circumstances, by which it was fixed, have materially
altered.
It is a truth which will hardly be contested, that Christianity,
whenever it has at all prevailed, has raised the general standard of
morals to a height before unknown. Some actions, which among the
ancients were scarcely held to be blemishes in the most excellent
characters, have been justly considered by the laws of every Christian
community, as meriting the severest punishments. In other instances,
virtues formerly rare have become common; and in particular a merciful
and courteous temper has softened the rugged manners, and humanized the
brutal ferocity prevalent among the most polished nations of the heathen
world. But from what has been recently observed, it is manifest, that,
so far as external appearances are concerned, these effects, when once
produced by Christianity, are produced alike in those who deny and in
those who admit her divine original; I had almost said in those who
reject and those who cordially embrace the doctrines of the Gospel: and
these effects might and probably would remain for a while, without any
great apparent alteration, however her spirit might languish, or even
her authority decline. The form of the temple, as was once beautifully
remarked, may continue, when the _dii tutelares_ have left it. When we
are inquiring therefore into the real state of Christianity at any
period; if we would not be deceived in this important investigation, it
becomes us to be so much the more careful not to take up with
superficial appearances.
It may perhaps help us to ascertain the advancing or declining state of
Christianity in Great Britain at the present moment; and still more to
discover some of the causes by which that state has been produced, to
employ a little time in considering what might naturally be expected to
be its actual situation; what advantages or disadvantages such a
religion might be expected to derive, from the circumstances in which
it has been placed among us, and from those in which it still continues.
Experience warrants, and reason justifies and explains the assertion,
that Persecution generally tends to quicken the vigour and extend the
prevalence of the opinions which she would eradicate. For the peace of
mankind, it has grown, at length almost into an axiom, that "her
devilish engine back recoils upon herself." Christianity especially has
always thriven under persecution. At such a season she has no lukewarm
professors; no adherents concerning whom it is doubtful to what party
they belong. The Christian is then reminded at every turn, that his
Master's kingdom is not of this world. When all on earth wears a black
and threatening aspect, he looks up to heaven for consolation; he learns
practically to consider himself as a pilgrim and stranger. He then
cleaves to fundamentals, and examines well his foundation, as at the
hour of death. When Religion is in a state of external quiet and
prosperity, the contrary of all this naturally takes place. The soldiers
of the church militant then forget that they are in a state of warfare.
Their ardour slackens, their zeal languishes. Like a colony long settled
in a strange country[108], they are gradually assimilated in features,
and demeanour, and language, to the native inhabitants, till at length
almost every vestige of peculiarity dies away.
If, in general, persecution and prosperity be productive respectively of
these opposite effects; this circumstance alone might teach us what
expectations to form concerning the state of Christianity in this
country, where she has long been embodied in an establishment, which is
intimately blended, and is generally and justly believed to have a
common interest with our civil institutions; which is liberally, though
by no means too liberally, endowed, and, not more favoured in wealth
than dignity, has been allowed "to exalt her mitred front in courts and
parliaments:" an establishment--the offices in which are extremely
numerous, and these, not like the priesthood of the Jews, filled up from
a particular race, or, like that of the Hindoos, held by a separate cast
in entailed succession; but supplied from every class, and branching by
its widely extended ramifications into almost every individual family in
the community: an establishment--of which the ministers are not, like
the Roman Catholic clergy, debarred from forming matrimonial ties, but
are allowed to unite themselves, and multiply their holdings to the
general mass of the community by the close bonds of family connection;
not like some of the severer of the religious orders, immured in
colleges and monasteries, but, both by law and custom, permitted to mix
without restraint in all the intercourses of society.
Such being the circumstances of the pastors of the church, let the
community in general be supposed to have been for some time in a rapidly
improving state of commercial prosperity; let it also be supposed to
have been making no unequal progress in all those arts, and sciences,
and literary productions, which have ever been the growth of a polished
age, and are the sure marks of a highly finished condition of society.
It is not difficult to anticipate the effects likely to be produced on
_vital_ Religion, both in the clergy and the laity, by such a state of
external prosperity as has been assigned to them respectively. And these
effects would be infallibly furthered, where the country in question
should enjoy a free constitution of government. We formerly had occasion
to quote the remark of an accurate observer of the stage of human life,
that a much looser system of morals commonly prevails in the higher,
than in the middling and lower orders of society. Now, in every country,
of which the middling classes are daily growing in wealth and
consequence, by the success of their commercial speculations; and, most
of all, in a country having such a constitution as our own, where the
acquisition of riches is the possession also of rank and power; with the
comforts and refinements, the vices also of the higher orders are
continually descending, and a mischievous uniformity of sentiments, and
manners, and morals, gradually diffuses itself throughout the whole
community. The multiplication of great cities also, and above all, the
habit, ever increasing with the increasing wealth of the country, of
frequenting a splendid and luxurious metropolis, would powerfully tend
to accelerate the discontinuance of the religious habits of a purer age,
and to accomplish the substitution of a more relaxed morality. And it
must even be confessed, that the commercial spirit, much as we are
indebted to it, is not naturally favourable to the maintenance of the
religious principle in a vigorous and lively state.
In times like these, therefore, the strict precepts and self-denying
habits of Christianity naturally slide into disuse; and even among the
better sort of Christians, are likely to be softened, so far at least
as to be rendered less abhorrent from the general disposition to
relaxation and indulgence. In such prosperous circumstances, men, in
truth, are apt to think very little about religion. Christianity,
therefore, seldom occupying the attention of the bulk of nominal
Christians, and being scarcely at all the object of their study, we
should expect, of course, to find them extremely unacquainted with its
tenets. Those doctrines and principles indeed, which it contains in
common with the law of the land, or which are sanctioned by the general
standard of morals formerly described, being brought into continual
notice and mention by the common occurrences of life, might continue to
be recognized. But whatever she contains peculiar to herself, and which
should not be habitually brought into recollection by the incidents of
every day, might be expected to be less and less thought of, till at
length it should be almost wholly forgotten. Still more might this be
naturally expected to become the case, if the peculiarities in question
should be, from their very nature, at war with pride, and luxury, and
worldly mindedness, the too general concomitants of rapidly increasing
wealth: and this would particularly happen among the laity; if the
circumstance of their having been at any time abused to purposes of
hypocrisy or fanaticism, should have prompted even some of the better
disposed of the clergy, perhaps from well intentioned though erroneous
motives, to bring them forward less frequently in their discourses on
Religion.
When so many should thus have been straying out of the right path, some
bold reformer might, from time to time, be likely to arise, who should
not unjustly charge them with their deviation: but, though right perhaps
in the main; yet deviating himself also in an opposite direction, and
creating disgust by his violence, or vulgarity, or absurdities, he might
fail, except in a few instances, to produce the effect of recalling them
from their wanderings.
Still, however, the Divine Original of Christianity would not be
professedly disavowed; partly from a real, and more commonly from a
political, deference for the established faith, but most of all, from
the bulk of mankind being not yet prepared, as it were, to throw away
the scabbard, and to venture their eternal happiness on the issue of its
falsehood. Some bolder spirits, indeed, might be expected to despise the
cautious moderation of these timid reasoners, and to pronounce
decisively, that the Bible was a forgery: while the generality,
professing to believe it genuine, should, less consistently, be
satisfied with remaining ignorant of its contents; and when pressed,
should discover themselves by no means to believe many of the most
important particulars contained in it.
When, by the operation of causes like these, any country has at length
grown into the condition which has been here stated; it is but too
obvious, that, in the bulk of the community, Religion, already sunk very
low, must be hastening fast to her entire dissolution. Causes, energetic
and active like these, though accidental hindrances may occasionally
thwart their operation, will not at once become sluggish and
unproductive. Their effect is sure; and the time is fast approaching,
when Christianity will be almost as openly disavowed in the language, as
in fact it is already supposed to have disappeared from the conduct of
men; when infidelity will be held to be the necessary appendage of a man
of fashion, and _to believe_ will be deemed the indication of a feeble
mind and a contracted understanding.
Something like what have been here premised are the conjectures which we
should naturally be led to form, concerning the state of Christianity in
this country, and its probable issue, from considering her own nature,
and the peculiar circumstances in which she has been placed. That her
real condition differs not much from the result of this reasoning from
probability, must, with whatever regret, be confessed by all who take a
careful and impartial survey of the actual situation of things among us.
But our hypothetical delineation, if just, will have approved itself to
the reader's conviction, as we have gone along, by suggesting its
archetypes; and we may therefore be spared the painful and invidious
task of pointing out, in detail, the several particulars wherein our
statements are justified by facts. Every where we may actually trace the
effects of increasing wealth and luxury, in banishing one by one the
habits, and new-modelling the phraseology, of stricter times; and in
diffusing throughout the middle ranks those relaxed morals and
dissipated manners, which were formerly confined to the higher classes
of society. We meet, indeed, with more refinement, and more generally
with those amiable courtesies which are its proper fruits: those vices
also have become less frequent, which naturally infest the darkness of a
ruder and less polished age, and which recede on the approach of light
and civilization:
Defluxit numerus Saturnius, & grave virus
Munditiae pepulere:
But with these grossnesses, Religion, on the other hand, has also
declined; God is forgotten; his providence is exploded; his hand is
lifted up, but we see it not; he multiplies our comforts, but we are not
grateful; he visits us with chastisements, but we are not contrite. The
portion of the week set apart to the service of Religion we give up,
without reluctance, to vanity and dissipation. And it is much if, on the
periodical return of a day of national humiliation, having availed
ourselves of the certainty of an interval from public business to secure
a meeting for convivial purposes; we do not insult the Majesty of Heaven
by feasting and jollity, and thus deliberately disclaim our being
included in the solemn services of this season of penitence and
recollection[109].
But when there is not this open and shameless disavowal of Religion, few
traces of it are to be found. Improving in almost every other branch of
knowledge, we have become less and less acquainted with Christianity.
The preceding chapters have pointed out, among those who believe
themselves to be orthodox Christians, a deplorable ignorance of the
Religion they profess, an utter forgetfulness of the peculiar doctrines
by which it is characterized, a disposition to regard it as a mere
system of ethics, and, what might seem an inconsistency, at the same
time a most inadequate idea of the nature and strictness of its
practical principles. This declension of Christianity into a mere system
of ethics, may partly be accounted for, as has been lately suggested; by
considering the corruption of our nature, what Christianity is, and in
what circumstances she has been placed in this country. But it has also
been considerably promoted by one peculiar cause, on which, for many
reasons, it may not be improper to dwell a little more particularly.
Christianity in its best days (for the credit of our representations let
this be remembered, by those who object to our statement as austere and
contracted) was such as it has been delineated in the present work. This
was the Religion of the most eminent Reformers, of those bright
ornaments of our country who suffered martyrdom under queen Mary; of
their successors in the times of Elizabeth; in short of all the pillars
of our Protestant church; of many of its highest dignitaries; of
Davenant, of Hall, of Reynolds, of Beveridge, of Hooker, of Andrews, of
Smith, of Leighton, of Usher, of Hopkins, of Baxter[110], and of many
others of scarcely inferior note. In their pages the peculiar doctrines
of Christianity were every where visible, and on the deep and solid
basis of these doctrinal truths were laid the foundations of a
superstructure of morals proportionably broad and exalted. Of this fact
their writings still extant are a decisive proof: and they who may want
leisure, or opportunity, or inclination, for the perusal of these
valuable records, may satisfy themselves of the truth of the assertion,
that, such as we have stated it, was the Christianity of those times, by
consulting our Articles and Homilies, or even by carefully examining our
excellent Liturgy. But from that tendency to deterioration lately
noticed, these great fundamental truths began to be somewhat less
prominent in the compositions of many of the leading divines before the
time of the civil wars. During that period, however, the peculiar
doctrines of Christianity were grievously abused by many of the
sectaries, who were foremost in the commotions of those unhappy days;
who, while they talked copiously of the free grace of Christ, and the
operations of the Holy Spirit, were by their lives an open scandal to
the name of Christian[111].
Towards the close of the last century, the divines of the established
Church (whether it arose from the obscurity of their own views, or from
a strong impression of former abuses, and of the evils which had
resulted from them) began to run into a different error. They professed
to make it their chief object to inculcate the moral and practical
precepts of Christianity, which they conceived to have been before too
much neglected; but without sufficiently maintaining, often even without
justly laying the grand foundation, of a sinner's acceptance with God;
or pointing out how the practical precepts of Christianity grow out of
her peculiar doctrines, and are inseparably connected with them[112].
By this fatal error, the very genius and essential nature of
Christianity imperceptibly underwent a change. She no longer retained
her peculiar characters, or produced that appropriate frame of spirit by
which her followers had been characterized. Facilis descensus. The
example thus set was followed during the present century, and its effect
was aided by various causes already pointed out. In addition to these,
it may be proper to mention as a cause of powerful operation; that for
the last fifty years the press has teemed with moral essays, many of
them published periodically, and most extensively circulated; which,
being considered either as works of mere entertainment, or, in which at
least entertainment was to be blended with instruction, rather than as
religious pieces, were kept free from whatever might give them the air
of sermons, or cause them to wear an appearance of seriousness,
inconsistent with the idea of relaxation. But in this way the fatal
habit, of considering Christian morals as distinct from Christian
doctrines, insensibly gained strength. Thus the peculiar doctrines of
Christianity went more and more out of sight; and, as might naturally
have been expected, the moral system itself also began to wither and
decay, being robbed of that which should have supplied it with life and
nutriment. At length, in our own days, these peculiar doctrines have
almost altogether vanished from the view. Even in many sermons, as we
have formerly noticed, scarcely any traces of them are to be found.
But the degree of neglect into which they are really fallen, may perhaps
be rendered still more manifest by appealing to another criterion. There
is a certain class of publications, of which it is the object to give
us exact delineations of life and manners: and when these are written by
authors of accurate observation and deep knowledge of human nature; (and
many such there have been in our times) they furnish a more faithful
picture, than can be obtained in any other way, of the prevalent
opinions and feelings of mankind. It must be obvious that novels are
here alluded to. A careful perusal of the most celebrated of these
pieces would furnish a strong confirmation of the apprehension,
suggested from other considerations, concerning the very low state of
Religion in this country; but they would still more strikingly
illustrate the truth of the remark, that the grand peculiarities of
Christianity are almost vanished from the view. In a sermon, although
throughout the whole of it there may have been no traces of these
peculiarities, either directly or indirectly, the preacher closes with
an ordinary form; which, if one were to assert that they were absolutely
omitted, would immediately be alledged in contradiction of the
assertion, and may just serve to protect them from falling into entire
oblivion. But in novels, the writer is not so tied down. In these,
people of Religion, and clergymen too, are placed in all possible
situations, and the sentiments and language deemed suitable to the
occasion are assigned to them. They are introduced instructing,
reproving, counselling, comforting. It is often the author's intention
to represent them in a favourable point of view, and accordingly he
makes them as well informed and as good Christians as he knows how. They
are painted amiable, benevolent, and forgiving; but it is not too much
to say, that if all the peculiarities of Christianity had never
existed, or had been proved to be false, the circumstance would scarcely
create the necessity of altering a single syllable in any of the most
celebrated of these performances. It is striking to observe the
difference which there is in this respect in similar works of Mahometan
authors, wherein the characters, which they mean to represent in a
favourable light, are drawn vastly more observant of the peculiarities
of their religion[113].
But to make an end of this discussion, concerning the degree in which
the peculiarities of Christianity have fallen into neglect, and
concerning one of the principal of the causes which have produced it: if
this be the state of things even in the case of sermons, and of the
compositions of those, whose sphere of information must be supposed
larger than that of the bulk of mankind; it must excite less wonder,
that in the world in general, though Christianity be not formally
denied, people know little about it; and that in fact you find, when you
come to converse with them, that, admitting in terms the Divine
Revelation of Scripture, they are far from believing the propositions
which it contains.
It has also been a melancholy prognostic of the state to which we are
progressive, that many of the most eminent of the literati of modern
times have been professed unbelievers: and that others of them have
discovered such lukewarmness in the cause of Christ, as to treat with
especial good will, and attention, and respect, those men, who, by their
avowed publications, were openly assailing, or insidiously undermining
the very foundations of the Christian hope; considering themselves as
more closely united to them, by literature, than severed from them by
the widest religious differences[114]. Can it then occasion surprise,
that under all these circumstances, one of the most acute and most
forward of the professed unbelievers[115] should appear to anticipate,
as at no great distance, the more complete triumph of his sceptical
principles; and that another author of distinguished name[116], not so
openly professing those infidel opinions, should declare of the writer
above alluded to, whose great abilities had been systematically
prostituted to the open attack of every principle of Religion, both
natural and revealed, "that he had always considered him, both in his
life-time and since his death, as approaching as nearly to the idea of a
perfectly wise and virtuous man, as perhaps the nature of human frailty
will permit?"
Can there then be a doubt, whither tends the path in which we are
travelling, and whither at length it must conduct us? If any should
hesitate, let them take a lesson from experience. In a neighbouring
country, several of the same causes have been in action; and they have
at length produced their full effect. Manners corrupted, morals
depraved, dissipation predominant, above all, Religion discredited, and
infidelity grown into repute and fashion[117], terminated in the public
disavowal of every religious principle, which had been used to attract
the veneration of mankind. The representatives of a whole nation
publicly witnessing, not only without horror, but, to say the least,
without disapprobation, an open unqualified denial of the very existence
of God; and at length, as a body, withdrawing their allegiance from the
Majesty of Heaven.
There are not a few, perhaps, who may have witnessed with apprehension,
and may be ready to confess with pain, the gradual declension of
Religion; but who at the same time may conceive that the writer of this
tract is disposed to carry things too far. They may even allege, that
the degree of Religion for which he contends is inconsistent with the
ordinary business of life, and with the well-being of society; that if
it were generally to prevail, people would be wholly engrossed by
Religion, and all their time occupied by prayer and preaching. Men not
being sufficiently interested in the pursuit of temporal objects,
agriculture and commerce would decline, the arts would languish, the
very duties of common life would be neglected; and, in short, the whole
machine of civil society would be obstructed, and speedily stopped. An
opening for this charge is given by an ingenious writer[118] alluded to
in an early period of our work; and is even somewhat countenanced by an
author since referred to, from whom such a sentiment justly excites more
surprise[119].
In reply to this objection it might be urged, that though we should
allow it for a moment to be in a considerable degree well founded, yet
this admission would not warrant the conclusion intended to be drawn
from it. The question would still remain, whether our representation of
what Christianity requires be agreeable to the word of God? For if it
be, surely it must be confessed to be a matter of small account to
sacrifice a little worldly comfort and prosperity, during the short span
of our existence in this life, in order to secure a crown of eternal
glory, and the enjoyment of those pleasures which are at God's right
hand for evermore! It might be added also, that our blessed Saviour had
fairly declared, that it would often be required of Christians to make
such a sacrifice; and had forewarned us, that, in order to be able to do
it with cheerfulness whenever the occasion should arrive, we must
habitually sit loose to all worldly possessions and enjoyments. And it
might farther be remarked, that though it were even admitted, that the
_general prevalence of vital Christianity_ should somewhat interfere
with the views of national wealth and aggrandisement; yet that there is
too much reason to believe that, do all we can, this general prevalence
needs not to be apprehended, or, to speak more justly, could not be
hoped for. But indeed the objection on which we have now been
commenting, is not only groundless, but the very contrary to it is the
truth. If Christianity, such as we have represented it, were generally
to prevail; the world, from being such as it is, would become a scene of
general peace and prosperity; and abating the chances and calamities
"which flesh is inseparably heir to," would wear one unwearied face of
complacency and joy.
On the first promulgation of Christianity, it is true, some of her early
converts seem to have been in danger of so far mistaking the genius of
the new Religion, as to imagine that in future they were to be
discharged from an active attendance on their secular affairs. But the
Apostle most pointedly guarded them against so gross an error, and
expressly and repeatedly enjoined them to perform the particular duties
of their several stations with increased alacrity and fidelity, that
they might thereby do credit to their Christian profession. This he did,
at the same time that he prescribed to them that predominant love of God
and of Christ, that heavenly-mindedness, that comparative indifference
to the things of this world, that earnest endeavour after growth in
grace and perfection in holiness, which have already been stated as the
essential characteristics of real Christianity. It cannot therefore be
supposed by any who allow to the Apostle even the claim of a consistent
instructor, much less by any who admit his Divine authority, that these
latter precepts are incompatible with the former. Let it be remembered,
that the grand characteristic mark of the true Christian, which has been
insisted on, is _his desiring to please God in all his thoughts, and
words, and actions; to take the revealed word to be the rule of his
belief and practice; to "let his light shine before men;" and in all
things to adorn the doctrine which he professes_. No calling is
proscribed, no pursuit is forbidden, no science or art, no pleasure is
disallowed, which is reconcilable with this principle. It must indeed be
confessed that Christianity would not favour that vehement and
inordinate ardour in the pursuit of temporal objects, which tends to the
acquisition of immense wealth, or of widely spread renown: nor is it
calculated to gratify the extravagant views of those mistaken
politicians, the chief object of whose admiration, and the main scope of
whose endeavours for their country, are, extended dominion, and
commanding power, and unrivalled affluence, rather than those more solid
advantages of peace, and comfort, and security. These men would barter
comfort for greatness. In their vain reveries they forget that a nation
consists of individuals, and that true national prosperity is no other
than the multiplication of particular happiness.
But in fact, so far is it from being true that the prevalence of _real_
Religion would produce a stagnation in life; that a man, whatever might
be his employment or pursuit, would be furnished with a new motive to
prosecute it with alacrity, a motive far more constant and vigorous than
any human prospects can supply: at the same time, his solicitude being
not so much to succeed in whatever he might be engaged in, as to act
from a pure principle and leave the event to God; he would not be liable
to the same disappointments, as men who are active and laborious from a
desire of worldly gain or of human estimation. Thus he would possess the
true secret of a life at the same time useful and happy. Following peace
also with all men, and looking upon them as members of the same family,
entitled not only to the debts of justice, but to the less definite and
more liberal claims of fraternal kindness; he would naturally be
respected and beloved by others, and be in himself free from the
annoyance of those bad passions, by which they who are actuated by
worldly principles are so commonly corroded. If any country were indeed
filled with men, each thus diligently discharging the duties of his own
station without breaking in upon the rights of others, but on the
contrary endeavouring, so far as he might be able, to forward their
views and promote their happiness; all would be active and harmonious in
the goodly frame of human society. There would be no jarrings, no
discord. The whole machine of civil life would work without obstruction
or disorder, and the course of its movements would be like the harmony
of the spheres.
Such would be the happy state of a truly Christian nation within itself.
Nor would its condition with regard to foreign countries form a contrast
to this its internal comfort. Such a community, on the contrary,
peaceful at home, would be respected and beloved abroad. General
integrity in all its dealings would inspire universal confidence:
differences between nations commonly arise from mutual injuries, and
still more from mutual jealousy and distrust. Of the former there would
be no longer any ground for complaint; the latter would find nothing to
attach upon. But if, in spite of all its justice and forbearance, the
violence of some neighbouring state should force it to resist an
unprovoked attack, (for hostilities strictly defensive are those only in
which it would be engaged) its domestic union would double its national
force; while the consciousness of a good cause, and of the general
favour of Heaven, would invigorate its arm, and inspirit its efforts.
It is indeed the position of an author, to whom we have had frequent
occasion to refer, and whose love of paradox has not seldom led him into
error, that true Christianity is an enemy to patriotism. If by
patriotism be meant that mischievous and domineering quality, which
renders men ardent to promote, not the happiness, but the aggrandisement
of their own country, by the oppression and conquest of every other; to
such patriotism, so generally applauded in the Heathen world, that
Religion must be indeed an enemy, whose foundation is justice, and whose
compendious character is "peace,--and good will towards men." But if by
patriotism be understood that quality which, without shutting up our
philanthropy within the narrow bounds of a single kingdom, yet attaches
us in particular to the country to which we belong; of this true
patriotism, Christianity is the most copious source, and the surest
preservative. The contrary opinion can indeed only have arisen from not
considering the fulness and universality of our Saviour's precepts. Not
like the puny productions of human workmanship, which at the best can
commonly serve but the particular purpose that they are specially
designed to answer; the moral, as well as the physical, principles of
the great Author of all things are capable of being applied at once to
ten thousand different uses; thus, amidst infinite complication,
preserving a grand simplicity, and therein bearing the unambiguous stamp
of their Divine Original. Thus, to specify one out of the numberless
instances which might be adduced; the principle of gravitation, while it
is subservient to all the mechanical purposes of common life, keeps at
the same time the stars in their courses, and sustains the harmony of
worlds.
Thus also in the case before us: society consists of a number of
different circles of various magnitudes and uses; and that circumstance,
wherein the principle of patriotism chiefly consists, whereby the duty
of patriotism is best practised, and the happiest effects to the general
weal produced, is, that it should be the desire and aim of every
individual to fill well his own proper circle, as a part and member of
the whole, with a view to the production of general happiness. This our
Saviour enjoined when he prescribed the duty of universal love, which is
but another term for the most exalted patriotism. Benevolence, indeed,
when not originating from Religion, dispenses but from a scanty and
precarious fund; and therefore, if it be liberal in the case of some
objects, it is generally found to be contracted towards others. Men who,
acting from worldly principles, make the greatest stir about general
philanthropy or zealous patriotism, are often very deficient in their
conduct in domestic life; and very neglectful of the opportunities,
fully within their reach, of promoting the comfort of those with whom
they are immediately connected. But true Christian benevolence is always
occupied in producing happiness to the utmost of its power, and
according to the extent of its sphere, be it larger or more limited; it
contracts itself to the measure of the smallest; it can expand itself to
the amplitude of the largest. It resembles majestic rivers, which are
poured from an unfailing and abundant source. Silent and peaceful in
their outset, they begin with dispensing beauty and comfort to every
cottage by which they pass. In their further progress they fertilize
provinces and enrich kingdoms. At length they pour themselves into the
ocean; where, changing their names but not their nature, they visit
distant nations and other hemispheres, and spread throughout the world
the expansive tide of their beneficence.
It must be confessed, that many of the good effects, of which Religion
is productive to political societies, would be produced even by a false
Religion, which should prescribe good morals, and should be able to
enforce its precepts by sufficient sanctions. Of this nature are those
effects, which depend on our calling in the aid of a Being who sees the
heart, in order to assist the weakness, and in various ways to supply
the inherent defects of all human jurisprudence. But the superior
excellence of Christianity in this respect must be acknowledged, both in
the superiority of her moral code, and in the powerful motives and
efficacious means which she furnishes for enabling us to practise it;
and in the tendency of her doctrines to provide for the observance of
her precepts, by producing tempers of mind which correspond with them.
But, more than all this; it has not perhaps been enough remarked, that
true Christianity, from her essential nature, appears peculiarly and
powerfully adapted to promote the preservation and healthfulness of
political communities. What is in truth their grand malady? The answer
is short; Selfishness. This is that young disease received at the moment
of their birth, "which grows with their growth, and strengthens with
their strength;" and through which they at length expire, if not cut off
prematurely by some external shock or intestine convulsion.
The disease of selfishness, indeed, assumes different forms in the
different classes of society. In the great and the wealthy, it displays
itself in luxury, in pomp and parade; and in all the frivolities of a
sickly and depraved imagination, which seeks in vain its own
gratification, and is dead to the generous and energetic pursuits of an
enlarged heart. In the lower orders, when not motionless under the
weight of a superincumbent despotism, it manifests itself in pride, and
its natural offspring, insubordination in all its modes. But though the
external effects may vary, the internal principle is the same; a
disposition in each individual to make self the grand center and end of
his desires and enjoyments; to over-rate his own merits and importance,
and of course to magnify his claims on others, and in return to
under-rate their's on him; a disposition to undervalue the advantages,
and over-state the disadvantages, of his condition in life. Thence
spring rapacity and venality, and sensuality. Thence imperious nobles,
and factious leaders; and an unruly commonalty, bearing with difficulty
the inconveniences of a lower station, and imputing to the nature or
administration of their government the evils which necessarily flow from
the very constitution of our species, or which perhaps are chiefly the
result of their own vices and follies. The opposite to selfishness is
public spirit; which may be termed, not unjustly, the grand principle of
political vitality, the very _life's breath_ of states, which tends to
keep them active and vigorous, and to carry them to greatness and glory.
The tendency of public spirit, and the opposite tendency of selfishness,
have not escaped the observation of the founders of states, or of the
writers on government; and various expedients have been resorted to and
extolled, for cherishing the one, and for repressing the other.
Sometimes a principle of internal agitation and dissension, resulting
from the very frame of the government, has been productive of the
effect. Sparta flourished for more than seven hundred years under the
civil institutions of Lycurgus; which guarded against the selfish
principle, by prohibiting commerce, and imposing universal poverty and
hardship. The Roman commonwealth, in which public spirit was cherished,
and selfishness checked, by the principle of the love of glory, was also
of long continuance. This passion naturally operates to produce an
unbounded spirit of conquest, which, like the ambition of the greatest
of its own heroes, was never satiated while any other kingdom was left
it to subdue. The principle of political vitality, when kept alive only
by means like these, merits the description once given of eloquence:
"Sicut flamma, materia alitur, & motibus excitatur, & urendo clarescit."
But like eloquence, when no longer called into action by external
causes, or fomented by civil broils, it gradually languishes. Wealth and
luxury produce stagnation, and stagnation terminates in death.
To provide, however, for the continuance of a state, by the admission of
internal dissensions, or even by the chilling influence of poverty,
seems to be in some sort sacrificing the end to the means. Happiness is
the end for which men unite in civil society; but in societies thus
constituted, little happiness, comparatively speaking, is to be found.
The expedient, again, of preserving a state by the spirit of conquest,
though even this has not wanted its admirers[120], is not to be
tolerated for a moment, when considered on principles of universal
justice. Such a state lives, and grows, and thrives, by the misery of
others, and becomes professedly the general enemy of its neighbours, and
the scourge of the human race. All these devices are in truth but too
much like the fabrications of man, when compared with the works of the
Supreme Being; clumsy, yet weak in the execution of their purpose, and
full of contradictory principles and jarring movements.
I might here enlarge with pleasure on the unrivalled excellence, in this
very view, of the constitution under which we live in this happy
country; and point out how, more perhaps than any which ever existed
upon earth, it is so framed, as to provide at the same time for keeping
up a due degree of public spirit, and yet for preserving unimpaired the
quietness, and comfort, and charities of private life; how it even
extracts from selfishness itself many of the advantages which, under
less happily constructed forms of government, public spirit only can
supply. But such a political discussion, however grateful to a British
mind, would here be out of place. It is rather our business to remark,
how much Christianity in every way sets herself in direct hostility to
selfishness, the mortal distemper of political communities; and
consequently, how their welfare must be inseparable from her prevalence.
It might indeed, be almost stated as the main object and chief concern
of Christianity, to root out our natural selfishness, and to rectify the
false standard which it imposes on us; with views, however, far higher
than any which concern merely our temporal and social well-being; to
bring us to a just estimate of ourselves, and of all around us, and to a
due impression of the various claims and obligations resulting from the
different relations in which we stand. Benevolence, enlarged, vigorous,
operative benevolence, is her master principle. Moderation in temporal
pursuits and enjoyments, comparative indifference to the issue of
worldly projects, diligence in the discharge of personal and civil
duties, resignation to the will of God, and patience under all the
dispensations of his Providence, are among her daily lessons. Humility
is one of the essential qualities, which her precepts most directly and
strongly enjoin, and which all her various doctrines tend to call forth
and cultivate; and humility, as has been before suggested, lays the
deepest and surest grounds for benevolence. In whatever class or order
of society Christianity prevails, she sets herself to rectify the
particular faults, or, if we would speak more distinctly, to counteract
the particular mode of selfishness, to which that class is liable.
Affluence she teaches to be liberal and beneficent; authority, to bear
its faculties with meekness, and to consider the various cares and
obligations belonging to its elevated station, as being conditions on
which that station is conferred. Thus, softening the glare of wealth,
and moderating the insolence of power, she renders the inequalities of
the social state less galling to the lower orders, whom also she
instructs, in their turn, to be diligent, humble, patient: reminding
them that their more lowly path has been allotted to them by the hand of
God; that it is their part faithfully to discharge its duties, and
contentedly to bear its inconveniences; that the present state of things
is very short; that the objects, about which worldly men conflict so
eagerly, are not worth the contest; that the peace of mind, which
Religion offers to all ranks indiscriminately, affords more true
satisfaction than all the expensive pleasures which are beyond the poor
man's reach; that in this view, however, the poor have the advantage,
and that if their superiors enjoy more abundant comforts, they are also
exposed to many temptations from which the inferior classes are happily
exempted; that "having, food and raiment, they should be therewith
content," for that their situation in life, with all its evils, is
better than they have deserved at the hand of God; finally, that all
human distinctions will soon be done away, and the true followers of
Christ will all, as children of the same Father, be alike admitted to
the possession of the same heavenly inheritance. Such are the blessed
effects of Christianity on the temporal well-being of political
communities.
But the Christianity which can produce effects like these, must be real,
not nominal, deep, not superficial. Such then is the Religion we should
cultivate, if we would realize these pleasing speculations, and arrest
the progress of political decay. But in the present circumstances of
this country, it is a farther reason for endeavouring to cultivate this
vital Christianity, still considering its effects merely in a political
view, that, according to all human appearance, we must either have this
or none: unless the prevalence of this be in some degree restored, we
are likely, not only to lose all the advantages which we might have
derived from true Christianity, but to incur all the manifold evils
which would result from the absence of all religion.
In the first place, let it be remarked, that a weakly principle of
Religion, and even such an one, in a political view, is productive of
many advantages; though its existence may be prolonged if all external
circumstances favour its continuance, can hardly be kept alive, when the
state of things is so unfavourable to vital Religion, as it must be
confessed to be in our condition of society. Nor is it merely the
ordinary effects of a state of wealth and prosperity to which we here
allude. Much also may justly be apprehended, from that change which has
taken place in our general habits of thinking and feeling, concerning
the systems and opinions of former times. At a less advanced period of
society, indeed, the Religion of the state will be generally accepted,
though it be not felt in its vital power. It was the Religion of our
forefathers: with the bulk it is on that account entitled to reverence,
and its authority is admitted without question. The establishment in
which it subsists pleads the same prescription, and obtains the same
respect. But in our days, things are very differently circumstanced. Not
merely the blind prejudice in favour of former times, but even the
proper respect for them, and the reasonable presumption in their favour,
has abated. Still less will the idea be endured, of any system being
kept up, when the imposture is seen through by the higher orders, for
the sake of retaining the common people in subjection. A system, if not
supported by a real persuasion of its truth, will fall to the ground.
Thus it not unfrequently happens, that in a more advanced state of
society, a religious establishment must be indebted for its support to
that very Religion, which in earlier times it fostered and protected; as
the weakness of some aged mother is sustained, and her existence
lengthened, by the tender assiduities of the child whom she had reared
in the helplessness of infancy. So in the present instance, unless there
be reinfused into the mass of our society, something of that principle,
which animated our ecclesiastical system in its earlier days, it is vain
for us to hope that the establishment will very long continue: for the
anomaly will not much longer be borne, of an establishment, the _actual_
principles of the bulk of whose members, and even teachers, are so
extremely different from those which it professes. But in proportion as
vital Christianity can be revived, in that same proportion the church
establishment is strengthened; for the revival of vital Christianity is
the very reinfusion of which we have been speaking. This is the very
Christianity on which our establishment is founded; and that which her
Articles, and Homilies, and Liturgy, teach throughout.
But if, when the reign of prejudice, and even of honest prepossession,
and of grateful veneration, is no more (for by these almost any system
may generally be supported, before a state, having passed the period of
its maturity, is verging to its decline); if there are any who think
that a dry, unanimated Religion, like that which is now professed by
nominal Christians, can hold its place; much more that it can be revived
among the general mass of mankind, it may be affirmed, that, arguing
merely on human principles, they know little of human nature. The kind
of Religion which we have recommended, whatever opinion may be
entertained concerning its truth, and to say nothing of the agency of
Divine Grace, must at least be conceded to be the only one which is at
all suited to make impression upon the lower orders, by strongly
interesting the passions of the human mind. If it be thought that a
system of ethics may regulate the conduct of the higher classes; such an
one is altogether unsuitable to the lower, who must be worked upon by
their affections, or they will not be worked upon at all. The antients
were wiser than ourselves, and never thought of governing the community
in general by their lessons of philosophy. These lessons were confined
to the schools of the learned; while for the million, a system of
Religion, such as it was, was kept up, as alone adapted to their grosser
natures. If this reasoning fail to convince, we may safely appeal to
experience. Let the Socinian and the moral teacher of Christianity come
forth, and tell us what effects _they_ have produced on the lower
orders. They themselves will hardly deny the inefficacy of their
instructions. But, blessed be God, the Religion which we recommend, has
proved its correspondence with the character originally given of
Christianity, that it was calculated for the poor; by changing the whole
condition of the mass of society in many of the most populous districts
in this and other countries; and by bringing them from being scenes of
almost unexampled wickedness and barbarism, to be eminent for sobriety,
decency, industry, and, in short, for whatever can render men useful
members of civil society.
If indeed, through the blessing of Providence, a principle of true
Religion should in any considerable degree gain ground, there is no
estimating the effects on public morals, and the consequent influence on
our political welfare. These effects are not merely negative: though it
would be much, merely to check the farther progress of a gangrene, which
is eating out the very vital principles of our social and political
existence. The general standard of morality formerly described, would be
raised, it would at least be sustained and kept for a while from farther
depression. The esteem which religious characters would personally
attract, would extend to the system which they should hold, and to the
establishment of which they should be members. These are all merely
natural consequences. But to those who believe in a superintending
Providence, it may be added, that the blessing of God might be drawn
down upon our country, and the stroke of his anger be for a while
suspended.
Let us be spared the painful task of tracing, on the contrary, the fatal
consequences of the extinction of Religion among us. They are indeed
such as no man, who is ever so little interested for the welfare of his
country, can contemplate without the deepest concern. The very loss of
our church establishment, though, as in all human institutions, some
defects may be found in it, would in itself be attended with the most
fatal consequences. No prudent man dares hastily pronounce how far its
destruction might not greatly endanger our civil institutions. It would
not be difficult to prove, that the want of it would also be in the
highest degree injurious to the cause of Christianity; and still more,
that it would take away what appears from experience to be one of the
most probable means of its revival. To what a degree might even the
avowed principles of men, not altogether without Religion, decline, when
our inestimable Liturgy should no longer remain in use! a Liturgy justly
inestimable, which continually sets before us a faithful model of the
Christian's belief, and practice, and language; restraining us, as far
as restraint is possible, from excessive deviations; furnishing us with
abundant instruction when we would return into the right path; affording
an advantageous ground of no little value, to such instructors as still
adhere to the good old principles of the Church of England; in short,
daily shaming us, by preserving a living representation of the opinions
and habits of better times, as some historical record, which reproaches
a degenerate posterity, by exhibiting the worthier deeds of their
progenitors. In such a state of things, to what a depth public morals
might sink, may be anticipated by those who consider what would then be
the condition of society; who reflect how bad principles and vicious
conduct mutually aid each other's operation, and how, in particular, the
former make sure the ground which the latter may have gained; who
remember, that in the lower orders, the system of honour, and the
responsibility of character, are wanting, which in the superior classes,
in some poor degree, supply the place of higher principles. It is well
for the happiness of mankind, that such a community could not long
subsist. The cement of society being no more, the slate would soon be
dissolved into individuality.
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 superior polish and refinement
may well consist with a very large measure of depravity. But to appeal
to a still more decisive instance: it may be seen 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
inseparable 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 phaenomenon, (such it really appears to
our view) for which the natural corruption of man might hardly seem to
account sufficiently, has been explained by an inspired writer. Speaking
of the most polished nations of antiquity, he observes; "Because when
they knew God, they glorified him not as God, and were not
_solicitous_[121] 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 suffer our self-love to beguile us: let us not
vainly persuade ourselves, that although prosperity and wealth may have
caused us to relax a little too much, in those more serious duties which
regard our Maker, yet that we shall stop where we are; or, at least,
that we can never sink into the same state of moral depravation.
Doubtless we should sink 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 reason justly, we should not compare ourselves with the state of
the Heathen world when at its worst; but with its state at that period,
when, for its forgetfulness of God, and its ingratitude towards him, it
was suffered to fall, till at length it reached that worst, its ultimate
point of depression. The Heathens had only reason and natural conscience
to direct them: we enjoy, superadded to these, the clear light of Gospel
revelation, and a distinct declaration of God's dealings with them, to
be a lesson for our instruction. How then can we but believe that if we,
enjoying advantages so much superior to their's, are alike forgetful of
our kind Benefactor, we also shall be left to ourselves? and if so left,
what reason can be assigned why we should not fall into the same
enormities?
What then is to be done? The inquiry is of the first importance, and the
general answer to it is not difficult.--The causes and nature of the
decay of Religion and morals among us sufficiently indicate the course,
which, on principles of sound policy, it is in the highest degree
expedient for us to pursue. The distemper of which, as a community, we
are sick, should be considered rather as a moral than a political
malady. How much has this been forgotten by the disputants of modern
times! and accordingly, how transient may be expected to be the good
effects of the best of their publications! We should endeavour to tread
back our steps. Every effort should be used to raise the depressed tone
of public morals. This is a duty particularly incumbent on all who are
in the higher walks of life; and it is impossible not to acknowledge the
obligations, which in this respect we owe as a nation, to those exalted
characters, whom God in his undeserved mercy to us, still suffers to
continue on the throne, and who set to their subjects a pattern of
decency and moderation rarely seen in their elevated station.
But every person of rank, and fortune, and abilities, should endeavour
in like manner to exhibit a similar example, and recommend it to the
imitation of the circle in which he moves. It has been the opinion of
some well-meaning people, that by giving, as far as they possibly could
with innocence, into the customs and practices of irreligious men, they
might soften the prejudices too frequently taken up against Religion, of
its being an austere gloomy service; and thus secure a previous
favourable impression against any time, when they might have an
opportunity of explaining or enforcing their sentiments. This is always
a questionable, and, it is to be feared, a dangerous policy. Many
mischievous consequences necessarily resulting from it might easily be
enumerated. But it is a policy particularly unsuitable to our
inconsiderate and dissipated times, and to the lengths at which we are
arrived. In these circumstances, the most likely means of producing the
_revulsion_ which is required, must be boldly to proclaim the
distinction between the adherents of "God and Baal." The expediency of
this conduct in our present situation is confirmed by another
consideration, to which we have before had occasion to refer. It is
this--that when men are aware that something of difficulty is to be
effected, their spirits rise to the level of the encounter; they make up
their minds to bear hardships and brave dangers, and to persevere in
spite of fatigue and opposition: whereas in a matter which is regarded
as of easy and ordinary operation, they are apt to slumber over their
work, and to fail in what a small effort might have been sufficient to
accomplish, for want of having called up the requisite degree of energy
and spirit. Conformably to the principle which is hereby suggested, in
the circumstances in which we are placed, the line of demarcation
between the friends and the enemies of Religion should now be made
clear; the separation should be broad and obvious. Let him then, who
wishes well to his country, no longer hesitate what course of conduct to
pursue. The question now is not, in what liberties he might warrantably
indulge himself in another situation? but what are the restraints on
himself which the exigencies of the present times render it adviseable
for him to impose? Circumstanced as we now are, it is more than ever
obvious, that _the best man is the truest patriot_.
Nor is it only by their personal conduct, (though this mode will always
be the most efficacious) that men of authority and influence may promote
the cause of good morals. Let them in their several stations encourage
virtue and discountenance vice in others. Let them enforce the laws by
which the wisdom of our forefathers has guarded against the grosser
infractions of morals; and congratulate themselves, that in a leading
situation on the bench of justice there is placed a man who, to his
honour be it spoken, is well disposed to assist their efforts[122]. Let
them favour and take part in any plans which may be formed for the
advancement of morality. Above all things, let them endeavour to
instruct and improve the rising generation; that, if it be possible, an
antidote may be provided for the malignity of that venom, which is
storing up in a neighbouring country. This has long been to my mind the
most formidable feature of the present state of things in France; where,
it is to be feared, a brood of moral vipers, as it were, is now
hatching, which, when they shall have attained to their mischievous
maturity, will go forth to poison the world. But fruitless will be all
attempts to sustain, much more to revive, the fainting cause of morals,
unless you can in some degree restore the prevalence of Evangelical
Christianity. It is in morals as in physics; unless the source of
practical principles be elevated, it will be in vain to attempt to make
them flow on a high level in their future course. You may force them for
a while into some constrained position, but they will soon drop to
their natural point of depression. By all, therefore, who are studious
of their country's welfare, more particularly by all who desire to
support our ecclesiastical establishment, every effort should be used to
revive the Christianity of our better days. The attempt should
especially be made in the case of the pastors of the Church, whose
situation must render the principles which they hold a matter of
supereminent importance. Wherever these teachers have steadily and
zealously inculcated the true doctrines of the Church of England, the
happiest effects have commonly rewarded their labours. And it is worth
observing, in the view which we are now taking, that these men, as might
naturally be expected, are, perhaps without exception, friendly to our
ecclesiastical and civil establishments[123]; and consequently, that
their instructions and influence tend _directly_, as well as
_indirectly_, to the maintenance of the cause of order and good
government. Nor should it be forgotten by any who, judging with the
abstract coldness of mere politicians, might doubt whether, by adopting
the measures here recommended, a religious warmth would not be called
into action, which might break out into mischievous irregularities; that
experience proves that an establishment affords, from its very nature,
the happy means of exciting a considerable degree of fervour and
animation, and at the same time of restraining them within due bounds.
The duty of encouraging vital Religion in the Church particularly
devolves on all who have the disposal of ecclesiastical preferment, and
more especially on the dignitaries of the sacred order. Some of these
have already sounded the alarm; justly censuring the practice of
suffering Christianity to degenerate into a mere system of ethics, and
recommending more attention to the peculiar doctrines of our Religion.
In our schools, in our universities, let the study be encouraged of the
writings of those venerable divines, who flourished in the purer times
of Christianity. Let even a considerable proficiency in their writings
be required of candidates for ordination. Let our churches no longer
witness that unseemly discordance, which has too much prevailed, between
the prayers which precede, and the sermon which follows.
But it may be enough to have briefly hinted at the course of conduct,
which, in the present circumstances of this country, motives merely
political should prompt us to pursue. To all who have at heart the
national welfare, the above suggestions are solemnly submitted. They
have not been urged altogether without misgivings, lest it should
appear, as though the concern of Eternity were melted down into a mere
matter of temporal advantage, or political expediency. But since it has
graciously pleased the Supreme Being so to arrange the constitution of
things, as to render the prevalence of true Religion and of pure
morality conducive to the well-being of states, and the preservation of
civil order; and since these subordinate inducements are not
unfrequently held forth, even by the sacred writers; it seemed not
improper, and scarcely liable to misconstruction, to suggest inferior
motives to readers, who might be less disposed to listen to
considerations of a higher order.
Would to God that the course of conduct here suggested might be fairly
pursued! Would to God that the happy consequences, which would result
from the principles we have recommended, could be realized; and above
all, that the influence of true Religion could be extensively diffused!
It is the best wish which can be formed for his country, by one who is
deeply anxious for its welfare:--
Lucem redde tuam, dux bone, patriae!
Instar veris enim vultus ubi tuus
Affulsit populo, gratior it dies,
Et soles melius nitent.