ness of their personal guilt, are unwilling to contemplate themselves as being destined to an eternal state of existence. They are indisposed to look beyond the limits of their life on earth, and attend to interests connected with a future state, as of primary importance. Hence we find the whole world busily and exclusively employed about objects merely temporal, to the entire neglect of every consideration which would awaken them to a discovery of the vanity or insufficiency of the pleasures so highly valued, and possessions so eagerly pursued. This predominant influence of worldly feelings and affections, strengthened by the habits and fashions universally prevalent around, presents a powerful obstacle to the candid consideration and cordial reception of that religion which teaches, that if any man love the world, the love of the Father is not in him; and that men ought to seek first the kingdom of God, and the righteousness thereof; that it cannot profit a man, though he should gain the whole world, all its riches, and honors, and pleasures, and lose his own soul; that men should deny all ungodliness and worldly lusts, and live soberly, righteously, and godly, in this present world; that they should take up their cross, and follow Christ, denying themselves, living by faith in the promises of God, and waiting to receive their everlasting inheritance, and their crown of glory, in another world.

We might proceed to consider the ascendency of the different tempers and passions over the characters of men, confirming them, as they advance in life, in a course of opposition to the authority of God. We might notice the whole influence of education, exam

ple, fashion, as being on the side of irreligion, and producing an impression, and forming a character, hostile to its principles and obligations. In a word, whatever contributes to make up the condition of man as a sinner, as presenting so many points of resistance, and requiring to be pulled down, before any one of the human family can be reclaimed from his state of rebellion against God, and become a subject of that kingdom, the characteristics of which, are righteousness, and peace, and joy in the Holy Ghost.

But from the condition and character of men individually, we pass to consider the influence of their social and civil relations, in view of the ultimate reduction of the world, to the universal reign of the Redeemer.

The whole state of human society, in all its ordinary combinations, and the principles on which men are usually associated together in civil communities, as well as in those which have been established avowedly for religious purposes, form a connected line of defences, encircling the whole earth, against the power of the truth, and in opposition to the claims of God, to be acknowledged and served, as the supreme governor of the world. If we consult the history of man, if we take a view of the nations of the earth, and contemplate their political, and moral condition, and the tendency of their social institutions, whether civil or professedly religious, they will be found but so many strong-holds against God and his cause. Have they not, without exception, when not under his special interposition, entirely lost sight of his supremacy? And how few of the principles of righteousness, es

tablished by his most holy law, enter into or control the administration of human governments?

Let us look at the institutions of ancient and modern Paganism. How soon did the nations of the earth sink into idolatry, after their dispersion at the building of Babel? And what a vast portion of the earth has been embraced within the adamantine walls of this strong-hold of the prince of darkness? However high men of exalted genius might soar, they could never raise themselves out of the stupidity which besotted their minds on the subject of religion. Although in other respects, they became sages, in this, they still were fools. Their wisest philosophers, and in periods of their highest refinement, taught men possessing immortal souls, and bound to an eternal destiny, to worship and serve the creature, and even the work of their own hands, instead of the Creator; and they themselves practised as they taught.

While the whole history of the world, and especially that of the Jews in the period of the Theocracy, shows the strong propensity of men to fall into idolatry; from the same source we learn, how strongly those who have been brought up in it are bound, and how rarely they are induced to forsake it. Their absurd rites and ceremonies, interwoven with the structure of their governments; and their rules of conduct, according with the worst passions of the depraved heart, and sanctioning every species of crime, all tend to bar the way to the introduction of the knowledge of God, and of the way in which he is acceptably worshipped; and to inflame their hatred against that gospel, which teaches the vanity of idols, and directs them to turn from them to the living God.

In view of the stability and perpetuity of these gigantic powers of wickedness, the question of the prophet may still be asked, Hath a nation changed her gods, which are yet no gods?

When we reflect, how large a proportion of the human race are still involved in all the darkness and degradation of Paganism; that, although eighteen centuries have passed away, since Christ commissioned his church to go forth and attack these fortresses of Satan's empire, instead of being reduced, they have been extending and acquiring strength. When we also take into view the inaccessible fastnesses, which extend far away into regions which have never yet been discovered-where the ship of the navigator has never sailed-where the foot of the civilized traveller has never trod-where the enemy has held his victims for ages, undisturbed,-we may well ask, When, and by what power, shall these fortresses be destroyed, and the habitations of these horrid cruelties be converted into the habitations of praise?

Another strong-hold which raises its formidable front against the extension of the kingdom of Christ in the world, appears in the immense structure of falsehood and imposition erected by the false prophet, and the system of policy by which it is defended. While it embraces a territory peculiarly inaccessible, and a people whose habits of life separate them from all others, the system itself is peculiarly calculated to enslave the minds of its subjects, and to confirm an inveterate prejudice against all the means which might enlighten or convert them. The few and easy religious rites in which they are assiduously trained, and rigidly bound to observe, are just sufficient to

give them the impression that they are peculiarly acceptable to God, and to inflate them with a high opinion of their own sanctity; while all the corruption of their hearts is left unsubdued, and no restraint placed upon their lusts. They are thus led to believe that they purchase, at an easy rate, a future heaven of sensual indulgence, well calculated to captivate the imaginations of those whose voluptuous lives give them no higher idea of happiness, than that which is the result of carnal gratification. While therefore every avenue of approach is closed, by their personal habits, their national character, their policy of government, and their deserts of sand, every feeling of prejudice and hatred is excited and cherished against the religion of Christ, and every epithet of contempt heaped upon its professors. This stupendous monument of the art of man, aided by the subtlety of the prince of darkness, has stood and increased in magnitude, for ages past, to impede the progress of truth and righteousness. It bears as yet no marks of decay, but seems, to all human calculation and force, impregnable.

But not only in Pagan and Mohammedan lands, are these fortresses of falsehood erected: they are found also, in numbers and strength, in countries of civilized men, and where the gospel of Christ has had its most signal triumphs. They consist, not only in the ambition and usurpation of civil governments,the corrupt policy with which they are administered, -the distinctions and customs which prevail in the social relations,-the maxims of moral conduct adopted and sanctioned,-direct organized opposition, in the combination of kings and princes of the earth