blessed effects of Christianity on the temporal wellbeing of political communities. alone can more, we none at all. But the Christianity which can produce effects like these must be real, not nominal, deep, not superBut vital ficial. Such therefore is the Religion we Christianity should cultivate, if we would realize these produce pleasing speculations, and arrest the prothese effects ; gress of political decay. But, in the present and, still circumstances of this country, a farther must either reason for cultivating this vital Chrishave this, or tianity, (still considering it merely in a political view) is, 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, which in a political view, might be 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 in our condition of society it appears to be. 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 257 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 upholding a manifest imposture, 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 an establishment, the actual principles of whose members, and even teachers, are, for the most part, so extremely dif ferent from those which it professes, is an anomaly which will not much longer be borne. 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 establish ment 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;) it be thought, that a dry, unanimated Religion, like that that which is now professed by nominal Christians, can hold its place, and 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, independent of all consideration either of the grace that it imparts, or even of its truth, must at least be conceded to be that which is most of all suited to make an impression upon the lower orders, since it so strongly interests all the passions of the human mind. If it be thought that a system of ethics may regua late the conduct of the higher classes, such an one is altogether unsuitable to the lower, who must be wrought upon by their affections, or they will not be wrought upon at all. The ancients 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 appeal to grosser natures. If this reasoning experience. 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; it has proved this, I say, 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 a state of almost unexampled wickedness and barbarism, to a state of sobriety, decency, industry, and in short, to whatever can render men useful members of civil society. their If indeed, through the blessing of Providence, a principle of true Religion should in any considerable degree gain ground, there is no esti- Political mating the effects on public morals, and good effects the consequent influence on our political from the rewelfare. These effects are not merely Christiani vival of vital negative: though it would be much, ty; and bad merely to check the further progress of a ones from gangrene, which is eating out the very decline. its further vitals 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, that 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 expe rience to be one of the most probable means of its revival. To what a degree might even the avowed principles of men who are not altogether destitute of Religion, a Religion, decline, when our inestimable Liturgy should no longer remain in use! a Liturgy justly inestimable, as setting before us a faithful model of the Christian's belief, and practice, and language ; as restraining us (as far as restraint is possible) from excessive deviations; as furnishing us with abundant instruction when we would return into the right path; as affording an advantage-ground of no little value to such instructors as still adhere to the good old principles of the Church of England, in short, as daily shaming us, by preserving a living representation of the opinions and habits of better times, like 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 máy have gained; who remember, that, in the lower orders, that system of honour and that responsibility of character are wanting, which, in the superior classes, supply in some poor degree 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 state 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, a |