certain, and the obvious inference with regard to ourselves cannot be denied. The cause of this strange phenomenon (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 (a) 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 up us 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

a

(a) Such seems to be the just rendering of the word which our Testament translates, “ did not like to retain God in their knowledge.”

men in

the above statements.

What then is to be done? The inquiry is of the first importance, and the general answer to it is not Practical difficult. The causes and nature of the hints for the decay of Religion and morals among us conduct of sufficiently indicate the course, which, on power, in principles of sound policy, it is in the highest the case of degree expedient for us to pursue. The dissuggested by temper of which, as a community, we are

a 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 joining, as far as they possibly could with innocence, in 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

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 advisable 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

of justice there is placed a man, who, to his honour be it spoken, is well disposed to assist their efforts (a). 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 physs sics : 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 esta-' blishment, 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 super-eminent import

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 (a); and consequently, that their instructions and influence tend directly as well as indirectly, to the maintenance of the cause of order and good government. If any, judging with the

, abstract coldness of mere politicians, doubt whether, by adopting the measures here recommended, such a religious warmth would not be called into action, as might break out into mischievous irregularities; it may be well for them to recollect, what experience clearly proves, that an establishment, from its very nature, affords the happy means of exciting a considerable degree of fervour and animation, and at the same time tends to restrain 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 encouragement be given to the study 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 (e) This is not thrown out rasbly, but asserted on the writer's own knowledge.

N