jects, because there may be obstacles to the full execution of his designs, in the political constitution or moral habits of the people whom he governs.

The hindrances, then, to Christianity are extrinsic and foreign, not innate and peculiar. They are incidental, not essential and permanent. They are not inherent in the religion, but arise from an entirely distinct cause, the depravity of man. The true tendency and bearing of the Christian Revelation, is not to create or augment those hindrances, but to work against and overcome them. As well might brute force be said to spring from reason, or vice to arise from virtue, or profaneness and sin from the fear of God, as corruption and disorder from the Christian Revelation-that corruption and disorder which we find to be in fact partially removed, which yields continually to the moral force which the gospel brings to bear upon it, and which, in truth, is the gauge and measure of the true tendency of the religion.

For as the tendency of a fountain to ascend, is judged of by the superincumbent earth through which it makes its way, and as the strength of a river-barrier is estimated by the resisting force of the current; so the virtue and bias of Christianity are measured by the mighty obstacles which it is perpetually overcoming. He that knows best the deep corruption of human nature-he that understands most adequately the hostility of man to real religion, and his apathy to invisible and spiritual things; he who has surveyed most widely the vices and crimes of the false friends of Christianity; he who is most familiar with the history of the corruptions in the visible church, and who knows best the mis-directed influence of governors and princes;-can form the soundest judgment of the force of the obstacles which oppose the progress of Christianity, and can discern most clearly, amidst those various impediments, the innate and essential virtue of the religion which is working against them.

The hindrances, then, are known, and placed boldly before the mind. I dwell not on the judicial infatua. tion which falls upon nations or individuals as a punishment of sin; nor on the great spiritual adversary; because these are most obviously extrinsic from the Christian religion, and derive their existence or force from the very corruption of man, which is, properly speaking, the only obstacle by which the native flow of Christianity is impeded and restrained.

Let us proceed next to consider,

III. THE SUCCESS OF CHRISTIANITY IN PROPORTION TO THE REMOVAL OF THESE HINDRANCES.

For in this manner we judge of the tendency of a principle. After considering its known obstacles, we examine its success under different circumstances. We take a view of it in a most unfavourable, a less unfavourable, and an actually favourable position. If we consider the case of reason, for instance, we inquire whether, under circumstances more or less advantageous, its success is proportionate. We do the same with virtue and with natural religion. The more numerous are the experiments we make, in times the most distant from each other, at places the most remote, and with nations and individuals under every variety of situation, the clearer is our demonstration. Accordingly, in the cases alleged, all with whom we are concerned-that is, all who allow the existence and perfections of Almighty God-admit the conclusion. They find that reason succeeds and works its beneficial effects in exact proportion as hindrances are removed. They find that this holds under all circumstances, in all places, and all times. They perceive that, in certain positions of things, brute force may gain the day for a moment; and that it never wholly disappears, or rarely so, even when overcome. But remarking the uniform power which reason puts forth, as extrinsic hindrances are cleared away, they draw

their inferences as to its essential and innate tendency. So with regard to virtue and the religion of

nature.

And thus we argue as it respects Christianity. We appeal to facts. Let us take the religion under very different circumstances; let us examine it in various places and at various times; let us look to nations and individuals, under all peculiarities of advantage or disadvantage; let us consider its operation as it is now in progress before our eyes; let us recollect the new and unexpected principles which it set at work; let us bear in mind the warning which its records afford us of many of its chief obstacles. The proof will be strengthened by every step in the argument. Grant me your attention.

I say nothing of the first propagation of Christianity, because such means were then employed by the Almighty as exempt it from ordinary rules. But take

the AGE FOLLOWING THE ESTABLISHMENT OF THE GOSPEL. I ask what is the tendency which Christianity actually put forth? What is the evidence of facts? What did the religion do for human happiness, both individual and national? I ask, what were the Corinthians, the Thessalonians, and other converts, before Christianity reached them, and in the age after it had begun its operation? Had it not brought them from darkness to light, from degrading ignorance, superstition, vice, misery; to knowledge, holiness, joy? And when it had done this in some considerable measure, did it not go on as a leaven, to leaven, as it were, the whole mass of their intellectual and moral character? And continually as new converts were made, were not these a seed of activity in their several stations? Did not Christianity soon put to shame many of the grossest vices of heathenism? Was not an influence generated all around, which, like a heavenly fragrance, diffused refreshment and life far and near?

Take the NEXT ages. See the progress of the religion under the Roman emperors. Mark its sway when the Christian emperor removed so many external obstacles. What did Christianity do? how did she put forth her virtues? how did she break out, as a fountain whose streams had been choked, when relieved from hindrances ?

Trace the religion in the FOLLOWING CENTURIES, as human corruption accumulated around it again, and almost extinguished its light and grace in the East and West. See it working its way amongst the Waldenses and Albigenses; see Claudius of Turin, and Waldo and Bernard, and others, defending the sacred doctrine, and demonstrating again its genuine tendencies on human happiness.

Come down to the glorious period of the REFORMATION, when, after ten centuries of darkness, and neglect of real Christianity, and of the triumph, though not universal, of superstition and idolatry, Luther and his associate reformers brought the gospel again to light, and appealed from the traditions of men to the inspired word of God. What was the tendency? what bearing had Christianity? what progress did it make, in proportion as the outward hindrances were removed?

Take any SUBSEQUENT AGE. Consider the individuals and nations gained from time to time from heathenism, or from gross corruptions of Christianity. Examine the benefits, the positive benefits, which Christianity first produced, and then pushed forth its tendencies to the highest measure of attainable happiness. I appeal now, not to reasoning, but to matters of fact. Mark any individual who has, in any age, really received the religion. I ask, what has been the bearing of Christianity upon his intellectual and moral powers, upon his conscience, his heart, his domestic affections? What has his religion tended to make him? How far, and in what direction, has

it aimed at carrying him beyond the point of his actual attainments? Watch him through life. Compare the tendency of one year's growth, with that of forty or fifty years. Compare it when circumstances have been most favourable for its development; when they have been less favourable; and when they have been positively disadvantageous; and you will find the effects proportionate. The man has been advancing in all the essentials of happiness; in all the elements of inward peace and external tranquillity; in all the passive as well as active virtues, which render him a blessing to himself and a blessing to others.

The proportion holds with regard to NATIONAL WELFARE. The tendency becomes discernible as soon as a country has received the Christian faith; it becomes more distinct the longer the operation continues. As public opinion is elevated, and princes and legislators are swayed by its dictates, the spirit of improvement grows; one evil after another is detected; institutions, in harmony with Christian benevolence, arise; habits and practices of a contrary nature drop off; all becomes more pure in domestic life, more paternal in government, more pacific and secure in public council.

In a word, wherever the moral engine has been employed, it has brought its new and unlooked-for means to bear; the inward mechanism has put forth its powers; the play and subservience of its parts one on the other has shown their wonderful effects. In proportion to the opportunity which has been afforded, and the extrinsical hindrances which have been removed, its genuine operation has gone on. It has raised up man from the depths of misery, and has blessed him in every relation of life as a subject of civil society, as a member of the domestic circle, as a reasonable and accountable creature, as an heir of immortality.

But this tendency is STILL IN Progress.

It is at