is particularly qualified to mitigate it. In like manner every accession of good leads to the production of evil, and of evil too, which, in its malignity, bears some proportion to the degree of that very good by which that very malignity itself is, in some measure, corrected. Thus by the wonderful and simultaneous operations of opposite causes, the real harmony of this system is preserved, and the

* I here speak concerning the harmony of our own system; but I presume not to determine concerning the harmony of the universe, though such determinations have been often made by learned philosophers, and by pious divines. Of other systems we have no knowledge, direct or even indirect; for in the application of analogy from what is known, to the unknown, it is necessary that some common property should belong to them, as a foundation for that analogy. But intelligence, capable as it is of infinite modifications, and infinite uses, is, perhaps, not such a property in the present question. We can form no probable conjectures concerning the ends for which other beings are designed, or the faculties with which they are endowed, or the modes in which they think and act. They may possess senses which we want, or they may want those which we possess, or they may think without the aid of any senses, whereas our intellectual operations originate in sensation as their source, and seem to be always dependent upon corporeal organs, though the degree of that dependence cannot be calculated, nor the manner of it explained. We have, therefore, no right to extend to them any conclusions concerning the evil of imperfection, because such conclusions are founded upon facts, which concern ourselves only, and which may with as much propriety be supposed peculiar to one system, as common to all. We are guilty of no absurdity in saying, that the virtue and the happiness of other beings may differ in kind, as well as in measure, from the virtue and happiness of man. We perceive no contradiction in supposing, that amidst the wonderful variety of God's works there may be a train of causes and effects quite unknown to us, by which

real designs of its omniscient Author are carried into complete execution.

virtue exists entirely unmixed with vice, and happiness with misery. The Scriptures will furnish us with instances, by the aid of which both of these suppositions may be illustrated, though I be not allowed to say, demonstrated. In the life of Christ we see virtue without vice; in the future state of the righteous we are taught to expect happiness without misery. But in our present state, which is probationary, and which, in a particular manner, as well as to a particular degree, is imperfect, the constitution of things is different. Virtue, though it be sometimes choaked by vice, sometimes grows up with it. Vice, though it be, in general, corrected or prevented by virtue, frequently accompanies it, and in some cases even springs from it, as its occasion indeed, rather than its cause: this distinction should ever be kept in view, because it is the property of real good to extend and perpetuate itself, and that tendency is obstructed by collateral causes, some of which operate, chiefly or solely, when good of a particular kind already exists in particular circumstances. In what manner the mixture of good and evil is effected, and to what extent it operates, we cannot always determine with precision. But we know that, according to the present condition of man, the abuse of good is always possible; and there are cases in the moral as well as the natural world, where we may say with the Schoolmen, that the corruption of the greatest good leads to the greatest evil. Yet virtue, among the numerous, and, some of them insuperable impediments which surround it, yet retains its name, its nature, and it use. It claims such superiority over vice, as ought to determine us in every part of our moral agency. It controuls vice in so many visible instances, and with so many beneficial consequences, as form a positive proof in favour of the Divine wisdom and benevolence. The reader has anticipated me in the application of that proof to the Christian system, which, though it directly produce much good, may indirectly produce some evil; and which, as it is more understood and approved, may, for that reason, provoke more obstinate opposition from the frailty and pride of man.

In regard to the second charge of luxury, I acknowledge that in the practice, as well as in the doctrines of Christianity, while some parts are going forward, others are at a stand; and those too, of a kind, which it were for the honour of religion, and the interest of society to keep pace with the rest. I must, however, observe that the Gospel has indirectly lightened the mischiefs which it could not directly obviate; and I would boldly contend that our excesses are of a less alarming nature than the gaudy and effeminate voluptuousness of Persia, or the fouler and more detestable debaucheries of Rome. It should not be forgotten that our virtues, (for even virtue will grow up in the soil where luxury is most apt to thrive,) far exceed those of antiquity in the purity of their motives, and the constancy of their operation. The restraints that are put upon the natural fierceness of our tempers, the decencies observed in the daily intercourse of life, the mitigation of national antipathies and controversial acrimony, the generous and active spirit which animates our charitable institutions, are illustrious proofs of the improvements which I ascribe to my contemporaries.

For their imperfections, indeed, I mean not to stand forth as an apologist, conscious as I am that their conduct falls very short of the standard which Christianity has fixed. But I am not ashamed to appear as an advocate for their real virtues. I am happy to trace up those virtues, through custom and education, to their primary source in the Gospel; and I am solicitous to shelter the reputation of

those who practise them, from the bitter and inconsistent reproaches of our adversaries, who first condemn us because we are not faultless, and would then ensnare us into a disbelief of the very religion which prevents us from being profligate.

It is common to overlook the vices of our forefathers, towards which our abhorrence is naturally softened, when they cease to excite our fears. It is equally common for us to admire those virtues which no longer annoy us by the nearness and excess of their splendour, and which, like material objects viewed in a distant horizon, are enlarged beyond their proper magnitude. But surely, he that does not wish to make mankind better, can have no right to complain that they are bad; and he that does entertain this benevolent wish, will be happy to find that his purposes are, in some measure, anticipated; that the foundations of virtue are already laid, and that for himself is reserved the easier, but not dishonourable task of raising the superstructure.

Upon the whole, then, if Christianity, upon a fair and comprehensive inquiry into its effects, be found to have done much towards the improvement of the world, let us cheerfully pay it that tribute of respect, in consequence of which it will be enabled to do more. If it appear to have done what, in our estimation is too little, let us search for the causes of every defect where alone they are to be discovered, not in the evidences or in the precepts of the religion itself, but in the infirmities of those who defend, without understanding, or who profess

without practising it. At all events, let us not by insulting its authority, and by depreciating its excellence, endeavour to reduce it to a total incapacity of doing any good; for the bulk of mankind will never obey the law which they are taught to despise, and we know from the melancholy experience of men whose attainments and whose native vigour of mind set them far above vulgar prejudice, that, when the reverence for religion is once lost, the love of virtue is seldom retained.

There is a dark side belonging to all the concerns of man. Let us turn from it to the contemplation of those brighter scenes which unfold themselves to every unprejudiced and well-informed Christian. Though God had, for many ages, delayed the appearance of his Son, he, in the fulness of time, sent him forth. Though many obstacles have, in our apprehension of things, impeded the course of Revelation, it has spread itself over no inconsiderable part of the world. Though a variety of causes have obscured its lustre, and counteracted its influence, the effects of it have been sufficiently extensive and sufficiently beneficial to interest our attention, to excite our gratitude, and to warrant our faith. The tide of human affairs which, before and after the publication of the Gospel, has been secretly controlled by the Providence of God, and invariably directed to the known or unknown purposes which he had in view, is, in these later ages, apparently turning in favour of Christianity. Mutually assisting, and assisted by other causes, by the cultivation of polite learning, and of the more