sweet; so, by these delightful exercises, our minds shall become tranquilized, devout, and spiritual, and ultimately prepared to join the "blood-washed company" in the "better land."

5. The superiority of revealed religion is again observable in its universal tendency to inspire and promote a spirit of benevolence. Here Christianity stands forth in its unrivalled glory. Where shall we look for the fountain of those streams of benevolence which are now pouring forth their healthful and resuscitating influences, and which are destined to renew and fertilize the moral world, except in Christianity? Benevolence is the very genius of the Christian religion. This is the soil in which it "lives, moves, and has its being." Look at the first abettors of the gospel. They were feeble, yet holy men. In their public addresses we do not discover the charms of eloquence, or the refinement of erudition. Abundant labors and extensive philanthropy were their prominent characteristics. They were content with nothing but the salvation of the world. In their hands the "heavenly treasure," though in "earthen vessels," triumphed over all opposition. It went forth from "conquering to conquer." This treasure is still committed to the hands of a few undaunted and ener. getic men, who are resolved on conquering the world to Christ. This host of fearless sentinels, stationed on the outposts of the moral world, will soon witness the last contest, and hear the victory shout, "Alleluia, the Lord God omnipotent reigneth !"

But where, and when, has the religion of reason created in the heart the spirit and feelings of benevolence? When has it taught man the duties he owes to God and his fellow-creatures? When has it produced in the heart a lively interest in those benevolent enterprises designed for the melioration of our race? When has it inspired that burning desire in the soul for the salvation of the world? We answer, Never! Examine the history of heathen philosophy, and what do you behold? Do you there find the characters of those philan. thropic men, such as Howard, Wilberforce, &c., whose labors were indefatigable in promoting the welfare and happiness of their species? Socrates, it is true, labored to benefit the youth of Athens, but his object seemed to be rather to correct certain errors of life, than to change and renew the heart. But whatever genuine benevolence he possessed, he was unquestionably indebted to revelation* for it, and not to reason. But how few of the philosophers felt any interest in the reformation of their pupils? Indeed, many of them taught the grossest inconsistencies, while their conduct was strikingly immoral. Such a man as Howard will stand like an imperishable monument as the benefactor of his race when renowned sages of antiquity, whose names throw a lustre around the history of philosophy, shall have been consigned to oblivion.

No sooner did the benign influence of Christianity begin to move the hearts of men, than the spirit of benevolence was manifest. Such were the feelings of those under its influence at the day of pentecost, that they "sold their possessions and goods, and parted them to all men as every man had need." St. Paul gave orders that the poor be remembered, and that collections be made for them, &c. (1 Cor. xvi, 1.)

*He may have received some traditional notices of revelation.

Relinquishing the delights and splendor of vanity, they voluntarily renounced their possessions for the relief of their indigent brethren; but the renunciations, unlike those of the heathen philosophers, were not sacrifices of sensuality at the shrine of pride; they proceeded from the purest motives, and were performed with the sublimest views. Thus has the gospel taught men to feel for suffering humanity and human wo. Every country where the gospel is not known and its principles diffused, the poor are neglected and forgotten. All travel. lers who have visited the ruins of the celebrated cities of Greece and Rome, have been greatly solicitous to copy the inscriptions found on fragments of columns, and other relics of public buildings. They have found among the ruins the remains of amphitheatres, temples, palaces, mausoleums, and triumphal arches; but no fragments have yet been found, with an inscription, telling us that that relic belonged to a hospital, or to any institution for the supply of human want, or the removal of human misery. The Christian religion, like its Author, speaks in tones of tenderness and mercy. It stands ready to supply the wants of men, and to alleviate human suffering and misery in all its forms.

6. Lastly, its superiority is demonstrated in the effects it has produced in changing and subduing the heart, and in restoring the moral world to its original purity. Every system of man's invention, however powerful and admirable its adaptation, has proved utterly inadequate to subdue the obdurate will, and curb the violent passions of men. Genius, learning, philosophy, and wit have been resorted to in vain. In the Grecian schools, where the sciences were cultivated, and philosophy attained to the summit of its glory, men lived in the indulgence of unbridled passions, corrupt propensities, and in the commission of almost all imaginable crimes. There was nothing in the philosophy of the schools that was calculated to destroy the spirit of avarice, rancor, ostentation, and pride. Men seemed to be propelled forward by the natural impulses of a corrupt nature in their plans and enterprises. Hence we find bickerings, strife, injustice, litigations, &c., existing among the most virtuous and refined. But, if we turn our attention from the Grecian schools, where shall we look to behold man, by human efforts, brought under a proper discipline; his heart changed and renewed, and brought to feel his responsibilities as an intellectual, social, and immortal being? Such a view in the nature of the case cannot be expected. "There is no other name given under heaven among men, whereby we can be saved."

The gospel is the divine method for man's recovery; and, whatever the wise men of this world, in the plenitude of their philosophical loftiness, may think or say respecting it, it has been found hitherto, and it will be found henceforward, that "the foolishness of God is wiser than men, and the weakness of God stronger than men." "After that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the 'foolishness of preaching,' to save them that believe." In the moral revolutions which it effected on characters of all descriptions, the gospel proved itself, before the eyes of all men, to be "the power of God unto salvation." The salvation wrought by it was not a thing secret and future; it was present and visible. The preachers of the cross could point to the many trophies of its power; and, enumerating

all the varieties of unrighteous, impure, and profligate character, could say " "Such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of God." "Ye were once darkness, but now are ye light in

the Lord."

And the "foolishness" of the cross is still the destined means by which the progressive regeneration of the world is to be effected. What has philosophy done? Where her triumphs? Where her trophies? Where the hearts she has renewed? Where the characters that have experienced her converting and transforming power? Where are the tribes which she has "turned from darkness unto light, and from the power of Satan unto God?" Her conquests are all prospective; her triumphs all promissory; her vauntings all of what is yet to be done. To no one thing more appropriately and emphatically than to the boastings of human philosophy, is the poet's line applicable :

"Man never is, but always to be bless'd."

But the gospel can point to the past as well as to the future. It has done much and it is not to its shame, but to the shame of its professed believers, that its achievements have as yet been so limited. Had Christians felt as they ought their obligations to the God of grace, they would have done more, and given more, and prayed more: yes, much more; and "the word of the Lord would have run" faster and farther, and been more abundantly "glorified." Even as it is,— wherever the gospel makes its way,-wherever the word of the Lord takes effect, it shows itself as it did of old, to be still "the power of God unto salvation." It can still point everywhere to the subjects of its subduing and regenerating influence. It can point to hearts of which the enmity has been slain, and which have been devoted in holy consecration to God," hearts of stone" that have become "hearts of flesh;" it can point to the licentious, whose vileness has been purified; to the cruel, whose ferocity has been tamed; to blasphemers, that have learned to pray; to drunkards, noted for sobriety; to liars, that are men of truth; and thieves, that "restore fourfold;" to the proud, humbled to the "meekness and gentleness of Christ ;" to oppressors, that have laid aside their "rod of iron," and "broken every yoke;" to extortioners, that have ceased to "grind the faces of the poor," and are distinguished for justice and generosity; to sinners of every description and of every grade, that have relinquished the ways of evil, and are "living soberly, righteously, and godly." In the heathen world, idolatry, with all its attendant fooleries, im. purities, atrocities, and bacchanalian revelries, gives way before it; and "the gods that have not made the heavens and the earth, perish from off the earth and from under those heavens."* Thus has the gospel triumphed !

This heavenly catholicon is destined to restore the moral world to its original purity, if the predictions of ancient prophets are to be fulfilled. According to those predictions, "the benevolent purposes of the Almighty, in relation to our world, are to be accomplished; war is to cease its desolating ravages, and its instruments to be trans

See Wardlaw's Christian Ethics, page 307.

formed into ploughshares and pruning-hooks; selfishness, avarice, injustice, oppression, slavery, and revenge are to be extirpated from the earth; the tribes of mankind are to be united in the bonds of affection and righteousness, and praise spring forth before all nátions; the various ranks of society are to be brought into harmonious association, and united in the bond of universal love; the heathen world is to be enlightened, and the Christian world cemented in one grand and harmonious union; the landscape of the earth is to be adorned with new beauties, and the 'wilderness made to bud and blossom as the rose ;' 'the kingdoms of this world are to become the kingdoms of our Lord and his Messiah,' 'the whole earth filled with his glory,' and his sceptre swayed over the nations throughout all succeeding ages." If such a work is to be wrought, surely nothing but the Christian religion can effect it. Human reason would fail here. Lord, hasten the universal triumph of the cross!

For the Methodist Magazine and Quarterly Review.

ART. V.-OUR COUNTRY.

THERE is a feature in Christianity which seems to have been overlooked by most writers on morals and religion. That it is a remedial system is admitted on all hands. But what is it to remedy? Manifestly, human nature. They are not the works of God which it proposes to remedy. These are all perfect. It is not the state of the physical world which Christianity proposes to remedy-unless it be by that awful and sublime process which is to produce a new material universe, after the general conflagration, for the future residence of the saints.

It is, then, the moral nature of man that Christianity proposes to remedy. It finds this disordered, and prescribes a remedy for the disorder. It does not, indeed, profess to create new faculties, either of body or mind; but it finds the understanding dark, and proposes to enlighten it; it finds the conscience asleep, and arouses it to action, that it may do its office. The affections of the heart, the desires of the soul, are fixed on wrong objects, or thrown out to the blast of every wind. These are taken in hand by this kind restorer of human nature, purified from their grossness and defilement, drawn off from forbidden objects, and placed where they may repose with tranquillity, and perform their functions without either remorse or distraction. All this is done by the remedial influence of that Christianity which has come down from heaven to renovate man, and to "make all this new."

This is no new thought. It has been proclaimed a thousand times; and would to God that it might be more generally realized by those for whom the provision has been made.

It was said that this divine remedy is for man. It is designed to fit him for his station; to qualify him to "act well his part" in that relation he sustains in the creation, whether as a lord over inferior animals, as a cultivator of the soil, a merchant or a mechanic, as a subject of the government of God, as a citizen of the world, as a

subject or citizen of a particular country, as a husband, father, or son, as a magistrate, or as one who is bound to obey the laws. In whatever respect he is unfitted to sustain himself in any of these relations, or to discharge the duties arising out of them, Christianity comes in as a restorer, proposing a remedy for his defects, and imparting, by means of its internal energies and its external instructions, capabilities and qualifications to enable man to fulfil his high destiny. We mean to apply these remarks to the subject indicated at the head of this article, and thereby bring into view that feature of this religion which seems to have been, in some measure, overlooked by Christian moralists. Christianity, then, does not propose what form of civil government shall exist among men. It has existed and flourished under all possible forms. When it first made its entrance into our world, imbodied in the person of its adorable Author, it found mankind under a monarchy of the most absolute character. It did not make war upon this monarchy. The structure of the civil government, whether as displayed in the person of Herod, whose jurisdiction was confined to the land of Judea, or in the person of Cesar, whose jurisdiction was of almost unlimited extent, it left to itself, simply teaching the people to "render to God the things that are God's, and to Cesar the things that are Cesar's." This divine maxim, which fell from the lips of the Founder of Christianity, comprehended every thing; every duty, civil and religious. It found a government existing, and commanded its disciples to conform to its requisitions, so far as they could without abridging the rights of God; which, indeed, always have had, and always must have, a prior claim upon the homage of mankind.

The apostles, who were the authorized expounders of the doctrines and precepts of Christianity, living under a similar government, but in the hands of a tyrant of the most atrocious character, inculcated obedience "to the powers that be." They did not intermeddle with the civil powers any farther than to exact obedience from their followers to the constituted authorities of the land. over the Evangelists, the Acts, and the apostolic Epistles, and if you can find any officious intermeddling with the affairs of state, we will then allow that we have but imperfectly understood this divine system of religion.

Read

But, while it left all these things to be regulated and managed by those to whom they belonged, they did not fail to attack the vices of all, whether high or low, whether in or out of office; whether the delinquent wielded a sceptre, wore the ermine, brandished a sword, or occupied a less conspicuous station, or mingled with those in the more humble walks of life. Here Christianity knew no compromise, took no bribes, held no parley; but openly, boldly, and with an honesty of purpose which would not be turned aside for any earthly consideration, rebuked, entreated, and instructed all.

We e see, therefore, that in this respect, also, the system presented its remedial character to the consideration of mankind. It did not, indeed, propose to alter or modify the civil government of the country. It expressed no preference to a monarchy, an aristocracy, or a republic. It knew perfectly well that it could live and flourish under either the one or the other, provided the administration were in the hands of men who "feared God and gave glory to his name."