writers, taught by their own experience, and by the Divine Spirit, understood the true philosophy of the human mind, and spoke and acted according to it. And if we would understand it, and apply it to its proper uses, we must learn to think, and reason, and speak, and act, as they did.

ART. VII.-APPLICATION OF CHRISTIANITY TO INDI

VIDUALS.

By ELEAZAR LORD, Esq. New-York.

In an article in the last number of this work, “ On Efforts by the Church to reform the World," it was attempted to be shown, that the reforming efficacy of Christianity proceeds from its applicability to individual man, that it removes evil by sanctifying the hearts and lives of its converts, and that combined and public religious exertions specially directed against prevailing and legalized customs of the world, are not consonant to its genius and design.

Considered in this manner, Christianity is not only adapted to supplant and remove the evils and miseries of the human family, but its glory as a counteracting, renovating, remedial system, is strikingly manifest. It comes forth from the bosom of Infinite goodness, depending on the divine influence for its efficacy, to regain the affection and obedience of a revolted race. The most striking feature of the system is that of its overcoming evil and opposition in the hearts of men, by love. Towards alienated, guilty man, led captive by the great Adversary, and obnoxious to the claims of eternal justice, it manifests the tenderness of boundless compassion, and turns upon his averted affections the burning flame of kindness and good will. It invites and urges him to look up from the depths of sin and condemnation, and behold the Lamb of God, through whom there is redemption and forgiveness of sins, according to the riches of his grace. It brings life and immortality within his view, calls him to repentance, and urges him, by every appropriate motive, to obey and live. Its claims and appeals are addressed to each individual as an accountable agent; and as the same change

is equally necessary in every one, so this remedy is as well adapted to cure the disorders of one heart as of another.

Were the whole human race converted and brought into a state of cordial obedience to the Gospel, the evils and miseries of the world would be done away, giving place to universal holiness and happiness. But were such a consummation to be effected in ever so short a period, it would be effected by the same process of individual conversion, as obtains in the present state of things. In proportion, then, as individual conversions are multiplied, progress is made towards the conquest of the world, and the removal of its corruptions and miseries. Christianity, therefore, by its appropriate bearing upon individual man, is perfectly adapted to overcome the obstacles in its way, and to effect all the good which it proposes. It produces its proper effect only to the extent that individuals are converted and sanctified. Though its light, like that of the sun, falls both on the evil and the good, and like the rain, its beneficent and softening influence extends, in some respects, both to the just and to the unjust; yet as the light, heat, and showers in the natural world produce no fruits from rocks and deserts, so the influence of the Gospel is lost upon stony and unyielding hearts. Its incidental benefits and public influence do not cure the evils of the world. Its sphere, as the power of God, is in the hearts of them that believe.

Could the vast and eternal benefits of Christianity be secured to man by any change of public opinion, and of the fashions and customs of the world, by an outward renunciation of idolatry on the part of the heathen, and of false systems of philosophy by civilized nations, by a general submission to the rite of baptism, or by any conventional changes, in the opinions and customs of society, an entirely different scene would present itself, and an entirely different course of measures would be requisite. None of the peculiarities of the Christian system or of the kingdom of Christ, as a spiritual kingdom, would in that case remain; and in order to convert the world, the method pursued by Mahomet would be the most eligible in some countries, and that of more modern philosophers politicians, and reformers, in others.

Yet how great a portion, even of educated and intelligent men in Christendom, seem to regard the subject substantially in this light! How many of those who conduct

the public affairs of nations, and who legislate for the relief of human miseries, have no higher or more correct views of Christianity; who regard it only as one of the forms of human opinion, prejudice, or superstition, to be by their skill and power rendered subservient to the affairs of state, or hindered from interfering with the schemes of aspiring ambition, and the infatuation of political greatness and military glory!

How many, indeed, in the more private walks of life, civilians, votaries of science, devotees of wealth and pleasure, men employed in particular objects of selfish pursuit, adopt the same notions of this subject, and manifest them, in connexion perhaps with a degree of outward respect to the forms of religion and the persons of its professors, by an unblushing disregard of its personal requirements, a thoughtless incredulity as to its spiritual influence, and a feeling of contempt for the whole scheme of promoting it by the simple instrumentality of announcing its offers of love and mercy to individuals!

Thus the pure and spiritual nature of Christianity is shrouded from the public mind; its connexion with the divine influence, purposes, and government is not recognized, its beauty and glory are obscured by clouds of ignorauce and errour, and its adaptation to produce the effects which it proposes is not perceived. Under the influence of such circumstances, it is easy to see that there is a powerful tendency to secularize religion, to divest it of its personal bearing and claims, and to render it as little objectionable to the taste of communities as possible, by keeping its peculiar doctrines out of view, and making it appear practically as much as possible, what the world suppose and desire it to be.

An impartial history would show, it is believed, that the declensions of Christianity at different times and places since the primitive age, the perversions to which it has been subjected, and the controversies in which it has been involved with heathenism, infidelity and false philosophy, have taken their rise from the source just indicated,--limited and false notions of its genius, the nature of its effects, and the means by which they are produced. Circumstances of temptation from persecution, or from worldly allurement, have induced those who occupied stations of influence to lower the claims of this religion; to give some new version of its doctrines, and to endeavour to accommodate it to the

conflicting opinions and systems of the world. In order to render it acceptable to mankind in masses without delivering them from the power of darkness, to propagate, or cause it to be recognised by wholesale in harmony with the reigning superstition of the time, or to reconcile it with the ignorance, prejudices, and depraved feelings of men, its spotless and seamless robe has been soiled and disfigured by the patch-work of Judaism, Paganism and the thousand systems of delusion, which have successively prevailed down to the present day.

At the same time, the course of literary education throughout Christendom has led through the deep slough of Paganism, and its chief attractions have gained a lodgment in the mind, in connexion with the associations of heathen superstition, vice and pollution on the one hand, and the glory of military heroes and deified monsters on the other.

Hence Christianity has been and still is viewed, by a large portion of the more intelligent class of worldly men, not as it is revealed in the New Testament, but as it appears in the dark and gloomy history of the heresies, perversions, and apostacies, which, like a horde of ravenous beasts, have hovered around it and trampled it down. In their minds it is associated with the crimes, follies and abominations, the wars, persecutions, and horrours which are recorded in the history of papal imposture, priestcraft and tyranny, throughout the world. Its glory is not seen. Its image and superscription are looked for in the base counterfeits which pass current in the great mart of the world, along with the spurious coinage of pagan, Mohammedan, and deistical infidelity. Its genius and its adaptation to effect its designed results are accordingly not understood by the wisdom of the world, and are but feebly perceived by those who share most largely in its influence. It is regarded rather as an instrument of human policy, to be employed in the production of secular and temporal good, than as the exclusive means of salvation, and of spiritual and eternal blessedness to the souls of men.

With respect to the applicability of Christianity to individual man, and its perfect adaptation in this manner to cure the evils of the world, it may be observed, that its application to each individual of the human family is in all respects, and in all circumstances, perfectly consistent with his character as a moral agent, and with all his rights, obligaVOL. I.

80

tions and interests. Its claims are in perfect harmony with the laws of his mind, the dictates of his understanding, the convictions of his conscience, and his obligations as an accountable creature. In their bearing on each one, they do not depend on the concurrence of others, or any peculiar state of external circumstances, and require only his own consent, the willing obedience of his mind, the cordial affection of his heart towards God.

Did the success of the Gospel in the case of each individual require the simultaneous consent of other minds, or a particular state of external circumstances, a given degree of intellectual education, a pilgrimage, or any thing relating to time or place, to social or political relations, or to outward forms and ceremonies, it would not be adapted to mankind indiscriminately. But it appeals to man's mind and heart, the exercises of which no outward circumstances, or power of other men, can hinder or control.

This peculiarity of the Christian system is enough to prove its divinity, and its perfect fitness to be the religion of the whole human race. It addresses itself to that in man, which is common to the species, which does not depend upon the accidents of his outward temporal life, or persona! acquisitions or distinctions. It proffers deliverance from a ruin in which all are alike involved, and benefits, present and eternal, which all alike need. It deals with man, not as a transient inhabitant of earth, the creature of an hour, but as an immortal, accountable agent; and is equally adapted to his case, whether he be old or young, learned or ignorant, rich or poor, barbarous, civilized, bond or free.

The perfect adaptation of Christianity to take effect universally, and cure all the evils and miseries of the race, is seen in its immediate applicability to individuals, under whatever circumstances they may exist. When the Gospel is made known to man, no preparation on his part is necessary in order to his obedience. It is not necessary that he should first become moral or civilized, or that he should attempt the performance of any other duty, before he obeys the Gospel by repentance towards God and faith towards the Lord Jesus Christ. These are his first duties, and none can be more imperative or important. Whatever may be the political or social condition in which men are placed, the call of the Gospel is addressed to them every where with equal propriety. It is not required that government should first