its overthrow altogether a hopeless thing, is a striking testimony how prone mankind are to place religion in any thing else rather than in the state of the heart, and to acknowledge the kingdom of God in any form, provided it does not assert a supremacy over the affections. It was, in fact, by availing themselves of this principle of human nature, that the abettors of the popish superstition were so successful in establishing and perpetuating their spiritual domination. The deluded votaries of that system were willing enough to acknowledge the authority of the church; because, however grievous might be the servitude which she exacted, or however painful the penances which she imposed, it was still but the servitude of an external conformity, which might at any time, by a great effort, be discharged; and it was a service, therefore, which, however burdensome in itself, was far more agreeable to the corrupt principles of human nature, than one which implied the subjugation of every unholy passion, and every unsanctified desire, to the authority of Christ. The whole system did, accordingly, proceed upon this principle. The sinner was taught to believe-and to a depraved heart, not absolutely insensible to the apprehension of a future reckoning, it was a most acceptable doctrine-that, by the endurance of some bodily penance, the sacrifice of some portion of worldly possessions, or the rigorous observance of some outward religious rites, his sins would be forgiven him; and that, if he would secure for himself a higher place in the kingdom of heaven hereafter, he had only to multiply these acts of mortification and self-denial, and exceed his fellow-men in his

zealous support of the authority, and his liberal contributions to the wealth, of what was denominated the church. It was thus that provision was made for pacifying a guilty conscience, while the convictions that were suppressed had no influence in restraining the sinner from the future commission of the same or still more atrocious offences; and hopes of heaven were awakened, while the means that were employed to do so, instead of conveying any distinct idea, or communicating any foretaste of its blessedness, went directly to render the soul still more debased, and still more incapable of spiritual enjoyment; and we have, therefore, in the system of Romish error and delusion, the testimony of a large majority of the professedly Christian world, and that through a long succession of ages, to the melancholy fact, that the sinner is ready to embrace any scheme, or betake himself to any subterfuge, whereby he may evade the demand which God makes on his heart and affections.

But testimonies to the same sad truth may be found, we fear, in abundance, without referring to the gross and palpable delusion, under which so large a portion of mankind laboured, during the period that superstition held the undisputed sway over what was called the Christian world. From the circumstances in which we have been placed, and the improvement which we have witnessed, both in the political and moral condition of mankind-an improvement which may be traced, either directly or indirectly, to the influence of the truth-we are apt to regard the state of the world, while under the domination of spiritual tyranny, as an unnatural one, and are ready

to give way to astonishment, that mankind should, for one moment, have submitted to such a domination. But, though it is no doubt true, that the extremity of oppression to which the system was carried, as it immediately affected the temporal comfort and well-being of its subjects, was calculated to revolt the common understanding and the common feelings of mankind; and, though in this respect it did no doubt awaken much secret dissatisfaction, if it did not call forth open resistance; yet the strength of the system, in so far as it was professedly of a spiritual character, lay in the depraved hearts and alienated affections of men; and it found acceptance with them, because it provided for quieting their apprehensions of the consequences of guilt, while it left them in the undisturbed possession of every indulgence, by which they were daily becoming still more guilty. And that this was really the stronghold of the delusion, is but too evident from what is daily exemplified among ourselves; for is it not true, that even in those communities, where such a system of spiritual oppression as we have just referred to, is professedly held in detestation, and where no individual would recognize another's claim to the authority of directing his conscience, or the power of deciding on his future destiny; there are, nevertheless, multitudes, who have just substituted the simple forms of worship which characterize the reformed churches, for the more laborious and diversified ritual of the church of Rome, and who are virtually assigning the same place, and attaching the same weight, to these more scriptural modes of going about religious exercises, which the others did to their system of mortification and penance?

Such, it is obvious,, must be the case with every mere formalist—to many of whom the religious duties, which the practice of the community at large, the influence of early associations, or some faint and indistinct impression of the truth itself.constrains them to engage in, are, in fact, little else than so many acts of penance-a penance, perhaps, which is not very painful from their being reconciled to it by habit, and which does not make a very large encroachment either on their hours of business, or seasons of pleasure; but, still, such as they would not submit to, were the comfort and the enjoyment which it yields them the only advantage that they expect to derive from it.

In

certain circumstances, indeed, they may not be conscious of making any effort, or submitting to any sacrifice, in attending on the public exercises of religious worship-nay, there may even be certain circumstances connected with that service, which enable them to spend the time that is devoted to it, more agreeably than they could contrive to do in any other way. But if, with all this, they are receiving no serious or permanent impression from the truths which are thus set before them; if they feel no anxiety, and make no effort to keep alive any. impression that may occasionally be made on them; if they return to their worldly pursuits, satisfied with the reflection, that they have discharged a duty, though there has been nothing more in that duty than placing themselves, for a certain time, in certain circumstances; and if any interest, which they might feel while so employed, arose, not from the value or the importance of the truth to which their attention was directed, but from something altogether

unconnected with the import of that truth; then what is it but to say, that they substitute the sound of the Gospel for the Gospel itself, and the external observance of its ordinances, for a cordial acceptance of its overtures? Yet, we fear, there is no room to doubt, that such is the amount of all that is implied on the part of many, in the outward regard that is paid to public ordinances; and were their manner of engaging in the more private exercises of religion fully unfolded, it would appear still more clearly, that such exercises are more a penance than a pleasure. It is possible that the same considerations, which induce them to wait on the preaching of the Word, may constrain them to observe the form of private prayer, and reading the Scriptures; nor might they feel quite at ease, did they deliberately omit to do so, without some reason that might appear to them a valid excuse. But such excuses will not be of unfrequent occurrence; and when they do not occur, the duty will be gone about, rather as a matter of necessity which cannot be safely omitted, and to which, therefore, their own comfort requires them to be reconciled, than as a matter of choice, which it would be a sacrifice both of pleasure and of profit to neglect. Till the task is gone through, they will feel that there is something before them which it would be a comfort to have done with; when they do engage in it, there will be no solemnity of feeling, or earnestness of desire, at all corresponding to the momentous truths which they read, or the language of supplication to which they give utterance; and, when it is completed, they will betake themselves to their worldly concerns, more like