is very short; that the objects, about which worldly men conflict so eagerly, are not worth the contest; that the peace of mind, which Religion offers to all ranks indiscriminately, affords more true satisfaction than all the expensive pleasures which are beyond the poor man's reach; that in this view, however, the poor have the advantage, and that if their superiors enjoy more abundant comforts, they are also exposed to many temptations from which the inferior classes are happily exempted; that "having, food and raiment, they should be therewith content," for that their situation in life, with all its evils, is better than they have deserved at the hand of God; finally, that all human distinctions will soon be done away, and the true followers of Christ will all, as children of the same Father, be alike admitted to the possession of the same heavenly inheritance. Such are the blessed effects of Christianity on the temporal well-being of political communities. But the Christianity which can produce effects like these, must be real, not nominal, deep, not superficial. Such then is the Religion we should cultivate, if we would realize these pleasing speculations, and arrest the progress of political decay. But in the present circumstances of this country, it is a farther reason for endeavouring to cultivate this vital Christianity, still considering its effects merely in a political view, that, according to all human appearance, we must either have this or none: unless the prevalence of this be in some degree restored, we are likely, not only to lose all the advantages which we might have derived from true Christianity, but to incur all the manifold evils which would result from the absence of all religion.