But it does so happen that many who are in bondage to this intolerant principle, do, nevertheless, somehow or other, acknowledge the transforming influence of Christian truth upon the individual heart, and are at one, in their religious convictions, with the open adherents of the voluntary principle. To this united body of what are usually designated “Evangelical Christians,” the question may fairly be put—whether they are pursuing that line of policy towards the world which is best adapted to bring the world over to their views? Their object, next to their own spiritual improvement—for that _seems_ the great aim of modern Christianity—is to commend the Gospel to those who have it not—to win over to hearts of men to the authority of Christ—to induce them to accept to the free offers of reconciliation with God made through to Saviour, and evermore live in His likeness. They will readily acknowledge that religion is founded upon love, and adapted to call forth to willing homage of grateful souls; and that the spontaneous, cheerful surrender of self to God, the preference of His will to ours, the cordial reliance upon Him for “every good and every perfect gift,” is the very essence of Christianity. Institutions, forms, and ceremonies, are but the media for expressing this truth, and are worse than useless without it. Sympathy between man and his Creator is religion—to awaken that sympathy in others, will be the aim of all who have felt it for themselves. How, then, do Evangelical Christians commend this living truth to those who do not profess allegiance to it? To a great extent they conceal its benign character. They build a wall around it, and make it appear to be an exclusive property. Oftentimes they refuse to acknowledge it in others unless associated with certain forms, symbols, and institutions. They overlay it with the claims of this and that interest, or make it speak in the language of this or the other ism. They proclaim that the Gospel is omnipotent to save—that Christ’s kingdom is a spiritual kingdom, and His reign in the heart of man—but, alas! practice and belief do not correspond. They are, to a great extent, afraid to trust Christianity to its inherent power. For the propagation of the truth, or the extinction of unbelief, they will often have recourse to means not in harmony with their convictions. “The end sanctifies the means”—often, unconsciously, forms their rule of conduct, and quiets their scruples in trying to make men religious by irreligious means, in claiming the aid of the magistrate’s sword in putting down error, in demanding that the incitements to sin be removed by the strong arm of compulsion, yea, sometimes, in attempting to _coerce_ the indifferent into the reception of to truth. How greatly does this want of confidence in the power of the Gospel contrast with that scriptural faith which is able “to remove mountains!”