As here the question is not as to the _Beau Ideal_ of supreme perfection, or as to a precise, rigid, and scientific theory of the Christian state, (for which here at least, if not for the present age, the time may not have arrived)--but merely as to a general outline of such a theory--I shall only observe, that the Christian state must rest on the basis of religious feelings. For without feeling its relation to religion cannot be conceived--and such a mere relation, considered in itself, would lose its religious character. But the government which is founded on Christianity, is on that account limited, and is consequently in its very nature abhorrent either from absolute despotism, or the uncontrolled tyranny of popular factions. In the next place, the government founded on religion, is one in which sentiment, personal spirit, and personal character are the primary and ruling elements, and not the dead letter, and the written formula of a mere artificial constitution. In this last respect one may say, that the Christian government inclines very strongly towards monarchy; for in monarchy, it is the sacred person of the king, the character of the ruler, the spirit of his administration, confidence in his person, and attachment to the hereditary dynasty, which form the basis, the animating spirit, and vivifying principle of the social system. In a republic it is not the person, but the law which governs; nay, the written word of the law is there of the utmost importance; and thus the dead letter of the constitution is in a republic almost as sacred, as in a monarchy the person called and consecrated to the functions of government by divine right. But more than this we should not say--namely, that the Christian government, founded as it is on personality and on sentiment, inclines _on the whole_ strongly towards the monarchical form--a leaning which is by no means incompatible with many Republican usages and Republican Institutions of a subordinate kind. Still less should we exaggerate this idea so far, as to maintain that the Christian government is entirely and necessarily monarchical, even in its outward form; and that a Republic is objectionable at all times and under all circumstances without distinction. Such absolutism in the doctrines of public law, and in the theory of government, is very remote from true Christian principles. The unhistorical government of mere Reason--the destructive principle of revolution--is indeed totally incompatible with Christianity; principally because the Christian religion tolerates and recognizes all legal institutions, such as they are, without enquiring into their origin; (as the gospel not only left inviolate, but even respected the legality of the Roman dominion in the conquered and incorporated countries;) and also because the Christian notion of right, like the Christian system of government, is by no means absolute, but is ever qualified by circumstances. A