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amusement was not condemned as cruel or tyrannical, till Constantine, in consequence of his adoption of Christianity, restrained it by law; and Honorius afterwards abolished it. Punishments were severe beyond description, and prisoners were treated with wanton rigor; but Constantine abolished crucifixion, and ordered that prisoners should be tenderly used and conveniently accommodated with habitation. Hospitals and eleemosynary institutions for the poor were scarcely known before Christianity appeared: and now, if we look round a Christian metropolis, we shall find some of the largest and most sumptuous buildings entirely constructed and accommodated to the relief of every kind of distress and disease.

Are not these ample testimonies that Christianity is favourable to the MASS of the people, if considered merely as members of an earthly society? Can it be adverse to the rights, when it so studiously consults the ease and happiness, of men, not of the rich and great only, but of the meanest mortal honoured with the human form?

The

The horrors of war have been in some degree mitigated by the spirit of Christianity. Rigorous and cruel as it still continues, it is a little softened by the respect which Christianity has taught even the soldier in the ranks to pay to MAN AS MAN. This mitigation is not to be attributed to the polished manners which prevail in the enlightened nations of Europe, for it is impossible not to observe that a nation which claims the distinction of a superior polish, has been more cruel than ever, since it began to slight Christianity. The polish of the World is often but a varnish, and where pride and property are concerned, feels little sympathetic tenderness for the rights of humanity. But the Christian religion humbles pride and controls avarice, by shewing the littleness of all earthly grandeur, the comparative worthlessness of all riches, and by founding the true dignity of human nature on the gifts of divine grace.

The dignity of human nature is best promoted and preserved by the religion which teaches that God vouchsafes to communicate his own Spirit to man; and

in proportion as man learns to value himself, with a rational esteem for benefits conferred on him by his Creator, he will be the more reluctant to submit to such degradation as vilifies his very essence. On the other hand, the rulers of the world, controlled by the spirit of the religion which prevails, learn to consider inferiors as at less distance from them, to honour all men as men, and to be less inclined to treat the very lowest of the species with indignity or injustice.

That the Christian religion may be abused, by the aspirants at despotisin, to the purposes of depressing the people, must be confessed; because history proves that it has been so abused. But the religion so abused, is the Christian religion, in name only; its nature and spirit are most favourable to liberty and all the rights of man in a well regulated community.

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Religion," says the late Dr. Rotheram, "being of a peaceful and spiritual nature, has in itself no power but that which belongs to the MIND, and seeks to extend its dominion by no other means but. those of conviction and the influence of

motives

motives suited to the freedom of the mind. To become a subject of this power, the mind must be free, master of itself and its own determinations; FOR INTO THE

KINGDOM OF RELIGION NO SLAVE

CAN

ENTER. All violence and compulsion therefore are utterly unknown to religion, the use of which is so far from serving its interests, that it directly and fundamentally overthrows them."

I have thought it proper to make these few observations, because some of the great sticklers for liberty, in recent times, have rashly dared to attack the Church and the whole system of Christianity with unexampled virulence, as if they thought it stood in their way, an obstacle to the reform of abuses, and the abolition of absolute power; whereas no philosophy, no religion, no code of laws, no form of government in the world has tended so much to establish the rational equality of men as Christianity.

The principal rite of Christianity, the Holy Sacrament of the Lord's Supper, contributes more than any thing else in this religion, to cause mankind to consider

each

each other as brothers, entitled to an equality of comforts in this world, as far as justice and the known will of God will permit; for in this Holy Sacrament, we become all united by the Holy Spirit without respect to external and secular distinctions. We become by it one body, whether rich or poor, weak or strong, high or low; and it is impossible that they who have worthily communicated at the altar should retain a wish to oppress or injure a fellow Christian in any rank of life. The state and frame of their minds must lead them by choice to increase human happiness, and diminish human misery, wherever and whenever they can exercise any power. To hurt others, they must know, would be to injure their own souls, and to forfeit their PARDON and their GRACE.

The Gospel is indeed the true MAGNA CHARTA of human nature.

CONCLUSION.

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