ty; but in societies thus
constituted, little happiness, comparatively speaking, is to be found.
The expedient, again, of preserving a state by the spirit of conquest,
though even this has not wanted its admirers[120], is not to be
tolerated for a moment, when considered on principles of universal
justice. Such a state lives, and grows, and thrives, by the misery of
others, and becomes professedly the general enemy of its neighbours, and
the scourge of the human race. All these devices are in truth but too
much like the fabrications of man, when compared with the works of the
Supreme Being; clumsy, yet weak in the execution of their purpose, and
full of contradictory principles and jarring movements.

I might here enlarge with pleasure on the unrivalled excellence, in this
very view, of the constitution under which we live in this happy
country; and point out how, more perhaps than any which ever existed
upon earth, it is so framed, as to provide at the same time for keeping
up a due degree of public spirit, and yet for preserving unimpaired the
quietness, and comfort, and charities of private life; how it even
extracts from selfishness itself many of the advantages which, under
less happily constructed forms of government, public spirit only can
supply. But such a political discussion, however grateful to a British
mind, would here be out of place. It is rather our business to remark,
how much Christianity in every way sets herself in direct hostility to
selfishness, the mortal distemper of political communities; and
consequently, how their welfare must be inseparable from her prevalence.
It might indeed, be almost stated as the main object and chief concern
of Christianity, to root out our natural selfishness, and to rectify the
false standard which it imposes on us; with views, however, far higher
than any which concern merely our temporal and social well-being; to
bring us to a just estimate of ourselves, and of all around us, and to a
due impression of the various claims and obligations resulting from the
different relations in which we stand. Benevolence, enlarged, vigorous,
operative benevolence, is her master principle. Moderation in temporal
pursuits and enjoyments, comparative indifference to the issue of
worldly projects, diligence in the discharge of personal and civil
duties, resignation to the will of God, and patience under all the
dispensations of his Providence, are among her daily lessons. Humility
is