of himself, and of human relation to himself, as are seen to be declared by men? Nor only declared, but maintained with the most intolerant spirit, and even with bloody and exterminating violence, wherever its votaries can use the arm of power? This religion then does not prove itself. Its assumed origin cannot be proved to human conception, in any other manner than that by which all other things are proved, that is, by reason. If reason tells us that there is such a religion, and what it is, it must be received and obeyed; otherwise it must be ranked with the exploded fables of the heathen world.

165. Let us proceed then to examine this serious subject by the light of reason. Let us keep in view, what the Deity has manifested himself to be, in his magnificent works; and what He has made or permitted man to be, and where He has placed man in the scale of being, and thence attempt to know, whether there be a revelation of God's will to man, and what it means.

CHAPTER XX.

Revealed Religion.

INTRODUCTION.

166. We have hitherto followed plain reason as the proper guide to a knowledge of the Creator's purposes. We know not of any other guide to a knowledge of Christian truth. If there be such a thing as a religion revealed to man, by the Deity, it must be known to man in one of two modes; first, by direct inspiration: secondly, by examining the evidence of its truth, and judging of it by the understanding. In these days, no one pretends to be inspired. Those who pretend to comprehend the nature of religion in any other way than that in which they understand any other matter, necessarily received, or rejected, upon evidence, must be deceivers, or deceived. Many men have been very

sincere Christians, who were gifted with extraordinary powers of mind, and who had attained to great eminence in all the departments of learning. Their natural powers, and the diligent cultivation of them, qualified such men the better to investigate Christian truth by the same rational means, which they applied to acquire the knowledge of truth, in natural and intellectual philosophy. At the head of such men, (independently of those who have officially devoted themselves to religious teaching, many of whom are of the highest order, as to intellectual power,) we may place Sir Isaac Newton and John Locke. There are many others who are entitled to eminent distinction. In some respects, Lord Bacon is their equal. But the two first have given, in the most decided manner, their testimony to the truth of revelation, after a long and searching examination, which no two other men, that ever lived, were more capable of making. It is well known that Locke, who was an original discriminating thinker, a man of business, and a polished man of the world, and who left but little to his followers to do in illustrating the qualities of the human mind, distinguished himself in proving the truth and reasonableness of revelation. He passed his long, busy, and happy life, in the observance of Christian precepts, and died, in the certainty of their divine origin. He found nothing mysterious, or incomprehensible, in Christianity. On the contrary, he regarded it, as a clear and simple exposition of those rules which enjoin duty to one's self, to one's fellow men, and to the Creator. He seems to have been aware that religion had been greatly misconceived of, and injuriously perverted. He, therefore, warns the pious against enthusiasm, and against mysterious delusions, which lead them away from the practical, and salutary uses, of Christian belief. Can it be doubted, that the calm, rational, and satisfying views of this eminent man, are worthy of respectful imitation?

167. We are sensible of the grave responsibility of introducing the subject of religion, among youth

ful persons; the more so, because there are many denominations of Christians in this country. We consider this difference, to be the natural consequence of the freedom of opinion which reigns in this happy land. It is not to be expected that all minds should entertain the same belief. It is seen, that there are differences of opinion on all other subjects, whether serious, or insignificant. Unanimity is the less to be expected in a matter so serious as that, which prescribes the duty of the created, to the Creator. Each one knows, that in this responsibility, he must act for himself; and that he must take the final, and lasting consequences of conformity, or error. One is not sure that difference of opinion, in religious belief, has not a quickening, and beneficial effect. Suppose that there were a perfect accordance among all who profess Christianity, would not interest in religion be far less fervent than it now is known to be? The world has seen such an experiment, carried on for nearly a thousand years. From the beginning of the sixth, to the beginning of the sixteenth century, there was but one faith, and one Supreme Head, of the only church, known throughout Christendom.— What Christianity was, and what it was not, through this long lapse, history has not failed to disclose. It was in this time, that the darkness of ignorance, and barbarism, overshadowed society; and bound the mind, as well as the person, in chains. The first step in dispelling this darkness, was a difference in religious opinion. The character of society began, then, to change, and has been changing for the better, continually since. We assume not to judge, which of the various denominations, is right, or wrong. We know that all Christians, do, and must agree in one thing; that is, that among the fruits of Christianity, is proper moral conduct. With religion so far, and no farther, we presume to go. We disturb no one in his religious faith; nor shall we, in the attempt to describe religion, as the sanction of morals, express one sentiment that has any reference to sectarian faith or practice.

168. Revealed Religion. The word Religion is de rived from the Latin language. It is said to be formed from re and ligo, to bind anew, and to have been used to express an oath or vow to the gods, which the Romans regarded as a sacred obligation. An eminent Roman derives this word from religare, to reconsider, in which sense it may mean, diligent study of whatever pertains to God. Others derive it from religare, to bind fast; in this sense it may mean the obligation which exists in the mind in relation to some superior power. The commonly received meaning of Religion, among Christians, is a belief in the revelation of God's will to man; by which, duty to ourselves, to our fellow-men, and to God, is made known. It implies obedience to that will, accountability, and rewards and punishments. The word Religion is also used as meaning the creeds and forms of worship, which prevail among all nations who are ignorant of the Christian dispensation. In this general sense, all human beings have some sort of religion, unless the miserable race who were found in Australia, in modern days, are an exception. In this comprehensive sense it ncludes Christianity, and all the varieties of Pagan and Mahometan worship. In no aspect does man appear more odious and revolting, than in religious belief and worship, where Christianity is unknown. Nor is it to be denied, that many things of human invention, have been associated with the religion which was declared by Jesus of Nazareth. The wars, the cruel persecutions, and the consequent sufferings which have occurred, in the name of Christianity, are suited to the irrational and barbarous nature of Paganism, and are wholly irreconcileable with the mild and peaceable spirit of the Gospel. Such events should be charged where they rightfully belong, that is, to human folly, error, and crime, and not to the teaching of revelation. Tears and blood have flowed so copiously, because man has assumed to judge for his fellow-men, how they should believe and worship; and because he has used the force of temporal power, to establish

this odious despotism. Regarded in its true and intended uses, revelation is the most gracious and important of all the gifts which have been bestowed on the human family. It lights the way through what would be, without it, a dark and incomprehensible region which human reason had attempted in vain to explore.

169. If revelation be entitled to be received as true, its importance cannot be overrated; and no greater service can be rendered to youthful minds than to make it understood and believed by them. This we shall attempt to do, proceeding however under the guidance of great and illustrious men; and assuming no more than to present their views in the simplicity which the occasion calls for.

170. The Old Testament is held by all Christians to contain the history of a people, who were selected by the Deity to receive the revelation of his will. All who have read this volume as it should be read, know, that it sets forth in the most unquestionable manner, the existence, the presence, and the gov ernment of the Supreme Being, and the promise of a future life. No writings have come down to us from any one of the many nations who were contemporaneous with this people. And although the Old Testament is a connected history of the Jews through 1700 centuries, it nowhere appears from it, that any of the nations with whom the Jews were in some way connected, or engaged, had any writings of a prophetic or historical nature among them. This circumstance adds something to the proofs, that the Jews were a people chosen to receive, and to perpetuate, a revelation made to them, and to them only. The proofs which the Old Testament contains of its own authenticity, and purposes, are most conclusive, and most certainly so to all reasonable minds, when considered in connexion with events therein foretold, and now known to have occurred. The internal evidence of the authenticity of the Old Testament is found in the character of its writings. Many of these writings were made at a time when all other nations but the Jews, were in