need of some general directions as to their conduct in a distant country, if he were to deem it expedient to send them an especial messenger, the more fully to instruct them in his will-the more effectually to caution them against the numerous evils to which they might be exposed-the more readily to secure for them such an education, ás would fit them for their father's more immediate intercourse, and for the society to which he intended to introduce them:--would he not cause the message to be conveyed to them, in such plain terms, as to guard against the possibility of any gross error? In short, would he not adopt such means, and give such directions, as should be best adapted, upon the whole, to accomplish the end proposed? And shall we attribute to the Univer sal Father a less efficient method for the securing of the safety, improvement, and welfare of his children, than what human fathers adopt?

.

Thirdly; since the inspiration of the Almighty giveth men understanding,' no inconsiderable degree of analogous proof, as to the reasonableness of all the doctrines of revealed religion, may be derived, from noticing how the best and wisest men attempt the accomplishment of their purposes. Philanthropists address their plans for the melioration of man's condition in terms which are easily understood. Legislators promulgate laws in the language of the people for whose government they are intended. Projectors of great designs, invariably have regard to the due relation of cause and effect. Men of science, have recourse to the easiest and most natural method, both for

:

acquiring, and for communicating knowledge. Why, therefore, should we attribute to the Divine Being, a system of communication with his rational creatures, totally different in its character, from that, which his inspiration leads them to make use of amongst themselves? Why should we represent the truths of religion to be so utterly at variance with all natural truth; and the things pertaining to salvation, to be unreasonable and mysterious? What, indeed, but a contradiction in terms, is a revelation of mysteries? What, but like laws, or plans of reform, or the first principles of a science, propounded to us in unintelligible language, is a system of religion, whose doctrines are mysterious and unreasonable? What is the alleged necessity of a belief in mysteries to the obtaining of salvation, but, as it were, like the setting-up of directing posts on the road to heaven, whose inscriptions, written in illegible characters, leave every unwary traveller at the mercy of interested guides?

...Once more; since natural religion is a system of precepts and observances founded on the rule of truth and revealed religion rests upon the same eternal basis, and only differs from the former inasmuch as it presents many new and more powerful motives for the proper discharge of all human duty: since its object is to promote good morals, and, consequently, the improvement and happiness of man, both here and hereafter: since the great end it has in view, is to induce men to do justly, to love mercy, and to walk humbly, before God:-nothing, but what has an obvious

tendency to produce these effects, can be of saying importance in religious belief.

Let all the mysterious tenets, for which priests contend, be reviewed, and wherein shall we discover their superior tendency, either speculative or practical, towards effecting man's improvement and happiness? Let the doctrine of the trinity, for instance, and the whole system of Athanasian divinity, be considered; and then, let any man, not initiated in the popular systems, say, wherein they appear calculated to secure the improvement and happiness of individuals, or the peace and welfare of society? On the contrary, let him consider, if they be not rather convenient apologies for priesteraft, uncharitableness, and persecution? The belief in mysteries cannot, therefore, be essential to salvation; nor can any thing but reasonableness be the chief characteristic of a revelation coming from the Author and Giver of

But if revealed religion be a reasonable religion, how shall we account for the spread of infidelity? The human mind is not naturally sceptical; on the contrary, it is credulous; witness the number and variety of abstract truths, and of facts that never come within the range of its experience or observation, which it acknowledges. Witness, also, the many absurdities in belief and expectation, which contradict every rule of truth, but with which, nevertheless, it suffers itself daily to be deluded.

When we consider, moreover, that the subjects of which the Christian revelation treats, are highly

8

captivating to man's imaginatión grateful to his hopes, and most important to his well-being: when we consider, that they treat of deliverance ..from the miseries of sin of the means of pleasing God of a shelter against the storms of life of hope in the prospect of death of a rescue from the devouring grave; when we consider that they proffer life, and happiness, and glory, and immortality, we cannot but acknowledge that they hold out the strongest inducements to the belief of man. And when, again, we reflect, that the reputed doctrines of Christianity are early instilled into the infant mind-enforced in, the lessons of youth, and recommended to man's attention, by innumerable methods, during the whole period of riper years, the causes must be great and powerful, which could separate men from what was thus lisped in infancy, conned in youth, and rehearsed in age; from what was wont to discipline their passions, sooth their sorrows, and temper their joys.

The first and most powerful cause of this defection, is, the unreasonableness of the doctrines held forth as the truths of the Christian revelation. Full often and earnestly, is it contended, that the seeming unreasonableness of a doctrine, is no evidence of its spuriousness. In fact, it too often seems to be the aim of the Christian advocate to enforce chiefly, those parts of his creed, which recede farthest from the light of reason, or the analogy of any created thing: and a blind submission of the understanding to doctrines, at which, reason stands aghast, and faith herself is

6

half confounded,' is deemed to be an infallible sign of much spiritual attainment. Such a representation of our Christian faith is attended with lamentable consequences in our native land; but still more lamentable are its effects in those countries of Europe, wherein, what are called, tare the mysteries of religion,' are most frequently held up to public view in their grossest forms: wherein pomp, and ceremony, and penance, and processions, are substituted for the piety of the heart and life. There does infidelity spread like a pestilence; there does it flourish and abound. Neither, as it seems to me, can any other result obtain. If a man, being already a professor of religion, begin to examine the principles of his faith, he finds his religious creed speaking one language, and nature and reason, another. He finds that a system is recommended, as divine, which is utterly repugnant to every better feeling of his neart, which, without any seeming tendency to make men better members of society, requires him to proclaim the everlasting perdition of the greater portion of his fellow creatures: and seeing this, and deeming it to be a true represen tation of the Christian faith, he chooses rather to revert to the unwritten faith of nature; and thus does he fall into unbelief. If he be one, who has never paid much attention to religion, but who, from some cause, is induced to do so, and he begin to inquire, what must I do to be saved?' he finds that he must, at the very threshold of the inquiry, surrender up his reason, and submit, to the control of a system of faith, of which, no man

6

f