discovered, (though this might be disputed on good ground) has been refuted, with a clearness of evidience sufficient to bring a conviction to any mind but that of a sophist and skeptic. We shall have further occasion, in the sequel, to consider the force of Mr. Hume's reasoning against miracles.

It may perhaps require some apology, that a subject which has been so fully and ably discussed in numerous volumes, should be attempted to be treated in a short essay. My only apology is that the poison of infidelity is imbibed by many, who never have access to the antidote. It is much to be regretted that some of the books which are almost sure to fall into the hands of literary youth, are deeply tinctured with skepticism. How many read Hume and Gibbon, who never have seen the answers of Campbell and Watson! Now if we can present even a brief outline of the evidences of Christianity to those who may not be disposed to read larger works, we may be contributing, in some small degree, to prevent the progress of one of the greatest evils to which men are liable.

CHAPTER II.

IT IS IMPOSSIBLE TO BANISH ALL RELIGION FROM THE WORLD, AND IF IT WERE POSSIBLE, IT WOULD BE THE GREATEST CALAMITY WHICH COULD BEFAL THE HUMAN RACE.

It is not my object here to consider religion as it is a matter of duty, or a means of obtaining happiness in a future world; for both these would be equally disregarded by those men who aim at the subversion of all religion. What I shall attempt, at present, is to state and establish the fact, that man is so constituted that he must have some sort of religion.

And the truth of this will be manifest from an inspection of the principles of human nature, and

from the history of the world. Man has naturally a sense of moral obligation, a perception of the differ ence between right and wrong, feelings of remorse or approbation on the review of his conduct, fears of future retribution when he has committed a crime, and a propensity to pay religious homage to some object visible or invisible. These are what have been called his religious feelings; and from them he has received the appellation of a religious animal. And certainly there is nothing by which man is so clearly distinguished from the creatures below him, as this capacity for religion; for whatever indications they give of sagacity in other matters, it is impossible to communicate to them any ideas of morality, or any impressions of a religious nature. That these feelings are natural, and not adventitious is manifest, because they are found to exist in men of all ages, of all countries, and in every different state of society. And hence, no nation ancient or modern, has ever been found without some kind of religion. It would be as difficult to find a whole nation without religion, as to find one destitute of speech. Some travellers, it is true, from superficial observation, have reported that some savage tribes had no ideas of religion, and no species of worship; but on more accurate examination it has been ascertained that this was a mistake. And from our present knowledge of the nations of the earth, we are authorized to assert that there is not one totally destitute of some sense of religion and some form of worship. The same thing was well known to all the wisest men of antiquity. It is a fact from which both Plato and Cicero have derived many important conclusions. And these principles of our nature are so deeply radicated that they never can be removed. Men may be induced to abandon their old religion and to adopt a new one; but they never can remain long free from all religion. Take away one object of worship and they will soon attach themselves to another. If unhappily they lose the knowledge of the true God, they will set up gods of their own invention

or receive them from others.-The history of all nations bears such ample testimony to this fact that it cannot be denied. Now, this universality of religion evinces, in the clearest manner, that the principle is natural, that it is an essential thing in the constitution of man: just as the fact that men are always found living in society, proves that the social principle exists and is natural to man.

Atheistical men have indeed attempted to trace all religious feelings and all rites of worship to the craft of priests and policy of rulers; but this opinion is not only unsupported by historical testimony, but is most unreasonable in itself. For if there had not existed a predisposition to religion in the minds of men, such a design would never have been conceived; and if it had, all attempts to introduce into the minds of men ideas so foreign to their nature, must have been abortive.

At any rate, such an imposition could not have continued for so long a time, and could not have been extended to every tribe and nation in the world. If no sense of religion had existed in the minds of men, priests and politicians, however cunning, would have had no handle to take hold of, no foundation on which to build. Besides, it seems to be forgotten by the advocates of this hypothesis, that the existence of priests supposes the previous existence of religion.

They have moreover alleged that fear produced the gods. Be it so; it still confirms the position, that there is something in the nature of man which leads him to religion; and it is reasonable to conclude that a cause, which has operated uniformly heretofore, will continue to produce the same effects as long as the world stands. It is impossible, therefore. to banish all religion from the world.

To what degree atheists have succeeded in divesting themselves of all religious impression, I do not pretend to know. That some men have gone to a great length in counteracting the constitutional tendencies, and extinguishing the feelings of nature, is undoubtedly true; but there have been sufficient in

dications to lead to the opinion that there is more of affectation than reality in the bravery of their profession. It is known that some of them have, above other men, been the slaves of superstitious fears; and that others, in times of extreme peril, as in a storm at sea, have for the moment renounced their atheism, and cried as earnestly for mercy as those around Now if these philosophers, with all their reasoning, are not able to erase all religious impressions from their minds, it is vain to attempt to banish all religion from the world.

But suppose the great work achieved, and that every vestige of religion were obliterated, what would be the result? Would men remain without any objects of religious homage? Would they never again be afraid of invisible powers? Would the feelings of remorse at no time urge them to perform some sort of penance, or attempt some kind of expiation? Would no impostors and false prophets arise to deceive the world again with their dreams, fancies, and pretended revelations? They must have made but superficial observations on human nature, who think that none of these things would ever occur.

If those persons, therefore, who oppose Christianity, hope by its suppression to get rid of all religion, they do greatly deceive themselves. This work being accomplished, they would soon have more to perform in endless progression. Instead of the pure, mild, benignant religion of Christ, they would soon find themselves surrounded by superstitions as foul and as false, as monstrous and as absurd, as any which the hotbed of paganism ever produced. Look into the heathen world, and see the abominations and miseries which inveterate superstition perpetuates in some of the fairest and most populous regions of the globe. Look at the savage tribes of Africa and America, and contemplate the cruel bondage of superstition to which the people are subjected. Evils as great would soon grow up among us, were it not for the salutary influence of Christianity. Our forefathers, before they became Christians, were in the

same degraded and wretched situation. And shall we curse our posterity by bringing back those evils from which our fathers escaped? It is a truth which should be proclaimed every where on the house tops, that it is the BIBLE which has delivered us from the horrid dominion of superstition, and it is the BIBLE which must prevent its return. Philosophy has had no hand in working out this deliverance from the horrors of idolatry. With all her celebrated schools and sages, she never turned one individual from the worship of idols; and she would be equally powerless in preventing the return of superstition, if other barriers were removed.

But I proceed now to the second part of my proposition, which is, that if religion could be banished. from the world, it would be the greatest calamity which could befal the human race.

It has formerly been a matter of discussion with the learned, whether the influence of superstition or atheism is most baneful to society. Plutarch, Bacon, Bayle, Warburton, and others, have handled this subject in a learned and ingenious manner, and arrived at very different conclusions. However doubtful this question may have been considered in former times, I believe all reflecting men are now pretty well satisfied, that the question is put to rest for ever. We have recently beheld the spectacle of a great nation casting off contemptuously the religion of their fathers, and plunging at once into the abyss of atheism. We have seen the experiment tried, to ascertain whether a populous nation could exist without the restraints of religion. Every circumstance was as favourable to the success of the experiment as it could be. Learning was in its highest state of advancement; philosophy boasted of an approximation to perfection; refinement and politeness had never been more complete among any people. But what was the result? It is written in characters of blood. It was as if a volcano had burst upon the world, and disgorged its fiery flood over all Europe. Such a