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happiness, the lively prospects of the future fortunes and destiny of the world, as the pleasing but visionary dream of the imagination; and when the great beauty of virtue seems to be lost amid the endless imperfections with which it is surrounded. What can be more fitted to remove the anxieties which this state of mind occasions, than the friendly intimations of that pure religion which breathes peace and benevolence to man; intimations which confirm the doubtful deductions of reason as to the progressive advancement of our race to a higher state of political and moral happiness and improvement! The loveliness of that happy and tranquil scene which its beautiful and impassioned language describes, exceeds even the sanguine hopes of the philanthropic heart and though this may receive some of its colouring from the figurative style of prophecy, the emotions which it awakens are by far too delightful to permit us calmly to question any part of its approaching reality. "The wilderness and solitary place shall be glad; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing.-For the earth shall be full of the knowledge of the Lord as the waters cover the sea."

It must be allowed that the effects of true. religion on the affairs of the world have hitherto

been very limited; its ameliorating influence has been greatly counteracted by a variety of concurring circumstances. Superstition and priestcraft, when they could not oppose its triumphant progress, enlisted under its banner, and assuming its hallowed name, erected a power which, during a long night of darkness, benumbed the energies of man. It is only yesterday that this power was destroyed; and the consequences which have resulted from it are felt, and will be felt, in Europe for ages to come. But why may not, in the revolutions of the world, a similar power be again established on the dearest liberties of man? If superstition and priestcraft have existed in every period, and have contributed to embitter the happiness of human life, why may they not continue to exist, and be, as they have always been, the faithful allies of tyranny and every species of arbitrary government? What reason have we to expect that religion will do more for the future than it has done in the past; or, that its influence on the general interests of man will be more powerful and benign than it has ever been; or, that the various and changing circumstances which for eighteen centuries have obstructed its progress and perverted its design, may not again and again, in perpetual succession, occur to obstruct and

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pervert them, and the world thus continue to be afflicted with the same calamities, and exhibit the same appearances of imbecility, and corruption, and ignorance, and superstition, that it has always presented? Melancholy, indeed, must be the feelings of the friend of man, could he bring himself to believe that all this were possible; and that all the improvements which philosophy, and patriotism, and religion, may effect, are liable to be buried in the barbarism of future times. There are various circumstances however which encourage us to think that there is no just ground for entertaining any such apprehensions; that, on the contrary, religion will go on to bless and civilize the nations to an extent hitherto unknown.

1. The extensive and almost universal circulation of the sacred writings is a circumstance of itself which marks an æra of singular importance in the history of the world. The commencement of this æra may be dated from the reformation; and the principles which led to it have been acquiring, in this country, ever since, additional strength and importance. While they are understood and acted upon, it seems impossible for superstition again to become powerful, or greatly to restrict the progress of free inquiry, or to retard the advancement of the moral improvement and happiness of man.

The circulation of the scriptures allows every one to exercise his own judgement, and that, too, on a subject which is of no less importance than the concerns of another world: the habit thus acquired of thinking for one's self cannot fail to be useful in all the departments of life.

12. The facilities which are afforded for educating the inferior orders of the people, is another circumstance which tends to give religion an extensive and permanent influence. The advantages arising from the instruction of the populace, are now become palpably manifest. Without this instruction, the circulation of the Scriptures, and the invention of the art of printing, can be of no lasting avail in preventing the return of the ignorance and barbarism of former times; since a bible can be of little use to him who cannot read, and the printing art is of still less utility where there is not the intelligence and energy in the people necessary to their contending for the liberty of the press. But without being visionary, it is surely not too much to say, that education and religion combined are not only the best, but seem to be the only adequate, means for rendering permanent the blessings of a free government, and the comforts and endearments of civilized life.

3. Universal toleration is another circumstance which has a favourable aspect on the progress of human affairs. This principle is how generally recognised; and happily it is not less politically expedient, than it is subservient to the interests of true religion. It may, indeed, give rise to some theological disputation, as freedom of opinion does to disputation of every kind; but while it leaves the energy of truth silently to produce its peaceful effects, it renders the narrowness and power of bigotry perfectly harmless. Besides, it appears to me, that in consequence of toleration, the nature and design of christianity are much better understood than they have been for many centuries. The religion of Christ is now allowed by all parties to consist, not in ecclesiastical forms, but in a living principle of action," an inwrought habit, a

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pervading and informing spirit, from which "indeed every act derives all its life, and energy, and beauty." The general prevalence of this sentiment gives the truths of revelation a greater efficacy, diminishes the force of prepossession, softens the intercourse of society, and confers on the political union greater strength and harmony.

These are some of the circumstances, which in addition to the explicit intimations of re

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