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of future, as well as of present, good and evil; and that even the temperament is in some degree subject to the power of religion? Though articles of faith produce not always their full effect, they always produce some effect, they give some impulse to the mind; and, when rightly formed and seconded by action, always generate right affections and habits, and tend to produce a happy temperament of the whole man; consequently must contribute both to individual and general happiness.

But notwithstanding that the sophistry of Bayle is thus easily repelled, the infidel will still return to the charge, and endeavour to set aside the consequence here drawn, by confounding religion with some abject superstition, which degrades the understanding, sinks the courage, and begets a mean and pusillanimous character. And this confusion is the more easy, as religion instructs her disciples to regard with comparative indifference those things which are the great objects of pursuit to others; though, when the cause of truth and the real interests of humanity are in question, so far

from standing aloof as indifferent spectators, they will be disposed to step forward with alacrity in their just defence; and in support of every measure that may further promote them. Thus (to omit other instances) the heroic piety of the Maccabees rescued the Jewish nation from the Syrian yoke; and, in the opinion of Hume, it is to a set of fanatics (an appellation which, in his dialect, means nearly the same as good christians) that our own country is indebted for the whole freedom of its constitution *.

* Hume's Hist. of England, vol. v. p. 193-The same author, speaking of our national character under Charles the First, observes, " Never was there a people less corrupted by vice, and more actuated by principle, than the English during that period: never were there individuals who possessed more capacity, more courage, more public spirit, more disinterested zeal. The infusion of one ingredient, in too large a proportion, had corrupted all these noble principles, and converted them into the most virulent poison." Vol. vi. p. 536.-And again, he thus represents a particular party in those times: "Of all christian sects, this [viz. the independent] was the first, which, during its prosperity, as well as its adversity, always adopted the principle of toleration; and it is remarkable, that so reasonable a doctrine owed its origin, not to reasoning, but to the height of extra

However, though it is highly injurious to represent religion as unfriendly to the real welfare of society, by converting its members into superstitious monks or idle visionaries, I will not assert, with a very eminent writer, that it naturally tends to political aggrandisement. He thinks that a perfectly virtuous nation (which can only be formed upon the principles of piety) would in a course of ages, according to the ordinary progress of things, obtain the empire of the world. This perhaps may be as great an excess on one hand, as it is on the other to affirm, that such a nation would infallibly fall a prey to external violence or intrigue. As I see nothing in the principles of religion, rightly understood, which forbid a prudent provision for the purpose of just defence, so I can discern nothing in those

vagance and fanaticism:" Vol. vii. p. 21. Such malignant reflections are very similar to that which was cast by the pagans on the primitive christians, and deserves a like censure." Bonus vir Caius Sejus, tantum quod christianus laudant quæ sciunt; vituperant quæ ignorant." TERT. Ap. cap. iii.

* Bishop Butler.. See his Analogy, part i. ch. 3.

principles tending to an augmentation of power beyond what such defence may require. A nation such as here supposed, being neither actuated by avarice nor ambition, would naturally be satisfied with a modest supply of its wants, and a reasonable prospect of safety, without seeking to drain the wealth, or acquire the dominion of any other. What would be the effect of its instruction and example, or what particular designs of providence it might accomplish in a course of ages upon the world in general, it is beyond our reach to determine.

This is certain, that the effect of christianity upon every individual who humbly submits to its discipline, is the improvement of his own character in every respect. It teaches him to live soberly, righteously, and godly in this present world; to love good men of every name, and to pity the bad; to fear God, and honour the king: it teaches him in whatever state he is, therewith to be content; and so far from training him up to an indolent and visionary life, it instructs

him to be diligent in business, fervent in spirit, serving the Lord; to labour with his hands the thing which is good, that he may have to give to him who needeth; laying it down as a fundamental principle of equity, that if any man will not work, neither should he eat. In fine, whatsoever things are truc, whatsoever things are honest, whatsoever things are just, if there be any virtue, and if there be any praise these things it urges upon his attention, and enables him to carry into practice.

That such a religion is unfavourable to the real happiness of society; that honesty and industry, virtue and honour, tend to poverty and pusillanimity; is a discovery that was reserved for the present enlightened period. Such a religion, indeed, inspires not a nation with the ambition of conquest; nor, by an undue extension of its commerce, lets in upon it a deluge of wealth and luxury. Forgive it this wrong-and provided it secures every substantial political advantage, and opens to the individual the prospect of a more exalted society hereafter,

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