its commencement. Christianity had been rejected with scorn; atheism had for a short time been tried, but was found to be intolerable; the government was favourable to the project; men of learning and influence patronized it, and churches ready built were at the service of the new denomination. The system of Natural Religion which was adopted was the best that could have been selected, and considerable wisdom was discovered in the construction of their liturgy. But with all these circumstances in their favour, the society could not subsist. At first, indeed, while the scene was novel, large audiences attended, most of whom however were merely spectators; but in a short time, they dwindled away to such a degree, that instead of occupying twenty churches in Paris, they needed only four; and in some of the provincial towns, where they began under the most favourable auspices, they soon came to nothing. Thus they went on declining until. under the consular government, they were prohibited the use of the churches any longer; upon which they immediately expired without a struggle, and it is believed that not a vestige of the society now remains.

It will be instructive and interesting to inquire into the reasons of this want of success, in a society enjoying so many advantages. Undoubtedly, the chief reason was, the want of a truly devotional spirit. This was observed from the beginning or their meetings. There was nothing to interest the feelings of the heart. Their orators might be men of learning, and might produce good moral discourses, but they were not men of piety, and not always men of pure morals. Their hymns were said to be well composed, and the music good; but the musicians. were hired from the stage. There was also a strange defect of liberality in contributing to the funds of the society. They found it impossible to raise, in some

their societies, a sum which every Christian congregation, even the poorest cf any sect, would have collected in one day. I is a fact, that one of the

societies petitioned government to grant them relief from a debt which they had contracted in providing the apparatus of their worship, not amounting to more than fifty dollars, stating, that their annual income did not exceed twenty dollars. In the other towns their musicians deserted them, because they were not paid, and frequently no person could be found to deliver lectures.

Another difficulty arose which might have been foreseen. Some of the societies declared themselves independent, and would not agree to be governed by the manual which had been received, any further than they chose. They also remonstrated against the authority exercised by the lecturers in the affairs of the society, and declared that there was danger of their forming another hierarchy. There were also complaints against them addressed to the ministers by the agents of government in the provinces, on account of the influence which they might acquire in civil affairs.

The Theophilanthropists were moreover censured by those who had made great advances in the modern philosophy, for their illiberality. It was complained that there were many who could not receive their creed, and all such must necessarily be excluded from their society. This censure seems to have tronbled them much, and in order to wipe off the stigma they appointed a fête, which they called the anniversary of the re-establishment of Natural Religion. To prove that their liberality had no bounds, they prepared five banners to be carried in procession. On the first was inscribed the word, RELIGION; on the second, MORALITY: and on the others, respectively, JEWS, CATHOLICS, PROTESTANTS. When the procession was over, the bearers of the several banners gave each other the kiss of peace; and that none might mistake the extent of their liberality, the bar.ner inscribed MORALITY was borne by a professed atheist, universally known as such in Paris. They had also other festivals peculiar to themselves, and four in honour of the following persons; Socrates

St. Vincent de Paul, J. J. Rousseau, and Washir.g ton-a strange conjunction of names truly.*

I have been thus particular in giving an account of this society, because the facts furnish the strongest confirmation of my argument, and are in themselves curious and instructive. After the failure of this enterprise, deists will scarcely attempt again to in stitute any form of public worship.

But among those philosophers who believe in the perfectibility of human nature under the fostering influence of increasing knowledge and good government, there is a vague theory of a kind of mental, philosophical religion, which needs the aid of no external forms. The primary articles of their creed are, that religion is a thing entirely between God and every man's conscience; that all our Creator requires is the homage of the heart; that if we feel reverence, gratitude, and submission towards him, and act our part well in society, we have fulfilled our duty; that we cannot know how we may be disposed of hereafter, and ought not to be anxious about the matter. Whether this is expected to be the religion of philosophers only, or also of the unlearned and the great mass of labouring people, I am unable to say. But I know that such a system as this will, to a large majority of every community, be equivalent to no religion at all. The great body of the people must have something tangible, some. thing visible, in their religion. They need the aid of the senses, and of the social principle, to fix their attention, to create an interest, and to excite the feelings of devotion. The truth is, that if the heart be affected with lively emotions of piety, it will be pleasant, it will be useful, and it will be natural, to give them expression. This will hold in regard to philosophers and men of learning, as well as others. Wherever a number of persons participate in the same feelings, there is a strong inclination to hold communion together; and if sentiments of genuine

* Histoire de la Theophilanthropie, par. M. Gregoire.-See Quar. terly Review for January, 1823.

piety exist in the bosoms of many, they will delight to celebrate in unison the praises of that Being whom they love and adore. There is no reason why pious emotions more than others should be smothered, and the tendency to express them counteracted. Such indeed will never be the fact. "Out of the abundance of the heart the mouth speaketh." Piety, it is true, consists essentially in the exercises of the heart; but that religion which is merely mental, is suspicious; at best very feeble; is not likely to produce any permanent effect on the character or comfort of the person entertaining it; and cannot be useful to others in the way of example.

In the year 1802, when Christianity, which had been proscribed in France, was restored by an act of government, a speech was delivered by one of the counsellors of state which contains excellent sentiments on the subject here treated. One or two extracts will not be unacceptable to the reader. "Science can never be partaken of but by a small number, but by religion one may be instructed without being learned. The Natural Religion to which one may rise by the effects of a cultivated reason, is merely abstract and intellectual, and unfit for any people. It is revealed religion which points out all the truths that are useful to men who have neither time nor means for laborious disquisitions. Who then would wish to dry up that sacred spring of knowledge which diffuses good maxims, brings thera before the eyes of every individual, and communicates to them that authoritative and popular dress, without which they would be unknown to the multitude and almost to all men? For want of a religious education for the last ten years, our children are without any ideas of a divinity, without any notion of what is just and unjust; hence arise barbarous manners, hence a people becomes ferocious. One cannot but sigh over the lot which threatens the present and future generations. Alas! what have we gaired by deviating from the path pointed out to us by our ancestors? Vhat have we gained by

substituting vain and abstract doctrines for the creed which actuated the minds of Turenne, Fenelon, and Pascal?" The unhappy condition of that generation who grew up after this time in France, in regard to religion, is repeatedly noticed by Allison, in his history of Europe.

I think enough has now been said to establish, beyond all reasonable doubt, our second proposition, that if Christianity be rejected, there is no other religion which can be substituted in its place, or at least, no other which can at all answer the purpose for which religion is desirable.

It may also be observed, in conclusion, that the facts which have been adduced, not only serve to confirm this proposition, but furnish new and cogent arguments in proof of the proposition maintained in the preceding chapter.

CHAPTER IV.

REVELATION NECESSARY TO TEACH US HOW TO WORSHIP GOD ACCEPTABLY -THE NATURE AND CERTAINTY OF A FUTURE STATE, AND ESPECIALLY THE METHOD BY WHICH SINNERS MAY OBTAIN SALVATION.

I would be superfluous here to repeat what was said in the preceding chapter, respecting the need in which man stood of a revelation when he first proceeded from the hands of his Creator. The object which we have, at present, in view, is, to inquire, whether man, in the condition in which we now find him, and in which history informs us he has existed for ages, does not stand in urgent need of more light than he possesses; and whether there are not some points of vital importance, concerning which he must remair in the dark, unless the knowledge of the truth is communicated to him by a revelation from God. Let it be understood, however, in what sense it is