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It is in this manner we may account for the wonderful progress of superstition among men, and for the readi ness with which every story, however monstrous and extravagant, is listened to, that seems to give any insight into the mysteries of the unseen world. Nature, indeed, prompts men to look beyond the grave; but she carries most men no farther than the desire, and leaves them to found a faith which they must have, not upon the conclusions of reason, but upon any pretension or imposture which is thrown in their way.

Now, my brethren, is it unreasonable to suppose that the Father of men should take pity upon the mighty multitude of his rational creatures who wander "as sheep having no shepherd," and that he should give them an instructor from himself to lead them right, when of themselves they cannot but go wrong? If it be said, let the wise instruct the ignorant ;-alas! have the votaries of human wisdom any pretensions by which they may enforce belief? and has it not, in all ages, been found, that the only instruction to which men will listen on the lofty concerns of other worlds, must seem to come from wisdom superior to that of man? The ancient philosophers and legislators were frequently obliged to pretend that they possessed communication with Heaven; for they knew well, that more than a mortal voice was required to enforce the profound truths of immortality.

But, secondly, my brethren, may we not be permitted to suspect that, upon this head, philosophers sometimes deceive themselves; and that the faith which they place in the doctrine of immortal life, however firmly it may rest on arguments from reason, is yet not a little

supported in their minds by principles of which they are not so well aware. The most pious of the heathen philosophers did not shake off entirely their belief in the superstitions of their age, but were led often to think and feel like the least instructed of their countrymen. Among all the follies of the superstitions which surrounded them, they were yet willing to believe that revelations had been given to the human race; and they scarcely were arrived at so much confidence in the conclusions of their own reason as not to wish at least that some revelation might be given. If there is really any man in modern times, who, without faith in Christianity, still possesses a firm conviction of his immortality, I will venture to affirm, that the faith of that man is supported in no small degree by the existence of Christianity everywhere around him; and, if he saw not the multitude going to the house of God, he would have less assurance than he now feels, that there is an eternal house to which all the true worshippers of God will one day go.

What are philosophers? Wise men, certainly, if they are really philosophers; yet they are but men, and, like others, subject to doubt, despondency, and error. Will reason do every thing for them? Does it leave no room for the apprehension of mistake; and, on a point which involves so deep an interest, is it not of importance" to make assurance doubly sure?" In truth, my brethren, it seems to be the intention of Providence that, upon this great subject of religion, no man shall take it upon him to say that, by the mere force of reason, he shall reach any station much higher than is possessed by the surrounding multitude of his fellow-crea

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tures; that he shall ever have any sound pretence to suppose himself above the necessity of divine instruc tion; or that he shall say with impunity to the Most High, "I seek not from thee any addition to the light of my own mind." This age has exhibited, what no succeeding age will forget, the melancholy consequences which have followed from this proud independence of understanding, among men too of no common sagacity; and we have beheld the tremendous spectacle, of genius and science beginning with the disbelief of revela. tion, and not settling in any sound system of natural faith; but gradually obliterating from the human heart every sentiment of piety, and bringing nothing in its stead but the coldness of sceptical indifference, or the monstrous perversions of determined atheism.

In the third place, my brethren, I remark that, upon this subject, men require more information than of the mere fact of their immortality. Of itself immortality is scarcely to be wished, unless it is accompanied with the prospect of happiness; and there are some circumstances in the present condition of man which cloud the prospect of futurity to the eye of nature. The very circumstance of death throws a shade upon the scene beyond the grave; and a doubt suggests itself to the mind of unenlightened men, how far the state of being to which he is hastening is a condition to be desired? The vulgar opinion of the state of the soul after death, prevalent in the heathen world, was by no means a pleasing one; and the spirits of the departed, instead of being advanced to a higher sphere of existence, were commonly supposed to look back with regret on the enjoyments which they had left behind in this world.

Men of thought and reflection, indeed, might attain a different and a truer conception, and might collect, from contemplating the attributes of God, that, in the untried state of being to which they were advancing, those who performed well their part here, would be elevated to a higher scene. Yet who are good, and what allowances are to be made for the frailties and imperfections incident to the best men? And must the wicked be consigned to despair? Must they be abandoned by the mercy of God, as well as by the pride of human virtue? Is no prospect to be afforded them of grace and pardon? Shall no assurance be made to the penitent sinner, that he too will be received? and, even although he should abandon his sins, must conscience continue to terrify him by the recital of his former iniquities? These, my brethren, are questions to which unassisted reason can make no accurate reply, none at least sufficient to satisfy the feelings of the heart. The best men require some positive assurances to keep their hopes from sinking amidst the consciousness of their many infirmities; and the returning penitent longs for some promise, some sure pledge of forgiveness.

Such, then, is the dark condition in which we are left by nature on this important inquiry: let us now examine what light has been thrown upon it by the gospel.

When we look into the records of our religion, the great object which presents itself to our view is the appearance of a divine instructor, who, without any mysterious concealment, addresses himself to the race of man with the voice of authority, and speaks to them as to the

children of God, and the heirs of immortality. We see him, with the most winning condescension, opening these sublime truths to every description of men, preaching the gospel to the poor, and calling upon every húman being to listen to this single lofty view of his nature. We hear him calling upon all mankind to abandon their follies and superstitions, their own dreams and reveries on the subject of religion, and to come to him, and he will conduct them right! Do we not at once perceive, my brethren, that this is the teacher whom mankind must follow; that it is he who must lead the human race; and that, however he may be rejected and despised by some, who esteem themselves wise, yet that none but he can guide and conduct the multitude of men? Do we not farther see, that he has guided many sons and daughters into the way of righteousness; and are there not those in the lowest stations of life, who, from his instructions, have attained nobler and more elevated wisdom than is to be found in all the schools of human philosophy ? · · ·

While the doctrines of our Saviour are so simple, that they are level to the apprehension of the least instructed of the human race, they are at the same time so sublime, that the most enlightened cannot conceive any thing beyond them. The highest and purest view's of human reason his doctrines confirm, and confirm them without any addition of superstitious delusion. They form a point to which all the reasonings of men on those lofty subjects may fix and adhere, and which may prevent the opinions of the thoughtful and inquisitive from being carried about by "every wind of doc

trine."

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