gage in more than, in these short chapters, I have been able to undertake. Indeed after all the attempts of libertines to attribute religion to policy, it has been justly doubted whether a real Atheist ever existed. If any other proof is necessary than the visible works of the creation, every thing we see and feel around; I must refer to the fine arguments produced at the lecture founded by Mr. Boyle. I will only desire my reader to consider what he has himself felt, and what he has observed others feel, under the pressure of affliction, in the hour of sickness, and at the supposed approach of dissolution. In opposition to all that wit, or malice, or misapplied ingenuity have advanced, in those circumstances he has found in himself, and observed in others, an irresistible impulse to seek comfort and assistance from that Supreme Being, in whose hands are the issues of life. Could this feeling, I will ask him, arise from priestcraft, worldly policy, or mere folly and infirmity? Was there not something in his bosom which told him, in language awfully convincing, Verily there is a God? And if that sentiment is founded on truth on a deathbed, since truth is immutable, is it not founded in truth throughout the whole of our existence, in the day of youth, health, and prosperity; and is it not wisdom to be influenced by it before the evil day arrives, when there is danger, lest it should be too late for piety to atone for past omissions, and the long continued errors of pride and presumption. Death has been called the great Teacher. Few approach him without learning the most important truths. Wits, sceptics, minute philosophers, bow at last to this sovereign instructor, and acknowledge the vanity of their own imaginations when weighed in the balance with the lessons of DEATH. I request then the scoffer at religion the sceptic, and the professed libertine, to permit the ideas concerning the truth of religion which arise in extreme sickness, the loss of those we love, the apprehension of immediate death, or any other alarming situation, to influence his principles and practices through life. They will then be far from employing their abilities in the malignant office of depriving others of that religion which affords solid comfort under every circumstance, but will rather most cheerfully and gratefully seek their own happiness in faith and piety. EVENING LXXXVI. OF ATTRIBUTING RELIGION TO THE PREJUDICES OF EDUCATION, AND THE UNDUE INFLUENCE OF PARENTAL AND SOCIAL EXAMPLE. MONG the many groundless causes assigned for commonest is the prejudice of education, and the influence of example. The pretended philosophers are fond of asserting that man is rendered, by the restraints of education, an animal totally different from that which he was originally formed by nature. They allow no argument to be drawn in favor of religion from the universality of religious sentiments, because, they urge, that this universality arises from the crafty or foolish suggestions of parents, who teach the doctrines of religion as the most effectual means of enforcing and securing filial obedience. But does a tendency to religion appear in those only who have been religiously educated? The most neglected sons and daughters of Adam, those who, like the wild asses colt, are left to themselves in their infancy, are found to be as strongly impressed with an idea of a God as the most cultivated disciples of the most refined philosophy. They cannot give a rational account of any system; but they fear God, and depend upon his support in their afflictions. I was much pleased with hearing a remarkable instance of piety in the very outcasts of society, in those whom nobody instructs and nobody knows, the vagrants distinguished by the appellation of Gypsies. A large party had requested leave to rest their weary limbs, during the night, in the shelter of a barn; and the owner took the opportunity of listening to their conversation. He found their last employment at night, and their first in the morning was prayer. And though they could teach their children nothing else, they taught them to sup plicate in an uncouth but pious language, the assistance of a friend in a world where the distinctions of rank are little regarded. I have been credibly informed that these poor neglected brethren are very devout, and remarkably disposed to attribute all events to the interposition of a particular providence. But can their piety be attributed to the influence of education and the prevalence of example? They have no education, and they are too far removed from all intercourse with society to feel the seducing power of prevalent example. Whoever is conversant with the relations of voyagers and travellers must know that the principal employment of many savage nations, is the due observance of religious ceremonies, and that all, with not a single exception fully ascertained, are convinced of the existence of a God, and of his actual though invisible government. But in savage nations there appears to be no education, and there is not, it may be concluded, political cunning or wisdom sufficient to have rendered religion a fashion, with a de. sign to diffuse it by example, and facilitate civil obedience. The truth is, religious sentiments rise in the heart of man, unspoiled by vice, and uncorrupted by sophistry, no less naturally than sentiments of love, or any other affection. All that education effects in the countries of Christianity is to direct the natural tendencies to religion to that revelation of the divine will which constitutes Christianity. Early education, or subsequent instruction, is certainly necessary to teach this; for a man is not born a Christian; but the knowledge of any science taught in infancy might as well be called the prejudice of education as the knowledge of Christianity. END OF WINTER EVENINGS. INDEX. ACTION, how understood amongst ancient rhetoricians, vol. ii. 74 perverted by modern speakers, ii. 74 Addison, raised by his writings to the rank of minister of state, i. 44 on his turn for sacred poetry, ii. 139 Advertisements, fraudulent, ought not to be admitted in well conducted Æsop, his fables, improper for young children, i. 229 , critique on the translations of him, i. 230 Agriculture, its employments luxuriantly described by the poets, i. 88. ii. 63 ......a proper employment for boys who shew no taste for science, Alma Mater, lady (the university of Oxford), story of her being afflicted Ambition, its character and prevalence amongst political and professional Amusements, on their utility to old age, ii. 23 Ana, character of certain French books under that title, i. 103 Ancients, their idea of the crime of perjury, ii. 131 ........, why eloquence more prevalent amongst them than the moderns, Andrews, bishop, remarks on his devotions, i. 115 ., extract from his writings, ibid. Angling, observations upon it as an amusement, i. 167 Anthropophagi, their existence proved by the late voyages to the South-Sea, Apothecaries company, their motto, i. 99 Apollinaris, observations on his writings, ii. 141 Archery, reflections upon it as an amusement, i. 166 ., why an improper diversion for ladies, i. 170 Aristotle, on a passage from his works, admired by Scaliger, ii. 150 Armstrong, observations on his poem on the Art of preserving health, i. 194 extract from his letters, i. 169 Atheist, doubtful whether such character ever existed, ii. 290 ..described by Theophrastus under the deno- Authority, essential to discharge the duty of a parish priest, i. 212 ........, mercenary, disadvantageous to the cause of literature, ii. 224 с с BASHFULNESS, on being disgusted with it in boys i. 120. Belles Lettres, reflections on their advantages, ii. 122 Biography best calculated to teach wisdom in private life, i. 110 Bolingbroke, his philosophical works written in a dull style, ii. 247 Books, the inconveniences resulting from their unnecessary multiplication, ...., French, the character and utility of those under the title of Ana, i. 103 ...., religious prejudices against them, i. 207 of every denomination, observations on their great increase, ii. 6 Boyle, arguments at his lecture in favor of religion recommended ii. 290 example of his style, and his character as a writer, i. 113 his version of the 23d Psalm compared with that of Arthur Jon- Budæus, his intense application to study, ii. 79 Burnet, bishop, raised himself to distinction by his pen, i. 44 Dr. John, extract from his Sacerdos Paræcialis, ì. 211 Business, men of, their contempt for poetry, ii. 213 Butler, bishop, observations on his style, ií. 245 NÆSAR, vigor of mind supposed by Pliny to have been his distinguish- Cing characteristic, i. 228 Caligula, his attempts to suppress the works of Homer, Livy, and Virgil, ii. 12 Cards, observations on them as an amusement, i. 21 Caricaturas, bad effects of those now publicly exhibited, i. 125 Cato, his ebriety satirized by Cæsar, i. 226. ... singular anecdote relative to this recorded by Cæsar, i. 227 Chapelaine, the French writer, his remarkable penury, i. 180 Chatham, lord, his style recommended as a model for pulpit eloquence, Chesterfield, the substance of the more valuable part of his advice to be believed to have been an attentive student of Bruyere, ibid. .... attacked by authors from historical misrepresentations, i. 61 ..,unmanly and disgraceful to be ashamed of that appellation, ibid Church, danger of making it an engine to corrupt the state, ii. 174 private patronage in, highly injurious to christianity, ii. 44 |