be very good; but then these precepts had as much connexion with the history of astronomy as with the doctrines of their religion. Which of the adventures of Jupiter or Brama or Osiris could be urged as a powerful motive to excite a high moral feeling, or produce a high moral action? The force of the moral precepts was rather lessened than increased by the facts of their mythology. In the religion of Mahomet, there are many excellent precepts; but it contains no illustration of the character of God, which has any particular tendency beyond or even equal to that of natural religion to enforce these precepts. Indeed, one of the most important doctrines which he taught,-viz. a future life beyond the grave, from the shape which he gave to it, tended to counteract his moral precepts. He described it as a state of indulgence in sensual gratifications, which never cloyed the appetite; and yet he preached temperance and self-denial. It is evident, that any self-restraint which is produced by the belief of this doctrine, must be merely external; for the real principle of temperance could not be cherished by the hope of indulgence at a future period. The philosophical systems of theology are no less liable to the charge of absurdity than the popular superstitions. No one

HE reasonableness of a religion seems to me consist in there being a direct and natural nexion between a believing the doctrines ich it inculcates, and a being formed by ese to the character which it recommends. the belief of the doctrines has no tendency train the disciple in a more exact and more ling discharge of its moral obligations, there evidently a very strong probability against e truth of that religion. In other words, the ctrines ought to tally with the precepts, and contain in their very substance some urgent tives for the performance of them; because, hey are not of this description, they are of use. What is the history of another world me, unless it have some relation to my dus or happiness? If we apply this standard the various religions which different nations we framed for themselves, we shall find very Le matter for approbation, and a great deal pity and astonishment. The very states ich have chiefly excelled in arts and literae and civil government, have failed here st lamentably. Their moral prece

wh the neces

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could be

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ther nyhoingu. in the here are many excellenc bus no llustration of which has any parruc eren equal to finat of these precepts. Inc portant doctrines w ture life beyond the which he gave in moral precepts. indulgence in sen er cloyed the ap temperance and any self-restraint lief of this doctrin for the real prim be cherished future period theology are

with the history of astronomy mes of their religion. Which of Jupiter or Brama or Osiris a powerful motive to excite ing, or produce a high morall ce of the moral precepts was Chan increased by the facts of

In the religion of Mahomet, excellent precepts; but it comion of the character of Gold, particular tendency beyond ar at of natural religion to enforce -Indeed, one of the most im nes which he taught,-viz., a fu nd the grave, from the shape e to it, tended to counteract his ts. He described it as a state of sensual gratifications, which newappetite; and yet he preached and self-denial. It is evident, that caint which is produced by the beoctrine, must be merely external; principle of temperance could not ed by the hope of indulgence at a od. The philosophical systems of re no less liable to the charge of a e popular superstitions. N/

can read Cicero's work on the nature of the gods, without acknowledging the justice of the Apostle's sentence upon that class of reasoners, -" professing themselves to be wise, they become fools."

As the principles and feelings of our nature, which are addressed in religion, are precisely the same with those which are continually exercised in the affairs of this world, we may expect to find a resemblance between the doctrines of a true religion and the means and arguments by which a virtuous man acquires an influence over the characters and conduct of his fellow creatures. When a man desires another to do any thing, that is the precept; when he enforces it by any mode of persuasion, that is the doctrine. When the Athenians were at war with the Heraclidæ, it was declared by the Oracle, that the nation whose king died first should be victorious in the contest. As soon as this was known, Codrus disguised himself, went over to the camp of the enemy, and exposed himself there to a quarrel with a soldier, who killed him without knowing who he The Athenians sent to demand the body of their king; which so alarmed the Heraclidæ, from the recollection of the Oracle, that they fled in disorder. Now, let us suppose

ne.

a proclamation, commanding evprefer the interest of his country he would have been giving precept, but without a corresIf he had joined to this the promise of honour and wealth s of obedience, he would have very powerful doctrine, yet nevn a doctrine as must have led rectly to patriotic conduct than eling and principle. Vanity and out patriotism, might have gained s: But if he wished to excite or me principle of patriotism in the people, he chose the most elorevailing argument, when he sace for them, and thus attracted their nd gratitude to that spirit which breast, and their love to that hich he was at once the represen

e ransom.

d a striking and yet an undeniable e are comparatively little affected truths in morality. The cry of a roduce a greater movement, in alind, than twenty pages of unan