rection, that miracle itself was made the evidence. "Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." In this commission to His disciples was intimated, on the one hand, His merciful design of gathering together in one the children of God that were scattered abroad," by the gracious operation of the Holy Spirit; and on the other hand His intended grant of a system of religious truth, grounded on that mysterious economy of Divine Providence, in which His own incarnation occupies the principal place.

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It is proposed, in the following discourse, to treat of a subject connected with the latter of these two great Christian blessings-viz. to attempt to determine the relation which this revealed system of doctrine and precept bears to that of Natural Religion, and to compare the two together in point of practical efficacy. Those other and still greater mercies of the Christian covenant have been mentioned only, lest, in discussing the subject of religious knowledge, any disregard should be implied of those fundamental doctrines of our faith, the atonement, and the abiding presence of the Holy Spirit in the Church.

Now, in investigating the connexion between Natural and Revealed Religion, it is necessary to explain in what sense religious doctrines of any kind can with propriety be called natural. For from the abuse of the term "Natural Religion," many persons will not allow the use of it at all.

When, then, religion of some sort is said to be natural, it is not here meant that any religious system has been actually traced out by unaided Reason. We know of no such system, because we know of no time or country in which human Reason was unaided. Scripture informs us that revelations were granted to the first fathers of our race, concerning the nature of God and man's duty to Him; and scarcely a people can be named, among whom there are not traditions, not only of the existence of powers exterior to this visible world, but also of their actual interference with the course of nature, followed up by religious communications to mankind from them. The Creator has never left Himself without such witness as might anticipate the conclusions of Reason, and support a wavering conscience and perplexed faith. No people (to speak in general terms) has been denied a revelation from God, though but a portion of the world has enjoyed an authenticated revelation.

Admitting this fully, let us speak of the fact; of the actual state of religious belief of pious men in the heathen world, as attested by their writings still extant; and let us call this attainable creed Natural Religion.

Now in the first place, it is obvious that Conscience is the essential principle and sanction of Religion in the mind. Conscience implies a relation between the soul and a something exterior, and that moreover superior, to itself; a relation to an excellence which it does not possess, and to a tribunal over which it has

no power. And since the more closely this inward monitor is respected and followed, the clearer, the more exalted, and the more varied its dictates become, and the standard of excellence is ever outstripping, while it guides, our obedience, a moral conviction is thus at length obtained of the unapproachable nature as well as the supreme authority of That, whatever it is, which is the object of the mind's contemplation. Here, then, at once, we have the elements of a religious system; for what is Religion but the system of relations existing between us and a Supreme Power, claiming our habitual obedience : "the blessed and only Potentate, who only hath immortality, dwelling in light unapproachable, whom no man hath seen or can see?"

Further, Conscience implies a difference in the nature of actions, the power of acting in this way or that as we please, and an obligation of acting in one particular way in preference to all others; and since the more our moral nature is improved, the greater inward power of improvement it seems to possess, a view is laid open to us both of the capabilities and prospects of man, and the awful importance of that work which the law of his being lays upon him. And thus the presentiment of a future life, and of a judgment to be passed upon present conduct, with rewards and punishments annexed, forms an article, more or less distinct, in the creed of Natural Religion.

Moreover, since the inward law of Conscience

brings with it no proof of its truth, and commands attention to it on its own authority, all obedience to it is of the nature of Faith; and habitual obedience implies the direct exercise of a clear and vigorous faith in the truth of its suggestions, triumphing over opposition both from within and without; quieting the murmurs of Reason, perplexed with the disorders of the present scheme of things, and subduing the appetites, clamorous for goods which promise an immediate and keen gratification.

While Conscience is thus ever the sanction of Natural Religion, it is, when improved, the rule of Morals also. But here is a difference: it is, as such, essentially religious; but in Morals it is not necessarily a guide, only in proportion as it happens to be refined and strengthened in individuals. And here is a solution of objections which have been made to the existence of the moral sense, on the ground of the discordancy which exists among men as to the excellence or demerit of particular actions. These objections only go to prove the uncertain character (if so be) of the inward law of right and wrong; but are not, even in their form, directed against the certainty of that general religious sense, which is implied in the remorse and vague apprehension of evil which the transgression of Conscience occasions.

Still, unformed and incomplete as is this law by nature, it is quite certain that obedience to it is attended by a continually growing expertness in the science of Morals. A mind, habitually and honestly

conforming itself to its own full sense of duty, will at length enjoin or forbid with an authority second only to an inspired oracle. Moreover, in a heathen country, it will be able to discriminate with precision between the right and wrong in traditionary superstitions, and will thus elicit confirmation of its faith even out of corruptions of the truth. And further, it will of course realize in its degree those peculiar rewards of virtue which appetite cannot comprehend; and will detect in this world's events, which are but perplexities to mere unaided Reason, a general connexion existing between right moral conduct and happiness, in corroboration of those convictions which the experience of its own private history has created.

Such is the large and practical religious creed attainable (as appears from the extant works of heathen writers) by a vigorous mind which rightly works upon itself, under (what may be called) the Dispensation of Paganism. It may be even questioned whether there be any essential character of Scripture doctrine which is without its place in this moral revelation. For here is the belief in a principle exterior to the mind to which it is instinctively drawn, infinitely exalted, perfect, incomprehensible; here is the surmise of a judgment to come; the knowledge of unbounded benevolence, wisdom, and power, as traced in the visible creation, and of moral laws unlimited in their operation; further, there is something of hope respecting the availableness of repentance, so far (that is) as suffices for religious support;