shall not cease," and returning, find the immutability of its God unimpaired by any intervening revolution. 134. We might identify Shem, the eldest of the sons of Noah, under the name of Zoroaster, and dwell on his corresponding and repeated assertion, "That the action most pleasing to God is to plough and cultivate the earth, to water it with running streams, to multiply vegetation and living beings, to have numerous flocks, young and faithful virgins, a multitude of children, &c. &c." 135. We might infer the intervening and subordinate systems to have been either gross corruption of those First Principles, or so many modes of representing and conveying the same essentials, preferring the latter, yet adhering to our own principles, as the essence of faith and practice, for both should be founded on Truth: we consider those frequently adventitious modes as mere matters of opinion, rather than as objects of contention. 136. In our comprehensive and accommodating system, whose "line is gone out through all the earth;" and speaking figuratively, in "words," which extend " to the end of the world." 137. We may assert with the Hebrew prophet, concurring with the Gentile enchanter, that "He hath shewed thee, O man, what is good;' and ask in his most comprehensive form, what is required of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" 138. There the Christian will find the foundation of his precept, styled by way of pre-eminence, The Golden Rule:-" Thou shalt love thy neighbour as thyself." 139. Whilst the Mahometan will not find any thing repugnant to what is termed "the most excellent moral in the Alcoran :"-" Forgive easily, do good to all, and dispute not with the ignorant." 140. Impressed with the general dictates of our system, the Heathen will cease to be an idolater; and his images will become as harmless as the Christian's lamb. 141. Thus, by this great criterion of the faith of nations, the good of all may be ascertained: but none will find support to misanthropy, to their vindictive, or intolerant, principles; nor deduce therefrom their persecuting spirit. 142. To divest Theology of inconsistency and excresencies, in general: to present Religion in a simple state to the veneration of all mankind; and to simplify Religious Principles, consistently with Nature, as the most effectual bond of union, and encouragement of virtue; is the design and general end, or, the presumed tendency of the following remarks. 143. RELIGION! an immortal, and once beautiful virgin, whose influence was the necessary check to the rich and powerful: the support of the poor and weak! long since fell among enemies, who, in stripping, left her half nakedamong friends, who religiously borrowed the remainder of her simple attire; in return decked her with rags and finery-then forsook her, through delicacy, in her retirement. 144. Religion, thus deserted and disguised, has occasionally approached the haunts of men; who, mistaken as to her form, have missed the substance, and as frequently pursued a shadow; and in the pursuit and contention, humanity has been drenched in blood! yet, from the contemplation of this scene, the learned and the most religious of our time, as priests and Levites, have turned aside, another way! 145. Permit, as a Samaritan, a lonely traveller, in a laborious journey, but in a desultory hour, to step, also, out of his direct way, to enjoy the consolation of having poured the oil of commiseration into the wounds of suffering nature. 146. May the glorious goodness of the God of Nature appear in the plenitude of healing power! May His sun of righteousness arise with heat and life refulgent! that the seed recently sown by the way side, may in due time ripen, and bear much fruit to the cultivators: let this olive-sprig, though small, if wild, or too luxuriant, be pruned; if steril, may the stock be ingrafted until it become the tallest of trees; and the beasts of the fields, the birds of the air, and even the fishes of the sea, find shelter under its branches! G THEOLOGY IN PRIMITIVE PURITY. 147. To present religion, in a simple state, to the veneration of all her sects, we must recur to her origin adopting the history of the creation, as transmitted: taking our stand before any particular church was visible on earth; from the time in which "God saw every thing that he had made" and declared "it was very good." 148. When" in the beginning God created the heaven and the earth:" though "the earth was without form and void; and darkness was upon. the face of the deep," yet "the Spirit of God moved upon the face of the waters :" the void was plenished; and the universe imbibed its material form. 149. Then WISDOM (e'er natural light was) operated in intellectual light: which as contradistintive to that darkness with which it was surrounded, dividing was declared "good:" and thus |