punished exactly according to his works: and therefore, if any man sin, he must suffer according to the demerit of his crime.

As this religion teaches no plan of atonement and forgiveness, so it inculcates no effectual method of reformation, or purification from the pollution of sin, and affords no aid to those who wish to live well, but leaves all to be performed by the mere strength of men, which, alas! is insufficient to bear up against the power of temptation. In those very points in which we want a clear response, Natural Religion is silent. It can do no more when its light is clearest, than to direct us in the way of duty, and to intimate the consequences of disobedience. Deists, then, must lead such lives of perfection, as to need no pardon, no regeneration, no aid, no reformation. The system is good for them, who can go through life without sin : it sets no hope before the mourning penitent.

Again, if deism be the true religion, why has piety never flourished among its professors ? why have they not been the most zealous and consistent worshippers of God? Does not truth promote piety ? and will it not ever be the case, that they who hold the truth will love God most ardently, and serve him most faithfully ?But what is the fact, in regard to this class of men? Have they ever been distinguished for their spirit of devotion? Have they produced numerous instances of exemplary piety? It is so much the reverse, that even asking such reasonable questions, has the appearance of ridicule.

And when people hear the words “ pious deist,” they have the same sort of feeling, as when mention is made of an honest thief, or a sober drunkard.

There is no slander in making this statement for

deists do not affect to be pious. They have no love for devotion. If the truth were known, this is the very thing they wish to get rid of; and if they believed, that professing themselves to be deists, laid them under greater obligations to be devout, they would not be so zealous for the system. ' Believe me, the contest is not between one religion and another, it is between religion and irreligion. It is impossible that a man of truly pious temper, should reject the Bible, even if he were unacquainted with its historical evidences. He would find it to be so congenial to his taste, and so salutry in its effects on his own spirit, that he would conclude that it must have derived its origin from heaven. But we find no such spirit in the writings of deists. There is not in them a tincture of piety; but they have more than a sprinkling of profane ridicule. When you turn to them from the Bible, you are sensible of as great a transition, as if you passed suddenly from a warm and genial climate into the frigid zone. ever to conciliate regard for their religion, they must appear to be truly pious men, sincerely engaged in the service of God; and this will have more effect than all their arguments. But whenever this event shall occur, they will be found no longer opposing the Bible, but will esteem it as the best of books, and will come to it for fuel, to feed the flame of pure devotion. An African prince, who was brought to England and resided there some time, being asked what he thought of the Bible, answered, that he believed it to be from God, for he found all the good people in favor of it, and all the bad people against it!

The want of a spirit of piety and devotion, must be reckoned the principal reason why the deists have never been able to establish, and keep up, any religious wor

If deists expect

a

ship among themselves. The thing has been attempted at several different times and in different countries; but never with any success.

It is said, that the first enterprise of this kind was that of David Williams, an Englishman, who had been a dissenting minister in Liverpool, but passing over first to Socinianism, and then to deism, went to London, where, being patronised by some persons of influence, he opened a house for deistical worship, and formed a liturgy, consisting principally of praise to the Creator. Here he preached for a short time, and collected some followers; but he complained that most of his congregation went on to atheism. After four years trial, the scheme came to nothing. There were neither funds nor congregation remaining, and the Priest of nature, (as Williams styled himself,) through discouragement and ill health, abandoned the project.

Some feeble attempts of the same kind have been made in the United States; but they are unworthy of being particularly noticed.*

Frederick II., the deistical king of Prussia, had once formed the plan of a Pantheon, in Berlin, for the worshippers of all sects and all religions; the chief object of which was the subversion of Christianity; but the scheme was never carried into execution.

The most interesting experiment of this kind, was

* The infidel meetings which at present (A. D. 1831) are held in some of our principal cities, and where male and female lectures are delivered, on Sunday, and at other times, are not intended to be, in any sense, worshipping assemblies; but their character is understood to be atheistical, and their object is to bring into ridicule and contempt, every species of religion, whether natural or revealed.

that made by the Theophilanthropists in France, during the period of the revolution. After some trial had been made of atheism and irreligion, and when the want of public worship was felt by many reflecting persons, a society was formed for the worship of God, by the name just mentioned, upon the pure principles of Natural Religion. Among the patrons of this society, were men beloved for their philanthropy, and distinguished for their learning; and some high in power.

La Revelliere Lepaux, one of the directory of France, was a zealous patron of the new religion. By his influence, permission was obtained to make use of the churches for their worship. In the city of Paris alone, eighteen or twenty were assigned to them, among which was the famous church of Notre Dame.

Their creed was simple, consisting of two great articles, the existence of God, and the immortality of the soul. Their moral system also embraced two great principles, the love of God, and the love of man ;which were indicated by the name assumed by the society. Their worship consisted of prayers, and hymns of praise, which were comprehended in a manual, prepared for a directory in worship. Lectures were delivered by the members, which, however, underwent the inspection of the society, before they were pronounced in public. To these were added some simple ceremonies, such as placing a basket of fruits and flowers on the altar. Music, vocal and instrumental, was used : for the latter, they availed themselves of the organs, in the churches. Great efforts were made to have this worship generally introduced, in all the principal towns in France; and the views of the society were even ex

a

tended to foreign countries. Their manual was sent into all parts of the republic, by the minister of the interior, free of expense.

Never did a society enjoy greater advantages at its commencement. Christianity had been rejected with

. scorn: atheism had for a short time been tried, but was found to be intolerable: the government was favorable to the project; men of learning and influence patronised it, and churches ready built, were at the service of the new denomination. The system of Natural Religion, also, which was adopted, was the best that could have been selected, and considerable wisdom was discovered in the construction of their liturgy. But with all these circumstances in their favor, the society could not subsist. At first, indeed, while the scene was novel, large audiences attended, most of whom, however, were merely spectators; but in a short time, they dwindled away to such a degree, that instead of occupying twenty churches, they needed only four, in Paris; and in some of the provincial towns, where they commenced under the most favorable auspices, they soon came to nothing. Thus they went on declining, until, under the consular government, they were prohibited the use of the churches any longer ; upon which they immediately expired without a struggle; and it is believed that not a vestige of the society now remains.

It will be instructive and interesting to inquire into the reasons of this want of success, in a society enjoying so many advantages. Undoubtedly, the chief reason was, the want of a truly devotional spirit. This was observed from the beginning of their meetings. There was nothing to interest the feelings of the heart. Their orators might be men of learning, and might produce good moral discourses, but they were not men