Edgefield advertiser. [volume] (Edgefield, S.C.) 1836-current, 1857-01-14
RELIGION ESSENTIAL TO NAN.

RELIGION ESSENTIAL TO NAN.
Is reliqion ESSENTIAL to man2 We certainly
have capacity for religion. Perhaps, it is not
too much to assert, that the experience OF man
kind universally, is in confirmation of this truth.
The rudest as well as the most civilized, tho
most barbarous as well as the most enlightened,
the most ignorant as well as the most learned
are more or less under the influence Of religious
faith and feelings. The sentiment Of religion is
everywhere recognized. The diversity is great
indeed, both as to belief md the outward form
Of expression. But our position is not shaker
By this fact For it refers not to any particular
theological system, or theory. Whence is this
universal sentiment and belief? How shall We
account for its universaity? It's either natural
implanted in every individual man by the Crea-
tor or it is to be attributed to an early super
natural revelation communicated by the insp'ra'
ton of the infinite spirit, to the first parents o.
the human race; and it is at the same time tf
be assumed, land justly so, as the sentiment !:
universal that we have capacity for it-a M
ture adapted to receive and cultivate it. In
truth an6 in effect, then, it amounts to the same
on either hypothesis thatthe Deity inspires eve
ry rational soul with a sense of religion: or that
he made revelation to our common progcni-
tors, and gave US all a nature, or capacity, Il
receive it, when communicated to US, BY our
parents and teachers, as readily as the recep-
ton of any, even the most common truth IN phy'
sizes or morals. Does any one doubt the obliga'
ton of truth of gratitude, of piety to parents:
or of justice and equity to man? Certainly not !
and why does he not Because he-beheves II
agreeable to the will Of the great Creator, mad,
known by express revelation. or plainly writte!s
on the heart, by him who formed usrational ane'
moral beings The sentiment Of religion; tn.
belief in q superior power, and sense OF de-
pendence and obligation towards that power; Is
equally clear, strong and universal, as the former:
Religion, then. is natural to man. 1t is natu,
raj land it is not uunatural for man to be re-
ligious. And it is as proper TO say, that man is
religious being, as that he is an intelligent Oh
moral being. Every man il not moral, IN tht
usual sense of tho term; but be has moral ma
ture and faculties; and if he is immoral, 1t Is
not natural defect, or common feature OF his
character as man. Whether 3 man will b'
true to his religious nature; whether he will
cultivate, develope, and mature it; whether ht
will conform to, and obey the religious sentiment
implanted in him in q word whether man viii
be personally religious, and will keep alive an
obey the dictates Of a sense of religion th:'
must depend on the will and desire of each IN
dividual himself The very nature and charac
ter and definition of religion imply this.
But. we arc met with tile objection, that there
is an unceuuinty in all religious systems, am
that it is difficult to decide which is the true ;
and also that there is great ntysisryin religion
and therefore no hope of obtaining any satlSiac
tion in the study or pursuit Of it.-As to the
dirersity of religious opinions, this can be nc
Just objection to the reality, or the Importance
of religion. We do not contend for any partie-
ular form or theory. We have nothing to d,
here with mere speculative opinions, or the mi
nor difference of sectarians. Where there arr
minds of different characters and tones, ant
while men are differently educated, there will be
q diversity of opinion, as to some doctrines re-
lating to spiritual or religious faith. But, with
the man of reflection and of comprehensive
views, this consideration furnishes no real ohjec-
ton to the great and Fundamental truths OF re-
lgion, natural or revealed.
Aud az to the objection that religion is mys-
terry, We cannot perceive that has any greater
force in this case, than in relation to the laws
and operations in the physical world. But
what reasonable man is deprived of his faith in
these laws, whether in the departments OF as
tronomy, or the vegetable kingdom, because
there is veil of mystery everywhere spread
over the works and operations of nature around
him Yet ne can penetrate this veil, tor all
useful and important purposes-tor our health,
and strength, and welfare. We know enough to
avoid what is deleterious, and to choose the
good and the wholesome. We can learn enough
for our present safety, improvement and com.
fort. In the world of mnd too, there is much Of
mystery, which We cannot explain nor fully COM
prebend. But it is "the .fool, who says there is
no God," no spiritual world, no mind distinct
from matter, which is essential, unintelhgent, in
eyt, inactive. The direct origin of the human
mind, the mode of its dcvelopement, and the de-
gree of its selfdetermining power; these we
may not be able satisfactorily to explan-but
no one in his senses will therefore deny that man
has mind, that God is, in some way, its creator
or father, that personal reflection, inquiry, and
study are necessary to enlarge and strengthen its
faculties, or that he has the power of choice, or
selfdctermination.
AS to revealed religion, We may assume, that,
rs in the natural world, so here, there is no ef
feet without an adequate cause The Deity GER
taiply can reveal himself to man his goodness,
We may believe, would induce him to do So
and that be has done it, we may seein the effects
connected with the Christian system. Prophe-
Il. c,cx,,,S .ro oau Dr,rf: aHd miracibt ar6