Year: 1867




what is nevertheless true, that fanaticism,
though sanguinary and cruel, is grea,
and animating passion that it elevates
the heart of man, and makes him look
down with contempt on death that it ID
prodieious spring of action, and requires
only to be duly regulated in order to pro-
duce the most sublime virtues: whereas,
on the contrary, irreligion and . philoso.
phical spirit in general. attaches US to life,
enervates and debases the soul, concentrat.
ing all our passions in self-interest, and
thus sapping by degrees the foundations oi
society. If atheism be less sanguinary, il
is less out of love to peace than from an
Indifference to virtue let the world 20
how it will, it little concerns these pretend
ed sagcs, provided they can loll at ease in
their closets. Their principles do not ex.
cite them to slaughter mankind, but they
prevent them from adding to their num-
ber, by corrupting the manners which tend
to their increase by detaching themselves
from their species, and reducing all their
affections to selfish egotism, as fatal to
population as to virtue. The Indifference
of the philosopher resembles the tranquil
ity Of a State under despotic govern
ment it is the tranquility of death, and
more destructive than war itself. Thus
fanaticism. though more fatal in its imme-
diate effects what is called the rhilosophtc
spirit Of the age, is much less 80 in its re.
moter consequences. .r. -... 2, ,-.


Philosophy, on its own principles. can
not be productive of any virtue which does
not fow from religion, and religion is
productive of many virtues to which phi
losophy is stranger. AS to practice, it
is another thing, and remains to be exam
ined. There is no man that practises. in
every particular, the duties of his religion,
when he has one that is true the great
er part of mankind have hardly any reli.
gion at all, and practice nothing of what
little they have this also is very true
but after all, some people have religion,
and practice it at least in part and it is
incontestable, that motives of religion pre-
vent them often falling into vice, and ex-
cite to virtuous and commendable action,
which they had not performed but for
such motives. Let q priest be guilty Of a
breach of trust what does this prove but
that blockhead had confded in him If
Pascal himself had done it, this would
prove that Pascal was hypocrite, nothing
priest We'll, and what
then Are those who make traffic of re-
ligion truly religious ? The crimes of the
clergy by no means prove that religion is
useless, but that few persons are religious.


Modern governments are undoubtedly
indebted to Christianity for their most solid
and the rarity of revolutions; it
has even rendered them less sanguinary;
this is proved by comparing them with the
ancient governments. Religion, better
understood, hath, by banishing fanatic IN,
given greater mildness to Christian man
ners. This alteration is not the effect of
letters, for we do not find that wherever
literature hath Aourished, humanity hath
been at all the more respected; the cruelty
of the Athenians of the Egyptians, the
Roman emperors, and the Chinese, are
evidence of this. On the other hand, what
deeds of charity and meroDhave been eff.
fected by the gospel? How many restitu-
tons reparations hath not the practice of
brought about among the Cath
olics? Among US how many reconcilia-
tons are effected, how many aims are dis
tributed before an approaching commu-
Mon? Among the Jews, avarice let 20
its hold, and misery was banished from
among them, on the approach of their ju-
bllee. Not beggar was to be seen in
their streets, at there is not among the
Turks, whose charitable foundations are
BY the principles Of their
religion, they are taught to be hospitable
even to the enemies Of it. Chardin tells
US, that the Mahometans imagine there is
a bridge, which they call Poul-Serrbo,
thrown over the flames Of hell, which they
are to pass at the general resurrection, and
this they cannot do till they have repaired
the injuries they have committed. Can
that this bridge which is to repair
so many iniquites, does not actually pre-
vent some? Suppose We were to deprive
the Persians of this idea, by persuading
them there is no such thing as their Poul
Serrbo, nor any thing like it, where the
shall be revenged on their op-
pressors after death, is it not clear that
they would be very much at their ease and
would be freed form the trouble Of appear
ing the former? 1t is therefore false, that
this doctrine is not hurtful therefore the
cannot be true.


Your moral precepts, my philosopher,
are very fine, but pray let me know what
sanction you have for them? Forbear a
moment to wander from the point, and tell
me plainly what you would substitute in
the place of the Poul Sarbo.


Young man, be sincere without vanity;
while you acquiesce in your ignorance,
you neither deceive yourself nor others.
If ever you cultivate your talents so rs to
enable you to publish your sentiments to
the world, speak from the dictates of your
own conscience, without troubling your
self about applause. The abuse Of know
ledge produces incredulity. The man of
science disclaims the sentiments of the
vulgar, and would ever be singular in his
own: The vanity of philosophy leads to
infdelity, as blind devotion leads to
Avoid both extremes, remain
ever firm in the way of truth, or in that
which appears SO to you in the simplicity
Of your heart, without ever being drawn
aside by pride or weakness. Be not afraid
to acknowledge God among philosophers,
nor to stand up an advocate for humanity
among prosecutors. You may perhaps be
thought singular, but you will carry about
you the innate testimony Of good con-
science which will enable you to dispense
with the appreciation Of men. Whether
hey love or hate you, whether they ad-
nire or despise your your writings, it is
no matter. Speak what is true, do what
s right; for the object of greatest import
ance is to discharge our duty. Our private
interest, my child. deceives us; but the
nope of the just cannot be deceived.


g.lt


ODD FELLOWS SrArIsTIcs.-The report