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strong on the very point on which democratic nations are weak; which shows of what importance it is for men to preserve their religion as their conditions become more equal.

I have neither the right nor the intention of examining the supernatural means which God employs to infuse religious belief into the heart of man. I am at this moment considering religions in a purely human point of view : my object is to inquire by what means they may most easily retain their sway in the democratic ages upon which we are entering.

It has been shown that, at times of general cultivation and equality, the human mind does not consent to adopt dogmatical opinions without reluctance, and feels their necessity acutely in spiritual matters only. This proves, in the first place, that at such times religions ought, more cautiously than at any other, to confine themselves within their own precincts; for in seeking to extend their power beyond religious matters, they incur a risk of not being believed at all. The circle within which they seek to bound the human intellect ought therefore to be carefully traced, and beyond its verge the mind should

Mahommed professed to derive from Heaven, and he has inserted in the Koran, not only a body of religious doctrines, but political maxims, civil and criminal laws, and theories of science. The Gospel, on the contrary, only speaks of the general relations of men to God and to each other, beyond which it inculcates and imposes no point of faith. This alone, besides a thousand other reasons, would suffice to prove that the former of these religions will never long predominate in a cultivated and democratic age, whilst the latter is destined to retain its sway at these as at all other periods.

But in continuation of this branch of the subject, I find that in order for religions to maintain their authority, humanly speaking, in democratic ages, they not only must confine themselves strictly within the circle of spiritual matters: their power also depends very much on the nature of the belief they inculcate, on the external forms they assume, and on the obligations they impose.

The preceding observation, that equality leads men to very general and very extensive notions, is principally to be understood as applied to

lar and equal condition in the world readily conceive the idea of the one God, governing every man by the same laws, and granting to every man future happiness on the same conditions. The idea of the unity of mankind constantly leads them back to the idea of the unity of the Creator; whilst, on the contrary, in a state of society, where men are broken up into very unequal ranks, they are apt to devise as many deities as there are nations, castes, classes, or families, and to trace a thousand private roads to Heaven.

It cannot be denied that Christianity itself has felt, to a certain extent, the influence which social and political conditions exercise on religious opinions.

At the epoch at which the Christian religion appeared upon earth, Providence, by whom the world was doubtless prepared for its coming, had gathered a large portion of the human race, race, like an immense flock, under the sceptre of the Cæsars. The men of whom this multitude was composed were distinguished by numerous differences; but they had thus much in common, that they all obeyed the same laws, and that

relation to the imperial potentate, that all appeared equal when their condition was contrasted with his.

This novel and peculiar state of mankind necessarily predisposed men to listen to the general truths which Christianity teaches, and may serve to explain the facility and rapidity with which they then penetrated into the human mind.

The counterpart of this state of things was exhibited after the destruction of the Empire. The Roman World, being then as it were shattered into a thousand fragments, each nation resumed its pristine individuality. An infinite scale of ranks very soon grew up in the bosom of these nations; the different races were more sharply defined, and each nation was divided by castes into several peoples. In the midst of this common effort, which seemed to be urging human society to the greatest conceivable amount of voluntary subdivision, Christianity did not lose sight of the leading general ideas which it had brought into the world. But it appeared, nevertheless, to lend itself, as much as was possible, to those new tendencies to which the frac

Men continued to worship an only God, the Creator and Preserver of all things; but every people, every city, and, so to speak, every man, thought to obtain some distinct privilege, and win the favour of an especial patron at the foot of the throne of Grace. Unable to subdivide the Deity, they multiplied and improperly enhanced the importance of the divine agents. The homage due to Saints and Angels became an almost idolatrous worship amongst the majority of the Christian world; and apprehensions might be entertained for a moment lest the religion of Christ should retrograde towards the superstitions which it had subdued.

It seems evident, that the more the barriers are removed which separate nation from nation amongst mankind, and citizen from citizen amongst a people, the stronger is the bent of the human mind, as if by its own impulse, towards the idea of an only and all-powerful Being, dispensing equal laws in the same manner to every man. In democratic ages then it is more particularly important not to allow the homage paid to secondary agents to be confounded with the worship due to the Creator alone.

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