Good to the good, and evil to the evil, is instinctively felt to be, even from what we see, amid whatever obscurity and confusion, the universal rule of God’s dealings with us. Hence come the great proverbs, indigenous in both Christian and heathen nations, that punishment is sure, though slow, that murder will out, that treason never prospers, that pride will have a fall, that honesty is the best policy, and that curses fall on the heads of those who utter them. To the unsophisticated apprehension of the many, the successive passages of life, social or political, are so many miracles, if that is to be accounted miraculous which brings before them the immediate Divine Presence; and should it be objected that this is an illogical exercise of reason, I answer, that since it actually brings them to a right conclusion, and was intended to bring them to it, if logic finds fault with it, so much the worse for logic. Again, prayer is essential to religion, and, where prayer is, there is a natural relief and solace in all trouble, great or ordinary: now prayer is not less general in mankind at large than is faith in Providence. It has ever been in use, both as a personal and as a social practice. Here again, if, in order to determine what the Religion of Nature is, we may justly have recourse to the spontaneous acts and proceedings of our race, as viewed on a large field, we may safely say that prayer, as well as hope, is a constituent of man’s religion. Nor is it a fair objection to this argument, to say that such prayers and rites as have obtained in various places and times, are in their character, object, and scope inconsistent with each other; because their contrarieties do not come into the idea of religion, as such, at all, and the very fact of their discordance destroys their right to be taken into account, so far as they are discordant; for what is not universal has no claim to be considered natural, right, or of divine origin. Thus we may determine prayer to be part of Natural Religion, from such instances of the usage as are supplied by the priests of Baal and by dancing Dervishes, without therefore including in our notions of prayer the frantic excesses of the one, or the artistic spinning of the other, or sanctioning their respective objects of belief, Baal or Mahomet.