ference in the advantage of those who do and those who do not enjoy it, will be greater in one case, than in the other. The objection under consideration is equally real, whether brought against a fact which infidels admit, or against a fact which Christians believe; though as to degree, it is acknowledged there is some difference. If, therefore, the infidel repeat his objection, by saying that if part of mankind needed Christianity, the wants of the other part were no less; and if all need it alike, it is unreasonable to believe that it would not have been communicated alike to all, it is to be replied, that he is as really concerned to remove this difficulty, as the Christian; because it bears against facts, which both acknowledge.

To these considerations it may be proper to subjoin, that the gospel no where conveys this idea, that those to whom this religion was never made known, will be condemned for their disbelief. Those, if any such should be found, who possess real conformity of heart to the Supreme Being, will be accepted through the merits of an unknown Redeemer; those destitute of this, will be punished, not for their disbelief of the christian religion, but for their crimes.

The enemies of Christianity object, that this religion has given rise, not only to many disputes of a theological nature, but to wars and persecutions. They pretend to consider it incredible, that such consequences should result from a religion. divinely communicated.

The fact admits no doubt. It is not to be denied that while Christians have been, in many instances, the objects of persecution from the pagans, they have on several occasions turned upon their persecutors, rendering evil for evil. Nor have some denominations of Christians treated their opponents with less severity, than the general mass of Christians once experienced from the pagans. On occasion of religion, wars have been maintained with unrelenting ferocity.

Now, if it can be shown, that bloodshed, persecution, and crimes are inculcated, or even allowed by the Christian religion, the objection, we are now considering, is not only formidable,

but unanswerable. The infidel has, therefore, nothing to do but to take the New Testament, and indicate the passages which either inculcate or justify these enormities. This he will not attempt. He knows, that both the Author of Christianity and his missionaries uniformly taught good will and forbearance; and that their mode of proceeding was, with meekness to instruct those who opposed them, if God peradventure would give them repentance to the acknowledgement of the truth.

With what reason, with what decorum can Christianity be made answerable for crimes which it condemns, and for a species of conduct diametrically opposite to that of its founder and his servants? If Christianity does not allow persecution, but requires forbearance, it follows that those who are guilty of persecution violate the Gospel. In other words, wars and persecutions have been commenced and maintained, not because men were influenced by Christianity, but because they were not. How wonderfully absurd, that Christianity should be called to answer for crimes which result from a rejection of its precepts?

Not fully satisfied even now, you ask, whether God did not distinctly foresee all the events which would be consequent to the christian religion;—all the bad purposes to which it would be perverted? Beyond all question he did. But does God never give that of which his creatures make an ill use? Property is a blessing, and it is bestowed under a divine providence. Does it not give rise to much fraud, and numerous litigations? Food is a blessing; yet men sometimes use it to their injury. Intellectual powers are evidently the gift of God; yet they are not unfrequently employed in forming and executing great plans of villany.

Though many persons have, in all ages, perverted religion, and made it the occasion of many crimes, its effects on the whole have been highly favorable to the present condition of man. The state of society has always been best, where the doctrines of this religion have been most powerfully enforced and cordially received. That the fact should be thus, it would be

natural to expect, from the moral purity of that character, which the Scriptures ascribe to the Supreme Being; and from that rectitude of intention, without which they represent human actions as destitute of worth. On this subject, it would, I believe, be perfectly safe to appeal to any unbeliever, of good sense and tolerable candor, whether he would not consider his property, the life and honor of his family, somewhat more secure in a village whose inhabitants were sincerely endeavoring to regulate their hearts and manners by the Christian religion, than in a place where that religion was uniformly rejected. I would not ask whether the conduct of nominal believers is always better than the conduct of infidels; for Christianity, as we have said, is not answerable for the conduct of those who will not obey it. My only inquiry would be, whether those who are Christians in earnest, are not from their character, good members of society. I would carry the appeal somewhat further, and ask, whether when professing Christians are found to be of suspicious integrity, remarkably perspicacious as to their own interest, and as remarkable for disregarding the interest of others, any spectator, infidel or not, does not immediately conclude, that such professing Christians either do not believe Christianity, or do not conscientiously regard it? Now this is a confession, that if they did conscientiously regard Christtanity, they would be upright men; in other words, that this religion, so far as it is embraced, will produce probity and social virtues.

4. I shall notice but one more objection; it is that Christianity renders its votaries gloomy. This last term may have different meanings. If by gloominess are understood moroseness. and superstition, the charge arises entirely from ignorance. of that religion, against which it is brought. But if the term is used, as it often is, to designate the absence of levity, and a seriousness of aspect and deportment, such effects, it is granted, do result from Christianity. That trifling gaiety, which is so frequently and so inconsiderately praised, is commonly found in minds vacant of any important object. Let some great object interest the mind, and this levity vanishes.

That

illustrious man, who was the glory of our country, and an honor to the human race, is said very seldom to have relaxed his countenance during the American war. The reason is obvious. He felt his responsibility; he felt that on his shoulders, rested the burden of a nation's cares.

Now the Christian religion presents to our view an object the most grand, captivating, and noble, that can occupy the human mind. He who has a lively faith in this religion, considers himself as entrusted with the care of an immortal soul. He views actions in their relation to a future life; and has, therefore, no time for levity and idle pleasure.

The Christian is a man of business; he is in a responsible station, and must be serious. Whether those by whom this is reprobated and ridiculed, can give as good a reason for their levity, it becomes them to consider.

LECTURE XXVI.

INSPIRATION OF SCRIPTURE.

IN a number of preceding lectures, it has been my object to prove the truth of the Christian religion. But the truth of Christianity is one thing, and the inspiration of the Scriptures is another. Thucydides, it is believed, has given a true account of the plague at Athens. Sallust has given a true history of Cataline's conspiracy. But in neither instance was the author inspired. The truth of Christianity certainly follows from the truth of that history, which is contained in the four Gospels, whether these Gospels were written by inspiration, or not. In these accounts it is stated, that Jesus Christ gave soundness to the lame, hearing to the deaf, sight to the blind, and life to the dead; that he himself rose from the dead and ascended into heaven. Now if these accounts correspond with fact; if miracles of this surprising nature were actually wrought by Christ, who claimed to be the Messiah, it certainly follows that he was such, and by consequence, that his religion is true.

But, though the inspiration of the sacred writers is distinct from the truth of the Christian religion, the former is by no means unimportant. On this subject inquiry will be made in this and the following lectures.

By inspiration I mean such an influence on the mind of a person, as either communicates to him something previously unknown, or brings so clearly to his recollection what was once known, as effectually to prevent him from conveying to others any thing inconsistent with truth.