tween those two great sources of religious opinion. From the climes which he reviews have sprung those powerful systems, which have spread themselves over the most enlightened portion of the globe; and which for ages have determined the belief, and influenced the conduct of the greatest nations which inhabit it. Beginning equally in silence and obscurity, they have advanced to a dominion equally unknown in any former age: but widely different in the causes by which their success has been produced, and in the principles on which their authority is founded; they call the attention of philosophy to the investigation of their history, as to the sublimest object, which can interest the curious, or employ the profound.

Whether they be considered as the sources of religious belief, and as thus agitating in the most powerful manner the hopes and fears of mankind; or as the principles which have influenced the revolutions of nations, and thus including the causes of the most memorable events in human history; they stand forth as the most brilliant subjects of religious and political speculation, and claim the best exertions of philosophical sagacity.

Amidst scenes so striking and so eventful, the student of oriental literature cannot re

main unmoved. Whatever knowledge he may have acquired, whatever judgment he may possess, must be usefully laid out in comparing those two great sects which thus divide mankind, and in collecting from deep and impartial enquiry the marks of true and false inspiration.

In pursuit of researches, stretched through so large an extent, and which embrace so many important objects, he will probably be led to consider these two religions in their History, their Evidence, and their Effects; as the three great sources of comparison, by which their truth is to be determined.

He will begin, therefore, by examining the situation of the world at the respective periods when their authors appeared: and from this investigation he will with certainty infer, what can be assigned to the wisdom of heaven, and what to the policy of men.

He will then weigh in the balance of calm and unprejudiced reason the evidence upon which they rest their claims; and endeavour by these means to fix the criteria of real and pretended revelation.

He will close his enquiries by considering their effects upon mankind, whether as individuals, or nations: for from the tendency of a religion to promote the present happiness

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of men, we may determine the probability of its connection with their future interests. In this manner it is probable that he will be able to ascertain the nature and character of these respective systems better than in the more inartificial method of detached and desultory enquiry. For, doubtless, in proportion to the variety and magnitude of those circumstances in which either system is seen to be farther removed from the wily stratagems a deceiver would employ, and the base ends he would pursue; in proportion as it approaches nearer to the idea of such a religion as the divine Being, who acts for the best purposes by the best means, may be supposed to communicate to mankind; in that exact proportion will its claims be authenticated and its evidence confirmed.

It is to this great subject of discussion that I presume to call the attention of the audience I now address; and I do not know that it is within the compass of my information to bring any more useful or more proper offering to the truth of our faith, than the result of those enquiries which my situation and profession have enabled me to make. I purpose therefore to consider, in their most important points of view, the characters of Mahometism and Christianity, and the na

ture of their respective pretensions to a di

vine origin.

Nothing, surely, is so likely to attract the attention of scholars to eastern literature, as the splendid scene of Asiatic history which is here presented to them; and the important treasures of religious, of political, and of philosophical information which it contains.

We rejoice in the progress of every study, which connects the various materials of knowledge by new ties, diversifies them by new combinations, and enlarges the views of the contemplative and pious believer. We feel a growing confidence in our cause, from the conviction, that the farther such enquiries are pursued, and the more such information, as may facilitate them, is collected, the more firmly will the truth of our faith be established; and the more magnificent views will it unfold to us of the connection in which Christianity stands with the temporal and eternal welfare of mankind.