trary. There have been some in every age, who have taken unwearied pains to oppose and discredit divine revelation; but at no former period has either their number, their influence, or their assurance of success, been so considerable, as in the present day.

The late revolution in France, conducted avowedly on the prin ciples of universal skepticism, if not of absolute atheism, has had a tendency to render infidelity more popular. It is not to be doubted, that the secret influence of such demoralizing principles has been much more extensive, than their open avowal. As the truly virtuous man loves religion, and chooses wisdom's ways for their pleasantness, as well as for the peace, which they afford, he feels a disposition candidly to examine the evidences of Christianity, and is well pleased with the thought of finding it true; on the other hand, as the vicious man has an inward dislike to religious restraints; he is disposed to listen with partiality to whatever tends to weaken or invalidate the testimony in its favour. It is not to be doubted, that in this way, a sense of moral obligation is often greatly weakened, and in some instances nearly destroyed, although the pernicious maxims of infidelity are not openly espoused. When it is but barely suggested to a person, predisposed to free himself from religious restraints, and to stifle the painful remonstrances of conscience, that such and such eminent men, men of great literary endow ments, statesmen, and philosophers, disbelieved revelation, and esteemed and treated Christiani

ty, as a fable; it is natural to lend a favourable ear to that, which he wishes to find true. In proportion as arguments are palatable, they will appear plausible. The moral principle is weakened, the probable success of the gospel is marred, and the way prepared for his becoming a thorough infidel.

Temptations of this kind are at this day numerous, and many have listened to them with too much partiality; and while books, calculated to instil the fatal poison, circulate freely, and are read with avidity, what can we reasonably expect, but a gradual, if not a rapid increase of infidelity? For, although real Christians, who love the duties, and have tasted the comforts of vital religion, are in little danger from such writers, as Boulanger, Thomas Paine, &c. and rather turn with horror from their blasphemy; yet, as evil men and seducers are evidently, at this day, waxing worse and worse, deceiving and being deceived;. as it is natural for one, who has been deceived himself, to wish to deceive others; and as there are always some to be found, ready to swallow the pernicious bait ; the scheme becomes fatally successful. Doubtless one reason of this rapid success is, that infidelity usually begins, rather in the heart, than in the head. The heavenly and spiritual doctrines, and the holy precepts of the gospel, are in the first place disrelished and disliked, because contrary to those corrupt inclinations, which cannot brook restraint; and, that conscience may give no disturbance, while violating the precepts of religion, its evidences are called in ques

tion, disputed, and denied. But the proofs of our holy religion have hitherto always brightened by opposition. In the most virulent attacks, which have been made upon Christianity from time to time, it has in the issue constantly appeared, like gold tried in the furnace. This will be the result of the late and present attacks. The religion of Jesus carries its own evidences. Had man been the framer of the system, the complexion of it would have been totally different. It has hitherto prevailed in spite of the fiercest opposition, and it will prevail, until the stone, cut out of the mountain without hands, shall become great, and fill the whole earth.

The evidences of Christianity need not now be particularly considered. I will only remark, that if the Christian religion be a forgery, it must be one, which has been effected by the worst of men, for the worst of purposes; under the influence of some very powerful, though corrupt motives. But to suppose that the most benevolent system ever devised and published to the world, a system every way calculated to promote civil, social, and individual happiness in this world, as well as to open the prospect of a glorious immortality hereafter, owed its origin to a combination of the worst of men for the worst of purposes, and acting under the influence of the basest of motives; not only without any of those incite ments, derived from the prospect of riches and honour, which have frequently great influence on the human mind and conduct, but in direct opposition to every such inducement, and with a Vol. II. No 6.

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certain prospect of poverty, disgrace, and dishonour, and even of death itself in the most cruel forms; and, if they believed an hereafter, in expectation of fu ture misery; is a supposition so extravagant, that to admit it would require a degree of faith, or rather of blind credulity, infinitely stonger, than is requisite for the belief of any of the supposed mysterious, or improbable doctrines of Christianity.

Of late the opposition to Chris. tianity has been conducted by appeals to the passions, rather than to the reason of mankind. One popular topic, much insisted on by the enemies of revelation, in or der to invalidate its evidences, has been to charge Christianity, as being the cause of all the wars, by which the world has been ravaged. This topic has been abundantly urged by almost every infidel writer from Voltaire down to the meanest scribbler in the cause of impiety. Could we give full credit to their assertions, we must believe that, if Christianity, and with it all pretences to revealed religion, were discarded, as useless and pernicious, and reason set up, as the only universal guide in all matters of religion and morality, all mankind would quickly be united, as a band of brothers, and a reign of peace, benevolence and harmony would soon universally prevail throughout the world. How fluently have the French philosophers, from time to time,' declaimed on this topic? The deluded nation, listening to the syren song, has proceeded to make the fatal experiment; Christianity has been formally and publicly renounced. The Bible has been, in some places,

barnt with every circumstance of malicious contempt, and Reason has been set up, as the only guide, and even appealed to, as a species of divinity. But what have been the consequences? Have the promised halcyon days of peace returned? Have we not rather witnessed the entire dissolution of every moral principle, the most unbounded licentiousness, the most open avowal of bribery and corruption, and such a series of inhuman murders, or rather of promiscuous butcheries, as have had no parallel from the days of Nero, to the present time; accompanied too with a lawless thirst of dominion, which has not been equalled in any civilized nation?

Many wars have been in the world, it is true, ostensibly on account of religion, but really for the want of it. But, in order to substantiate the charge against Christianity, as being the principal cause of wars throughout the world, it ought to be proved, that before its introduction mankind were troubled with no wars, and that those nations, which are ignorant of revelation, constantly enjoy the blessings of peace. To this kind of evidence the enemies of revelation will not appeal. The most stubborn facts stare them in the face. The gospel breathes nothing, but peace and love; and, whereever the spirit of it prevails, it will prove a check to the asperity of war. Notwithstanding the comparatively slender influence, which religion has had on the minds of mankind in general, it is an undoubted fact, that since the introduction of Christianity into the world, wars have been carried on with less barbarity

than formerly, and in modern times with less in those countries, called Christian, than where the benevolent principles of that religion are unknown. Notwithstanding all the fair pretences and promises of modern philosophers to the contrary, we find, that instead of that peace and harmony which had been so liberally promised, the renouncing of Christianity is attended with the revival of the ancient asperity of war in all its horrors.

But right or wrong, Christianity must be overthrown; and so self consistent are its opposers, who have raised the hue and cry against it, on account of its being the cause of cruelty, war, and bloodshed, that in the next breath, they accuse it of making its votaries mean spirited slaves, and cowards.

It is apparent, that in these observations infidelity is considered as barely a speculative error of great magnitude, but as a moral evil, arguing a depraved heart. This will be more or less criminal, according to the degrees of light, and the several advantages, which people enjoy. In our country, particularly in New England, there is something to aggravate the guilt of rejecting Christianity, beyond what occurs in France. The French nation have long seen their national worship debased by superstition, and the simplicity of the gospel veiled by human invention. Many of their more enlightened characters have confounded these additions which were the effect of superstition, with religion itself; and, while they saw the absurdity of the one, rejected both together with

But it will be said, that the event proved the faith of Mr. Tennent to be well grounded. I answer, the event proved no such thing. The providence of God was indeed very visible in the issue; but this proved noth. ing, as to the propriety of going to trial, under the circumstances which we have noticed. I may be persuaded that a large quanti ty of wine will recover my friend from a fever; and may admin ister wine contrary to all pru dence, and the best medical advice. My friend may recover; but will this prove the prudence of my conduct? Another person has a fever; and, influenced by the same confidence, which no remonstrances will shake or diminish, I give him wine.

The patient dies! Now my faith was just as good in one case as in the other. A rash ac*See Panoplist, for July, p. 60.

tion is sometimes attended with good consequences; a prudent ac tion is sometimes accompanied with bad. zam 193

.1

The preceding remarks are made with much deference to the venerable personage to whose life they relate,

The same inquiries, which have been made concerning Mr. Tennent's confidence, will apply to the confidence of some persons concerning their temporal circumstances. Some persons, when engaging in a particular pursuit, have a strong confidence of success, though they acknowledge that all appearances are against them. shaken faith," says such a person,

"I have an un

that God will never suffer me to be reduced to extreme poverty" Pray what supports such a faith as this? We are bound to believe God's word and rest upon it. But where, has God told us, that no good person shall be come extremely poor? Was not Job poor? Was not Lazarus reduced to wretchedness and beggary? Was not. Jesus Christ himself in such circumstances that he had not where to lay his head? How can I assure my self of future competency, or a freedom from extreme want, when some, the latchets of whose shoes, I am unworthy to stoop down and unloose, have actually experienced such want?

â

True confidence in God, it is conceived, does not lead men to believe, that he will do this par ticular thing for them, but only, in general, that he will do right. The language of a rational Christian' is not, “I have faith to believe that God will always preserve me from worldly embarrassments;" it is this, "I know