declaration nor conceal it. It may be expected, then, that they will meet with the united abhorrence of all the sects into which the professors of Christianity are divided. Accordingly we find that this has ever been the case. By the great Roman historians Suetonius and Tacitus, they are held forth as a most malignant set of men. The latter of these writers, speaking of the burning of Rome, with which the Christians were charged, declares that they were innocent of this crime; but that they were guilty of hating the human race. There is no professor of Christianity who will not allow that this historian has misrepresented the first Christians; and that they were distinguished in the most eminent degree for love to mankind and zeal for their salvation. But let the philosopher investigate the probable cause that induced the historian to charge them with the crime of hating the human race, and he will find that this can be ascribed to no other source than that which I have mentioned. The heathens believed that the Christians hated the human race, because the Christians maintained that all "who know not God and obey not the gospel of our Lord Jesus Christ shall be punished with everlasting destruction from the presence of the Lord and the glory of his power."

The number of those who received the gospel bore no proportion to those who still worshipped idols. According, then, to the doctrine of this new sect, the greatest part of the human race was devoted to eternal misery. Judging, then, upon their own principles, the conclusion drawn by those historians, the conclusion that Christians were haters of mankind was unavoidable. As they did not themselves receive the gospel, they could not have considered it as a revelation from God. But if it was a religion formed by men, it would be justly chargeable with manifesting hatred to the human race, as dooming a great proportion of them to misery. Pythagoras and Plato, and all the founders and adherent disciples of the different systems of philosophy then in vogue, were praised or blamed according to men's views of their peculiar dogmas, because their respective systems were either invented by themselves, or adopted as most

agreeable to their own minds, and not received as revelation. To those, then, that received the religion of Jesus Christ in the same light, it was impossible but Christians would appear as the most malignant enemies of mankind. The same charge has been continued against Christians throughout every age. Those who resolutely adhere to the obvious import of the declarations of Scripture with respect to the salvation of men, are always considered as a malignant set of men who wish the everlasting misery of the human race. Though the Scriptures are allowed to contain a revelation from God, yet their import is evaded by forced interpretations, and all who will not acquiesce in those are branded for a want of charity. What they believe is charged upon Christians as what they wish.

I am, then, fully aware of the offence that my sentiments on this subject are likely to give to the generality of my readers. They will consider me as a narrowminded man, illiberal and uncharitable, arrogantly condemning my fellow-creatures, and unnecessarily and audaciously attempting to hurl the thunderbolts of the Almighty. Why should I presume to devote to destruction every one that differs from me in my views of the gospel? Do I suppose that there are no Christians but of my own sect? Brethren, I cannot hope to escape the censure that Christians have ever received; but I do hope to convince every rational, dispassionate reader, who will weigh what I say, of the unfairness of this charge, however much he may differ from me with respect to the way of salvation. Whether my sentiments on this subject be well or ill founded-whether they are the ghastly and horrible phantoms of superstition, or the result of irresistible evidence-there is no reason to judge that I wish damnation to those whose views I consider to lead to that awful doom. I may believe this with respect to those who are dearest to me upon earth. My views on this subject I have received from the Scriptures. If they are contained there, I am not to blame for adopting them; if they are not contained there, I am assured that I have not been led into the error by disregard to the happiness of mankindmuch less by any malignant pleasure in their misery. I

declare most solemnly that I love the whole human race, and that salvation is the worst I wish to the worst of my enemies. I take God to witness, that instead of finding pleasure in the damnation of my fellow-creatures, I have great and continual sorrow in heart for my brethren of the human race, and especially for those who are more immediately my flesh and my blood. I cannot think of the damnation of any creature without horror. But what can I do? If the Scriptures are the word of God, and if they really sanction my sentiments, the only way in which I can manifest my love to mankind, is to publish my sentiments. That my sentiments are really in the Scriptures I am most confident. The evidence appears to me quite irresistible. As long as it does so, it is impossible for me to judge otherwise. "It is not in our power," says a great philosopher, "to judge as we will. The judgment is carried along necessarily by the evidence, real or visionary, which appears to us at the time." Now, this evidence I am willing to submit to the investigation of my brethren of mankind. I expose it to the most rigid scrutiny. I challenge the philosopher and the critic to employ the severest rules of their respective arts to test the validity of my reasoning and the legitimacy of my interpretations of Scripture. I found nothing on any inward light. I disclaim all the suggestions of enthusiasm. I build solely on what is written in the books that are generally allowed to be a revelation from God. I require not in my readers any fanatical state of mind to enable them to comprehend my arguments and perceive the legitimacy of my conclusions. In examining any religious subject, I am conscious of using my mental powers as closely as in weighing the proof of a mathematical proposition. The nature of the evidence is different; but the conclusions are drawn by an equally rational process from their respective first principles.

Before we join issue upon this great question, it is necessary to lay down the first principles. Without acknowledged first principles (it is an established maxim in philosophy) it is impossible to proceed a step in reasoning. If there are no common truths, there is no foundation to support arguments on either side, and we

could never arrive at a conclusion. All those with whom I reason must agree with me in my first principles, or the grounds of reasoning,-and in my reasoning I must never advance any thing that is not legitimately founded on these acknowledged first principles. The first principles I shall lay down are only two; and these will be readily granted to me by a great proportion of the professors of Christianity; indeed, by all that can consistently profess Christianity. First, I lay it down ast an acknowledged truth, that the Bible is the word of God, or that the Scriptures were delivered by men inspired by God. If it is not God who speaks in them, there is no reason to call them a revelation from God. If any parts of them are uninspired, they are like the image in Nebuchadnezzar's dream, whose toes were partly of iron and partly of clay; no solid conclusion can be drawn from them. Secondly, I lay it down as an acknowledged first principle, that the Scriptures are to be interpreted by the same rules as any other composition in the same circumstances. If God gave a revelation to men, we may be assured that he would speak in the language of men. If the Scriptures are not to be understood in their plain sense, as any other writings in like circumstances, they are not a revelation. If other rules of criticism are employed to ascertain the meaning of the Scriptures, it is impossible to determine what is their genuine meaning. I shall, therefore, take it for granted that the writings of God are to be understood according to the same rules as the writings of men.

It is generally understood that the word gospel, denotes good news. In what this news consists is fully explained throughout the Scriptures, in all its import, and is frequently summed up in a single sentence. The angel that appeared to the astonished shepherds at Bethlehem expressed the substance of the gospel in the following words: "Behold I bring you good tidings of great joy, which shall be to all people, for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." The import of this gospel may be exhibited in the following propositions, or particulars, which are all largely taught throughout the word of God:

1st. The whole human race are guilty, and on that account exposed to the wrath of God-Rom. iii. 9; Eph. ii. 1, 12; Col. i. 21; ii. 13.

2nd. There has been made a full atonement for sin, by the death of Christ on the cross. There is no acceptance with God for any of this race, but through the atonement, and it extends to the chief of sinners.

3rd. There is no way of being interested in this atonement, but by faith.

4th. Faith in the atonement of Christ, or the belief of the gospel, effectually changes the mind, pursuits, and conduct or the gospel effectually changes the mind, pursuits, and conduct of all that receive it.

5th. The Scriptures teach that this plan of salvation, though the wisdom of God is foolishness with men ; that human wisdom never could have discovered it; and that even when discovered, human wisdom rejects it as folly and weakness.

6th. The most dreadful punishments are denounced against all who reject this gospel; or the gospel denounces the most dreadful punishments against all who reject it, and against all the workers of iniquity.-Rom. i. 18; ii. 8, 9; 2 Thess. i. 8, 9.

7th. The gospel promises endless and undeniable glory and happiness to believers.

It shall be the object of the following address to my fellow-men to confirm each of these propositions in order, and then call their attention to the importance of attending to the gospel.

SECTION I.

THE SCRIPTURFS DECLARE THAT ALL MEN ARE GUILTY

BEFORE GOD.

THE first thing to which I shall call the attention of my readers is the awful truth taught in Scripture, that all the race of Adam are guilty before God, and, consequently, that none of them can, by any works of their