wretchedness and extend the pernicious influence of those, whose minds are thus enlarged, without being sanctified. So likewise the salutary restraints of the most wholesome example, where there is no settled principle to sanction and support its authority, may be broken by a mere change of situation, or a simple introduction to new associates. And even philosophy, founded on experience and observation, needs the light of Christian faith, and the motives drawn from that futurity which the Gospel unfolds, to give importance to her maxims, and secure obedience to her precepts. Nothing, indeed, has been found to supply the place, or supersede the necessity, of, "the wisdom from above;" whose light never fails to guide its followers in the paths of peace and safety. That Christianity, believed and regarded, has a tendency to exalt the character and increase the happiness of mankind, is a doctfine clearly implied in our text. "Then said Jesus to those Jews, which believed on him, if ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.". Without repeating the whole context, or giving a disquisition on the metaphorical language, which runs through it, I shall be justified in calling your attention, at once, to the doctrine already stated; and leading you to consider, at large, the influence of Christianity on the character and happiness of mankind. The subject, thus proposed, will be found appropriate to the occasion; full of instruction and consolation for those, who are offering their prayers, devoting their substance, employing their time, and exerting their energies, to communicate the knowledge of this benign religion to their fellow-men-to the heathen, who are afar off-to all the inhabitants of the earth. Let it not be forgotten, however, that the influence of Christianity, to which your attention will be directed, is the influence, which grows out of a firm belief of its doctrines, and a consequent regard to its precepts. The promise of Christ, in our text, is to those, who believe on him and continue in his word. In proportion, therefore, to the conformity of our faith to the pure doctrines of the Gospel, and the fidelity of our obedience to its holy precepts, will be the extent of its influence on our character and happiness. Christianity, in some of its forms, may be so modified, as to lose its beneficent character and sanctifying tendency. And even where its principal truths are admitted in speculation, its genuine spirit may be so completely disregarded, as to pervert its whole design, and render it "a savor of death unto death." But in its purity and simplicity, firmly believed and duly regarded, it always exerts a salutary influence, reaching all minds, adapted to all capacities, bringing "peace and good-will to all men." 1. Let us consider the influence of Christianity on the character and happiness of man, viewed simply as an intellectual being. If we can prove, that Christianity encourages a spirit of free inquiry and philosophical investigation, that it tends to enlarge the sphere of human knowledge and promote intellectual improvement, the inference will follow, that it elevates the character and adds to the happiness of mankind. This must be admitted; or stupidity is a blessing, and unrestrained indulgence of passion a duty. I know, much has been said in praise of ignorance; and even genius, with all her inventions and acquisitions, has been charged with the crime of entailing mischief and misery on the world. But experience satisfacto rily confutes the presumptuous charge. The happiness of ignorance and stupidity is only negative; it is the appropriate happiness of the brute, not of man; not of beings endowed with intellectual foresight and capable of anticipation. That knowledge is power, has long ago been admitted as an axiom; and we may add, with a confidence little short of intuitive certainty, that the result of knowledge, well directed and suitably applied, is happiness. Although this, like every other blessing bestowed on man, is liable to abuse and subject to perversion; although unrestrained speculation may bewilder and confound, and knowledge misapplied, lead to practical error; although the cultivation of one faculty of the mind, to the neglect of another, may distort and derange the whole intellectual system; although a man may thus be rendered less happy and less useful by his very attainments; yet a well-cultivated and a well-balanced mind, other circumstances being equal, will enjoy and communicate happiness in proportion to its enlargement and acquisitions. Whatever, therefore, tends to promote intellectual improvement and advance the cause of science, must elevate the character and increase the felicity of man; must give to the individuals, who are brought under its influence, increased susceptibility of enjoyment, and additional power of rendering others happy. Now such, we contend, is the natural tendency of Christianity. Its very spirit is liberty; not only liberty of action, but liberty of thought, liberty of inquiry. It challenges investigation. It awakens curiosity. It dignifies truth. The Gospel directly increases the stock of human knowledge, by teaching what unassisted reason could never discover, and giving certainty to truths, which philosophy could only conjecture. It furnishes, too, the strongest motives to investigation and intellectual improvement. Bringing "life and immortality to light," it gives dignity to man and importance to the acquisition of knowledge. Without regard to this doctrine, we could feel but little interest in the future, and have but little inducement to draw instruction from the past. In the view of men, about to perish with the beasts-born yesterday, to die tomorrowwithout hope beyond the grave, intelligence would appear of little value-knowledge not worth the labor of acquisition. But in the view of beings, living for eternity, every thing pertaining not only to moral character, but intellectual culture, assumes an importance and exhibits a grandeur, which infinity alone. can impart. - For farther proof and illustration of our position, let an appeal be made to facts. Where has science prevailed? By whom has literature been refined? In what ages and countries has philosophy, sound, salutary philosophy, been most successfully cultivated? A reference to history, and a view of the civilized world, will furnish an answer to these inquiries, at once proving and illustrating our doctrine.-It is true, the discussion of this topic must necessarily be attended with some difficulty; and our conclusions may not be sufficiently definite, to afford universal satisfaction. For we cannot trace every improvement to its true cause. We are, indeed, obliged to admit that on some important subjects, unassisted reason has made high attainments; that (unless we contend with some, that reason in every age and in all countries has received more or less assistance from tradi " tional revelation) her speculations have often led to valuable results. Philosophy has certainly accomplished much for the benefit of the human race, where the direct influence of revelation had never been felt. Greece and Rome could boast of their great men; men of fine intellects and high attainments. Soj too, in modern times and Christian countries, men, who have at least pretended to reject the light of revelation, have cultivated their intellectual powers to a high degree, pursued their philosophical inquiries with great success, and produced works of real taste and genius.ovIn addition to all this it cannot be denied, that superstition and bigotry, under the mask and bearing the name of Christianity, have sometimes shackled the human mind, and greatly retarded the progress of knowledge in the world. But while we admit these facts, which certainly create some difficulty in the investigation, and throw some obscurity on the subject, we still think, that our position may be maintained, with no small degree of certainty and precision. ་ Christianity, by exhibiting man in his true character, and pointing him to his ultimate destiny, happily directs the human mind to those inquiries, which are most intimately connected with his true interest. It naturally restrains from those speculations, which end in conjecture, and afford no practical or consoling results; while it furnishes new motives, and urges to increased diligence, in the investigation of truth, especially of that truth which is connected with duty and happiness. With this statement the history of philosophy perfectly agrees. The fine spirits of antiquity spent their strength in forming hypotheses, in investigating subjects of no practical utility, or in |