ory to the Christian
religion, or for the teaching of doctrines that are in any way contrary
to the Christian religion, is, or ever was, regarded as a charity by the
courts. It is true that the statutes of Toleration regarded a devise for
the maintenance of poor Jewish children, to give them food and raiment
and lodging, as a charity. But a devise for the teaching of the Jewish
religion to poor children, that should come into the Court of Chancery,
would not be regarded as a charity, or entitled to any peculiar
privileges from the court.

When I stated to your honors, in the course of my argument on Saturday,
that all denominations of Christians had some mode or provision for the
appointment of teachers of Christianity amongst them, I meant to have
said something about the Quakers. Although we know that the teachers
among them come into their office in a somewhat peculiar manner, yet
there are preachers and teachers of Christianity provided in that
peculiar body, notwithstanding its objection to the mode of appointing
teachers and preachers by other Christian sects. The place or character
of a Quaker preacher is an office and appointment as well known as that
of a preacher among any other denomination of Christians.

I have heretofore argued to show that the Christian religion, its
general principles, must ever be regarded among us as the foundation of
civil society; and I have thus far confined my remarks to the tendency
and effect of the scheme of Mr. Girard (if carried out) upon the
Christian religion. But I will go farther, and say that this school,
this scheme or system, in its tendencies and effects, is opposed to all
religions, of every kind. I will not now enter into a controversy with
my learned friend about the word "tenets," whether it signify opinions
or dogmas, or whatever you please. Religious tenets, I take it, and I
suppose it will be generally conceded, mean religious opinions; and if a
youth has arrived at the age of eighteen, and has no religious tenets,
it is very plain that he has no religion. I do not care whether you call
them dogmas, tenets, or opinions. If the youth does not entertain
dogmas, tenets, or opinions, or opinions, tenets, or dogmas, on
religious subjects, then he has no religion at all. And this strikes at
a broader principle than when you merely look at this school in its
effect upon Christianity alone. We will suppose the case of a youth of
eighteen, who has just left this school,