influx of specie will not depend on its scarcity alone, but chiefly on the facilities and profits of investment. "But we shall be in the pay of foreigners." Just as much as you are in the rich man's pay, of whom you borrow a thousand dollars to carry on business. "But if the nation pay more than it receives, it will certainly become empoverished." Not always; for the improvement made by the excess may more than counterbalance the outlay. Thus a person may lay out several hundred dollars upon his house or farm more than his income, and be all the richer for it. But having already extended our remarks so far, we must forbear.

But the greatest objection we feel to Dr. Wayland's work, is the little prominence which it gives to agriculture. We, of course, did not look for an agricultural treatise; but, then, a source of production so important, and so peculiarly adapted to our country, deserved to hold a very prominent place in an American text-book on Political Economy. Yet Dr. Wayland says almost nothing on it; and some things which he has said do not indicate the most profound acquaintance with the subject. Thus, for instance, he observes, "the produce of a soil, when new, is generally greater than ever afterwards." But this is true only where agriculture is in a bad condition. The old lands of England are as productive as the new lands of Michigan or Illinois. Again, "the soil (of rich new lands) never needing manure, requires but small investments of capital." There is no land which never needs manure. Constant exhaustion without renovation, must, in the course of time, destroy the productive power of any soil, however rich at first. As illustrations of both positions, there are lands in England, originally of great fertility, so perfectly exhausted, that they were thrown out into common as useless; and yet, by scientific culture, they have been reclaimed, and rendered more productive than ever, yielding of wheat, of the best quality, fifty bushels to the acre. Such is the case on Mr. Coke's estate, at Holkham Hall, in Norfolk. It is observed, also, in our own country, that where the farmers have access to fish manure, the poorest soil is made equal to the richest. This is thought by some an extraordinary fact. But the same effect may be produced on any land, by applying a manure adapted to the soil. But it requires skill and science to discover such manures and their application. Hence the importance of science, as well as capital, in agriculture.

It seems strange to us, that a subject possessing so many claims to notice as this, should receive so little attention in our country. When we consider the nature of its employments, with their influence upon the health, morals, and intelligence of a people; the importance of the products it furnishes; the peculiar adaptation of this source of wealth to our country, arising from our extent of surface, variety of soil, climate, and productions, thin population, and, compared with many other nations, deficiency of capital for manufacturing purposes;when we consider these things, it seems strange that it should have been so much neglected by those who control the minds of the nation, and, by influencing opinion, direct their conduct. It seems really to be the object of the nation-for what are the acts of government but an expression of the nation's will?—to direct science, capital, and industry, into any channels rather than those of agriculture. Congress

protects manufactures by duties, and makes appropriations for exploring expeditions, to extend and facilitate commerce; meanwhile, what is done for agriculture? Our mother earth seems abandoned of her ungrateful children, and is almost left to throw out her bounty spontaneously, or, afflicted by our neglect, withhold her accustomed favors. The consequence is, what we have more than once alluded to, a deficiency of agricultural productions. We have not, during the past year, raised grain enough in our immense territory for the use of our own population, small as it is, while the little island of Britain can raise enough for her teeming swarms, and spare some for her neighbors. There was something deeply sarcastic in the reply of Rothschild to his agent Joseph, in New-York. In the mania of last year's speculation, when the nation was to get suddenly rich without production, Joseph advised Rothschild to invest a considerable amount in real estate in this country, promising him a large return. The reply was short and pithy: "I don't think much of a country that has to import her bread." The banker had sagacity enough to divine the result.

Now, it seems to us, an American text-book on Political Economy ought to make this subject decidedly conspicuous. True, it could not exhibit the different modes of tillage; but still it might throw a good deal of light upon the resources of agriculture. It might exhibit its capabilities; the necessity and application of science to agriculture; the value of its products compared with other products; it might even suggest the most profitable kinds of products; it could exhibit the modes in which government might foster agriculture; not, indeed, by duties or bounties, but by premiums for new inventions and discoveries; by the institution of pattern or model farms;* and by the diffusion of information and science on rural affairs. Moreover, by drawing his illustrations copiously from this department, he might contrive to convey, indirectly, a great deal of useful knowledge concerning it. A text-book on Political Economy, presenting agriculture with due prominence and in its proper bearings, is, in our view, still a desideratum among us.

Notwithstanding these defects, however, we consider Dr. Wayland's work decidedly superior to any other; and as such, we can cheerfully recommend it to the readers of this magazine. If they feel inclined to make themselves acquainted with a science whose principles are

The suggestion of a pattern farm seems never to have received the attention which it deserves. The project is simply this: that government shall institute a farm under the management of a competent agent, a well-educated and scientific agriculturist, on which experiments shall be made to ascertain the most successful modes of tillage. Here all kinds of agricultural implements, new inventions, discoveries, different kinds of manures, modes of culture, breeds of cattle, qualities of soil, products of every kind, and all other matters belonging to agriculture on a liberal scale would be tested, and exhibited for the benefit of the public. Such an establishment should possess every possible convenience and utility, and be in every respect, as far as possible, a pattern farm." For ourselves, we know of no measure by which government could give such a stimulus to the national agriculture, nor any mode in which it could more profitably or judiciously employ a portion of its surplus funds. It is in this way that the agriculture of Great Britain has been raised to such a pitch of excellence, with this difference, that there such experiments have been made by individuals. In this country, where agricultural capital is so limited in individuals, it must be done by government if it be done at all.

at the foundation of national prosperity and individual comfort; a science so closely connected with religion, morals, intelligence, and happiness; a science which tends, as much as any other, to illustrate the wisdom, benevolence, and unity of the divine administration, they will have cause to rejoice in the facilities afforded them by Dr. Wayland.

For the Methodist Magazine and Quarterly Review.

ART. IV.-SUPERIORITY OF REVEALED TO NATURAL RELIGION.

BY REV. R. W. ALLEN, OF THE NEW-ENGLAND CONFERENCE.

REVELATION is, unquestionably, of paramount importance. Nor is its importance superseded by any production of man's invention. Whenever man, with all his wisdom, aided by the light of science and the erudition and literature of preceding ages, has attempted to devise a plan by which a fallen world might be saved, he has made an entire failure. Human reason proved inadequate to the task. Revelation, whose author is God, can alone furnish man with all that information necessary for fallen beings to know in order to be saved. A revelation replete with such information, should be held in high estimation by every son and daughter of Adam. We design, in the following pages, to give a summary view of the superiority of that system so clearly unfolded in the Scriptures, to what is generally denominated "natural religion." As this term is commonly used equivocally, it becomes necessary to define before we proceed.

Some understand by the term, natural religion, those truths revealed in the Scriptures which, when once discovered and understood, may be clearly shown to have a foundation in the nature and relations of things, and which unprejudiced reason will approve when fairly presented to the mind; and accordingly very fair schemes of natural religion have been drawn up by Paley, and other Christian philosophers, embracing nearly the whole of revelation. In this view, natural religion is not so called because it was originally discovered by reason merely, but because, when once understood, it is what the rea. son of mankind properly exercised approves as based in truth and nature. Others take the term in a more limited sense, to signify that know. ledge of God, his attributes and perfections, which, with the light of revelation, may be obtained from the works of nature. Others, again, take natural religion to mean, that religion which is discoverable by the exercise of reason without any higher assistance. This last definition we consider correct. The two preceding define not what is obtained from reason, but from revelation.

Having then defined natural religion to be that system which is discovered by unassisted reason, we are now led to inquire to what extent this religion has prevailed? History, as well as observation, teaches the melancholy fact, that its prevalence has not been circumscribed to one nation or country. Its abetters have not been few. Sages of antiquity, and renowned philosophers of former times, have not only embraced it as the way of salvation, but it has found ad

herents in modern times. But are the unassisted faculties of man adequate to lead him to a proper knowledge of the will and law of God, of true happiness, and of his future destination? We answer unhesitatingly, No! This is evident to every individual who will reflect on the endless differences and inconsistencies which prevailed among the most celebrated heathen philosophers, some of whom taught gross immoralities, which aided very little in rectifying the notions, and reforming the lives of mankind.

This fact is farther corroborated in the gross ignorance which extensively prevailed at the time of which we are now speaking, respecting the most important truths of revelation. Respecting the nature and worship of God, the creation of the world, the origin of evil, and the cause of the depravity and misery which actually exist among mankind, any method by which a reconciliation could be effected between God and man,-the supreme felicity of man, the certainty of future rewards and punishments, and the resurrection of the body;-of all these they were either profoundly ignorant, or their notions were confused and imperfect. Indeed, how could it have been otherwise, while they were ignorant or destitute of divine revelation? It may be asserted, as undeniably true, that, aside from the word of God, sufficient light on the above points cannot be obtained. It is the Bible alone which reveals the sublime truths so essential to man's salvation. Of these, to give due credit, human reason could have but a very inadequate conception.

Who that has taken but a cursory view of the history of the world, has not been forcibly impressed with the unremitting efforts which have been made to exalt and eulogize human reason? The days of polite literature, so called, seem to have been replete with panegyrics and encomiums on this faculty of man, while entire ignorance prevailed respecting its power and province. No wonder the most distinguished sages of antiquity frankly acknowledged and confessed the uncertainty of its researches. Natural religion was prevalent in the days of Christ; and, during the scholastic ages, it seems nearly to have taken the place of all other religions. Its multifarious and bewildering speculations have reached our times, and men of talents and erudition have set aside the light of revelation for its glimmerings and uncertainties. But, that we may more clearly discover the superiority of revealed to natural religion, we will examine some points in which their dissimilarity is strikingly manifested. Truth will shine increasingly bright when contrasted with error. The lustre and utility of revelation will more forcibly impress our minds when contrasted with the impotency of human

reason.

1. The first point we shall adduce to elucidate the subject is, that revelation gives us clear and correct views of the being and perfections of God; while unassisted reason, whenever it has attempted it, has not only failed, but exhibited its entire weakness and incompetency to do it. As it respects the proofs of the genuineness, authenticity, credibility, and inspiration of the Holy Scriptures, we shall say but little directly; though it is apparent to every candid inquirer that we have every evidence of their truth and divinity which can be reasonably expected or desired. We shall proceed, VOL. VIII.-October, 1837. 37

then, on the supposition that the Bible is what it purports to be, viz.: a revelation of God's will to man.

To possess correct knowledge of the Supreme Being, so far as he has been pleased to reveal himself to us, is of paramount importance. This has generally been acknowledged in ancient as well as modern times. The question, then, is this, viz.: Is the Bible the only source of correct information on the subject? We answer, It is. We need no farther proof of this than the fact that all, in whatever nation, country, or period, who have labored to obtain this knowledge by rational induction, whether drawn from the works of nature or metaphysical principles, have utterly failed. But it may be inquired, Cannot the being and attributes of God be demonstrated from the works of creation, which are so impressively spread out before us? We answer in the negative, aside from revelation. It is true, with the light of revelation shining upon them they speak forth their divine Original; but without it, in this respect they would leave us in awful darkness. We admit that all nations have been disposed to have their gods of veneration and worship; and, rather than to have no gods, no objects were considered too mean or insignificant to be worshipped. On this account some have chosen to define man a religious, rather than a rational animal. But the character of the "only true God" has never been understood but where the Bible has made it known.

Many of the most learned heathen philosophers entertained the most confused notions of the true character of God, while others rejected the idea of a Supreme Being altogether. Hiero, the tyrant of Syracuse, once asked the philosopher and poet, Simonides, that important question, What is God? The prudent philosopher required a day's time to consider it; the next day he asked two; and so on increasing in the same proportion. Hiero, weary of procrastination, required the reason of this delay. "Because," said the philosopher, "the more I reflect on it the farther the subject appears from my comprehension." Socrates, who was properly denomi nated the hero of the pagan world, in regard to moral virtues, though he expresses a belief in the one only God, eternal, invisible Creator of the universe, and Supreme Director and Arbiter of all events, yet he dare not give public testimony to these great truths. At times he expresses doubts of the existence of such a Being. All the true light received on this important doctrine, in this distinguished age of philosophy, was unquestionably received from traditional notices, handed down from previous ages. The Greek philosophy rejected the idea of a God as Creator of all things. The Ionic, Pythagoric, Platonic, and Stoic schools all agree in asserting the eternity of matter. They taught that matter was eternally coexistent with God. That matter was created out of nothing seems never to have entered their minds. Reason never informed them that God created all things.

Suppose a person, whose powers of ratiocination are improved to the utmost pitch of human capacity, but who has received no idea of the existence or attributes of God from revelation, tradition, or inspiration; how is he to convince himself that God is? and whence is he to learn what God is? That of which, as yet, he knows nothing cannot be a subject of his thoughts, his reasonings, or his con