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the system, and oppose the obstinacy of the fact to all the ele. gance and ingenuity of the speculation.

We are sensible that this is not enough to satisfy a numerous class of very sincere and well disposed Christians. There are many of this description, who, antecedent to the study of the Christian revelation altogether, repose a very strong confidence in the light of natural religion, and think that upon the mere strength of its evidence, they can often pronounce with a con. siderable degree of assurance on the character of the divine administration. To such as these, something more is necessa. ry than the external evidences on which Christianty rests. You must reconcile the doctrines of Christianity with those previous conceptions which the light of nature has given them; and a great deal of elaborate argument is often expended in bringing about this accommodation. It is, of course, a work of greater difficulty, to convince this description of people, though in point of fact, this difficulty has been overcome, in a way the most masterly and decisive, by one of the soundest and most philo. sophical of our theologians.

To another description of Christians, this attempt to reconcile the doctrines of Christianity with the light of natural religion is superfluous. Give them historical evidence for the truth of Christianity, and all that natural religion may have taught them will fly like so many visionary phantoms before the light of its overbearing authority. With them the argument is redu. ced to a narrower compass. Is the testimony of the apostles and first Christians sufficient to establish the credibility of the facts which are recorded in the New Testament? The question is made to rest exclusively on the character of this testimony, and the circumstances attending it, and no antecedent theology of their own is suffered to mingle with the investigation. If the historical evidence of Christianity is found to be conclusive, they conceive the investigation to be at an end; and that no. thing remains on their part, but an act of unconditional submis. sion to all its doctrines.

Though it might be proper, in the present state of opinion, to accommodate to both these cases, yet we profess ourselves to belong to the latter description of Christians. We hold by the to.

tal insufficiency of natural religion to pronounce upon the intrinsic merits of any revelation, and think that the authority of every revelation rests exclusively upon its external evidences, and upon such marks of honesty in the composition itself as would apply to any human performance. We rest this opinion, not upon any fanatical impression of the ignorance of man, or how sinful it is for a weak and guilty mortal to pronounce upon the counsels of heaven, and the laws of the divine administration. We disown this presumption, not merely because it is sinful, but because we conceive it to be unphilosophical, and precisely analogous to that theorising a priori spirit, which the wisdom of Bacon has banished from all the schools of philosophy.

For the satisfaction of the first class, we, refer them to that argument which has been prosecuted with so much ability and success by Bishop Butler, in his Analogy of Natural and Re. vealed Religion. It is not so much the object of this author to found any positive argument on the accordancy which subsists between the processes of the divine administration in nature, and the processes ascribed to God by revelation, as to repel the argument founded upon their supposed discordancy. To one of the second class, the argument of Bishop Butler is not called

but as to one of the first class, we can conceive nothing more calculated to quiet his difficulties. He believes a God, and he must therefore believe the character and existence of God to be reconcileable with all that he observes in the events and phenomena around him. He questions the claims of the New Testament to be a revelation from heaven, because he conceives, that it ascribes a plan and an economy to the Supreme Being, which are unworthy of his character. We offer no positive solution of this difficulty. We profess ourselves to be too little acquainted with the character of God; and that in this little corner of his works, we see not far enough to offer any

decision on the merits of a government, which embraces worlds, and reaches eternity. We think we do enough, if we give a suffi. ciency of external proof for the New Testament being a true and authentic message from heaven; and that therefore nothing re. mains for us, but to attend and to submit to it. But the argument of Bishop Butler enables us to do still more than this. It

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enables us to say, that the very thing objected against in Christianity exists in nature ; and that therefore the same God who is the author of nature, may be the author of Christianity. We do not say that any positive evidence can be founded upon this analogy. But in as far as it goes to repel the objection, it is triumphant. A man has no right to retain his theism, if he re. jects Christianity upon difficulties to which natural religion is equally liable. If Christianity tells us, that the guilt of a father has brought sufferings and vice upon his posterity, it is what we see exemplified in a thousand instances among the families around us. If it tells us, that the innocent have suffered for the guilty, it is nothing more than what all history and all observa. tion have made perfectly familiar to us. If it tells us of one portion of the human race being distinguished by the sovereign will of the Almighty for superior knowledge, or superior priv. ileges, it only adds one inequality more to the many inequalities which we perceive every day in the gifts of nature, of fortune, and of providence. In short, without entering into all the details of that argument, which Butler has brought forward in a way so masterly and decisive, there is not a single impeachment which can be offered against the God of Christianity, that may not, if consistently proceeded upon, be offered against the God of Nature itself; if the one be unworthy of God, the other is equally so; and if in spite of these difficulties, you still retain the conviction, that there is a God of Nature, it is not fair or rational to suffer them to outweigh all that positive evidence and testimony, which have been adduced for proving that the same God is the God of Christianity also.




If Christianity be still resisted, it appears to us that the only consistent refuge is Atheism. The very same peculiarities in the dispensation of the Gospel, which lead the infidel to reject it as unworthy of God, go to prove, that nature is unworthy of him, and land us in the meloncholy conclusion, that whatever theory can be offered as to the mysterious origin and existence of the things which be, they are not under the dominion of a su. preme and intelligent mind. Nor do we look upon Atheism as a more hopeless species of infidelity than Deism, unless in so far as it proves a more stubborn disposition of the heart to resist every religious conviction. Viewed purely as an intellectual subject, we look upon the mind of an Atheist, as in a better state of preparation for the proofs of Christianity than the mind of a Deist. The one is a blank surface, on which evidence may make a fair impression, and where the finger of history may inscribe its credible and well-attested information. The other is occupied with pre-conceptions. It will not take what history offers to it. It puts itself into the same unphilosophical posture, in which the mind of a prejudiced Cartesian opposed its theory of the heavens to the demonstration and measure. ments of Newton. The theory of the Deist upon a subject, where truth is still more inaccessible, and speculation still more presumptuous, sets him to resist the only safe and competent evidence that can be appealed to. What was originally the evi. dence of observation, and is now transformed into the evidence of testimony, comes down to us in a series of historical documents, the closest and most consistent that all antiquity can furnish. It is the unfortunate theory which forms the grand obstacle to the admission of the Christian miracles, and which

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leads the Deist to an exhibition of himself so unphilosophical, as that of trampling on the soundest laws of evidence, by bring. ing an historical fact under the tribunal of a theoretical princi. ple. The deistical speculation of Rousseau, by which he neu. tralized the testimony of the first Christians, is as complete a transgression against the temper and principles of true science, as a category of Aristotle when employed to overrule an expe. riment in chemistry. But however this be, it is evident that Rousseau would have given a readier reception to the Gospel history, had his mind not been pre-occupied with the specula

and the negative state of Atheism would have been more favourable to the admission of those facts which are connected with the origin and establishment of our religion in the world.

This suggests the way in which the evidence for Christianity should be carried home to the mind of an Atheist. He sees no. thing in the phenomena around him, that can warrant him to believe in the existence of a living and intelligent principle, which gave birth and movement to all things. He does not say that he would refuse credit to the existence of God

upon sufficient evidence, but he says that there are not such appear. ances of design in nature, as to supply him with that evidence. He does not deny the existence of God to be a possible truth ; but he affirms, that while there is nothing before him but the consciousness of what passes within, and the observation of what passes without, it remains an assertion destitute of proof, and can have no more effect upon his conviction than any other non. entity of the imagination. There is a mighty difference between not proven and disproven. We see nothing in the argument of the Atheists which goes farther than to establish the former sentence upon the question of God's existence. It is altogether an argument ab ignorantia ; and the same ignorance which restrains them from asserting in positive terms that God exists, equally restrains them from asserting in positive terms that God does not exist. The assertion may be offered, that, in some distant regions of the creation, there are tracts of space which, instead of being occupied like the tracts around us with suns and planetary systems, teem only with animated beings, who, without being supported like us on the firm surface of a world, have the power of spontaneous movements in free spaces.

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