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'the cognizance of the human faculties:' it is like the ether and whirlpools of Des Cartes.'* In short-the administration of infinite wisdom, as disclosed by revelation, cannot (in consistency with these principles) be recommended by any such means as shew that it is reasonable, to the regard of reasonable beings.

The evidence arising from the excellence of its moral system, has usually been considered as forming an important part of the general proof on which the truth of Christianity rests. The pure and fervent piety which is there displayed, equally devoid of enthusiasm and of superstition-the excellence of the rules given for the regulation of the conduct of men in their intercourse with one another, -the powerful checks placed on human passion the moment it oversteps the limits assigned it by reason, the superiority given to solid over specious virtues,-the candid, liberal, and humane spirit which it every where breathes, not proceeding from laxity of principle, yet completely opposed to morose austerity, the simple and useful character of its positive duties, duties strictly enjoined, yet occupying that inferior place which reason assigns them, when viewed in connection with those of a moral nature:-these, with a variety

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* 5. 149.

of other circumstances characteristic of the excellence of Christian ethics, when viewed in connection with the education and opportunities of the persons by whom the gospel was published, furnish an argument of no mean weight in favour of the divinity of its origin. The character of Jesus also forms a part of Chris. tian morals, and furnishes powerful evidence in favour of the truth of that religion which he taught. If the principles laid down by Dr. C. are recognised as valid, all these evidences, however solid and satisfactory in appearance, become radically fallacious.

The amount of evidence, of which Christianity is thus wholly deprived, may be estimated from the following consideration. Supposing the character of that Revelation to have been in no degree excellent or important :supposing its object to have been, merely to inform the inhabitants of this planet, that Saturn's ring is composed of such or such materials; or that in a distant corner of the Universe there are beings who have the power ' of spontaneous movements in free spaces ;'the legitimate evidence of the truth of Christianity would have been in no degree less than we actually find it ;-we should have been in that case under an equal obligation

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to examine and weigh the external evidences with the most scrupulous care; and we might, for aught we could tell, have incurred equal forfeitures through unbelief.

SECT. II.

The Evidences of Miracles and Testimony, indirectly subverted.

Every one who is in the least acquainted with the subjects of deistical controversy, which have of late years attracted the largest share of public attention, is aware that preliminary objections directed against the competency of the external evidence, have, from the imposing form which they have been made to assume, been productive of no less injury to the influence of Christianity, than attacks directed against the reasonableness or excellence of its doctrines and its precepts. Dr C. remarks, that infidels are seldom found ' on the ground of the historical evidence ;' yet it is certain that the historical evidence (in the loose and general sense in which he uses that term) has been a common subject of attack from the days of Celsus,* to those

* Τίς τῦτο εἶδεν ἀξίοχρεως μάρτυς τὸ φάσμα; ἢ τίς ἤκεσεν ἐξ ἐρανῦ φωνῆς ἐκποίησης σε υίον τῷ Θεῷ, πλὴν ὅτι σὺ φὴς καὶ τίνα ἐπάγη των μετά σε κεκολασμένων. Cels. apud Origen.

of Bolingbroke and Hume; and the most formidable assault which Christianity has of late encountered, was that made by the last mentioned of these writers on that department of evidence. Upon the strength of alleged presumptions against the validity of the Christian testimony, Hume attempted to reduce the whole historical evidence in favour of the occurrence of supernatural phenomena, to the level of those tales of prodigies and portents of which ancient history is full. This attack was triumphantly repelled by the ablest of his antagonists, who shewed, that there is, on the contrary, 'a peculiar presumption in favour of

such miracles as are said to be wrought in support of religion.' But the argument by which this conclusion is established, rests on 'the dignity of the end ;' † it rests on the high

*If the spirit of religion join itself to the spirit of wonder, 'there is an end of common sense; and human testimony in 'these circumstances, loses all pretensions to authority,' &c.

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HUME.

The boldest Infidel will not deny, that the immortality ⚫ of the soul; a future and eternal state, with our present good or bad conduct, not to mention the doctrines concerning the 'divine unity and perfections, are tenets which carry no absurdity in them.' Now, as whatever is possible may be supposed, let us suppose that the dogmas above mentioned are infallible truths and let the unbeliever say, whether he can con'ceive an object worthier of the divine interposal, than to re

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importance of the information conveyed to man by the Christian Revelation. It establishes an important distinction between the supernatural phenomena recorded in Scripture, and those which are related by Livy, Lucian, Tacitus, &c. ; but it presupposes a capacity on the part of man to reason,' with some degree of probability, on the procedure of the Almighty in given circumstances:' It proceeds on the supposition, that antecedent knowledge of the character of the Deity entitles us to conclude, that it is more probable he may supernaturally interpose in the affairs of mankind, in order to effect an end of the greatest possible importance to them, than for a trivial end, or for no end at all that man can discover. If such a capacity on the part of man is disproved, this argument, with the

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'veal these truths to mankind; and to enforce them in such a manner as may give them a suitable influence on the heart ' and life.' 'This object is no other than the interest of man, a 'reasonable and moral agent, the only being in this world which bears the image of his Maker; not the interest of an individual, 'but of the kind; not for a limited duration, but for eternity; an object, at least in one respect, adequate to the majesty of God.'

Thus, it appears that from the dignity of the end, there arises

a peculiar presumption in favour of such miracles as are said to have been wrought in support of Religion.'

CAMPBELL'S Essay on Miracles.

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