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 nonentity 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. We cannot say that the assertion is not true, but we can say that it is not proven. It carries in it no positive character either of truth or falsehood, and may therefore be admitted on appropriate and satisfying evidence. But till that evidence comes, the mind is in a state entirely neutral; and such we conceive to be the neutral state of the Atheist, as to what he holds to be the unproved assertion of the existence of God.

181. To the neutral mind of the Atheist, then, unfurnished as it is with any previous conception, we offer the historical evidence of Christianity. We do not ask him to presume the existence of God. We ask him to examine the miracles of the NewTestament merely as recorded events, and to admit no other principle into the investigation, than those which are held to be satisfying and decisive, on any other subject of written testimony. The sweeping principle upon which Rousseau, filled with his own assumptions, condemned the historical evidence for the truth of the gospel narrative, can have no influence on the blank and unoccupied mind of an Atheist. He has no presumptions upon the subject; for to his eye the phenomena of nature sit so loose and unconnected with that intelligent Being, to whom they have been referred as their origin, that he does not feel himself entitled, from these phenomena, to ascribe any existence, any character, any attributes, or any method of administration to such a Being. He is therefore in the last possible condition for submitting his understanding to the entire impression of the historical evidence. These difficulties which perplex the Deists who cannot recognize in the God of the New-Testament the same features and the same principles in which they have invested the God of Nature, are no difficulties to him. He has no God of Nature to confront with that real though invisible power which lay at the bottom of those astonishing miracles, on which his

tory has stamped her most authentic characters. Though the power which presided there should be an arbitrary, an unjust, or a malignant being, all this may startle a Deist, but it will not prevent a consistent Atheist from acquiescing in any legitimate inference, to which the miracles of the gospel, viewed in the simple light of historical facts, may chance to carry him. He cannot bring his antecedent information into play upon this question. He professes to have no antecedent information on the subject; and this sense of his entire ignorance, which lies at the bottom of his Atheism, would expunge from his mind all that is theoretical, and make it the passive recipient of every thing which observation offers to its notice, or which credible testimony has brought down to it of the history of past ages.

182. What then, we ask, does the Atheist make of the miracles of the New-Testament? If he questions their truth, he must do it upon grounds that are purely historical. He is precluded from every other ground by the very principle on which he has rested his Atheism; and we therefore, upon the strength of that testimony which has been already exhibited, press the admission of these miracles as facts. If there be nothing, then, in the ordinary phenomena of nature, to infer a God, do these extraordinary phenomena supply him with no argument? Does a voice from heaven make no impression upon him? And we have the best evidence which history can furnish, that such a voice was uttered; "This is my beloved Son, in whom I am well pleased." We have the evidence of a fact, for the existence of that very Being from whom the voice proceeded, and the evidence of a thousand facts, a power superior to nature; because, on the impulse of a volition, it did counteract her laws and processes, it allayed the wind, it gave sight to the blind, health to the diseased, and, at the utterance of a voice it gave life to the dead. The ostensible agent in all these wonderful proceedings are not only credentials of his power, but he gave such credentials of his honesty, as dispose our understanding to receive his explanation of them. We do not avail ourselves of any other principle than what an Atheist will acknowledge. He understands as well as we do, the natural signs of veracity, which lie in the tone, the manner, the countenance, the high moral expression of worth and benevolence, and, above all, in that firm and undaunted constancy, which neither contempt, nor poverty, nor death, could shift from any of its positions. All these claims upon our belief, were accumulated to an unexampled degree in the person of Jesus of Nazareth; and when we couple with them his undoubted miracles, and the manner in which his own personal appearance was followed up by a host of witnesses, who, after a catastrophe which would have proved a death-blow to any cause of imposture, offered themselves to the eye of the public, with the same powers, the same

evidence, and the same testimony, it seems impossible to resist his account of the invisible principle, which gave birth and movement to the whole of this wonderful transaction. Whatever Atheism we may have founded on the common phenomena around us, here is a new phenomena which demands our attention, the testimony of a man who, in addition to evidence of honesty, more varied and more satisfying than were ever offered by a brother of the species, had a voice from the clouds, and the power of working miracles, to vouch for him. We do not think, that the account which this man gives of himself can be viewed either with indifference or distrust, and the account is most satisfying. "I proceeded forth, and came from God." "He whom God hath sent speaketh the words of God." "Even as the Father said unto me, so I speak." He had elsewhere said, that God was his Father. The existence of God is there laid before us, by an evidence altogether distinct from the natural argument of the schools, and it may therefore be admitted in spite of the deficiency of that argument. From the same pure and unquestionable source we gather our information of his attributes. "God is true." "God is a spirit." He is omnipotent "for with God all things are possible." He is intelligent, "for he knoweth what things we have need of." He sees all things, and he directs all things, for "the very hairs of our head are num bered," and "a sparrow falleth not to the ground without his permission."

(To be continued.)

*с

Biography.

LIFE OF THE REV C. F. SWARTZ, MISSIONARY TO THE

EAST-INDies.

From "The Missionary Register."

THIS distinguished man may be justly considered as the Christian Apostle of the East in these latter times. He arrived at Madras, at the age of twenty-four, on the 17th of July, 1750, to preach among the Gentiles of India the unsearchable riches of Christ: and he continued in this sacred work, with unimpeached integrity, indefatigable zeal, and abundant success, till the 13th of February, 1798, when, in the calm triumph of a Christian Hero, he closed the labours of nearly half a century in the service of his Master in India; revered and regretted by Christians, VOL. II.

7

Fagans, and Mahometans; having himself trod in the steps of his worthy predecessor Zieganbalg and his associates, and leaving an animated example to all who have succeeded him, or may succeed him, in proclaiming the glad tidings of salvation to the Eastern World.

CHRISTIAN FREDERICK SWARTZ was born in Germany, in 1726, and engaged himself as a missionary to India, under the protection of the Danish Mission College. After labouring with his colleagues at Tranquebar for some years, he was directed by the College to establish himself at Tritchinapoly, under the "Society for promoting Christian Knowledge." The Society had various missionary stations toward the southern part of the Indian peninsula; and, in 1766, this new one was established at Tritchinapoly, and over it Mr. Swartz was appointed to preside. Some passages in the prayer which he composed for the dedication of the Church at this place, May 18, 1766, well display the true spirit of a Christian Missionary.

66

-Be merciful unto us, and hear our prayer, that we make before Thee in this place. As often as we from henceforth shall join here, let thy Spirit animate our hearts to seek thy face sincerely, without hypocrisy. As often as we shall hear thy word, let us do it with an unfeigned intention to obey and keep it without exception. As often as thy sacraments, which are holy means of entering with Thee into a covenant of love and obedience, are administered in this house, oh! be pleased to make them effectual to the salvation of our souls. And finally, when strangers, who do not know thy Name, hear of all the glorious doctrines and methods of worshipping thee, preached in this house, incline, oh! mercifully incline their hearts to renounce their abominable idolatry, and to worship thee, O God, in the name of Christ.

"In this manner make this a place where thy name is glorified, thy kingdom sought for, and thy will duly performed.

"Bless all them who have forwarded the building of this house, by kind advices or charitable contributions. Remember them in mercy, during the days of their life, and particularly at the hour of their death. Let them see, at the day of judgment, that their charity has been serviceable to the benefit of many souls.

"Frustrate all the machinations of the devil, against this house, preserve it from all dangerous accidents, and let it long be, what we from hence humbly shall call it, CHRIST'S CHURCH. "Hear this our supplication, O Father of Mercies, for the sake of our Mediator, and to the glory of thy Name. Amen."

In this station Mr. Swartz soon found his labours so extensive, that it became necessary to employ some promising native converts as Catechists. Among these, who were eight or nine in num

ber, Sattianaden was appointed in 1772. He was afterward admitted to Holy Orders, and has ever since laboured with great eloquence and success. His name signifies "Professor of the Truth." Before his conversion he was of the highest cast.

January 14th of this year, Mr. Swartz experienced the signal care of his Heavenly Father. The powder magazine of the fort blew up on that day, and killed and wounded many persons, both Europeans and natives. The windows of his house were shattered, and several balls flew into the rooms, but he escaped all personal injury.

His heart was much set on Tanjore. He visited that place several times in 1772, in order to strengthen the congregation, and to try, whether, by frequently preaching the word in that populous city, it might not please God to make some impression on the inhabitants. With this hope he took with him three of his Catechists, who went among the people morning and evening, laying before them the glorious truths of the Gospel, and inviting them to the obedience of Faith.

Mr. Swartz had several conversations with the king on the subject of religion. The king, understanding that he was explaining the doctrines of Christianity to his officers, desired to hear him himself. He had scarcely opened his lips, when the great Bramin entered. The King prostrated himself before him to the ground, and afterward stood before him with his hands folded, while the Bramin placed himself on an elevated seat. The King made signs to Mr. Swartz to enter into discourse with the Bramin; who heard all with seeming attention, but made no reply. The king asked several questions concerning repentance, and desired the Missionary to marry a couple of Christians in his palace. He readily consented, and performed the ceremony with as much solemnity as possible. They began with a hymn, after which Mr. Swartz preached, concluding with prayer and singing; all in the Malabar tongue. The king and many of the people were pleased, but the Bramins looked on it as a dangerous innovation.

In 1773, Mr. Swartz repeats his expressions of gratitude for the Divine goodness toward him and his fellow-labourers in their preservation, as an epidemical disease was then raging round them at Tritchinapoly, which had swept off above a thousand persons in a fortnight.

In 1774, Mr. Swartz went to Madras, at the desire of his brethren, to procure the grant of some ground at Tanjore for the erection of a place for Divine Worship: but the Nabob declined his request. His friend Colonel Wood, dying this year, and leaving him one of his executors, this circumstance occasioned a second visit to Madras, when he renewed his application to the