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process of investigation by which he destroyed it. We see him sitting upon its merits with the severity of a judge, unmoved by all those graces of simplicity and magnificence which the sublime genius of its inventor had thrown around it.

We look upon these two constituents of the philosophical temper, as forming the best preparation for finally terminating in the decided Christian. In appreciating the pretensions of Christianity, there is a call both upon the humility and the hardihood of every inquirer; the humility which feels its own ignorance, and submits without reserve to whatever comes before it in the shape of authentic and well-established evidence; and the hardihood, which sacrifices every taste and every prejudice at the shrine of conviction, which defies the scorn of a pretended philosophy, which is not ashamed of a profession that some conceive to be degraded by the homage of the superstitious vulgar, which can bring down its mind to the homeliness of the Gospel, and renounce, without a sigh, all that is elegant, and splendid, and fascinating, in the speculations of moralists. In attending to the complexion of the Christian argument, we are widely mistaken, if it is not precisely that kind of argument which will be most readily admitted by those whose minds have been trained to the soundest habits of philosophical investigation; and if that spirit of cautious and sober-minded inquiry to which modern science stands indebted for all her triumphs, is not the very identical spirit which leads us to "east dowu all our lofty imaginations, and to bring every thought into the captivity of the obedience of Christ."

On entering into any department of inquiry, the best preparation is that docility of mind which is founded on a sense of our total ignorance of the subject; and nothing is looked upon as more unphilosophical than the temerity of that a priori spirit, which disposes many to presume before they investigate. But if we admit the total ignorance of man antecedent to observa. tion, even in those siences where the objects of inquiry are the nearest and the most familiar, we will be more ready to admit his total ignorance of those subjects which are more remote and more inaccessible. If caution and modesty be esteemed so philosophical, even when employed in that little field of investiga

tion which comes within the range of our senses; why should they not be esteemed philosophical when employed on a subject so vast, so awful, so remote from direct and personal observation. as the government of God? There can be nothing so complete. ly above us, and beyond us, as the plans of the Infinite Mind, which extend to all time, and embrace all worlds. There is no subject to which the cautious and humble spirit of Lord Bacon's philosophy is more applicable; nor can we conceive a more glaring rebellion against the authority of his maxims, than for the beings of a day to sit in judgment upon the Eternal, and apply their paltry experience to the counsels of his high and unfathomable wisdom. We do not speak of it as impious; we speak of it as unphilosophical. We are not bringing the de. crees of the orthodox to bear against it; we are bringing the principles of our modern and enlightened schools. We are ap. plying the very same principles to a system of theism, that we would do to a system of geology. Both may regale the fancy with the grandeur of their contemplations; both may receive embellishment from the genius and imagination of their inventors; both may carry us along with the powers of a captivating eloquence. But all this is not enough to satisfy the severe and scrupulous spirit of the modern philosophy. Give us facts. Give us appearances. Show us how, from the experience of a life or a century, you can draw a legitimate conclusion so boundless in its extent, and by which you propose to fix down both the processes of a remote antiquity, and the endless progressions either of nature or of providence in future ages. Are there any historical documents? Any memorials of the experience of past times? On a question of such magnitude, we would esteem the recorded observations of some remote age to be peculiarly valuable, and worth all the ingenuity and eloquence which a philosopher could bestow on the limited experience of one or two generations. A process of geology may take millions of years before it reaches its accomplishment. It is impossible that we can collect the law or the character of this process from the experience of a single century, which does not furnish us one single step in this vast and immeasurable pro. gression. We look as far as we can into a distant antiquity, and

take hold with avidity of any authentic document, by which we can ascertain a single fact to guide and to enlighten us in this interesting speculation. The same caution is necessary in the subject before us. The administration of the Supreme Being is coeval with the first purposes of his uncreated mind, and it points to eternity. The life of man is but a point in that progress, to which we see no end, and can assign no beginning. We are not able to collect the law or the character of this administration from an experience so momentary. We therefore east an eye on the history of past times. We examine every document which comes before us. We compare all the moral phenomena which can be collected from the narratives of antiquity. We seize with avidity every record of the manifestations of Providence, every fact which can enlighten the ways of God to man; and we would esteem it a deviation from the right spirit and temper of philosophical investigation, were we to suffer the crude or fanciful speculations of our own limited experience to take a precedency over the authentic informations of history.

But this is not all. Our experience is not only limited in point of time; it is also limited in point of extent. To assign the character of the divine administration from the little that offers itself to the notice of our own personal experience, would be far more absurd than to infer the history and character of the kingdom from the history and character of our own family. Vain is the attempt to convey in language what the most powerful imagination sinks under; how small the globe, and "all which it inherits," is in the immensity of creation! How humble a corner in the immeasurable fields of nature and of providence! If the whole visible creation were to be swept away, we think of the dark and awful solitude which it would leave behind it in the unpeopled regions of space. But to a mind that could take in the whole, and throw a wide survey over the innumerable worlds which roll beyond the ken of the human eye, there would be no blank, and the universe of God would appear a scene as goodly and majestic as ever. Now it is the administration of this God that we sit in judgment. upon; the counsels of Him, whose wisdom and energy are of a kind so inexplicable; whom no magnitude can overpower,

whom no littleness can escape, whom no variety can bewilder; who gives vegetation to every blade of grass, and moves every particle of blood which circulates through the veins of the minutest animal; and all this by the same omnipotent arm that is abroad upon the universe, and presides in high authority over the destiny of all worlds.

It is impossible not to mingle the moral impressions of piety with such a contemplation. But suppose these impressions to be excluded, that the whole may be reduced to a matter of ab. stract and unfeeling intelligence. The question under consideration is, How far the experience of man can lead him to any certain conclusions, as to the character of the divine administration; if it does lead him to some certain conclusions, then in the spirit of the Baconian philosophy, he will apply these con. clusions to the information derived from other sources; and they will of course affect, or destroy, or confirm the credibility of that information. If, on the other hand, it appears that experience gives no light, no direction on the subject, then, in the very same spirit, he will submit his mind as a blank surface to all the positive information which comes to it from any other quarter. We take our lesson as it comes to us, provided we are satisfied beforehand, that it comes from a source which is authentic. We set up no presumptions of our own against the authority of the unquestionable evidence that we have met with, and reject all the suggestions which our defective experience can furnish, as the follies of a rash and fanciful speculation.

Now, let it be observed, that the great strength of the Christian argument lies in the historical evidence for the truth of the Gospel narrative. In discussing the light of this evidence, we walk by the light of experience. We assign the degree of weight that is due to the testimony of the first Christians upon the observed principles of human nature. We do not step beyond the cautious procedure of Lord Bacon's philosophy. We keep within the safe and certain limits of experimental truth. We believe the testimony of the apostles, because, from what we know of the human character, it is impossible that men in their circumstances could have persevered as they did in the assertion of a falsehood; it is impossible that they could have.

imposed this falsehood upon such a multitude of followers; it is impossible that they could have escaped detection, surrounded as they were by a host of enemies, so eager and so deter mined in their resentments. On this kind of argument we are quite at home. There is no theory, no assumption. We feel every inch of the ground we are treading upon. The degree of credit that should be annexed to the testimony of the apostles, is altogether a question of experience. Every principle which we apply towards the decision of this question is founded upon materials which lie before us, and are every day within the reach of observation. Our belief in the testimony of the apostles, is founded upon our experience of human nature and human affairs. In the whole process of the inquiry, we never wander from that sure, though humble path, which has been pointed out to us by the great master of philosophising. We never cast off the authority of those maxims which have been found in every other department of knowledge to be sound and infallible. We never suffer assumption to take the precedency of observation, or abandon that safe and certain mode of investigation, which is the only one suited to the real mediocrity of our powers.

It appears to us, that the disciples of the infidel philosophy have reversed this process. They take a loftier flight. You seldom find them upon the ground of the historical evidence. It is not in general, upon the weight, or the nature of human testimony, that they venture to pronounce on the credibility of the Christian revelation. It is on the character of that revelation itself. It is on what they conceive to be the absurdity of its doctrines. It is because they see something in the nature or dispensation of Christianity, which they think disparaging to the attributes of God, and not agreeable to that line of proceeding which the Almighty should observe in the government of his creatures. Rosseau expresses his astonishment at the strength of the historical testimony; so strong, that the inventor of the narrative appeared to him to be more miraculous than the hero. But the absurdities of this said revelation are sufficient in his mind to bear down the whole weight of its direct and external evidences. There was something in the doc

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