atheism into theism; and Mr. Mill's system is nothing short of atheism, since it excludes Divinity from morals.

Our objection to Mr. Mill's theory of morals has in fact anticipated what we have to say upon his religious influence. This is everywhere negative. Too deferential to received opinions to speak disrespectfully, he ignores Christianity like a heathen philosopher. His object is to go no further than sight, but he attempts to make our sight or sense-given knowledge cover the entire circle of human wants. He is a believer in progress not only in metaphysics and in physical science, but even in ethology or the science of human character. It was Burke who said that no new principles were to be discovered in morals or government, but Mr. Mill takes the ground that there are, and yet his own fixity of opinion, through many years of thinking on these . very subjects, shows that he has gained nothing new. In the department of the physical sciences and of sociology we look for improvement, but not in morals, or in theology. Here our only work is to bring out and apply anew to the wants of mankind, the principles which God has given to man.

When a philosopher puts himself in antagonism with the theological issues of speculative opinion, and overlooks, if he does not deny, the changes which practically Christianity has made in our methods of arriving at certainty in the highest truths, he at once narrows his own vision and his power of comprehensive thought. From whatever cause, here is Mr. Mill's great defect. He does not deny, nor attack, he ignores Christianity. And this gives to his writings on speculative and ethical subjects bad, depressing influence upon the reader. They are not elevating. In Sir W. Hamilton, you are now and then raised to some point of elevation, from which you see where you are in Mr. Mill, never.

a

But in his chosen province of positive philosophy, as the application of the inductive method to science and polities and even in part to metaphysics, he has done a noble service. His acute and logical mind marches through his subjects without fear or hesitation. His higher essays are admirable specimens of clearness of conception, and to whatever subject in the domain of phenomena he applies himself, the result is always an advance in the line of distinct thought. Nothing can be finer as a logical

exercise, than to follow him through the Examination. He advances as if he were the complete master of his subject. And in his synopsis of Comte, the simplicity and clearness with which he states his views is admirable. No one should fail to read his writings for their method alone; but, added to this, in the field we have pointed out, the systematizing of opinion, he is a master from whom we can all learn, and whose opinions and thoughts are most instructive: and in this respect his other writings, which we intend to examine in a future article, will be found to be even more valuable than those already considered.

ARTICLE IX.

THE DISCIPLINE OF DOUBT.

Ar no time in the history of Christianity has there been such need, as now, of an earnest, enlightened faith on the part of every one of its disciples. Though human nature remains the same, no more opposed to the truth, and no less, yet a long course of ages seems to have made the restless spirit of man more ingenious in devising new forms of scepticism; while false religion, having the form of godliness without the power, by its protestations of "no creed," or "broad church," is drawing crowds of followers; and, feigning friendship for the truth, is really joining hands with scepticism to pervert and destroy a pure Christianity. Again, the condition of society is no longer what it once was, only a few educated, only a few thinkers, the masses ignorant and indifferent; but the people are being educated, the people read and think, believe or doubt. Accordingly, while this age of general enlightenment has brought great blessings, it has also brought great dangers; and he alone can be pronounced truly happy, who humbly recognizes the divine source of all these blessings, and whose knowledge is ever held subservient to a heavenly wisdom.

Surely, if the character of the time in which we live be such as we have briefly stated, it should well become every Christian,

both for his own greater comfort, and that he may meet all cavillers and questioners, to be "ready always to give an answer to every man that asketh him a reason of the hope that is in him."

There is need, then, of an earnest, and an understanding faith. Earnestness alone will not suffice. The excited enthusiast, whose faith obeys the guidance of impulse, may to-morrow abandon his belief, as impulsively as to-day he adopts and defends it. It matters little, that we only zealously believe something; to be sure that we are in the right, we must know definitely what we believe, and why we believe it.

It is a law of God's economy, that most truths of importance to man should be established only after much toil and trouble, and often long and patient waiting. The true uses of doubt, then, as a means of discovering truth, can not fail to be recognized. For who has not noticed, how often, during a process of investigation, opinions are received, then doubted, then rejected, and others chosen in their place; and all this perhaps many times, before the truth is clearly perceived? Indeed, what wise man holds his newly-formed views of any subject with pertinacity? And the more important the subject, the greater the modesty and hesitation, till sufficient evidence be brought in to amply confirm the opinion to be adopted. Thus, at first, men took the evidence of the senses, and thought the earth was flat, and the heavens revolved around it; but doubts were suggested at last, and they went on reasoning, speculating, and doubting, for more than twenty centuries before truth was established. This is but one of a thousand illustrations which might be cited, of the use of doubt as a principle in scientific investigation.

Let us inquire whether doubt is not permitted to have as legitimate a place in confirming Christian faith. Now faith is the gift of God, as we are expressly told in his word; but God's best gifts to us often come through much tribulation; and such a faith as we are speaking of, is commonly his gift to those only, whom he has led on, through varied trials, to a higher Christian life. We think we are safe in saying, that generally such a faith has known what it is to triumph over doubt.

We should readily suppose that the truths of Christianity had

been by this time sufficiently discussed, for intelligent men to have no doubt of their authenticity; and we should even more readily suppose that the Christian, who professes to believe these truths, would accept without a moment's hesitation whatever was the word of God; but the fact is, that sceptics and infidels continue to vaunt their disbelief in a God, or in a Bible, though in so doing, they are only hurling their weapons in vain against the solid rock; and Christians are still found doubting and questioning, because they can not understand all that they find in the Bible, or, it may be, can not reconcile it with short-sighted human reason.

Now, although, in reference to God and his word, the direct command is "believe," and not "doubt," yet our general statement, in reference to the use of doubt as a means of establishing truth, holds good; for all the doubts of Christians or sceptics, through all the centuries, have only the more confirmed God's truth. The Christian's doubts are a trial, a discipline, to which God subjects him; and from which, if he use them aright, he will come forth happier and stronger. It may be dark for a time, the gloom of doubt and fear may seem so great, that faith can hardly pierce the depressing clouds; but the eye of faith shall never wholly grow dim; however great the darkness, there shall always be some light, and in God's good time, the "perfect day," and with the light shall come hope and strength.

What then are some of the forms of doubt which God permits to his children; and what the discipline connected with these, by which their faith may be strengthened?

The first general form of doubt which we will notice, is in reference to the dealings of God's providence. How common is this among professed Christians! God, for his own purposes, removes some dear friend by death; or he lets riches take to themselves wings and fly away; or he sends war, or pestilence, or some other great national calamity; and in each and all these cases, how commonly are Christians found questioning, complaining, doubting; even, sometimes, almost doubting whether God still reigns, and refusing to be reconciled to his holy will. But God knows that men will thus doubt-"Thou understandest my thought afar off "—and it is his purpose that these

doubts, as well as the previous trials which caused them, should test and strengthen the faith of his children. From doubting whether he be still a God of goodness, he leads them on to know that he is a friend better than any human friend, and that treasure in heaven is better than all earthly riches. From doubting whether he still reigns, he brings them to know that he has not forsaken the earth, but that he is the righteous ruler of the nations.

We may remark, under this first general head, that men ought always to remember, in their own individual concerns, that, while God's providence extends with a sure care to the most minute matters of life, he enjoins upon them to make all reasonable use of the means put in their power for furthering the kind designs of this providence. Isaac Taylor well says,

that

"He who in conducting the daily affairs of life, has acquired the settled habit of calculating rather upon what is possible, than upon what is probable, naturally slides into the mischievous error of paying court to fortune rather than to virtue; nor will his integrity or his principles of honor Le at all strengthened by the mere metonomy of calling fortune--providence."

What man has the right to ask God to keep him from danger or from sin, and then recklessly expose himself to either, and blame God's providence because it does not preserve him? Let such foolish ones doubt God's providing care: justly would he give them over to doubt, to their own destruction; for their conduct is not a trust, but a contempt of God's providence.

The remaining forms of religious doubt to be considered may be arranged under the one head of doubts in connection with the truths of the Bible.

Under this head we notice general doubts in regard to the Bible, as a whole, being the word of God. If we believe that God has not given us a revelation in the Bible, this is Deism. The Deist believes in one God, and that he created and governs the world, but that his only revelation to man is through nature. Thus what is called natural religion is with him the only guide. But that a Christian should be tempted to become a Deist,

Natural History of Enthusiasm, p. 121.