cannot clearly demonstrate or certainly know, even so much as that there is no more than one God: and, if, for the sake of argument, the unity of the Godhead be conceded to the infidel, he will still be unable positively to develope and firmly to establish the moral attributes of the Deity. But, to suppose that an infinitely wise Being (for the wisdom and power of God may be proved by unassisted reason, though his moral attributes cannot be similarly demonstrated) would create a race of intelligent agents, and then turn them loose into the wide world without giving them the slightest hint as to his will or their duties, is a notion so flatly contradictory to every idea which we can form of the Supreme Reason, that it may justly be said to beggar all credibility.*

3. Insurmountable difficulties moreover repeatedly attend upon Infidelity in regard to historical matters of fact.

An important specimen of this mode of reasoning is afforded by the fact of the universal deluge. This fact, of necessity, involves such consequences, that the infidel must either in the face of all testimony deny the fact itself, or he must admit that a divine revelation has actually taken place.+

4. Nor do less difficulties attend upon Infidelity in regard to accomplished prophecy. As a specimen of the argument from prophecy, the present state of the Jews may be aptly selected. The high antiquity of the prediction respecting them, delivered by Moses, cannot be controverted and its exact accomplishment in the condition of the house of Judah is a naked matter of fact, which can neither be denied nor evaded. Now the denial, that a prophecy thus minutely fulfilled and still fulfilling, must have proceeded from the inspiration of God, involves a gross absurdity: and the acknowledgment, that such a prophecy did indeed proceed from the inspiration of God, inevitably draws after it the additional acknow

* See above Sect. ii..

See above Sect. ii.

ledgment that the Law of Moses was a divine revelation.*

5. Difficulties increase upon Infidelity, as the facts and circumstances and character of the Christian Dispensation are considered. These are such and so strongly marked, that to deem Christ and his early disciples enthusiasts or impostors requires a more vehement effort of belief than to deem them the inspired messengers of heaven.†

6. Similar difficulties occur, on the infidel hypothesis, in regard to the rapid propagation of Christianity and the evidence by which the performance of miracles is supported. The deist, after every effort has been made, unphilosophically contends for the existence of effects without any adequate cause: and is content simply and gratuitously to deny alleged facts, which rest on the unbroken testimony, not merely of friends, but also of acute and inveterate enemies.‡

7. Lastly, the infidel is still impeded by the most perplexing difficulties, if from the external he directs his attention to the internal evidence of Christianity. In the case of all acknowledged impostures, their leading characteristics constitute that very internal evidence, by which they are the most strongly and indubitably evinced to be impostures. But the leading characteristics of Christianity, in respect both of its author and of itself, are the precise opposites of the leading characteristics of all false religions. Therefore, by the rule of contraries, if the leading characteristics of false religions demonstrate their falsehood; the leading characteristics of Christianity must demonstrate its truth. Unless this be admitted, we maintain in effect, that directly opposite premises may bring out precisely the same conclusions. To such a position the theory of the infidel will be found inevi tably to conduct him. Let him disguise his reasoning as he may, it truly and ultimately amounts to this:

See above Sect: iv. † See above Sect: v. I See above Sect, vi

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DIFFICULTIES OF INFIDELITY. [SECT. VIII.

that two men and two religious systems, though respectively marked by characteristics in all points diametrically opposite to each other, are yet to be viewed as mutually possessing precisely the same character.* II. These are some of the numerous difficulties, which encumber the theory of the infidel; difficulties, from which he can never extricate himself, because they are essentially inherent in the hypothesis which he has most unhappily and most illogically been induced to adopt. They have now been stated and discussed at considerable length and (it is hoped) also with fairness and impartiality. On a careful review of the whole argument, the cautious reader must judge for himself, whether, after all the captious objections which have at various times been started by infidel writers, the disbelief of Christianity does not involve a higher degree of credulity than the belief of it; whether, in point of rationality, it be not more difficult to pronounce it an imposture, than to admit it as a revelation from heaven.

* See above Sect. vii.

THE END.