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fanatical impression of the ignorance of man, or how sinful it is for a weak and guilty mortal to pronounce upon the counsels of heaven, and the laws of the divine administration. We disown this presumption, not merely because it is sinful, but because we conceive it to be unphilosophical, and precisely analogous to that theorising a priori spirit, which the wisdom of Bacon has banished from all the schools of philosophy.

For the satisfaction of the first class, we refer them to that argument which has been prosecuted with so much ability and success by Bishop Butler, in his Analogy of Natural and Revealed Religion. It is not so much the object of this author to found any positive argument on the accordancy which subsists between the processes of the divine administration in nature, and the processes ascribed to God by revelation, as to repel the argument founded upon their supposed discordancy. To one of the second class, the argument of Bishop Butler is not called for; but as to one of the first class, we can conceive nothing more calculated to quiet his difficulties. He believes. a God, and he must therefore believe the character and existence of God to be reconcileable with all that he observes in the events and phenomena around him. He questions the claims of the New Testament to be a revelation from heaven, because he conceives, that it ascribes a plan and an economy to the Supreme Being, which are unworthy of his character. offer no positive solution of this difficulty. We profess ourselves to be too little acquainted with the character of God; and that in this little corner of his works, we see not far enough to offer any decis


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ion on the merits of a government, which embraces worlds, and reaches eternity. We think we do enough, if we give a sufficiency of external proof for the New Testament being a true and authentic message from heaven; and that therefore nothing remains for us, but to attend and to submit to it. But the argument of Bishop Butler enables us to do still more than this. It enables us to say, that the very thing objected against in Christianity exists in nature; and that therefore the same God who is the author of nature, may be the author of Christianity. We do not say that any positive evidence can be founded upon this analogy. But in as far as it goes to repel the objection, it is triumphant. A man has no right to retain his theism, if he rejects Christianity upon difficulties to which natural religion is equally liable. If Christianity tells us, that the guilt of a father has brought suffering and vice upon his posterity, it is what we see exemplified in a thousand instances among the families around us. If it tells us, that the innocent have suffered for the guilty, it is nothing more than what all history and all observation have made perfectly familiar to us. If it tells us of one portion of the human race being distinguished by the sovereign will of the Almighty for superior knowledge, or superior privileges, it only adds one inequality more to the many inequalities which we perceive every day in the gifts of nature, of fortune, and of providence. In short, without entering into all the details of that argument, which Butler has brought forward in a way so masterly and decisive, there is not a single impeachment which can be offered against the God of Christianity, that may not, if

consistently proceeded upon, be offered against the God of Nature itself; if the one be unworthy of God, the other is equally so; and if in spite of these difficulties, you still retain the conviction, that there is a God of Nature, it is not fair or rational to suffer them to outweigh all that positive evidence and testimony, which have been adduced for proving that the same God is the God of Christianity also.




Ir Christianity be still resisted, it appears to us that the only consistent refuge is Atheism. The very same peculiarities in the dispensation of the Gospel, which lead the infidel to reject it as unworthy of God, go to prove, that nature is unworthy of him, and land us in the melancholy conclusion, that whatever theory can be offered as to the mysterious origin and existence of the things which be, they are not under the dominion of a supreme and intelligent mind. Nor do we look upon Atheism as a more hopeless species of infidelity than Deism, unless in so far as it proves a more stubborn disposition of the heart to resist every religious conviction. Viewed purely as an intellectual subject, we look upon the mind of an Atheist, as in a better state of preparation for the proofs of Christianity than the mind of a Deist. The one is a blank surface, on which evidence may make a fair impression, and where the finger of history may inscribe its credible and well-attested information. The other is occupied with pre-conceptions. It will not take what history offers to it. It puts itself into the same unphilosophical posture, in which the mind of a prejudiced Cartesian opposed its theory of the heavens to the demonstration and measurements of Newton. The theory of the Deist upon a subject, where truth is still more inaccessible, and

speculation still more presumptuous, sets him to resist the only safe and competent evidence that can be appealed to. What was originally the evidence of observation, and is now transformed into the evidence of testimony, comes down to us in a series of historical documents, the closest and most consistent that all antiquity can furnish. It is the unfortunate theory which forms the grand obstacle to the admission of the Christian miracles, and which leads the Deist to an exhibition of himself so unphilosophical, as that of trampling on the soundest laws of evidence, by bringing an historical fact under the tribunal of à theoretical principle. The deistical speculation of Rousseau, by which he neutralized the testimony of the first Christians, is as complete a transgression against the temper and principles of true science, as a category of Aristotle when employed to overrule an experiment in chemistry. But however this be, it is evident that Rousseau would have given a readier reception to the Gospel history, had his mind not been pre-occupied with the speculation; and the negative state of Atheism would have been more favorable to the admission of those facts, which are connected with the origin and establishment of our religion in the world.

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This suggests the way in which the evidence for Christianity should be carried home to the mind of an Atheist. He sees nothing in the phenomena around him, that can warrant him to believe in the existence of a living and intelligent principle, which gave birth and movement to all things. He does not say that he would refuse credit to the existence of God upon sufficient evidence, but he says that there

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