by time. The existence of a superintending Creator, which was evident to the Jews, when, on the certainty of that fact, supported, as it was, by a series of fresh miracles, they established their civil and religious polity, is rendered no less certain to us by the uninterrupted annals of their history. The miraculous proof of Jesus's divine commission, which was sensibly evident to Peter and the other apostolical martyrs, is morally evident to us, and will continue so till it is disproved that they voluntarily subjected themselves to oppression and death, in belief and attestation of the fact.

In truth, the mode of displaying himself which the Author of the universe has chosen, while it is free from the objections which would attend the placing all mankind under a visible theocracy, affords an unexceptionable opportunity of probation, adapted to exercise the highest faculties of a reasonable being. The divine plan, as far as we are able to trace it, exhibits a design of giving our faculties this exertion, and of making belief not a necessary

assent of the mind, but, in a certain sense, a moral virtue. Throughout the sacred writings there is a remarkable absence of all endeavour to avoid, or meet, or satisfy objections. And that a sceptical mind, determined to reject what it cannot reduce to a pre-conceived standard of probability, may find, both in the Jewish and Christian revelations, things inscrutable to its limited powers, it would be either inconsiderate or hypocritical to deny. Free inquirers say, that they should expect the very contrary. I should expect the contrary, in an imposture; or at least an attempt to obviate such objections: but if I find them in what indubitable evidence forces me to receive as revelation, then it becomes my business to inquire, whether no end could be proposed or answered by leaving things as they are.

Suppose, then, that the facts which Revelation has declared respecting the creation and final destination of man were rendered as sensibly clear to us as his existence or dissolution, a principal opportunity of making out their

probation and displaying their moral faculties would be taken away from half the civilized world. From the constitution of things, there must always be a large proportion of persons whom want of education or leisure incapacitates from inquiring into the grounds and evidence of their faith. The same may be observed of many in a higher class, whom youth and ignorance make too careless to doubt, and pleasure too giddy to inquire. These of necessity must be instructed in their faith from the conviction of others and to act in conformity with the religious belief they thus adopt, is to them a sufficient trial. But there is still another class, not inconsiderable in number, whose rational desires are satisfied by enjoyment, and whom refinement of taste, absence of passion, love of personal character, or the noble resources of a cultivated understanding, withdraw from all temptation to irregular indulgences. Their probation is that of the mind; which is required to subdue its pride and discard its prejudices, and with candour and simplicity to examine Revelation, and hold an impartial

balance between moral evidence and speculative objections. For, as to the testimony on which it is to be received, Revelation has, from its first promulgation, appealed to human reason; and only after that evidence is acknowledged, refuses reason as a judge of its consistency with the nature and supposed intentions of its Author. In points where human experience can afford no clue of direction, there Revelation requires submission to superior wisdom.

For example: the plurality of worlds has sometimes been employed as an argument against the truth of Christianity. Philosophy, it is urged, assures us how inconsiderable a speck in an immense system is formed by our globe how then could it be esteemed so important as to give birth to the plan of redemption? how can we imagine that a design so profound would be limited to so insignificant a portion of an immeasurable whole? This ob

* See Butler, Anal. p. ii. chap. vi.

jection, and those of a similar nature as to the partial diffusion of Christianity, presume that man has a claim upon his Creator not only for what knowledge concerns his own personal conduct or interest, but for the developement of all the mysteries of his counsels. This, therefore, though not the most rational objection to the Christian revelation, may serve to instance a very common species of error, which arises from an assumed notion, that a revelation intended for our rule of life would be liable to no objections at all, but by the clearness of its evidence would enforce a belief almost as natural and intuitive, as we feel of our own existence.

If, however, we admit, that mental obedience is a very important mode of probation; and that a moral habit of mind, well regulated to submission, is as requisite to the reception of certain truths, as to the observance of certain duties; then we have not only the antecedent probability so ably set forth by Butler, that objections would appear against a scheme