other people in their extraordinary revelations from heaven is at least possible, and deserves to be inquired into.

It may not be out of place to expose a species of injustice, which has often been done to the Christian argument. The defence of Christianity consists of several distinct arguments, which have sometimes been multiplied beyond what is necessary, and even sometimes beyond what is tenable. In addition to the main evidence which lies in the testimony given to the miracles of the Gospel, there is the evidence of prophecy; there is the evidence of collateral testimony; there is the internal evidence. The argument under each of these heads, is often made to undergo a farther subdivision; and it is not to be wondered at, that in the multitude of observations, the defence of Christianity may often be made to rest upon ground, which, to say the least of it, is precarious or vulnerable. Now the injustice which we complain of is, that when the friends of our religion are dislodged from some feeble outwork, raised by an unskilful officer in the cause, its enemies raise the cry of a decisive victory. But, for our own part, we could see her driven from all her defences, and surrender them without a sigh, so long as the phalanx of her historical evidence remains impenetrable. Behind this unscaled barrier, we could entrench ourselves, and eye the light skirmishing before us with no other sentiment than of regret, that our friends should, by the eagerness of their misplaced zeal, have given our enemy the appearance of a triumph.

We offer no opinion as to the two-fold interpretation of prophecy; but though it were refuted by

argument, and disgraced by ridicule, all that portion of evidence which lies in the numerous examples of literal and unambiguous fulfilment remains unaffected by it. Many there are, who deny the inspiration of the Song of Solomon. But in what possible way does this affect the records of the evangelical history? Just as much as it affects the lives of Plutarch, or the Annals of Tacitus. There are a thousand subjects on which infidels may idly push the triumph, and Christians be as idly galled by the severity, or even the truth of their observations. We point to the historical evidence of the New Testament, and ask them to dispose of it. It is there, that we call them to the onset; for there lies the main strength of the Christian argument. It is true, that in the evidence of prophecy, we see a rising barrier, which, in the progress of centuries, may receive from time to time a new accumulation to the materials which form it. In this way, the evidence of prophecy may come in time to surpass the evidence of miracles. The restoration of the Jews will be the fulfilment of a clear prophecy, and form a proud and animating period in the history of our religion. "Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness."

CHAP. VII.

REMARKS ON THE SCEPTICISM OF GEOLOGISTS.

VII. THE late speculations in geology form another example of a distant and unconnected circumstance, being suffered to cast an unmerited disgrace over the whole of the argument. They give a higher antiquity to the world, than most of those who read the Bible had any conception of. Admit this antiquity, and in what possible way does it touch upon the historical evidence for the New Testament? The credibility of the Gospel miracles stands upon its own appropriate foundation, the recorded testimony of numerous and unexceptionable witnesses. The only way in which we can overthrow that credibility is by attacking the testimony, or disproving the authenticity of the record. Every other science is tried upon its own peculiar evidence; and all we contend for is, that the same justice be done to theology. When a mathematician offers to apply his reasoning to the phenomena of mind, the votaries of moral science resent it as an invasion, and make their appeal to the evidence of consciousness. When an amateur of botany, upon some vague analogies, offers his confident affirmations as to the structure and parts of the human body, there would be an instantaneous appeal to the knife and demonstrations of the anatomist. Should a mineralogist, upon the exhibition of an ingenious or well-supported theory, pronounce upon the history of our Saviour and his miracles,

we would call it another example of an arbitrary and unphilosophical extension of principles beyond the field of their legitimate application. We would appeal to the kind and the quantity of testimony upon which that history is supported. We would suffer ourselves to be delighted by the brilliancy, or even convinced by the evidence of his speculations; but we would feel that the history of those facts, which form the ground-work of our faith, is as little affected by them, as the history of any storm, or battle, or warrior, which has come down to us in the most genuine and approved records of past ages.

But whatever be the external evidence of testimony, or however strong may be its visible characters of truth and honesty, is not the falsehood or the contradiction which we may detect in the subject of that testimony sufficient to discredit it? Had we been original spectators of our Saviour's miracles, we must have had as strong a conviction of their reality, as it is in the power of testimony to give us. Had we been the eye-witnesses of his character and history, and caught from actual observation the impression of his worth, the internal proofs, that no jugglery or falsehood could have been intended, would have been certainly as strong as the internal proofs which are now exhibited to us, and which consist in the simplicity of the narrative, and that tone of perfect honesty which pervades, in a manner so distinct and intelligible, every composition of the apostles. Yet, with all these advantages, if Jesus Christ had asserted as a truth, what we confidently knew to be a falsehood; had he, for example, upon the strength of his prophetical endowments, pronoun

ced upon the secret of a person's age, and told us that he was thirty, when we knew him to be forty, would not this have made us stumble at all his pretensions, and, in spite of every other argument and appearance, would we not have withdrawn our confidence from him as a teacher from God? This we allow would have been a most serious dilemma. It would have been that state of neutrality which admits of nothing positive or satisfying on either side of the question; or rather, what is still more distressing, which gives me the most positive and satisfactory appearances on both sides. We could not abandon the truth of the miracles, because we saw them. Could we give them up, we should determine on a positive rejection, and our minds would find repose in absolute infidelity. But as the case stands, it is scepticism. There is nothing like it in any other department of inquiry. We can appeal to no actual example; but a student of natural science may be made to understand the puzzle, when we ask him, how he would act, if the experiments, which he conducts under the most perfect sameness of circumstances, were to land him in opposite results? He would vary and repeat his experiments. He would try to detect the inconsistency, and would rejoice, if he at last found, that the difficulty lay in the errors of his own observation, and not in the inexplicable nature of the subject. All this he would do in anxious and repeated endeavours, before he inferred that nature persevered in no law, and that that constancy, which is the foundation of all science, was perpetually broke in upon by the most capricious and unlooked for appearances; before he would abandon himself