witnesses they are entirely inconsistent with such a supposition. The men were precisely such as we should never expect to be guilty of a deep-laid plot to deceive, and the system was one in defence of which we should no sooner expect fraud to be practised, than we should expect thieves to steal Bibles for their own. use. Again, the Christian witnesses are the only pretenders to miracles, who have ever placed their pretensions on such a footing, as that an imposition admitted of easy detection, and that too in circumstances in which thousands were disposed to discredit them if they could. We only purpose to indicate this point of difference, that the reader may not suppose us insensible of it. It is a thought which is fully expanded in the various works on the evidences of Christianity, with which the English: language abounds. It is a point too of great importance to the argument. Infidels tell us that history is full of pretensions to miracles, and would make the uninformed and unwary believe that the Christian miracles stand on the same footing with all the rest. No misrepresentation could be more gross. It is not only untrue that the world is full of such pretensions to miracles as those which are put forth by the sacred writers, but it is true that those pretensions are wholly unlike any thing in the religious history of man. No miracles of any pagan or papal wonder-worker, or of any modern impostor, can bear any comparison with them even in the pretensions put forth, much less in the fair opportunity they afford for detecting imposture. The two cases, stand precisely contrasted-the Christian witnesses sought the scrutiny of enemies-all other pretenders have shunned it.

While, therefore, we deny that the Christian revelation rests at any point on the naked testimony of friends and advocates in its favor, we maintain that the Christian miracles stand contrasted with all other pretenders in, this line, just as truth is contrasted with falsehood, and honesty with deception. No candid man can become acquainted with the former without respecting them, or with the latter without despising them.

If the principles thus far stated are just, we wonder not that Mormonism or any like delusion gains converts; or that skepties are found to draw a parallel between the apostles and the witnesses of Mormonism. The statements of some of our most popular writers on the evidences of Christianity, are not clear or satisfactory in reference to the relation of human testimony to the evidence of divine revelation. In proof of this assertion,

we call the attention of the reader to the following extract from Paley's Evidence of Christianity, which has long been a text book on this subject in many of our colleges.

← If twelve men, whose probity and good sense I had long known, should seriously and circumstantially relate to me an account of a miracle wrought before their eyes, and in which it was impossible they should be deceived; if the governor of the country hearing a rumor of this account, should call these men into his presence, and offer them a short proposal, either to confess the imposture, or submit to be tied to a gibbet; if they should refuse with one voice to acknowledge that there existed any falsehood or imposture in the case; if this threat were communicated to them separately, yet with no different effect; if it were at last executed; if I, myself, saw them, one after another, consenting to be racked, burnt, or strangled, rather than give up the truth of their account: Now I undertake to say that there exists not a skeptic in the world, who would not be lieve them, or who would defend such incredulity." p. 14.

Now we put it to the candid judgment of the reader, whether miracles are credible on such evidence as here supposed? Is it not entirely supposable, that twelve men "of acknowledged probity and good sense" should be found, who would still be capable of conspiring together to deceive their fellow-men? Can we have that knowledge of the probity of any twelve men, which would, of itself, be a sure protection to any community against such a conspiracy? Can we ever know, that in such a case it was impossible for a part or all the twelve to be deceived? If there is not that, in the circumstances of the case, to render it probable that in those circumstances God would work a miracle, is it not far more probable that one or the other of these suppositions was true, than that the laws of nature should be arrested? In the case put by Dr. Paley, no such ground of probability exists. He arrays our belief in human testimony, directly in opposition to our belief in the uniformity of nature's laws, with nothing to strengthen the former, or weaken the latter: and where there is an equal conflict between these two kinds of evidence which must prevail? For ourselves, we can be at no loss for an

answer.

But in the case of the Christian miracles, we have shown that such a probability of very great strength is inherent in the very circumstances. Hence, in this case there is no conflict between mere human testimony and the uniformity of nature's laws. In SECOND SERIES, VOL. IX. NO. I.

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such a case as that presented by Christianity, it is probable a priori that the laws of nature will be arrested whenever it occurs. The truth of this position is sustained by the judgment of the human race in all ages of the world. On this point, the very credulity of the many, and the knavery of the few on the subject of miracles, are important auxiliaries to our argument. Both combine to show, that it ever has been the judgment of mankind, that God would probably by miracles make known his will to man. Had there been no such acknowledged probability, there could have been no temptation to such knavery on the one hand, and no foundation for such credulity on the other.

Is it not then clear, that Dr. Paley, in the very outset of his work, makes a false issue with the skeptic? Our limits will by no means suffer us to enter into an analysis of Dr. Paley's work as it stands related to our argument, but we think it easy to show that, in the present state of the public mind on the question, this false issue in the outset, in a great measure deprives the book of its power to convince the skeptical inquirer, while those who do rest their faith on this form of the argument, will be very likely to be perplexed and baffled when called to meet a crafty impostor. Indeed, if such a man be devoid of mental independence, and not bound to Christianity by any strong ties of moral sympathy, he is in a fair way to become a victim of Mormonism, or some other equally groundless delusion. We think it not inappropriate in this place to suggest, that it is perhaps time that this book should give place, in our colleges, to some other work better adapted to the actual state of skeptical objection in this country. It is certainly a matter of no small interest to the cause of religion in our country, that the evidence of Christianity is a part of nearly every course of college instruction; and it is the duty of Christian instructors to spare no pains necessary to give that argument its full power over the forming mind of the nation. Care should at least be taken to employ a text book, which presents the argument in a form truly logical and unanswerable. We would not be understood, however, to intimate that Dr. Paley's work does not furnish materials for a triumphant vindication of our faith. Our objection lies wholly against his mode of stating his argument.

The only remaining point upon which we purpose to notice the views exhibited by Professor T., relates to certain false notions in reference to the mode of divine influence over the

human mind. That such influence is a reality, he does not question: but certain prevalent perversions of this great doctrine of Scripture, he exposes with great freedom and effect. We earnestly commend this portion of the book (the last chapter) to the careful attention of the reader. Its costume is, indeed, in some parts, ludicrous and amusing in a high degree; but there is a vein of thought running through it which is sufficiently grave and solemn to interest the most serious-minded. This chapter, like all the rest of the book indeed, bears internal marks of having been hastily written, and perhaps the author has not, in all cases, guarded his statements with as much care, as a due regard to the extreme sensitiveness of the public mind on this subject requires. But we think a careful consideration of this portion of the work will convince any candid mind, that there is in more than one of the prevailing sects, a great amount of material made ready to the hand of any enthusiast or impostor who may choose to work it up. We are not sure, indeed, that in the application of his principles the author is not a little too sweeping and indiscriminate, but in our opinion the subject is one which requires great plainness of speech. The fact is undeniable, that there are impressions widely prevalent on this subject, which find no support either from Scripture or reason, and which bring into constant jeopardy the religious sanity of him who entertains them.

Let a man assume that he can be conscious not only of his own emotions, but of a supernatural influence by which they are excited, and he is upon an open ocean, with neither sun nor stars to guide him. We are firm believers in the doctrine of the influence of the Spirit of God on the heart of man, in the great work of regeneration and progressive sanctification. But how are we to know that we are at any time under the influence of that Spirit? Can we be conscious of it as we are of our own emotions? Or are we merely to infer it from the fact, that the fruits of the Spirit are produced? And what are the fruits of the Spirit? Are they not those virtues of the Christian character, which are well defined in God's word? And can we have any evidence that this or that thought or emotion is a fruit of the Spirit, except its perceived agreement with the teachings of Scripture? To us the answer to all these questions seems very plain. Thus viewed, the doctrine of the influence of the Holy Spirit on the mind is rational, and tends to the happiest results. To this view of the subject we are persuaded Christians gene

rally yield a ready assent, as accordant with both Scripture and reason. If so, then we ask the reader carefully to compare it with the facts and considerations adduced by Professor Turner in his last chapter: and then let him judge whether this doctrine be not extensively and alarmingly perverted. We might extract particular passages. We prefer to urge on the reader the perusal of the work itself, and especially the last chapter; and we assure him he will need no urging when he has once commenced. The author deals in facts-and they are facts from which a child can deduce the inevitable inference.

The simple truth is obvious. There are vast multitudes of nominal Christians among us, whose religion consists largely in a certain glow of excitement, which they consider as evidence of the presence of God's Spirit. It is not definitely any Christian virtue which is brought into exercise; but it is excitement -religious excitement—that is what they want and will have; and in their minds the man whose voice can produce it, is God's ambassador, and the doctrines which can call it forth, and roll it up mountain high, are God's truth, whether they be Calvinism, Arminianism, or Mormonism. Indeed, in the course of a few years all these, and a great many other conflicting forms of opinion, are likely enough to have their turn. We make these statements with no fear of successful contradiction. We are assured that they are corroborated by the personal observation of every intelligent reader.

Nor is this mere harmless delusion. It is this very delusion which is hurrying its thousands every year into the vortex of fanaticism, and driving back its tens of thousands into cheerless, heartless, hopeless skepticism. There are in this age not a few minds so strongly imbued with this love of excitement, that theywill "compass sea and land" in the search of its gratification; and wherever they go they will carry along with them an undoubting belief, that where it is found there is the truth, there is the felt seal of divine favor and approbation. Such minds must not be expected to be shocked at any absurdity taught by a "Joe Smith," or any other enthusiast or impostor, provided that they find under his teachings their favorite religious luxury.

There is another class of minds, probably more numerous by far than these, who are utterly devoid of religious emotions and affections. They are as much too cold as those just described are too warm. It is a grave question, seldom raised with the seriousness it should be, How are such men affected by