employment of this evidence infringes upon the necessity of a supernatural revelation-the nature of the evidence of analogy as being only presumptive proof, affords an answer to this-it is competent to us, by reference to the principles of our constitution, to trace the limits of our natural knowledge of divine things-the devout Deist compared in relation to revealed knowledge to the devout Jew in relation to the spirituality of the gospel-3. that the evidence derogates from the authority of revelation —it may be abused to the destruction of the integrity of scripture-but where rightly used it exacts a rigid adherence to the scriptural doctrines as they are writtenthe credibility resulting from this evidence distinct from the reasonableness of religion-it is only in investigating the reasonableness of doctrines that there is danger of impairing the scripture authority, whereas this evidence proceeding on facts checks the presumption of curiosity.— Butler's "Analogy" a convincing specimen of the reserve with which it advances-much misconception on this point avoided by reflecting that reason in no case is the teacher of truth, but is taught either by nature or by the scripture-revelation, so that faith in the doctrines of scripture, however unapparent to reason without supernatural light, is in the strictest sense an act of reason.-Distinction of the philosophy of Christianity from other sciences.

Recapitulation of the principal points discussed.—In conclusion-the necessity of exploring the evidence for

ourselves in order to the proper estimate of it-it appeals to real principles of our nature, and not to fanciful feelings-the rejection of it proves that the infidel is hardened against the voice of nature as well as of divine revelation -it cannot be rejected without denying all final causes, and thus no practical argument for the existence of a Deity would be left the advocate of the light of nature ought to be à fortiori the advocate of that of grace-the process of collecting this evidence a needful discipline of the mind to the believer, tending to his utmost improvement at once in wisdom and in piety.

AN

ESSAY,

ETC.

THAT a revelation of the divine wisdom must ultimately rest on the credit of miracles wrought in confirmation of it, and thus be received solely on the authority of God, will be readily acknowledged by every one who considers that it is the divinity of the truth so imparted which constitutes its peculiar nature and importance, and that no inferior sanction, therefore, can be interposed between God and the sacred gift.

But as the heavenly treasure is deposited in earthen vessels, and comes not into our hands by immediate donation from the Supreme Giver Himself, a necessity arises of examining into it in that form in which it is presented to our acceptance, lest we mistake the counterfeit of an

B

impious ingenuity for the pure light of divine wisdom, and dishonour God by paying that reverence to the wisdom of man which is transcendantly due to His word alone. Before, therefore, we admit any proposed revelation to be susceptible of that evidence from miracles which invests it with its perfect authority, we must explore its nature from an actual survey of it in all its parts. We must analyse it into the materials of which it consists, and thus either detect the base infusions of human fraud, if there be any latent within it; or trace out, as far as we may be able, the indications of a design and workmanship beyond the scale and the perfection of man; and which may, without derogation from the divine attributes, be ascribed to the Father of Lights and Author of all good-·

ness.

Now there are two ways in which a judgment may be formed respecting the character of any revelation. Either we may judge of it by itself, referring those views of the Divine Being which it unfolds to us to the principles of our moral nature, which is the direct test of its worthiness