head it may further be observed, that St. Paul on one occasion expressly distinguishes between his advice as an individual, and his injunctions as an inspired Apostle. Indeed, their miraculous powers and fore-knowledge seem to have been limited to the occasions where the exertion. of them was necessary to promote the direct object of their mission. And this arrangement is analogous to the order observable in Nature and Providence: in the former, where nothing superfluous appears; in the latter, where, content with providing the necessary materials, man is left for the provision of his comforts and of his knowledge to his own bodily and mental exertions. So Christianity is addressed to us as to reasonable beings: and its evidences, its doctrines, and duties, are subjects exhibited for the exercise of our reason and of our consciences.

To conclude: As in every other object of human enquiry, so in Revelation, difficulties will occur; these will indeed diminish in proportion to the nature of the particular subjects of enquiry, and to the capacities and attention devoted to their investigation; yet still some

difficulties will remain attached to the most acknowledged and incontrovertible truths. And this must be the case, so long as the works and ways of an Infinite Being are the subjects of the consideration of finite creatures. Yet if power, order, and design, appear in the Universe, we admit the necessity of a Creator, though our minds cannot comprehend the origin of a First Cause; or, what is yet undeniable, a First Cause without origin, from eternity. If benevolence and wisdom predominate in the creation, we infer those attributes in the Creator, notwithstanding we cannot account for the existence of Evil, moral, and physical, under the government of Infinite Goodness and Power. We assent to the Newtonian system of the Universe, because so many considerations unite to establish its truth; though its very corner-stone, Gravitation, is, I believe, rather assumed than proved; and being assumed, must yet lead to the destruction of the solar system, unless obviated by the direct interpositions of Providence, or of some second cause as yet unknown to us. In short, all our nous.*

*See Fergusson's Lectures on Mechanics, &c. page 40; fourth edition.

tions, on almost every subject, are formed on, and our general conduct is governed by, strong probabilities rather than by strict certainties; so the evidences of Christianity, once found to possess so high a degree of probability as to command our deliberate assent to its truth, common sense requires our adherence to this persuasion, though we may not be able absolutely to demonstrate the fallacy of every objection that the subject may admit of being started. — It is surely enough that not only its direct proofs are convincing, but that even every objection yet brought against it, has met (as, I think, is the case) with a satisfactory reply.

LETTER IV.

Ir, then, these things be so;-if Reason and conscience afford a strong probability, and Christianity (once admitted true) a certainty, that on our conduct in this life depends not only

much of our present welfare, but also our eternal interests in futurity; if virtue lead to felicity, and vice to misery; does it not, with irresistible conviction, follow, that, of all wisdom, the most unquestionable and exalted is the pursuit of Virtue: and that, of all folly, the most exquisite, as well as most fatal, is subjection to vice? - When the great day of retribution arrives, perhaps it will not prove the least poignant source of penal suffering to the acute man of the world, to discover that his most sagacious and successful schemes of advance ment (whether in the unjust pursuit of gain, of pleasure, or of consequence) will stand opposed to the meek sincerity of the simple Christian, not more as an object of Divine displeasure, than as an instance (in the eyes of men as well as of angels) of broad folly. Let the selfish, the unkind, the worldly, and the profligate (especially those whom Providence has gifted with sense and talents) consider the matter in this point of view; and if their judgement and conscience cannot dissent to what is here suggested, let them admit and correct the folly, as well as the guilt, of their ways; or,

awful alternative! stand to the just consequences: while you, my friend, join me in consider ing the sketch I shall now attempt of a CHRISTIAN, according to the views we have already taken of Christianity.

When, with the lights he has derived, as a rational being, from nature, he contemplates the power, wisdom, and beneficence observable in the natural and intellectual world (especially if he have any acquaintance with the modern discoveries in astronomy, natural philosophy, and natural history) his mind expands, and his heart swells with sentiments of reverence and admiration towards the All-mighty, All-perfect Creator of all. To these views are superin duced those which Christianity presents to him of this inconceivably glorious Being having created man (among, probably, numerous other orders of intellectual beings) to participate, in a state of innocence, of the fullness of his beatitude; And when vice and error, (to which man's early disobedience had judicially exposed him) mutually engendering each other, had at length obscured the lights of Reason and conscience, and spread idolatry, violence, and mi