ducing to that convincing simplicity, which carries demonstration with it, the facts and arguments on which a system of such infinite importance is established. Such is Dr. Gregory's object. In a series of letters, the first part really written to a friend, Dr. G. treats on the absurdity of Deism-on the necessity of Revelation on the evidence of Revelation on that of Miracles-on the Resurrection of Christ-on Inspiration of Scripture :— -on the peculiar Doctrines of the Gospel, &c. If the book were now for the first time before the public, we might enlarge on some of these truly important topics; for the present we can do no more than mention them. They are treated in a popular and intelligent manner. was it without influence on the mind of Alexander, himself. The permanence of Indian customs is sufficient security that Pythagoras could obtain nothing better than what the present day affords; and that the present day exhibits precisely the same spectacles to us as were beheld by Pythagoras. In reasoning on what we see, we avoid all occasion of error from the ambiguities of an Author's text, from the duplicities of language, or from that very common cause of mistake, the acceptance of a detached passage in a sense different from what it bears in its original connection, or in opposition to the general tenor of the author's opinions. We may find in antient (classic) writers, passages which contradict each other; yet were the writer living, he might explain them to our satisfaction. We may even find such in parts of our ancient Scriptures ; cated in the most satisfactory manner. yet these may be, and have been, vindi Nevertheless, and after acknowledging the force of Dr. Gregory's reasoning, we are of opinion that a work which should infer the necessity of Christianity, rather from what we see, But, there is no such difficulty in de with our own eyes, and know, or may ciding on the practice of wasting human know, of our personal knowledge,-a life; whether in the case of female infanwork which surveying the actual state ticide, or in that of burning widows on of man and human affairs, should sub-the funeral pile of their husbands, or in mit a true estimate of them to the that of devoting living victims to the thinking mind, would render an essen-Ganges! These are gross crimes; they tial service to the Christian cause. Under this persuasion, we shall rather use these volumes as a text, than as a subject, and may possibly lose sight of them, for a while in our endeavours to explain our meaning. then can we think of that religion which speak home to the very soul: what acting on the heart; which has not yet could not prevent them by its principles, suppressed them by its precepts directing the life? A few years ago, the HinThe preceding article is an instance doos were described as the most pious of irresistible appeal to the constitution and compassionate race upon earth, as of human nature. To understand-to meekness and benevolence in the abfeel it, requires no profound acquaint-stract, in short, as possessing every ance with philosophy or learning: the virtue incident to humanity; and as percommon affections of our race are all fect patterns for the imitation of Christhat need be summoned to sit in judge- tians! ment on the practice of infanticide, per- Better acquaintance with them has petrated among tribes and people, as a dissolved the spell through which they national custom, and a privilege. Yet assumed forms so totally different from India has ever been the acknowledged their real proportions: what do we find seat of wisdom: the sages of antient them now? Is there any considerate man Greece drew their maxims from the who would wish to exchange the moral Hindoos of Egypt; and those who character sustained by our own Chriswished to penetrate most deeply, into tian community, confessedly imperfect, the secrets of science, supposed they though it be, and to accept in lieu, that had reached the ne plus ultra, when which now appertains to the Hindoos? they became disciples of the Brahmins Let this slight hint, stand as a specimen of India. This is reported of Pythago- of the support afforded by modern inforras, and others of his countrymen: normation, to the acknowledged necessity of divine interposition in behalf of igno- | Our object is merely to explain the prerant, misguided, mispractising man, sent evidence for the necessity of better amidst all the stateliness of learning, principles than simple deism, or simpler and the superiority claimed by autho- Atheism can offer chuse wherever rity and tradition. choice may be exercised, among the nations of the earth. If any, supposing that a studious turn of mind has generated superstition, in India, should enquire the state of those who have neither tradition nor caste, neither temple, nor worship, neither priest, nor functionary,-we take advantage of an article that lately appeared in our pages to desire their consideration of the Caffres: a nation not deficient in talent, nor in curiosity; a nation that acknowledges no God, yet preserves religious rites, for which it can assign no reason; a nation that dreads a stone, an anchor-stock, a river, a storm, yet has no notion of a deity; neither implores his beneficence, nor deprecates his displeasure a nation that entertains a sense of pollution, yet not of guilt, and discerns what is criminal, but not what is sinful.Where is the Christian nation that any man honest man will firmly desire should change place with the Caffres ? And yet we are far from saying that every, or that any, Christian nation bears that character which it should do. In treating on historical facts, we concieve, that the extant evidences of those facts are entitled to the very first place in point of importance. The preservation of the family of Abraham, though it has long ceased to be a nation, is one of the most striking evidences of the truth of the Gospel History; and perhaps, is unparalleled in the annals of Time. For it is not the mere dispersion of this people that furnishes the argument, but the occasion of that dispersion. The people we see; there is no denying their existence and more than that, there is no denying their former greatness. Vespasian and Titus found them great. We have had occasion to appeal to the extant Arch of Titus at Rome, for the date of the dissolution of their government: we now appeal to an inscription that once formed part of that structure, for the power of that people, over which the triumph was so remarkable as to deserve eternal commemoration. Lucius Faunus reports an inscription found near the Arch of Titus, among the ruins; supposed to have been placed on the other front of the arch. IMP. TITO. CAESARI. DIVI. VESPASIANI. F. VESPASIANO. AUG. PONTIFICI. MAXIMO QUOD. PRAECEPTIS. PATRIS. CONSILIISQVE. ET AVSPICIS. GENTEM, IVDAEORVM, DOMVIT. ET "The Senate and people of Rome, [erect this Monument in honour of] Titus Cæsar Vespasian Augustus, Sovereign Pontiff, Tribune for the tenth "time: Emperor for the seventeenth time; Consul for the eighth time; Father of the Country, their Prince; because that he, under the precepts, the counsels, and the auspices of his Father, subdued the people of the Jews, and razed their city Jerusalem; which all before him, Generals, Kings, and Nations, had either attacked in vain, or had been deterred [by its strength] from attacking." : "Give me a fulcrum," said Archimedes," and I will move the world." Give such foundation of rock for mathematical reasoning and mathematical reasoning will carry demonstration with it. But then, the subjects must be treated in a simple manner, free from technical phrases of school divinity, perfectly independent of party, and of every minor interest. They demand also an accuracy of idea not always regarded by divines. We know, for instance that it has been customary to confound regeneration with the new-birth; yet, as in nature there is and birth,—and in man an interval of many months,-why should they not also be separated in the spiritual allusion, derived from that process? Regeneration may be the primary work of the sacred Spirit on the heart; but, as in nature, neither the family nor Admit that Josephus, to answer some bye purpose, misleads his readers: who built the Arch of Titus? Admit the Gospels to be works of later ages :the Arch of Titus is bound down to a date for a very few years closed the reigns of both father and son, and who would incur such an expense long after their death? It were, perhaps, rash to say, that independent of the Gospels, as records, there are evidences sufficient of the truth of the history they contain, to convince the ingenuous mind; yet we may venture to say, that whoever would combine the evidences still ex-always an interval between generation tant, extra the Gospels, would make out a case, in support of Christianity, strong enough to put infidelity itself to the blush. In such a service to the Christian cause, the testimony of Heathen adversaries is unexceptionable; the names of places, persons, and things, preserved, as other antiquities are pre-society has evidence of generation till served; relicts of customs and manners the child is born, so neither had the opposed to Christianity; traditions cur- church any proof of regeneration, in the rent in particular places, with many case of adults, till baptism manifested other facts, form a body of evidence too the birth of the convert into a new life powerful to fear dispute. And here and character. It follows undeniably, we might remind Dr. Gregory, that a that arguments adducible under this source of testimony, not touched on by distinction, may be more strictly demonhim, opens itself in support of the sa- strative than those which could be poscred books, especially (for instance) of sibly employed to defend a confusion of the Revelations. The ancient struc-ideas, enthralled in undefinable incontures of Christian worship, are adorned gruities. with representations founded on these writings. The Mosaics of Churches built in the fourth or fifth century, exhibit the Saviour sitting on his throne; the four and twenty elders, the four living creatures, &c. &c. with various other devices, all drawn from the book of the Revelations. Now, that book could not have obtained so great authority, suddenly; nor unless the then extant evidence of its origin had been deemed satisfactory, by those who thus adorned their public and ecclesiastical structures; where the whole congregation was, in a manner, called on to witness their truth. Or, if this had occurred in some places, and under the influence of some parties, it could never have been so general, as we find it among all parties: it could never have become the favourite subject of church ornament. Something like this gradual progress of life has appeared necessary to our author, who insists on "the distinction between regeneration and sanctification, the former is the commencement of spiritual life, the other is spiritual growth." And yet, unhappily, Dr. G. supposes that Cornelius and his family were instantaneously transformed from unbelievers to believers: not so; for the previous "believing in God, with all his family," must go for something in that instance. Conversions, the consequence of miracles, as that of Sergius Paulus, are different affairs; and as miracles are now out of the question, we conceive that cases of instantaneous conversion, are not according to the established order of things, and can only be justified by long and demonstrative experience in future life, and conduct. On such a lasting change of character the stress of evidence must be laid; it, was the subject of bold appeal in ancient days; it is the subject of ocular demonstration in modern days. Our author presents a noble passage of a christian father to this purpose. LACTANTIUS, an ancient father of the church, in one of his appeals to the adversaries of true religion, drew a bold, but not unfaithful, picture of the genuine effects of the Gospel upon the heart and conduct of sincere Christians." Give me, (says he,) a man who is choleric, abusive in his lauguage, headstrong, and unruly; and with a few words, (the words of God,) he shall be rendered gentle as a lamb.-Give me a greedy, avaricious, close-fisted man, and I will presently return him to you a generous creature, freely bestowing his money by handfuls. Give me a cruel, blood-thirsty wretch, instantly his ferocity shall be trausformed into a truly mild and merciful disposition. Give me an unjust man, a foolish man, a sinful man; and on a sudden he shall become honest, wise, and virtuous. In one layer, the laver of regeneration) all his wickedness shall be washed away. So great is the efficacy of Divine Wisdom, that when once admitted into the human heart, it expels folly, the parent of all vice; and in accomplishing this great end, there is no occasion for any expense, no absolute need of books, or deep and long study or meditation. The benefit is conferred gratuitously, easily, expeditiously; provided the ears and the heart thirst after wisdom. Did any, or could any of the heathen philosophers accomplish such important purposes as this?" verics have been struck at once in a cen tury, or perhaps less, by the force of genius; but even these, whatever benefits may have resulted from them, have not been discoveries of such truths or propositions, as are developed in Revealed Religion.Reason can no more instruct itself, because it knows by instruction, than the eye can give light to itself, because it sees by the light. This observation applies peculiarly to re igious matters; and you may safely infer from it, that "a man may as well take a view of things upon earth in a dark uight, by the light of his own eye, as pretend to discover the things of heaven, in the night of nature, by the light of his own reason. Upon these points, says a very powerful reasoner, Bishop Horsley, "the evidence of Holy Scripture is, indeed, the only thing that amounts to proof, The utmost that reasoning can do, is to lead to the discovery, and by God's grace, to the humble acknowledgement, of the weakness and insufficiency of reason; to resist her encroachments upon the province of faith; to silence her objectio s, aud cast down imaginations, and prevent the innovations and refinements of philosophy and vain deceit." The grand attributes of reason are, its capability of receiving, and, when properly disciplined, of retaining, whatever is communicated to it, and its power of discriminating, when it has suitable data, between truth and falsehood, or between fitness and want of fitness to accomplish certain purposes. And these attributes are possessed in the highest perfection, when, as Paul expresses it, "the eyes of our un derstanding, (rns diavolas, the faculty of seThis language of the Christian Cicero, paration or discernment) being enlightened, (as he was usually denominated) conveys we may know what is the hope of our callno vain and empty boast; nor does it, un-ing, and what the riches of the glory of der pretext of exalting Religion, insult and trample upon reason and philosophy. The effects here ascribed to religion have been frequently produced by it, and will always be produced when it is allowed its genuine and complete operation. And with respect to the supposed insult offered to reason, there can no such thing, unlesscribe to it; that it is conformable to the that be an insult to reason, which renders its real nature palpable, and guards against the abuse of it while it teaches its proper use. Reason has been termed, and not improperly," the EYE of the soul:" for as the eye cannot see without light, so neither can reason know without instruction. The progress of mankind in learning and science has been made, strictly speaking, by groping, by feeling one truth after another, and adding it to the general stock; except, indeed, when some grand disco our inheritance in the sints, and what is the exceeding greatness of his power toward us who believe." Now, if these faculties of the soul be duly exercised, it will be seen that the religion of Jesus Christ is all it professes to be, and is capable of effecting all that its advocates as highest reason, and is, therefore, deserving of the warmest admiration and the most cordial reception. The religion we are taught in the Gospel leads inevitably to the exaltation and perfection of our noblest faculties: it requires us to use the things of this life as in reason they ought to be used, to cherish such tempers and dispositions as are the glory of intelligent creatures, to avoid such conduct as would degrade and debase our nature, to walk in such wisdom as exalts our character, to practise such from experience can possibly be imagined; and if so, it is an undeniable consequence, that it cannot be surmounted by any proof whatever derived from human testimony." Now, we are somewhat mistaken, if the custom of female infantieide does not bear hard on this hypothesis: for cer tainly it is a violation of the laws of This extract shews the talent of the author, and the tone he maintains in his work. These principles are of immutable force; age has no power to rennature," it is an absolute contradiction der them antiquated; and various read-which has established these laws"-yet to that firm and unalterable experience ings, or imperfect copies, or heedless it is supported by human testimony, collations, have no influence on such ex- beyond all denial :---and after all is no amples. Every change of heart, and miracle! That a whole people should deportment bespeaks the influence of for ages, destroy one half of its poste, Religion; and every repulsion,, ority, is not less incredible than a suspenabatement of vice, is of the same de- sion of the laws of matter and motion, scription though not of the same de- of gravity and solidity-yet, all the while, though marvellous, it is not miraculous. gree. We ought to add that many of the notes in this edition are answers to objections which had been sent to the author since his former editions: they add much to the value of the work; and the rather, as they are composed in reply to real opponents, and to arguments stated with the ngenuity and force of modern controversy. When the cause of truth is our object, the crime of reverting to a work already dismissed, we trust is venial ;--we therefore add, a thought or two, to which Mr. Cormack's volume has given occasion. Among other articles, the question of Miracles engages the attention of Dr. Gregory, and he inserts Mr. Hume's famous argument on that subject. The substance of Mr. Hume's argument (which I describe, because almost all the later Deists have echoed his sentiments) is this, "Experience, which in some things is variable, in others is uniform, is our only guide in reasoning concerning matters of fact. Variable experience gives rise to probability only; an uniform experience amounts to proof. Our belief of any fact, from the testimony of eye-witnesses, is derived from no other principle than our experience of the veracity of human testimony. If the fact attested be miraculous, there arises a contest of two opposite experiences, or proof against proof. Now, a miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as complete as any argument The practice of Tragga was first forcibly brought to Colonel Walker's notice by an occurrence at Mallia, where a Bhat had become security on the part of Dossajee, the Rajah, or chief of that district. When the time of payment arrived, Dossajee refused to fulfil his engagement. Having had recourse, without success, to every exthe compassion, or justice, of the chief, pedient, which could be supposed to move he resolved on the commission of Tragga, by putting one of his own children to death. He spent the night preceding the horrid act, in religious ceremonies, in company with a friend. In the morning he called his daughter, a fine girl of eight for being a sacrifice to save her father's years of age, and desired her to prepare character from dishonour. Sensible of the necessity under which her father was laid, she yielded herself a voluntary victim. Af ter bathing and purification, she placed herself in an attitude, in which her father's sword could easily reach her neck; and while she was holding aside her long hair, he, with one stroke of his sabre, severed the head from the body. This transaction was related to Colonel Walker in a public Kutchery, in the presence of several hundred auditors, by the father himself, who minutely described the particulars with feeling and sorrow. His feeling and sorrow, however, did not arise from the idea of contracting guilt, but of the hardness of his fate, and the injustice of Dossajee, which had compelled him to be the executioneer of his own child. On the head of Dossajee, he considered her blood as resting. * Compare 2 Kings, iii. 27. |