in the gods of heathen idolatry, and in the Author of Christianity. But one feature condemns this creature of fancy; and this is, that justice does not hold a part in its character. The violated law, whether of nature or of revelation, is overlooked by the Deist's God; whereas, Conscientiousness, a primitive faculty of man's mind, calls aloud for punishment upon every offender against any just commands. The Deists represent God as merciful, but not as just. Of this Deity, our faculties, unbiassed, cannot allow; and man cannot by their unanimous consent bow before such a being; for, though it is true that God is a God of mercy, he is enabled to show forth this lovely trait, only as connected with justice. Deists boast of leaving to Christians the God of revelation, and taking to themselves the God of nature; but, if this view be correct, they embrace a shadow, not a substance; a being, neither in nature nor in revelation. As yet, the glorious object has not dawned. Are we left in this unpleasant deficiency? Is there no being on whom our Conscientiousness, Benevolence, Hope, Causality, Comparison, Cautiousness, and Love of Approbation will alight? Is there no being in whom Justice, Mercy, Glory, Infinity, Power, and Holiness D shine forth as constituent features? We have such a Being, who is the God of revelation. In order to prove this, we must have recourse to revelation itself, and take its testimonies concerning its Author. As a prominent feature, we find the Unity of the Deity.* Equally so are the Attributes of Love (indeed it is said, "God is love"), Mercy,+ Goodness, Wisdom, § Power, || Omnipresence, Immutability, a Justice, b and Holiness, c. We are taught that He is every where -that nothing is hidden from his eye-and that He will bring every secret thing to light, whether it be good or evil. The Christian's God is represented as being "jealous" of His honour, and will not give his glory to another. This, and all other traits in the God of revelation, our faculties, unbiassed, delight to contemplate. It is here that Veneration finds its resting-place; * Exod. xx. 3; Deut. iv. 35, 39. + Exod. xxxiv. 6; Joel xi. 13; 2 Cor. i. 3. § Psalm xliv; Acts xv. 18; Heb. iv. 13; Psalm civ. 24. || Isaiah xiv. 24; Dan. iii. 17, 29; Rom. i. 20. Psalm cxxxix. 7. a Malachi iii. 6; James i. 17. b Genesis xviii. 25; Deut. xxxii. 4; Revelation xv. 3. e Lev. xix. 2; 1 Samuel ii. 2; Isaiah vi. 3; Rev. iv. 8. here, alone, that happiness is to be found; here, that the creature discovers the image in which he was created. It is hoped that the truth of the fourth proposition is now fully seen: That it will appear, that man, being constrained by the constitution of his mind to worship some being, CAN APPROVE OF THE GOD OF CHRISTIANITY ONLY as the fit object of worship. I am well aware that objections may be started against this view, by having recourse to the particular character of the God of revelation, as exhibited in the facts forming the foundations of Christianity; but, as this part of the argument embraces merely the general character; and as the nature of these facts will be fully illustrated hereafter, the conclusion remains indisputable, that the God of Christianity, as to his general character, is the only one approved of by our unbiassed faculties; and, being so, we are justified in concluding, that the Author of this system is the Creator of our frames, the Former of our mental constitution. Well, then, may the Christian disciple adopt the language of Paul and say, "For though there be indeed, what, by the heathen are called gods, whether in heaven or in earth; as there are in their estimation many gods and many lords, yet to us there is but one God, the Father, from whom all things are, and we are formed for him; and one Lord, Jesus Christ, by whom all things are, and we are saved by him."-1 Corinthians viii. 5, 6. PART II. HAVING proved that the UNBIASSED decision of the intellectual and moral faculties leads to the approval of the God of Christianity as the object of adoration, because that God is, in His attributes, one that can admit of the activity of the whole of these faculties; and having shown that man, instead of bowing in reverence before this his Maker, has bended his knee before a Venus, a deification of lust; a Mars, an emblem of war and all its horrors; a Jupiter, a similitude of a buccaneer, despising laws civil, domestic, and religious; and others equally bad; it naturally arises as a question, how has this taken place? And when we see, in addition, that |