may be deemed important. There have been many arguments adduced in its favour, which, to an unprejudiced mind, are conclusive and invincible. But as these infatuated people pretend to believe nothing that they cannot prove by ocular demonstration, whatever comes nearest to that will be most likely to have an effect upon their judgments. I think it must be allowed by atheists themselves who have studied in a small degree the principles of nature, that if there be a God, he must be utterly incomprehensible in his existence to human beings. Therefore, however feeble, small, or few, the arguments for his existence may be, there appears not one solid one for his non-existence. If existing matter is confounding to the senses, how vain, how arrogant, yea, how ridiculous it must be, to dispute the being of a superior power. Independent of revelation, probability is our only resource, but as there is from existing things a very great probability, and no improbability whatever, what is the conclusion that an impartial mind must draw, in connexion with revelation? Surely it cannot do less than believe: and as we have received a revelation, attended not only with probability, but demonstrable proofs of its authenticity, what can we do less than adore? But my principal design in this paper is to argue from the general spirit of Christianity. It is a true remark that the peculiarities of one or two individuals ought not to involve a whole commu nity in their consequences, whatever they might be. But when we see a spirit of any kind producing the same effects on every one on whom it operates, a true judgment of the nature of that spirit may be safely formed. It will be allowed, too, that if there be any religion, it ought to conduce to the good and happiness of the human race. That which can effect this but partially, may be deemed spurious; but that which, while it operates uniformly on every class, influences to virtue and happiness, must be acknowledged to be the only practical and the only genuine religion. These premises being secured, I have no hesitation in believing that Christianity alone can fully come up to this standard. Christianity is adapted to every station in life. It sweetens the enjoyments of the man of rank; enables him to meet with composure the cares attendant upon his high station; keeps him from being conceited, and impels him to acknowledge his close affinity with the rest of mankind, and to treat them accordingly. Although natural virtue may profess to do this, yet nothing so effectually unites the prince with his people, -the lord with his tenant, as the principles of vital Christianity. To the poor it is a friend whose consolations are dearer to him than the warmest emanations of the human heart. It commends without flattery-soothes without fondness-promises without exaggerationand exalts without pride. It enables him to endure the hardships of this life, not only with calmness but with satisfaction; and destroys his wild ambition for worldly greatness, by affording a hope of superior enjoyments in a future world. This has been often proved to demonstration, and even the rankest atheists themselves, if they did not observe it, would be blind. Where, then, is their generosity, who would bereave them of this chief support, especially as infidelity has nothing to offer in its stead, but desperate uncertainty and the wildest disorder. Nor is the power of true religion confined to one country. It has ranged the world, and tried its influence on every class. The indolent African becomes industrious-the wild American is tamed --and the terrible barbarian is humanized; and in every one of these the feelings of piety and love have an uniform influence. In short, there is no station-no circumstance to which the religion of Jesus Christ will not be applicable. This is peculiar to Christianity, for what other religion-what other science-what other principle will have a similar effect? Mahometanism is not a preventive of cruelty, since its founder stained his hands with innocent blood: it is not a check upon ambition, since it was itself promoted by a passion for that vice; and it is not a friend to society, since its prologue was acted with the slaughter of thousands of the human species. Neither has it any other general effect than Christianity has upon its formal professors: viz.-to constrain them to worship in the same form, and believe the same things. Much has been said in favour of Paganism, and the examples of the heathen philosophers have been adduced with a degree of assurance. But the arguments are not good, since those very philosophers were convinced of a higher power than they acknowledged, and in their hearts they laughed at the superstitions of their country: but they were lost in uncertainty; and though they afforded the highest examples of natural virtue; yet how are they cast into the shades, when their virtues are compared to the humble piety of a cottage Christian. Paganism conduces nothing to the goodness of the heart, while, by its penances, it greatly detracts from social and personal pleasure; and it has no other general effect, than to cloud the minds of the people in the darkest superstition. Therefore, as Christianity has the power of influencing every class, and of influencing them to that which is good and happy; and as no other religion, science, or principle, is able to do it, one grand proof of its Divine origin is indubitably gained. Behold from realms of light descend MONTGOMERY. T 3 D. IVES. REVIEWS OF THE LAST MONTH. THE BRITISH REVIEW opens with The Siege of Jerusalem. A poem. By CHARLES PEERS, Esq. "The plan of the poem has been judiciously studied, the outline carefully yet spiritedly drawn, and the finishing is by a master's hand. He (the author) is evidently conversant with our best writers, and has drunk deeply "At the pure well of English, undefiled." His reading embraces an ample and fertile range; and his knowledge is always valuable, because it is always producible. His style is, for the most part, easy and simple, yet without any sacrifice of energy and vigour. His illustrations are frequent, apt, natural, and elegant. He has chosen a subject deeply interesting to the poet and the Christian; and he treats it-not like a man who feels that he is to describe merely the events of an insulated passage in the book of history, with which he has no more connexion than with any other distant political tempest, which did its work of ruin and was forgotten, "Roll'd, blazed, destroy'd, and was no more." On the contrary, he treats it as one who knows it to be a transaction of the most unequivocal importance to his faith, one of those many signs and wonders, and mighty deeds, which were wrought by the hand of Almighty Providence, and by which he is able to ascertain the impregnable safety of that religion, which is the ark of his eternal hope.-No Fiction.-BARNETT'S Memoirs.-Martha; and BARNETT's Reply, are all noticed. The reviewer disapproves generally of religious novels, and is opposed to Mr. Reed's publications. Dr. NEWMAN's new edition of The Protestant Dissenter's Catechism is severely condemned, as likely to create those feelings of division between churchmen and dissenters, which should be avoided. We are glad to see the reviewers disposed to union, as we have too often observed a want of this spirit; and where the theory has been preached, there has been a deficiency in the practice. Yet we do not think that the publication of the sentiments of any party should widen the breach between them; churchmen must vindicate their conformity, and why should not dissenters be allowed to vindicate their nonconformity? Both sides should have something to say for dividing from each other.MIDDLETON'S Ecclesiastical Memoir, is said to be 'well arranged, and impartially executed.' The Influence of the Holy Spirit considered. An Inquiry into the just Limits of Reason in the Investigation of Divine Truth. By the Rev. J. DAVIS, of Queen's College, Cambridge. On the whole we think Mr. Davis has, in these pamphlets, propounded some sound and useful principles, on two very important subjects, and illustrated them by some happy allusions; though we cannot much commend him for classical simplicity or logical precision.'-IRVING's Orations are noticed, in which the reviewer, who appears to be scarcely impartial, marks out the well-known faults of Mr. Irving. Some small praise is, however, bestowed upon him. THE MONTHLY REVIEW notices nothing of a theological kind in the last number. THE BRITISH CRITIC reviews BENSON On Scripture Difficulties, preached at the Hulsean Lectures, Cambridge. "Of the moral and historical difficulties in the book of Genesis, Mr. Benson selects and illustrates the following:-The Offerings of Cain and Abel-Noah's Curse upon Canaan God's Temptation of Abraham-Abraham's Obedience and Faith in offering Isaac-Jacob's supplanting Esau-Joseph's Conduct to his Brethren-and some minor difficulties. These are ably discussed in their order; and while the author reviews, and satisfactorily obviates the chief objections which deists have advanced, he demonstrates in a powerful manner the fitness of these histories in the inspired records, and their consistency with the divine attributes.' Though the Author can write in a |