may be universally taught in this mystical way, and that mankind may learn a purer faith by exploding its historical and dogmatic basis. That this is an entire delusion we have not the shadow of a doubt; and that it is held by a few highminded men, who have imbibed many of the precepts of Christ, we attribute to the common mistake of judging of universal human nature by the phenomena of one's own mind. This mystical Christianity, which they hold, is only rendered possible by the atmosphere of genuine belief which surrounds them. Were it not that the historical facts of Christianity are lodged in the public mind, and supply the motives to the great bulk of the earnest Christian life that exists, it would not be possible for even these few men to live on the ethereal essence they have sublimed out of the system. They are quite unconsciously paying homage to the atmosphere of orthodox belief, which they inhale, despite their efforts to the contrary, and without which their visionary systems would crumble into dust. If they could succeed in demolishing the historic and doctrinal foundation of Christianity, and reduce it to that nebulous

substance they profess to revere, they would be astonished to find even their platform of belief slipping from under their feet; they would discover, when too late, that they had unchained the tempest; and having loosened the only hold that religion can have on common minds—viz., an undoubting belief in its truth, they would stand aghast to see the rush of wickedness that would fill the vacant ground. Their flimsy theories would be swept away like cobwebs; having "sown the wind they would reap the whirlwind." It is not impossible for a set of philosophic Deists to exist in the midst of a Christian community, holding the moral precepts of Christianity, and influenced powerfully by the ideal beauty of Christ; but it is quite impossible for their descendants to hold the same ground, if the common framework of belief were swept away. No ungodly man could reach Christian faith by the devious path they climbed. It is possible to begin by a simple faith, and end in philosophic abstractions; but it is contrary to experience to begin by abstractions and end in simple faith. The Encyclopedists, who preceded the French

Revolution, taught doctrines subversive of all authority, human and divine; but they clothed them in so graceful an attire, that no one, not even themselves, suspected the awful consequences they Iwould lead to. Were they not sublime philosophers who could plant religion and morality on better foundations than priestcraft had done! So thought they, and so thought the shallow generation that applauded their wit; but when their destructive principles sunk into the minds of the common people, what a hell was let loose! Superstition, forsooth, was overthrown, but-horrid substitute -a harlot was installed as goddess of reason; and from that day to this French intellectual society has drifted to and fro in the dreary sea of Atheism, ever putting forward new theories of religion, which follow each other like bubbles on the surface of a stream. It is well shown there how hopeless it is to construct a religion when once the roots of simple faith are cut off. Having destroyed belief in God's revelation, French philosophers may revolve in vicious circles to the end of time without discovering a substitute. They may denounce in bitterest language the vices

that corrupt the nation, but they will never reach the only true remedy-the conscience awakened to the voice of God; and regeneration, if it ever come to that unbelieving and dissolute race, must be on the old lines of "The Apostles and Prophets, Jesus Christ Himself being the chief corner-stone.” We conclude our argument on miracles by observing that those who seek to discredit them, are trying to pull down one of the chief buttresses of the Christian religion; and we would address to them a warning, like that which Gamaliel gave to the Chief Priests of the Jews: "Refrain from this thing, and let it alone, lest haply ye be found even to fight against God.”

CHAPTER IV.

A

ARGUMENT FOR CHRISTIANITY FROM THE

GRANDEUR OF ITS HOPES.

CONVINCING argument in favour of the Chris

tian religion is the incomparable grandeur of the hopes which it opens to mankind. Alone, of all the shrines at which man has worshipped, does it afford a sure and blessed hope of immortality. The heathen religions had only dim forebodings of the future state; the life to come was rather a theme for poets than an influential belief; indeed, it had so weak a hold, even on philosophers, that the Scripture simply expresses the truth when it declares that "life and immortality were brought to light by the Gospel." Till the Resurrection of Christ had unbarred the gates of death, there was no vital belief in the life to come among the Gentiles, and but a feeble one among the Jews. From that time forth the immortality of the soul has been an axiom