Изображения страниц
PDF
EPUB

dom, but humbly, yet firmly, relies on the direction of a heavenly guide? Can it produce aught but holy joy to reflect that our blessed Redeemer has paid the debt of our fallen nature: that our imperfect endeavours after righteousness will by an act of transcendent mercy, be accepted at the tribunal of our God; that when we quit this chequered scene of joy and sorrow, we may, except by our own fault, enjoy the consummation of bliss, being thenceforward reunited to all the worth we have loved in time, to all that has ever adorned humanity?

But to return to the immediate subject of the chapter, the benefits Christianity has conferred on the world in general. It has softened the tone of manners and feelings, has in no small degree purified the principles; it affords substantial support under affliction, provides for the support of religion to the end of time, and raises man to a higher rank as an intellectual being. That whilst so much is in our power so little is comparatively done, though affording ground for shame and sorrow, is no argument against Christianity: if this were universally followed, every individual in a Christian country would be an heir of a blessed immortality. That persons neglect their duty, is not to be imputed to their religion. The general instruction which it offers to all, even to the humble and mean, is quite peculiar to our religion, and its effects, wherever it has been introduced, have been uniform, whether we look to countries at large, or descend to single families and individual characters. To the poor it acts as a stimulus to arouse attention: it does not take them out of their station, but gives principles which may soften the roughest, sweeten the bitterest, and exalt the humblest of human labours. In the higher ranks it operates to render them indifferent to worldly honours and pleasures, otherwise than as talents for which they are responsible: it produces charity, humility, brotherly love; in short, the value of the Christian dispensation is evidenced by the fact that were all men practical Christians there would be little left to complain of even in this imperfect world.

In the concluding chapter, after recapitulating the substance of the foregoing pages, the inference to be drawn from the whole is thus expressed.

"What therefore the preceding evidence proves, if it prove any thing, is, that the Gospel is a message of reconciliation from God to man, proposed by Christ in the character of their Redeemer. And what those reject who are not living as the disciples of Christ, by a vital and practical faith is, the offered means of restoration to the favour of their Creator." P. 420.

Here Mr. S.- adverts to an objection which might possibly

occur to some, that, if the responsibility were so awful, the evidence would be more irresistible; to which he answers that human testimony is the only evidence upon which an universal revelation like the Gospel could be established; that reasoning from analogy, it is an argument for its truth, that the proofs are to be sought with pains, and ascertained by diligent enquiry: and lastly, that if the proofs of revelation were intuitive and self-evident, man would no longer be placed in a state of probation. The volume closes with this practical improvement of the subject.

"The mode in which the Christian religion must be listened to, in order that it may be received, and studied, in order that it may be understood, is well calculated to bring into exercise that disposition of mind which is suitable to a being in circumstances like those of man applying to the subject of religion. This is not a disposition which makes no enquiry, or demands no evidence, or feels no hesitation; but which confines evidence to its proper business of ascertaining facts; and does not so lend itself to prejudice, or adhere to prepossessions as virtually to exclude revelation, and make its own religion. This is the disposition with which the whole subject of religion must be approached; not the evidences only, which lead us to the threshold of the temple; but the Bible itself, which conducts us within the vestibule. We must guard against a critical, captious spirit. We must be aware that the ways of God are far above, out of our sight; and be ready to receive divine instruction with the humility and teachableness of the tenderest years. Surely there is enough of ignorance and enough of evil discoverable in the mind of man, to shew that he needs illumination from above, and to set him upon earnest prayer to the Author of 'every good and perfect gift,' that in matters relating to God and to eternity, he may be enabled to exercise his understanding humbly, and with proper deference to divine wisdom. Those who enquire thus will find the Bible its own best evidence, carrying with it marks of divine origin, which can neither, perhaps, be easily described or accurately defined; but are not the less indisputable and infallible. Reason would lead us to expect what experience uniformly proves, that the secret of the Lord is with them that fear him, and he will shew them his covenant.' P. . 427.

[ocr errors]

If justice have been done by Mr. Sumner's work, it will be seen that it is a book not only valuable to convince the gainsayer, but also very interesting to readers of every description; that it may be eminently useful to all who bear the Christian name. Those who love their religion will rejoice to see its beauties and high origin so conspicuously displayed; whilst at the same time they will be stimulated to act worthy their profession, and to adorn the doctrine of God their Saviour. Others who may unhappily regard it either negligently or under misapprehension, may, through the divine blessing, be led by this

instrument to juster conceptions of the principles and duties of Christianity, and of its importance to their individual welfare. The "line of argument" adopted has this essential merit,that whilst it proves that our "religion is true, it shews also what the religion is."

The Difficulties of Infidelity. By GEORGE STANLEY FABER, B.D. Rector of Long Newton. 8vo. 272pp. 7s. Rivingtons. 1824.

WE remember the advice of Chrysostom: Καθαπερ ἡ μελιττα τοις λειμωσιν εφιπταμενη οὐ παντα εκλεγεί, αλλα τα χρησιμα λαβούσα, τα λοιπα αφίησιν; οὕτω και συ ποιησον. This salutary counsel we shall endeavour to keep in view, while we are employed in forming our digest of divinity; for though we be pledged to notice every production of the teeming press, good, bad, or indifferent, which may be denominated theological, we are not bound to do more for a large class of works-those which are negatively good, or good for nothing,-than merely to notify their existence and professed design. We shall thus be set at liberty to bestow more time and pains on those publications from which substantial benefit and valuable information may be derived.

Among the recent works which eminently deserve the title of ta xpnoua, the useful, no one appears to us to rank higher than this last of Mr. Faber's. In order, therefore, to shew our sense of its importance, and to render our examination of it as profitable to our readers as it has been satisfactory to ourselves, we shall, in this instance, depart from a general rule, and allow the analysis to extend to another Number. An abridgment of such a work, so full of matter, so argumentative, so connected in all its parts, and so little capable of condensation, must necessarily exclude, in order to do justice to the whole, quotations of any selected passages: but this is the less to be regretted, because Mr. Faber's style of writing is well known to all who have a general acquaintance with the best modern divines.

To proceed then at once with our pleasurable task. In the Preface we are distinctly informed of the object pursued by the author throughout his treatise, namely, to shew, that after a comparison of the theological systems of the Christian and the Infidel, the latter will be found to be encumbered with greater difficulties than the former; and that, consequently, the adoption of the Infidel

system evinces more credulity than the adoption of the Christian system.

The subject is discussed in eight sections.

SECTION I." The difficulties attendant upon Deistical Infdelity in regard to its possible grounds and reasons." Infidelity having been usually considered the assailant of revealed religion, Mr. F. conceives, that good effects may result from placing it on the defensive. By this process, it is presumed, the object in view may be more easily attained; and for the sake of order and perspicuity, each section of the general argument is divided into divisions and subdivisions. Of these we shall give the substance.

1. A statement of the possible grounds and reasons of infidelity, of which six are enumerated. 1. That a revelation from heaven cannot in the very nature of things take place. The difficulty here at once presents itself-a denial of God's omnipotence. That this is a necessary consequence appears from the following syllogism-God can do every thing which does not involve a contradiction; but a revelation can never be shewn to involve a contradiction: therefore, a revelation is abstractedly possible.

2. A revelation is in itself so improbable that it beggars all credibility. Respecting this position, the Deist allows that man, a rational being, is placed in the world by a creating Cause, GOD; and that he is placed here to answer some end. If so, would the purpose of the creating Cause be best answered by a regular communication, or by a systematic withholding of instruction? Allowing (as it is conceived all must allow) the former, then the communicating of a divine revelation is more probable than the withholding of one. Granting that God is all wise, it will be further granted that he will take the most effectual means of accomplishing his purpose. Hence the question reduces itself to this-Whether it be easier to believe that knowledge or that ignorance on the part of man, respecting the purpose of his Creator, is the most efficacious in the way of securing its accomplishment? The advocate for ignorance will adhere to the Deist; for the efficacy of knowledge, to the Christian : which evinces the higher degree of credulity?

3. The evidences upon which our reception of every system claiming to be a revelation from heaven is demanded, are so weak and unsatisfactory that they are insufficient to command our reasonable assent. This ground is untenable so long as the arguments of popular writers remain unrefuted. Difficulties, it is allowed, may be started; but to start a difficulty is one thing, to answer an argument another. When the arguments of such writers as Leslie and Paley are answered, and their utter inconVOL. I. NO. I. C

clusiveness shewn, then, but not till then, can the present ground of infidelity be deemed fairly tenable. If evidence be insufficient, arguments raised upon it may be easily confuted. The silence of the Deist with regard to the latter may justly excite suspicions as to the strength of his cause.

t

4. But, replies the Deist, numerous objections and difficulties. exist in the case of each system claiming the character of a divine revelation; which objections and difficulties cannot be answered and removed. It is answered, that with respect to the system contained in the Bible, (and beyond that we have no concern in the present discussion), the question may assume the form of a syllogism. The Bible claims to be a revelation; it has been demonstrated so to be by such close reasoning upon its evidences as remains unrefuted by regular answers, attempted article by article. But in sundry matters connected with it, objections may be made and difficulties started: therefore the Bible has no legitimate claim to the title it assumes. In other words, a fact is established by a high degree of moral evidence; but difficulties may be started, therefore the fact must not be credited. If this reasoning be admissible, it is obvious that any historical fact may be doubted; for where is the fact against which objections may not be made * ?

5. As various theological systems have alike claimed to be revelations from heaven, and as the advocates of each have been equally forward in maintaining their own to the exclusion of every other, the shrewd presumption with a philosophical enquirer will be, that all these systems are, without exception, mere interested impositions upon the credulity of mankind.

This is Volney's position-but whatever may be its apparent truth, the conclusion may be proved fallacious by an analogous instance. Numerous persons put in their respective claims to a vacant estate; every one, it is clear, cannot be the legitimate heir; but would a rational judge dismiss the whole body with→ out further enquiry, and decide, upon Volney's principle, that because every one cannot be the lawful heir, therefore no one can? The natural answer, in such a case, might be given in the words of Holy Writ, "Prove all things; hold fast that which is good." Examine well the evidences of each, and by their comparative merits decide the claim. Or the case may be illus trated by the following syllogism: Volney's argument is thisVarious religious systems equally claim to be revelations from

* A Pamphlet was published a few years ago in which, founding his argu ments on the extraordinary and unaccountable events recorded in Bonaparte's life, the writer ingeniously proved that his history was a fiction.

+ 1 Thess. v. 21.

« ПредыдущаяПродолжить »