The fifth reason is, the union and discipline of the Christian republic, which gradually formed an independent and increasing state in the heart of the Roman empire. To this reason are allowed its full weight and influence. The primitive Christians, it is granted, were prudent and intelligent men. Hence they formed themselves into a regularly organized and well-disciplined body; and doubtless thereby their efforts would be facilitated, and their object promoted, and in the way of natural cause and effect, the union of the Christian republic would have a tendency to further its prosperity. Mr. Gibbon's five reasons having been discussed, that a proper judgment may be formed of their efficacy, the aspect under which Christianity would first present itself to the heathen world, is considered. Tacitus (Hist. Lib. v. §. 5.) is quoted to shew in what estimation the Jews were held by their enlightened neighbours-that they were despised and regarded with contempt. Added to which, the punishment of crucifixion, being reserved solely for the lowest and basest of mankind, was looked upon as vile and disgraceful in the extreme. Now the Founder of Christianity was not only a member of this despised nation, but a criminal who had forfeited his life by this peculiarly disgraceful punishment. Of the same degraded race were the Apostles, and the greater part of the early missionaries of the Gospel. Still further it is remarkable, that instead of occupying a comparatively honourable station in the higher ranks of the Jewish republic, Christ was the son of a humble mechanic, in a country town; and the Apostles, fishermen, publicans, or of otherwise inferior stations. Yet by such men the enlightened nations of Greece and Rome were called upon to renounce the deities, under whose imaginary influence they had flourished, and attained the sovereignty of the universe. By such men they were charged to reject, as impious and abominable, a religion, combining itself with all their early habits and associations; and in its place they were sternly enjoined to accept an upstart creed, which had been first struck out by a crucified Jew, and was now preached by a combination of Jews of the lowest rank, contradicting all previous notions entertained by the Gentiles,-thwarting their inclinations,-injuring their interests, and calling them to a life of holiness, and abstinence, and mortification, and selfdenial. This is the aspect under which the Gospel must have appeared when first preached to lordly Romans and philosophic Greeks. What could they have thought of it? Where was the human probability that they would embrace it? Yet such was the religion, "accepted by great numbers of every re ligion, of every rank, and of every province in the Roman empire." Wonderful, indeed, is this indisputable fact to us; and the believer in Revelation may be pardoned, if he deem the five reasons of Mr. Gibbon insufficient to solve the problem of the astonishingly rapid promulgation of Christianity. Mr. Faber proceeds accordingly to search for other reasons to account for this extraordinary phenomenon. Two are suggested: viz. the powerful operation of God's Spirit upon the hearts of those who were addressed; and the evidence afforded their understandings by the frequent performance of miracles. The first of these two causes was necessary on account of the natural reluctance of man to embrace a life of danger and self-denial, in the place of a life of safety and indulgence-the whole temper, and spirit, and disposition, in short, of the proselyte, were to be thoroughly changed in order to his becoming a Christian. This we are assured in Scripture could not be effected, save by the special operation of the Holy Spirit. In support of this position, numerous passages from the Scriptures are adduced, and the language, both of the narrative and of the missionaries themselves, is perfectly clear and decisive. It was the constant avowal of men who sealed their faith with their blood. We doubtless have only their own assertion, and opinion must rest upon the credit given to it; but as the fact alleged fully accounts for their success, we may perhaps find it more difficult on the whole to disbelieve than believe them. The second cause assigned, is the power they had of working miracles; and here but one question can arise, Had they that power? Mr. Hume's reasoning with regard to miracles brings out as a result, that no human evidence can in any case render them credible. It is answered, Why should not competent evidence establish any fact which does not involve a contradiction in terms? And it is further remarked, that Mr. Hume's assertion is not only paradoxical, but is moreover conveyed through the medium of the fallacious reasoning, that a firm and unalterable experience has established those laws of nature, which it is the very essence of a miracle to violate. Mr. Hume, it is asserted, begs the question, when he speaks of the firm and unalterable experience of all ages; this absolute uniformity of the laws of nature, being the precise matter which they who believe in the occurrence of miracles deny, producing, in vindication of their belief, what they deem sufficient historical evidence. The result of Mr. Faber's reasoning leads to this conclusion. Christianity claims the sanction of miraculous powers, a claim to be examined like any other historical fact. If the evidence in favour of the claim preponderate, it must be ad mitted if it be clearly insufficient, it must be rejected. Now the evidence requisite to satisfy a rational enquirer is two-fold: it must be shewn that certain actions purporting to be miraculous were performed; and it must be shewn, that these actions were real, not simulated miracles. With respect to the first it is asserted, that the fact of the rapid propagation of Christianity cannot be satisfactorily accounted for on natural principles. Therefore the necessity of the case requires that supernatural principles of some sort should be called in. We have a knot which Deity alone can untie. Accordingly the Founder and first Preacher of Christianity claimed miraculous powersa claim which would not have been made had not the power been possessed-for no man of common sense, it is presumed, would risk the failure of a favourite plan by claiming a power he knew he did not possess. From Mahomet miracles were required as proofs of his mission: the demand was evaded, and the power disclaimed. Pretended miracles may indeed be planned and palmed upon the world, when those in whose presence they are wrought favour the actor, and are predisposed to believe; but the reverse of this was the case with Christ and his Apostles. Their miracles were performed before enemies, not friends; and to them were appeals fearlessly made. That such appeals should be made, and freely admitted, when all parties knew full well that no miracle had been wrought, is a circumstance absolutely incredible. As a further testimony, the opinions of the Apologists are urged-writers, who appealed to Pagans in defence of Christianity. That the defenders of the Gospel should thus needlessly commit themselves to enemies, if no miracles had been performed, is surely difficult to account for, and hard to believe. The fact however is, that miracles were fully admitted, and the solution sought in magic and diabolical agency: and it may be boldly declared, that the testimony in their favour is so strong and so varied, that it is a less exertion of faith to admit their occurrence, than to maintain the falsehood of the witnesses. It remains only to shew, that these actions were real, and not simulated miracles-in proof of which reference is made to several, which from their special nature exclude all possibility either of deception or collusion The argument from them is thus put. If certain miracles were performed, which cannot be accounted for, save by spiritual intervention, he who performed them must have been a true * Quadratus Apol. apud Euseb. Eccl. Hist. Lib. iv. c. 3. Justin Martyr Dial. p. 258. Edit. Thirlby. Tertull. Apol. p. 20. Ed. Prin. Par. 1675. Orig. Cent. Cels. Lib. ii. §. 48. All cited by Paley. Prophet; and if so, certain other miracles, which, for the sake of argument, it is granted might have been accounted for on the score of collusion, must also have been genuine. SECTION VII.-The difficulties attendant upon deistical infidelity in regard to the internal evidence of Christianity. This part of the subject acquires additional interest as tending to prove that truth is even constitutionally and essentially inherent in the Gospel, is interwoven in its very texture, and forming, in the very nature of things, an inseparably component part of it. As a specimen of the mode of reasoning upon the internal evidence of Christianity, two particulars only are selected. 1. The character of Christ. 2. The spirit of Christianity. In discussing the first, Mr. Faber points out the various qualities and feelings inherent in man, and more or less enlisted to form constituent parts in the character of an individual, aiming at distinction and superiority. With respect to each of which the character of Christ stands in direct opposition. The victories he promised to his disciples were victories over themselves, over their pride their avarice-their selfishnesstheir ambition; his principles were neither daring or enterprising, in a worldly sense of the words; instead of a temper quick in resenting insults, and prone to avenge injuries, he recommended toleration and patient submission. In a word he promised heaven and happiness, not like Odin and Mahomet, or the heroes of classical antiquity, as a reward for valour or glorious death; but as the prize which would be awarded only to purity and humility, to holiness and self-denial. The merits of the second point, being in great measure involved in the preceding view of Christianity, may be briefly noticed only so far as regards its honesty and its disinterestedness. Of false religions, it may be said to be the invariable characteristic, that they seek on the one hand to gain votaries by unhallowed indulgence, while, on the other, they too plainly shew their earthly origin by conferring special privileges or advantages upon their founders or supporters. The religion of Odin with his Scandinavian Paradise *. That of Mahomet +, and the Indian Mythologists, are submitted in illustration, and examined in detail; and in every one of these spurious revelations principles are shewn to exist hostile to virtue, purity and disinterestedness. In fact, a very contrast to Christianity, wherein no compromise is made with unholiness, no bartering visible between profligacy and ritual observances. The rule is abso *Sec Mallet's Northern Antiquities, V. 1. p. 86, &c. + Koran, c. ix. 33, 35. Inst. Menu. c. iv. v. 8, 9, 11, lute, unbending, universal. If, at subsequent periods, evil or interested men impeached the integrity, and sullied the pure face of this fair creed, on them be the consequences; would we judge of the spirit of the Gospel, we must turn to the written word. Christianity must be allowed to speak for herself, not in the words or actions of a degenerate priesthood, but from her own authenticated documents. The Gospel must be studied in the Gospel. SECTION VIII.-Is occupied by a brief recapitulation and conclusion. Of the several difficulties attached to the scheme of infidelity, as they are urged by Mr. Faber, we have enabled our reader to form his own opinion in the preceding analysis. On a careful review of the whole argument, it is for him to decide whether, after all the captious objections which have at various times been started by infidel writers, the disbelief of Christianity do not involve a higher degree of credulity, than the belief of it; whether, in point of rationality, it is not more difficult to pronounce it an imposture, than to admit it as a revelation from heaven. The question,-whatever may be the merit or demerit of the present author in his mode of treating it,-is indisputably one of momentous interest. No argument is so likely to make a salutary impression on the mind of an infidel, as that which proves that his boasted intellect has led him astray, and that mere reason draws a very different conclusion from that on which he stakes his soul's eternal welfare. It were not impossible, if we were so disposed, to point out some few defects in Mr. Faber's style, and an occasional want of accuracy in the method of handling his Thesis: but we have followed him step by step without offering an observation, because we have no doubt his work will, if carefully read, be found very useful; and because we have no other aim, than that our review of it should form an epitome of the most prevailing arguments which it offers. Calvinism and Arminianism compared in their Principles and Tendency; or the Doctrines of General Redemption, as held by the Members of the Church of England, and by the early Dutch Arminians, exhibited in their Scriptural Evidence, and in connection with the Civil and Religious Liberties of Mankind. By JAMES NICHOLS. 2 Vols. 8vo. 20s. London. Longman and Co. 1824. WE are told of an honest Dutchman, who, being provoked by a dogged and impracticable horse, belaboured the animal well |