carried round in a circle, or nearly a circle. How steady, then, must have been the hand that gave the impulse, and how perfect the quantity of force applied, to have produced this result, to have exactly balanced the power of gravitation! Had it been any thing different from what it was, the present order of things could not have existed. If the force of projection had been less, the earth would have fallen into the sun; if more, it would have whirled off into the interminable fields of space. Can any one fail of perceiving how nice must have been the impulse given, and how mathematically precise the calculation, so to speak, which determined it? Nothing can exceed the perfection, the beauty of this result. And lives there a rational being who will affirm that there is no adaptation, no Intelligence here? Can the most determined unbeliever, after contemplating this picture, turn away without acknowledging its excellencies ? We should not think it; for it seems to us that the human mind has not the power to resist such evidence, when fully understood.

7. Many other examples might be adduced from external nature, in proof that there has been, and is, Wisdom at work in planning, directing, and adapting, every thing in the best possible manner. And certain are

we, that he who refuses to admit this in the face of the evidence with which he is surrounded, and makes it all the work of chance, manifests, not the less, but a greater credulity than he who believes. For, assuredly, it is no easy matter to conceive of more palpable instances of a designing Mind, than those which have been considered. And if they do not prove the presence of In

telligence, it is difficult to imagine what would; and we would beg to ask the unbeliever, what kind of evidence he requires to satisfy him of this? We should wish to know, if such proof as has been advanced be insufficient, what sort of proof, and how much, would be sufficient to convince him of the existence of a Supreme Intelligence. Will he ask himself this question, and answer it so as to satisfy his own conscience? Again if the examples which have been mentioned, are not the result of thought, of intention, how does he account for their perfect adaptation in all cases? How does he explain the assemblage of mathematical propositions involved in the construction of the planetary system? These are questions to which we have certainly a right to demand answers of him, and they are questions which, if reasonably and rightly answered, must necessarily involve the existence of Deity.

8. Here let us pause, and sum up the whole matter. We have, it is believed, candidly examined the argu ments adduced to disprove the existence of the Supreme Being, and have found that they not only fail of their object, but in some cases furnish proof to the contrary— we have looked upon the human body as a whole; have examined some of its parts separately, and have seen the striking manifestations of design and mechan. ical contrivance which it affords-we have considered the admirable adaptations of the natural world, to the condition and necessities of man-we have cast a brief glance upon the stupendous and perfect machinery of the planetary system. In all these several departments, we have been presented with examples, each one of

which ought to be sufficient to satisfy any reasonable mind; and when the whole are accumulated into one mountain of evidence, we see not, we know not, how even the most sceptical can withhold the exclamationTHERE IS A GOD.*

*The reader, it is presumed, will not be displeased with the addition here of the sentiments of the great and beloved WASHINGTON. In reply to a gentleman who expressed doubts on the subject discussed above, he gave his opinion thus:

"It is impossible to account for the creation of the universe without the agency of a Supreme Being.

"It is impossible to govern the universe without the aid of a Supreme Being.

"It is impossible to reason without arriving at a Supreme Being. Religion is as necessary to reason, as reason is to religion. The one cannot exist without the other. A reasoning being would lose his reason in attempting to aecount for the phenomena of nature, had he not a Supreme Being to refer to ; and well has it been said, that if there had been no God, mankind would have been obliged to imagine one." Paulding's Life of Washington, vol. ii. pp. 209, 210.

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CHAPTER III.

1. A REVELATION REASONABLE AND PROBABLE. 2: INSUFFICIENCY OF THE LIGHT OF NATURE AS A

GUIDE.

SECTION I.

A REVELATION REASONABLE AND PROBABLE.

1. THE existence of God or a Supreme Intelligence, we shall now consider as established, and through the remainder of the discussion, the argument will proceed accordingly. The question which next presents itself, in the natural arrangement of the subject, is the following: Have we any just reasons for supposing that God would make a Revelation to mankind? Perhaps it will be said, we ought first to prove that it is possible for God to make a revelation; but our answer is, that this is already proved in the existence of God, for it is the height of absurdity to believe that he could create the world, could create man, and yet could not communicate his will unto him if he saw fit. This is so palpable that it is somewhat singular, that Christian writers should make this particular a subject for examination, since it would seem to both parties, one would think, but a

waste of words. If the existence of God be proved, the possibility of a revelation is necessarily proved with it; because with the very idea of God we associate, as part and portion of that idea, all possible perfection; and in this, is of course included, the power to reveal his will to his creatures, when, where, and in whatsoever way he may choose. We shall therefore spend no time or labor on this point, but proceed to the consideration of the proposed question-Have we just reasons for supposing that God would make a revelation to man?

2. If there are just reasons for believing that God created man, there are equally just reasons for believing that he would communicate to him his will, or a suitable knowledge of his character and government, and all necessary information in regard to his duties and destinies. If this be not admitted, then we come to the strange conclusion, that he who has displayed such wise design and contrivance, such wonderful skill in the adaptation of means to ends in the natural world, has totally disregarded this principle in the most important of all his works, the intellectual and moral condition of man. This master-piece of his workmanship he has thrown into being, without giving him the least instruction as to the course he should pursue, or the measures he should adopt for the promotion of his welfare, the cultivation of his powers, and the general elevation of his whole mind and character. He bestowed upon him the highest and noblest capabilities, yet imparted no in-. formation for the proper direction of those capabilities; he gave him all the materials for the accomplishment of a magnificent work, but not one word as to what the