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are not such appearances of design in nature, as to supply him with that evidence. He does not deny the existence of God to be a possible truth; but he affirms, that while there is nothing before him but the consciousness of what passes within, and the observation of what passes without, it remains an assertion destitute of proof, and can have no more effect upon his conviction than any other nonentity of the imagination. There is a mighty difference between not proven and disproven. We see nothing in the argument of the Atheists which goes farther than to establish the former sentence upon the question of God's existence. It is altogether an argument ab ignorantia; and the same ignorance which restrains them from asserting in positive terms that God exists, equally restrains them from asserting in positive terms that God does not exist. The assertion may be offered, that, in some distant regions of the creation, there are tracts of space which, instead of being occupied like the tracts around us with suns and planetary systems, teem only with animated, beings, who, without being supported like us on the firm surface of a world, have the power of spontaneous movements in free spaces. We cannot say that the assertion is not true, but we can say that it is not proven. It carries in it no positive character either of truth or falsehood, and may therefore be admitted on appropriate and satisfying evidence. But till that evidence comes, the mind is in a state entirely neutral; and such we conceive to be the neutral state of the Atheist, as to what he holds to be the unproved assertion of the existence of God.

To the neutral mind of the Atheist, then, unfur

nished as it is with any previous conception, we offer the historical evidence of christianity. We do not ask him to presume the existence of God. We ask him to examine the miracles of the New Testament merely as recorded events, and to admit no other principle into the investigation, than those which are held to be satisfying and decisive, on any other subject of written testimony. The sweeping principle upon which Rousseau, filled with his own assumptions, condemned the historical evidence for the truth of the Gospel narrative, can have no influence on the blank and unoccupied mind of an Atheist. He has no presumptions upon the subject; for to his eye the phenomena of nature sit so loose and unconnected with that intelligent Being, to whom they have been referred as their origin, that he does not feel himself entitled, from these phenomena, to ascribe any existence, any character, any attributes, or any method of administration to such a Being. He is therefore in the best possible condition for submitting his understanding to the entire impression of the historical evidence. Those difficulties which perplex the Deist, who cannot recognize in the God of the New Testament the same features and the same principles in which they have invested the God of nature, are no difficulties to him. He has no God of nature to confront with that real though invisible power which lay at the bottom of those astonishing miracles, on which history has stamped her most authentic characters. Though the power which presided there should be an arbitrary, an unjust, or a malignant being, all this may startle a Deist, but it will not prevent a consistent Atheist from acquiescing in any

legitimate inference, to which the miracles of the Gospel, viewed in the simple light of historical facts, may chance to carry him. He cannot bring his antecedent information into play upon this question. He professes to have no antecédent information on the subject; and this sense of his entire ignorance, which lies at the bottom of his Atheism, would expunge from his mind all that is theoretical, and make it the passive recipient of every thing which observation offers to its notice, or which credible testimony has brought down to it of the history of past ages.

What then, we ask, does the Atheist make of the miracles of the New Testament? If he questions their truth, he must do it upon grounds that are purely historical. He is precluded from every other ground by the very principle on which he has rested his Atheism; and we therefore, upon the strength of that testimony which has been already exhibited, press the admission of these miracles as facts. If there be nothing then, in the ordinary phenomena of nature, to infer a God, do these extraordinary phenomena supply him with no argument? Does a voice from heaven make no impression upon him? And we have the best evidence which history can furnish, that such a voice was uttered; "This is my beloved Son, in whom I am well pleased." We have the evidence of a fact, for the existence of that very Being from whom the voice proceeded, and the evidence of a thousand facts, for a power superior to nature; because, on the impulse of a volition, it counteracted her laws and processes, it allayed the wind, it gave sight to the blind, health to the diseased, and, at the utterance of a voice, it gave life to the dead. The

ostensible agent in all these wonderful proceedings gave not only credentials of his power, but he gave such credentials of his honesty, as dispose our understanding to receive his explanation of them. We do not avail ourselves of any other principle than what an Atheist will acknowledge. He understands as well as we do, the natural signs of veracity, which lie in the tone, the manner, the countenance, the high moral expression of worth and benevolence, and, above all, in that firm and undaunted constancy, which neither contempt, nor poverty, nor death, could shift from any of its positions. All these claims upon our belief, were accumulated to an unexampled degree in the person of Jesus of Nazareth; and when we couple with them his undoubted miracles, and the manner in which his own personal appearance was followed up by a host of witnesses, who, after a catastrophe which would have proved a death-blow to any cause of imposture, offered themselves to the eye of the public, with the same powers, the same evidence, and the same testimony, it seems impossible to resist his account of the invisible principle, which gave birth and movement to the whole of this wonderful transaction. Whatever Atheism we may have founded on the common phenomena around us, here is a new phenomenon which demands our attention, the testimony of a man, who, in addition to evidences of honesty, more varied and more satisfying than were ever offered by a brother of the species, had a Voice from the clouds, and the power of working miracles, to vouch for him. We do not think, that the account which this man gives of himself can be viewed either with indifference or distrust, and the YOL. I. 15*

account is most satisfying. "I proceeded forth, and came from God.”—“ He whom God hath sent speaketh the words of God."—"Even as the Father said unto me so I speak." He had elsewhere said, that God was his Father. The existence of God is here laid before us, by an evidence altogether distinct from the natural argument of the schools; and it may therefore be admitted in spite of the deficiency of that argument. From the same pure and unquestionable source we gather,our information of his attributes. "God is true."-" God is a spirit." He is omnipotent," for with God all things are possible." He is intelligent, for he knoweth what things we have need of." He sees all things, and he directs all things," for the very hairs of our head are numbered," and "a sparrow falleth not to the ground without his permission."

The evidences of the Christian religion are suited to every species of infidelity. We do not ask the Atheist to furnish himself with any previous conception. We ask him to come as he is; and, upon the strength of his own favorite principle, viewing it as a pure intellectual question, and abstracting from the more unmanageable tendencies of the heart and temper, we conceive his understanding to be in a high state of preparation, for taking in Christianity in a far purer and more scriptural form, than can be expected from those whose minds are tainted and pre-occupied with their former speculations.

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