to explore, openings into eternity, and light poured through the deeps of heaven, which we have no strength of vision to follow or to endure. And if such be our necessary limitation of comprehension, and such the necessary infiniteness of the subjects of revelation, it will follow, that we must meet with doctrines incapable of explanation, however clearly revealed; that we ought to be satisfied with evidence relating to facts, for which we can assign no reason; that our rule of judgment is unequal to measure the line of inspiration, and that principles applying on ordinary occasions, will not always apply to extraordinary and supernatural subjects and events,-not from any opposition between them, but from the natural and necessary inadequacy of the one to embrace and develop the other. And while the general test of inspiration shall be applied to the Pentateuch; I shall require the concession and the recollection of this undeniable posi

"Thirdly, that supernatural claims should be supported by superhuman powers and operations. I have no evidence of primary revelation but that which is furnished by miracle and prophecy: the one a sight confessedly beyond the reach of human intelligence; the other a force evidently beyond the effort of human energy; therefore, both terminated with the revealed code, and not before its completion. To have ceased earlier, would have been to leave the demonstrations of the last communications defective; to have continued longer, would have been to destroy those which preceded, and to have changed the spring-tide swell of a miracle, into the level flow of an ordinary providence. By these principles we mean to try the Pentateuch, and upon them we hope to demonstrate the Divine Legation of Moses." pp. 45-7.

The fifth lecture, on the Character of Christ, is distinguished by the accurate and luminous reasoning which pervades it. The distinction between probable and demonstrative evidence is laid down, in the exordium, with singular clearness. But for this distinction, it is observed, "the different manner in which the evidence of Christian truth has in every age been received by different persons, would be a problem of difficult solution." That the evidence of Christianity is not demonstrative, does not arise from its insufficiency, but from the nature of the inquiry and the laws of our mental constitution. The term, moral evidence, though sanctioned by high authority and general usage, is not, we think, a happy one, since its opposite would be physical or geometrical, rather than demonstrative, Mr. Walford has very properly accompanied the expression with the explanatory term, probable. Yet, "probable" seems opposed to certainty. Does not the term evidence sufficiently denote all that is intended to be conveyed by the phrase moral evidence ?

question. Demonstration is often metaphorically used for certainty, and it is then the reor of separate coincident probabilities. Philosult of the force and combination of evidence, sophy often recedes very unnecessarily from the language of common life.

of the Redeemer is thus strikingly summed up. The evidence deducible from the character "An inquiry of the following kind arises, fore us:-Is it probable, or likely, that in the therefore, relative to the subject which is becircumstances, and at the time in which Christ appeared, such a character as his, was, or could be formed, by means altogether human, and such as are exclusive of a supernatural and dithing, was the character of Christ from heavine agency? Or, which amounts to the same quiry, depends the evidence for the truth of ven, or of men? Upon the solution of this inChristianity, which is deducible from this source. It is demanded, then, what is the fair the formation of a character so super-eminent and probable account to be given, respecting in moral perfection, as that by which our Lord according to all the rules of a just and imparJesus Christ was distinguished? I reply, that such a character originated in any thing short tial reasoning, it is infinitely improbable that of an agency strictly divine, and that no other conclusion can, with any appearance of reason, be drawn. If there be any difficulty in the case, it must lie, not in the conclusion which from inattention to the perfect singularity of is drawn from the fact, but must arise entirely that fact; or from a disbelief of the truth of its existence. For what is the fact? It is, that among the incalculable multitudes of the huinan race, no individual is to be found, in any imperfection, but he alone who claims to be age or region, free from the blemishes of moral with the seed of the woman. It would be a regarded as the Son of God, in co-existence superfluous labour to enter here, upon the proof of what lies prominent upon the surface of all history, ancient and modern, public and private, and is demonstrated by all observation, and all consciousness; that men are universally is none righteous, no not one.' Now, the the subjects of moral deficiency, so that 'there Christian assumption is, that all this is true; but that, in the midst of these innumerable myriads of transgressors, one Person has appeared, altogether free from the stains by which the entire species is polluted, and adorned with a perfection of character, which renders him the living resemblance and express image of the Deity: a Person, of whom his disciples aver, that he did no sin, neither was guile found in his mouth. Whence then did from heaven or of men? If the reply be, it this character, we ask, originate? Was it dity, of an effect produced by causes which was of men; then we have the revolting absur

were never known to hav

Christianity; but we must make room for the very striking summary of the argument. One collateral evidence in support of it, Mr. Reid remarks, "is to be found in the history of religion throughout all ages." One of the most remarkable facts attendant upon Christianity, and one which, at first sight, would seem but little adapted to serve as a corroboration of its truth, is, that, like the patriarchal faith and the Mosaic dispensation, it has always degenerated. "While the hints of science have been pro

religion, in the hands of man, has been retrograde and corrupted."

of its magnitude and necessity. Let us then be influenced by no such groundless hypotheses; but, on the contrary, let us endeavour to acquire the deepest sentiments of the majesty and supreme importance of religious truth to our happiness, present and future, that we may thus pursue the knowledge of it, with an intensity of feeling and interest proportioned to its character. Especially let us endeavour to form just conceptions of the feebleness of our powers, of the errors to which our sinful and earthly prejudices render us liable, and of the infi-gressively improved into a beautiful system, nite desirableness of becoming partakers of the divine illumination and guidance, which Christ has promised to all, who uprightly seek to become acquainted with the certainty of the truths which he taught; If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." pp. 156, 7. The masterly discourse on the Resurrection of Christ, which forms the next in the series, has been adverted to in our notice of a recent publication, translated from the German of Michaelis, upon the same subject, and we must content ourselves with strongly urging it upon the attention of our readers. It contains a very interesting harmonized view of the details presented to us in the simple and artless narratives of the four historians; the result of a diligent collation of their statements, "assisted by the valuable investigations of Mr. West and Dr. Townson." The learning and critical ability of the Lecturer could not have had a more appropriate field for their exertion, or have been more usefully employed.

The succeeding lecture, on the Evidence deducible from the success of the Gospel, is a very elaborate and eloquent performance. We do not recollect to have before seen the argument either so correctly stated or so forcibly urged. Some of the preliminary remarks, on the necessity of caution and jealousy in pursuing the inquiry, might as well have been omitted, and there is somewhat too much of the philosopher in the phraseology employed; but great ability is shown in the handling of the argument, which is introduced with the following hypothetical propositions.

"I. That if a system of religious opinions and principles, unlike every thing suggested to the mind of man for four thousand years, should prevail rapidly and extensively over every existing system, there would be some reason to suppose it was aided by supernatural influence.

II. That if this system should prevail without the assistance of suitable and efficient instrumentality, the evidence for supernatural agency would become stronger.

"III. That if this system should prevail, not only without adequate instrumentality, but against fixed, continued, and universal opposition, the evidence would be yet stronger and more decisive.

"IV. That if this supposed system should prevail, not only over these disadvantages, but

"In our own day, privileged as it is, we have the same process of defection and corruption before our eyes. Throughout all Christendom, how difficult it is to find any thing like religion undisguised, untarnished by the touch of man! How great a disparity between religion as it appears amongst men, and religion as represented on the pages of the New Testament! Her simplicity has been lost in the glare of meretricious ornament; her spirituality has been extinguished by worldly alliance; her doctrines have been explained away by distorted criticism; and her principles have been perverted by earthly policy. She has been made the slave of superstition, the mask of infidelity, the creature of temporal power, and the mistress of unlicensed cupidity. Her name has been retained, while herself has been crucified. Opinions have been held, dispositions indulged, and practices pursued, which were fatal to her existence; and these things have been made specious by Christian philosophers, have been eulogized by Christian historians, have been celebrated by Christian poets, and have been consecrated and commended from Christian pulpits.

"How are we to account for this invariable and universal propensity to corrupt and pervert a religion which is yet held to be divine? If any moral deduction can be legitimately drawn from any historical testimony, are we not fully authorized in deciding, that since men are so unwilling to accept of religion as it is, and are so desirous of making it what it never can become, there must be an essential opposition of the principles which are in it, to the principles which are in man? And does it not warrant us, with equal confidence, to infer, that a religion which shall be successfully promulgated under such circumstances, must be so by supernatural influence? A flame living on the very bosom of the deep, opposed by all the winds of heaven, often obscured, nearly extinguished, always resisted, yet rising from apparent exhaustion and decay into new brightness, enlarging the circle on which it shines age after age, and smiling on the elements which are battling against its existence, must be sustained by ethereal fires!

"Now, what is the sum of the entire argument? Here is a religious system, denominated Christian, which enters the world at a most inauspicious period, supposing it to be an impos

from the venerable writer. The concluding TRAVELS OF THE RUSSIAN lecture is a very able and suitable appendix to the Series. We are glad to perceive that Mr. Fletcher combats Dr. Campbell's very unsatisfactory and, as it has always appeared to us, mistaken criticism on the word mystery. We had not intended to indulge in any further citations; but the following remarks are highly worthy of the most extensive circulation; and with these, we must conclude our account of a volume which, we doubt not, will speedily be in the possession of most of our readers.

Most disingenuous attempts are sometimes made by those who pretend to revere the authority of revelation and reject its mysteries, to represent the Roman Catholic doctrine of Transubstantiation as a dogma resting on the same ground, and possessing the same authority with the doctrine of what is termed the Trinity. The advocates of that monstrous absurdity find it also convenient to class these two subjects together; and thus superstition and scepticism are alike supported by the unholy alliance! But there is no alliance. There ero no grounds of analogy in the nature of the

artful misrepresentations which held up the Asiatic Utopia as the land in which philosophy and the religion of nature had perpetuated the golden age. The "lingua, mirabilis, philosophica, divina," the heaven-descended invention of hieroglyphics, are now more justly appreciated.

proves, however, that it had a prior origin, and renders it highly probable, that signets were the first use to which alphabetic characters were applied.* That necessity which was the parent of the invention, arose, probably, from the extension of commercial relations, and from the impossibility of otherwise carrying on mercantile transactions with foreign nations. Accordingly, all tradition assigns the invention to the first merchants and navigators,-the Phenicians. To a commercial nation, an alphabetic character would be indispensable, and hieroglyphics an unwieldy and inefficient inedium. Besides which, the hieroglyphics of the Egyptians were a sacred character, never intended to be understood by the vulgar or by foreigners. Their object was, to preserve, not to communicate knowledge; to record facts, not to convey and transinit ideas. And no sooner did the Egyptians become a commercial people, than they were compelled to have recourse to an alphabet. The Chinese, however, have strenuously resisted every attempt to introduce alphabetic writing from India or Tibet, being content to employ their own symbols syllabically, whenever it has been found necessary to write down foreign names and words. They are, like the Egyptians, a nation of agriculturists; indisposed, on political grounds, to all intercourse with foreign nations, and jealous of their becoming acquainted with either the written or the vernacular language. The Chinese merchants are instructed to carry on all their transactions with the Russians in the Russ, in order that the latter might be under no necessity of learning Chinese. Thus, the language of China has been an intellectual boundary and wall of separation, circumscribing and imprisoning the minds of the natives within its narrow range, in the same manner as the Great Wall has been drawn around the hitherto impenetrable territory. Whatever was the design, this at least has been the effect of their boasted wisdom. "The great secret of Chinese policy," remarks the late M. Malte Brun, and the very basis of the empire, is to be found in an institution which in some ineasure deprives the inhabitants of the power of forming new thoughts, by

The colloquial medium of the Chinese, which has no connexion whatever with the written character, has all the meagreness of a monosyllabic language; the same term being made, by various inflections of the voice, to express the most different objects. Thus, the word tchoon, we are told, varied by intonation, signifies a master, a pig, a kitchen, a pillar, an old woman, a slave, a prisoner, liberal, or to profane; and in the instance of pe, the very same sound signifies, north, white, cypress, a hundred, &c. Declensions and conjugations being wanting, their place is supplied by puerile circumlocutions. It has been asserted, that the vernacular Chinese scarcely contains 350 terms which the unpractised ear of a European can distinguish from one another. Such a language may or may not be melodious or expressive of the passions of the speaker; but it is quite evident, that it must lie under all the diadvantages inseparable from an unwritten dialect; that it must be at once defective and ambiguous, totally destitute of that precision which is necessary for conducting any process of reasoning, and incapable of being made the medium of any wide range of ideas. All unwritten languages are liable to the endless diversification of provincial dialect. Accordingly, the oral dialects of China are very numerous, and the inhabitants of neighbouring provinces are frequently unable to carry on a conversation of any length, without having recourse to writing. Various are the contrivances which the natives themselves employ, in order to obviate the extreme ambiguity of their oral language. Expressive gestures, signs made in the air, contortions of the features, are all continually called into action. But the addition of synonymes is the most common expedient; and double words, thus compounded of synonymous verbs or substantives, have so far become integral parts of the language as to render it in some degree poly-depriving them of the liberty of expressing syllabic. A similar process has apparently taken place in some of the Indo-Chinese dialects, which were originally monosyllabic; and this may serve to explain a circumstance noticed by Mr. Sharon Turner, that, in some barbarous or semi-barbarous dialects, the nuinerals, as well as some other terms, seem to be compounded of words taken from two different languages. By whatever process the change is brought about, a language must cease to be monosyllabic, by the introduction

them by means of external characters corresponding to the words of their language. Such is the effect of the Chinese mode of writing. It has been compared, though not with much propriety, to the hieroglyphical or figured language of the Egyptians. It can only be compared to those systems of pasigraphy or universal character, by which some wrong-headed persons in Europe have brought on themselves universal ridicule...... This institution, not singular in the end at which it aims, but alto