feel remorse as I do; but they cannot believe, and cannot pray. Oh! that God would enable me to believe; but this is my hell, that I cannot either be lieve or hope; nay, I hate God, and my heart seeks to get above Him, or away from Him; and I have nothing to flee to but despair and terror. As His children have the witness that they are so in the blessed peace and immortal hope that they enjoy, so I have the witness, in the torments of remorse, that I am of the number of the lost." Expressions like these, coming from him at every interview, as his decreasing strength would allow, attracted, when reported by the hearers, men of every variety around his bed, whom their rank and position could in any respect entitle to be present; and while the language of repining and despair was still continued, it was mingled with admonitions, which seem like a sermon to the living from the abyss of woe, as if spoken by one who preaches still there, as he preached in the upper world; though, in consequence of his soul having been untouched and unsanctified by the Gospel, he be shut out from hope. Exclamations of, "Oh! that I had never gone to Venice! Oh! cursed day!" were varied by these solemn and weighty admonitions :-"Look well to yourselves, brethren! It is not the performance of a few outward duties that will do, but a mighty and constant endeavour, with intensity of heart and mind, to seek and set forth God's glory. Oh! take heed to your life! Make more account of God's Spirit than I have done. Think not you are certainly Christians, because you know something of the Gospel. Take heed of that faith that works not a holy life; credit me, it will fail-I have tried it. I presumed I had gotten the right faith, and I preached it to others; had all Scriptures ready in memory that might support it, and thought myself sure. But living impiously and carelessly in my former state, and casting away salvation when I knew it, I have found judgment overtake me,-not for my correction, but my ruin. Peace and safety are ours, when guarded by Christ's merits, as by a mighty wall, from the floods of God's wrath; but I pulled down this rampart, and now the swelling waters are come in even to my soul. If God gave me the least spark of hope, I would not refuse to endure, for twenty thousand years, the heaviest weight of His wrath. But my will is wounded, and I cannot believe. I want the main grace of all; I sorrow like Judas, and I perish like him.” In a state so miserable, longing for death, and even attempting suicide, yet fearing it as the commencement of eternal woes, Spira lingered for eight weeks; and then, amid the terror of all who witnessed his departure, had his soul required of him for judgment. His history is written, that we may hear and fear. One of its authors, Vergerius, who attended his death-bed as a Roman Catholic student, died a Protestant minister; and, as in his case, so by others, it may be found, that as the tendency of Gospel invitations, and the glory of Gospel hopes, are the means, through grace, of leading sinners to the Saviour; so a view of the punishment of the apostate, and fear of those arrows of the Almighty that drink up the spirit of the backslider, may serve as effectually to keep us faithful to Him. "Hold fast what thou hast, let no man take thy crown," is a word that receives added force from the deathbed of Francis Spira. R. N. THE FAITH OF THE INFIDEL. Is relation to the Miracles of the New Testament, whether they be supposed masterly frauds on men's senses, committed at the time and by the parties supposed in the records, or fictions (designed or accidental) subsequently fabricated-but still, in either case, undeni ably successful and triumphant beyond all else in the history whether of fraud or fiction,-the infidel must believe as follows:-On the first hypothesis, he must believe that a vast number of apparent miracles, involving the most astounding phenomena,-such as the instant restora the effrontery to preach it, and, which is more extraordinary, the inconsistency to practise it! tion of the sick, blind, deaf, and lame, and the resurrection of the dead-performed in open day, amidst multitudes of malignant enemies-imposed alike on all, and On the second of the above-mentioned triumphed at once over the strongest hypothesis, that these miracles were prejudices and the deepest enmity; those either a congeries of deeply contrived who received them, and those who rejected fictions, or accidental myths, subsethem differing only in the certainly not quently fabricated, the infidel must bevery trifling particular, as to whether lieve, on the former supposition, that, they came from heaven or from hell. He though even transient success in literary must believe, that those who were thus forgery, when there are any prejudices to successful in this extraordinary conspi- resist, is among the rarest of occurrences; racy against men's senses, and against yet that these forgeries-the hazardous common sense, were Galilæan Jews, such work of many minds, making the most as all history of the period represents outrageous pretensions, and necessarily them; ignorant, obscure, illiterate; and, challenging the opposition of Jew and above all, previously bigoted, like all Gentile-were successful, beyond all imatheir countrymen, to the very system of gination, over the hearts of mankind; which, together with all other religions and have continued to impose, by an on the earth, they modestly meditated the exquisite appearance of artless truth, and abrogation; he must believe that, appeal- a most elaborate mosaic of feigned events, ing to these astounding frauds in the face artfully cemented into the ground of true both of Jews and Gentiles, as an open history, on the acutest minds of different evidence of the truth of a new revela- races and different ages; while, on the tion, and demanding, on the strength of second supposition, he must believe that them, that their countrymen should sur-accident and chance have given to these render a religion which they acknow-legends their exquisite appearance of hisledged to be divine, and that all other toric plausibility; and on either supposinations should abandon their scarcely tion, he must believe (what is infinitely less venerable systems of superstition, they rapidly succeeded in both these very probable adventures; and, in a few years, though without arms, power, wealth, or science, were, to an enormous extent, victorious over all prejudice, philosophy, and persecution; and, in three centuries, took nearly undisputed possession, amongst many nations, of the temples of the ejected deities. He must farther believe, that the original performers in these prodigious frauds on the world, acted not only without any assignable motive, but against all assignable motive; that they maintained this uniform constancy in unprofitable falsehoods, not only together, but separately, in different countries, before different tribunals, under all sort of examinations and crossexaminations, and in defiance of the gyves, the scourge, the axe, the cross, the stake; that those whom they persuaded to join their enterprise, persisted like themselves in the same obstinate belief of the same "cunningly devised" frauds; and though they had many accomplices in their singular conspiracy, had the equally singular fortune to free themselves and their coadjutors from all transient weakness towards their cause, and treachery towards one another; and, lastly, that these men, having, amidst all their ignorance, originality enough to invent the most pure and sublime system of morality which the world has ever listened to, had, amidst all their conscious villany, more wonderful) that the world, while the fictions were being published, and in the known absence of the facts they asserted to be true, suffered itself to be befooled into the belief of their truth, and out of its belief of all the systems it did previously believe to be true; and that it acted thus, notwithstanding persecution from without, as well as prejudice from within; that, strange to say, the strictest historic investigations bring this compilation of fictions or myths-even by the admission of Strauss himself-within thirty or forty years of the very time in which all the alleged wonders they relate are said to have occurred; wonders which the perverse world knew it had not seen, but which it was determined to believe, in spite of evidence, prejudice, and persecution! In addition to all this, the infidel must believe, that the men who were engaged in the compilation of these monstrous fictions, choose them as the vehicle of the purest morality; and though the most pernicious deceivers of mankind, were yet the most scrupulous preachers of veracity and benevolence! Surely of him who can receive all these paradoxes,-and they form but a small part of what might be mentioned,we may say, "O infidel! great is thy faith !” On the supposition that neither of these theories, whether of fraud or fiction, will account, if taken by itself, for the whole of the supernatural phenomena which having so readily melted away under less than half the influences which have been at work upon them; the other, an opposite paradox,-that a religion, pro strew the pages of the New Testament, then the objector, who relies on both, must believe, in turn, both sets of the above paradoxes; and then, with still more reason than before, may we ex-pogated by ignorant, obscure, and penclaim, “O infidel! great is thy faith!" Again, he must believe that all those apparent coincidences, which seem to connect prophecy with the facts of the origin and history of Christianity,-some, embracing events too vast for hazardous speculation, and others, incidents too minute for it,-are purely fortuitous; that all the cases in which the event seems to tally with the prediction, are mere chance coincidences; and he must believe this, amongst other events, of two of the most unlikely to which human sagacity was likely to pledge itself, and yet which have as undeniably occurred (and after the predictions) as they were à priori improbable and anomalous in the world's history! The one is, that the Jews should exist as a distinct nation in the very bosom of all other nations, without extinction and without amalgamation, other nations and even races. niless vagabonds, should diffuse itself amongst the most diverse nations in spite of all opposition, it being the rarest of phenomena to find any religion which is capable of transcending the limits of race, clime, and the scene of its historic origin; a religion which, if transplanted, will not die; a religion which is more than a local or national growth of superstition! That such a religion as Christianity should so easily break these barriers, and though supposed to be cradled in ignorance, fanaticism, and fraud, should, without force of arms, and in the face of persecution, "ride forth conquering and to conquer" through a long career of victories, defying the power of kings, and emptying the temples of deities,-who, but an infidel, has faith enough to believe?-Rogers' Reason and Faith. THE COURSE OF CREATION.* Ir one may judge from the number of treatises on the subject, there is none of the natural sciences so popular as geology; and there is little difficulty in understanding how this should be the case. It requires little previous preparatory study. It does not, like the physical sciences, demand any profound know ledge of mathematics; and it is not encumbered, at least to so great an extent, with a repulsive nomenclature, as in the case of the various departments of natural history. The facts and theories of geology may all be embodied in popular, non-technical language, and may be well enough understood by any one who can read, with intelligence, the history of his own country. In an age when science is held in so much esteem, it is no wonder that the inviting and comparatively easy reading of geological works should be sought for with avidity. An impulse has recently been given to the production of geological treatises of The Course of Creation, by John Anderson, D.D., Minister of Newburgh. London: Long man. 1850. 1 The mo a mixed character, by the attempts that We lately noticed, at some length, a valuable work on a kindred subject,— viz., The Footprints of the Creator; and we gave it our hearty commendation, as furnishing incontrovertible arguments against the assailants of our holy faith. It is, however, perhaps too technical and special for the general reader, though valuable to those already somewhat conversant with the subject. The Course of Creation is suited to a wider class of readers. Indeed, it may be profitably read as a first book in geology. It avoids unnecessary technicalities, and too minute anatomical details. The dry geological descriptions are also frequently relieved by appropriate practical reflections, which communicate a cheerful animation to the whole. which are to be read on the inscribed ianity. We see that superstition has intablets dug from the bowels of the earth. variably retired before the progress of An atheistic materialism is unblush- an enlightened and living Christianity. ingly taught, not only in connexion with But as an important auxiliary to the geology, but with other departments of revival of religion, we value highly such popular science. Physiology, or rather treatises as the one before us, in which the empirical sciences founded on physio- salutary discipline is afforded to the logy, are at the present time the most mind in a department of science easily common vehicles for the rankest mate- mastered, at the same time that impregrialism. Multitudes are at this moment, nable bulwarks are reared around the with a lamentable credulity, reading Christian faith. As science must, in works, or listening to lectures, bearing on some way, tell on the spiritual welfare of the connexion between mind and matter, the people, is it not the dictate of wiswhich propound doctrines totally subver- dom, that means should be taken to make sive of the idea of a God, and of all moral the influence a salutary one, instead of responsibility on the part of man. And, allowing the day to be won by atheism strange to say, this materialism, whose and superstition? object it is to banish the superstition of Christianity, rushes into a superstition far wilder than any our forefathers ever displayed, even when witchcraft and demonology most flourished. The feats of miracle and prophecy, said to be performed under the high sanction of atheism, far surpass anything that the wildest fanaticism ever imagined. Into what strange contradictions does atheism plunge its bewildered devotee! How is it, it may be asked, that people, in these days of enlightenment, should believe in delusions which our forefathers, with all their superstition, would be heartily ashamed of? We think it can be traced very much to the circumstance, that while science is justly held in the greatest reverence, there is no corresponding mental discipline to enable the mind to distinguish between the character of true science, and the pretensions of the infidel impostor or fanatic. While the mind is prepared to listen reverentially to the oracle of science, it does not possess that training requisite to distinguish between the true and the false oracle. The consequence is, that the wildest feats of magical incantation are implicitly believed in, if they be only accompanied by scientific theory or explanation. Under the name of science, at the present day, the grossest superstition is believed,-not merely by the ignorant, but by many belonging to the educated classes. We believe, that the best antidote to superstition, in whatever form it comes, is vital Christ It gives us peculiar pleasure to welcome a volume indicating so much reading and reflection, from a minister of the Church of Scotland, who has found time, amidst the laborious duties of a large parish, to cultivate science with so much profit. We do not by any means regard it as a commendable thing in a clergyman to substitute any human science for the noblest of all sciences-theology; to the study of which, and its practical applications, he is bound to devote his best energies. Natural science can be studied consistently, only in subordination to the higher study of theology, and as one of the means calculated to extend the Redeemer's kingdom in the world. When the ministerial character merges in that of the savant, a proof is afforded | pulpit, at the same time that his mind is that the dignity and momentous respon- refreshed and invigorated by the comsibility of the sacred office have been lost position, at spare hours, of such a work sight of. Great jealousy should there- as the one before us. fore be shewn in drawing the boundary line between the cultivation of science as a means and as an end. The following passage in the preface refers to this subject: "It is no mitigation of an author's temerity in publishing, that he can say for himself, he had no intention, when collecting and arranging his materials, of ever submitting them to the eye of the public, or of provoking criticism by his speculations. Certain it is, however, I have often, and with severity at times, questioned myself as to the propriety of my geological pursuits, my ardent love of them, and their compatibility with the strict discharge of professional duty. My answer generally was, I sought not these things of myself; they were hung up and displayed before me wherever I went, on pleasure, on business, or on duty. I simply inquired after their names: and of the geological phenomena that have passed under my review, I can safely affirm of them, in their darkest, deepest place, they have uniformly led me from nature up to nature's God;' and have inscribed upon them, in the brightest characters, Blessed be the name of the Lord." " All the physical sciences are intimately connected with one another, and the links of connexion must be clearly appreciated, in order that a satisfactory advance may be made in each. It is true, that a man must devote himself to one special branch, if he means to advance to the frontiers of science; but, at the same time, he must have his eyes open to the light that comes from other departments. The astronomer must devote all his energies to astronomy, if he would extend its boundaries; but, at the same time, he must be in a position to appreciate the bearings of meteorology, chemistry, geology, &c., upon his peculiar field of research. Now, this principle holds as strongly in the case of theology. It is not an isolated science. It has numerous points of contact with all other sciences. And while its truths are unchangeable, it is designed by its great Author to keep pace, in its practical developments, with the progress of all other departments of human knowledge. While the theologian is intrenched, then, within his own peculiar province, it is important that he Every one must sympathize with the should fully appreciate the bearings upon conscientious tenderness of the author-it of the various sciences. Christianity lest the abundance of labour which he is designed to be maintained as a living owes to his parish should, in any way, power in the world,-not by ignoring the be curtailed by his devotion to science. truths of human science, but by assimilatWe think, however, that the work is of ing them, and making them yield invigorsuch a character as to relieve him from ating nourishment for the spiritual life all anxiety on this score. Did it consist of man. of a record of personal and laborious research in geology, did it indicate that the divine had merged in the geologist, there would be ground for censure; but as it professes to give only a popular epitome of the science, and its more important bearings on the Christian faith, we regard the performance as quite compatible with the zealous discharge of all the duties of a parish minister. We can conceive the author most indefatigable in his regular visitations, ministering with all tenderness and assiduity at the bedsides of the sick, and making conscientious and diligent preparation for the The author has adopted the title of his work in reference to the orderly manner in which the successive strata of the earth's crust are laid upon one another, the term course being used, in its architectural sense, as denoting the successive horizontal layers of stones in a building. He begins with the lowest course of the pyramid, or, in other words, the oldest strata, and comes up by successive stages to the highest, or newest strata. The only novelty claimed by the author, is the geographical sequence which he observes in describing the strata. We doubt the advantage of this |