that I lay in bed great part of the day and formed my plan. I ordered my bed-maker to prepare my fire every evening, in order that it might be lighted by myself. I arose at five; read during the whole of the day, except during such hours as chapel and hall required, allotting to each portion of time its peculiar branch of study; and just before the closing of gates (nine o'clock) I went to a neighbouring coffee-house, where I constantly regaled upon a mutton chop and a dose of milk punch. And thus on taking my bachelor's degree I became senior wrangler."

Anecdotes of this kind, which have something of the marvellous, are seldom related with a punctilious adherence to truth; but if here be no erroneous statement, or inaccurate representation, Mr. Meadley appears to ascribe too much to the occurrence when he attributes to it," not only his (Paley's) successful labours as a college tutor, but the invaluable productions of his pen.' A mind like that of Paley could not have been long so indolent as is represented without some compunctious visitings of remorse. It is more than probable that when he first received this friendly admonition, his bosom was a prey to some lurking pangs of selfcondemnation; and he was consequently predisposed instantly to put in force a plan of more systematic and more vigorous application. Where the matter of combustion already exists, a little spark will set in a blaze.

EVIDENCES

OF

CHRISTIANITY.

PREPARATORY CONSIDERATIONS.

I DEEM it unnecessary to prove, that mankind stood in need of a revelation, because I have met with no serious person who thinks that, even under the Christian revelation, we have too much light, or any degree of assurance, which is superfluous. I desire, moreover, that in judging of Christianity, it may be remembered, that the question lies be tween this religion and none: for if the Christian religion be not credible, no one, with whom we have to do, will support the pretensions of any other.

Suppose, then, the world we live in to have had a Creator; suppose it to appear, from the predo minant aim and tendency of the provisions and contrivances observable in the universe, that the Deity, when he formed it, consulted for the happiness of his sensitive creation; suppose the disposition which dictated this counsel to continue; suppose a part of the creation to have received faculties from their Maker, by which they are capable of rendering a moral obedience to his will, and of voluntarily pursuing any end for which he has designed them; suppose the Creator to intend for these, his rational and accountable agents, a second state of existence, in which their situation will be regulated by their behaviour in the first state, by which supposition (and by no other) the objection to the divine government in not putting a difference between the good and the bad, and the inconsistency of this confu sion with the care and benevolence discoverable in

:

the works of the Deity is done away; suppose it to be of the utmost importance to the subjects of this dispensation to know what is intended for them; that is, suppose the knowledge of it to be highly conducive to the happiness of the species, a purpose which so many provisions of nature are calculated to promote suppose, nevertheless, almost the whole race, either by the imperfection of their faculties, the misfortune of their situation, or by the loss of some prior revelation, to want this knowledge, and not to be likely without the aid of a new revelation, to attain it-under these circumstances, is it improbable that a revelation should be made? is it incredible that God should interpose for such a purpose? Suppose him to design for mankind a future state; is it unlikely that he should acquaint him with it?

Now in what way can a revelation be made but by miracles? In none which we are able to conceive. Consequently in whatever degree it is probable, or not very improbable, that a revelation should be communicated to mankind at all; in the same degree is it probable, or not very improbable, that miracles should be wrought. Therefore when miracles are related to have been wrought in the promulgating of a revelation manifestly wanted, and, if true, of inestimable value, the improbability which arises from the miraculous nature of the things related, is not greater than the original improbability that such a revelation should be imparted by God.

I wish it however to be correctly understood, in what manner, and to what extent, this argument is alleged. We do not assume the attributes of the Deity, or the existence of a future state, in order to prove the reality of miracles. That reality always must be proved by evidence. We assert only that in miracles adduced in support of revelation, there is not any such antecedent improbability as no testimony can surmount. And for the purpose of maintaining this assertion, we contend that the incredibility of miracles related to have been wrought in attestation of a message from God, conveying intelligence of a future state of rewards and punishments, and teaching mankind how to prepare them

selves for that state, is not in itself greater than the event, call it either probable or improbable, of the two following propositions being true: namely, first, that a future state of existence should be des. tined by God for his human creation; and, secondly, that being so destined, he should acquaint them with it. It is not necessary for our purpose, that these propositions be capable of proof, or even that by arguments drawn from the light of nature, they can be made out to be probable; it is enough that we are able to say concerning them, that they are not so violently improbable, so contradictory to what we already believe of the divine power and character, that either the propositions themselves, or facts strictly connected with the propositions, (and therefore no farther improbable than they are improbable,) ought to be rejected at first sight, and to be rejected by whatever strength or complication of evidence they be attested.

This is the prejudication we would resist. For to this length does a modern objection to miracles go, viz. that no human testimony can in any case render them credible. I think the reflection above stated, that if there be a revelation, there must be miracles, and that under the circumstances in which the human species are placed, a revelation is not improbable, or not improbable in any great degree, to be a fair answer to the whole objection.

But since it is an objection which stands in the very threshold of our argument, and, if admitted, is a bar to every proof, and to all future reasoning upon the subject, it may be necessary, before we proceed farther, to examine the principle upon which it professes to be founded; which principle is concisely this, That it is contrary to experience that a miracle should be true, but not contrary to experience that testimony should be false.

Now there appears a small ambiguity in the term "experience," and in the phrases contrary to experience," or, contradicting experience," which it may be necessary to remove in the first place. Strictly speaking, the narrative of a fact is then only contrary to experience, when the fact is related to have existed at a time and place, at which time and place we being present did not perceive it to exist;

themselves on the good bargains they had made, and to extol his forbearance and moderation.

The growing prosperity of his parishioners and his tenants was a source of unfeigned satisfaction to Dr. Paley; and he never regretted the opportunities of gain which he had lost, or by which they had been enriched. It seems to manifest a higher degree of virtue cordially to rejoice at the prosperity of others, than to sympathise with their adversities and sufferings.

In December 1795, Dr. Paley took for his second wife a Miss Dobinson, of Carlisle, whose friendship he had long enjoyed, and whose worth he had long known. His office of subdean of Lincoln obliged him to reside in that city for three months in the beginning of the year; and he accordingly now divided his time between Lincoln and Bishop Wearmouth. At both places he maintained the rela tions of social intercourse with his neighbours without any affectation of superiority; and practised the rites of hospitality without any ostentaion. He did not disdain the amusement of the card-table, and was partial to a game at whist. When a lady once remarked to him, "that the only excuse for their playing was, that it served to kill time:""The best defence possible (replied he,) though time will, in the end, kill us." Dr. Paley possess ed as much of what the French call“ savoir vivre,” as most men. He knew how to make the most of life, with all its diversified concomitants; and there were few even of its less pleasurable accessories from which he knew not how to extract some lesson of usefulness, or some particles of enjoyment.

In order to enlarge his sphere of doing good, and to comply with the wishes of the bishop of Durham, Dr. Paley consented to act in the commission of the peace. Mr. Meadley has informed us, that in discharging these functions, he was blamed for irascibility and impatience. No ordinary tranty of mind is requisite in investigating the ascertaining the claims, or composing the gs, of the poor.

Paley enjoyed the singular happiness of his parents live to witness his celebrity, joice at his success. His mother did not