mythological rites in which the place abounded. Here my method of argument differs from that adopted by Paley in his Evidences of Christianity. This clear-headed and almost mathematical reasoner postulates, for his proof of its miracles, only thus much, that, under the circumstances of the case, a revelation is not improbable. He says, “We do not assume the attributes of the Deity, or the existence of a future state.” “It is not necessary for our purpose that these propositions (viz. that a future existence should be destined by God for His human creation, and that, being so destined, He should have acquainted them with it,) be capable of proof, or even that, by arguments drawn from the light of nature, they can be made out as probable; it is enough that we are able to say of them, that they are not so violently improbable, so contradictory to what we already believe of the divine power and character, that [they] ought to be rejected at first sight, and to be rejected by whatever strength or complication of evidence they be attested.” He has such confidence in the strength of the testimony which he can produce in favour of the Christian miracles, that he only asks to be allowed to bring it into court. I confess to much suspicion of legal proceedings and legal arguments, when used in questions whether of history or of philosophy. Rules of court are dictated by what is expedient on the whole and in the long run; but they incur the risk of being unjust to the claims of particular cases. Why am I to begin with taking up a position not my own, and unclothing my mind of that large outfit of existing thoughts, principles, likings, desires, and hopes, which make me what I am? If I am asked to use Paley’s argument for my own conversion, I say plainly I do not want to be converted by a smart syllogism;(43) if I am asked to convert others by it, I say plainly I do not care to overcome their reason without touching their hearts. I wish to deal, not with controversialists, but with inquirers. I think Paley’s argument clear, clever, and powerful; and there is something which looks like charity in going out into the highways and hedges, and compelling men to come in; but in this matter some exertion on the part of the persons whom I am to convert is a condition of a true conversion. They who have no religious earnestness are at the mercy, day by day, of some new argument or fact, which may overtake them, in favour of one conclusion or the other. And how, after all, is a man better for Christianity, who has never felt the need of it or the desire? On the other hand, if he has longed for a revelation to enlighten him and to cleanse his heart, why may he not use, in his inquiries after it, that just and reasonable anticipation of its probability, which such longing has opened the way to his entertaining?