every part of the universe.' But he also tells us 'we reason
exclusively, if with the Deist we thence infer the existence of one and
_only_ one Supreme Designer.' By Gillespie and M'Neil, the same truth is
told in other words. By Chalmers and Watson we are assured that, natural
proof of a God there is none, and our trust must be placed _solely_ in
revelation; while Brougham, another Immense Being worshipper, declares
that revelation derives its chief support from natural Theology, without
which it has 'no other basis than vague tradition.'

Now, Atheists agree with Lord Brougham as to the traditionary basis of
Scripture; and as they also agree with Chalmers and Watson with respect
to their being no natural proof of a God, they stand acquitted to their
own consciences of 'wilful deafness' and 'obstinate blindness,' in
rejecting as inadequate the evidence that 'God is' drawn either from
Nature, Revelation, or both.

It was long a Protestant custom to taunt Roman Catholics with being
divided among themselves as regards topics vitally important, and to
draw from the fact of such division an argument for making Scripture the
only 'rule of faith and manners.' Chillingworth said, 'there are Popes
against Popes, councils against councils, some fathers against others,
the same fathers against themselves--a consent of fathers of one age
against a consent of fathers of another age, the church of one age
against the church of another age. Traditive interpretations of
Scripture are pretended, but there are few or none to be found. No
tradition but only of scripture can derive itself from the fountain, but
may be plainly proved, either to have been brought in in such an age
after Christ; or that in such an age it was not in. In a word, there is
no sufficient certainty but of Scripture only for any considering man to
build on. [70:1] And after reading this should 'any considering man' be
anxious to know something about the Scripture on which alone he is to
build, he cannot do better than dip into Dr. Watt's book on the right
use of Reason, where we are told 'every learned (Scripture) critic has
his own hypothesis, and if the common text be not favourable to his
views a various lection shall be made authentic. The text must be
supposed to be defective or redundant, and the sense of it shall be
literal or metaphorical according as it best supports his own scheme.
Whole chapters or books shall be added or left out of the sacred canon,
o