revelation, that the universe was designed by a _single_ designer.'
Obviously, then, there is a division in the religious camp with respect
to the sufficiency of natural Theology, unhelped by revelation. By three
of the four Christian authors just quoted, the design argument is
treated with contempt. Faber says, 'evident design must needs imply a
designer,' and that 'evident design shines out in 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, Universalists agree with Lord Brougham as to the traditionary basis
of Scripture; and as they also agree with Chalmers and Watson with
respect to there 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_. [43:1] 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,