APPENDIX.

APPENDIX.

Note A. p. 22.

AFTER the various reviews which have appeared, of Lord Brougham's Discourse of Natural Theology, it may seem superfluous again to call special attention to it, by this Note. But no review which I have seen has exposed the Anti-Christian tendency of that volume; and I am not without hope that these remarks may call forth, from some able pen, such an exposure.

Judging from the "Evidences of the Design" of Lord Brougham's book, I should conclude, that it was intended to show, that a REVELATION was superfluous. I cannot be diverted from this. conclusion, by the occasional allusions which he makes to the Christian Religion. They rather tend to strengthen my belief in the Infidel tendency of his Lordship's Discourse; for even his most distant allusions to Christianity and its defenders generally, convey a sneer, a doubt, or a censure. If there be such an art as what Pope called "damning with faint praise," Lord Brougham must be admitted to be a complete master of it; as well as of a cognate art of praising by faint censure.' When, in "The Discourse," a reference is made to any of the great Champions of our Faith, it is almost invariably in disparaging terms. When, on the contrary, such writers as Hume and Voltaire are alluded to, their faults are extenuated and their literary merits greatly exaggerated (see p. 233, &c.).

I cannot think, for example, that it is a mere love of accurate expression which makes Lord Brougham (p. 6), upbraid Bishop Butler with incorrectness for using the words "Theology" and "Religion," as synonymous; because I find that his Lordship is himself guilty of this very inaccuracy in p. 205 of his discourse ;when he says that " Revelation cannot be true if Natural Religion is false;"—which sentence is meant to be a continuation of the Argument of the preceding page, which is for Natural Theology,

and not for Natural Religion. But Bishop Butler is by no means the only Christian writer whom Lord Brougham would convict of inaccuracy. "Clarke, Bentley, and Derham" seem to be considered equally guilty. Bentley, indeed, does not escape merely with this censure, but is further rebuked, with some degree of feeling, for "his Sermon or rather Vituperation against Infidels," (see p. 202.) and Soame Jenyns' "injudicious defence of Christianity," is mentioned with ineffable contempt.

66

The underrating of Dr. Paley is ridiculously extreme, in a discourse professedly introductory to one of the works of that divine. His Lordship does not hesitate to denounce the Reverend Archdeacon, for positive" incapacity for metaphysical researches ;" (see p. 80) and represents him as little better than an elegant copyist who had but " little of scientific habits," and a moderate power of generalizing!" Now, admitting the unjustifiable idolatry of Paley, which has been prevalent in this country, it must surely be owned that Lord Brougham might have expressed himself in terms rather more moderate than these. If he had been more cautious, his motive might have been less apparent for his extreme disparagement of an eloquent and successful Christian Author.

But turning for a moment from his Lordship's sneers at even zealous" Christians (see p. 202), is it not singular to find that, while professedly refuting the unblushing Atheism of the Baron d'Holbach's Système de la Nature, he makes room for flattery of Infidel genius?

"It is impossible," says Lord Brougham, " to deny the merits of "the Système de la Nature." (See p. 233) And yet immediately afterwards he is obliged to confess that its chief merit consisted in its "extraordinary eloquence;" and that as a "piece of Reason'ing it never rises above a set of plausible sophisms!" I conceive that Voltaire (of whose writings Lord Brougham appears to have made abundant use), was, at least, as good a judge of French composition as his Lordship; and it is somewhat singular that it is the style and composition" of this book which Voltaire singles out for especial condemnation !

In the Review of some of Hume's opinions in note v. p. 248, the Deistical bias of his Lordship is even more apparent. The coolness

with which he comments on Hume's attacks on Revelation, presents a singular contrast to the zeal with which he defends "Natural Religion." It must be noted, that when Lord Brougham speaks of "Religion," his observations apply to that Natural System which the Deists are so anxious to maintain; and yet I do not doubt that his Lordship's Defence of "Religion" in some passages of his Discourse, has passed for piety with many of his Readers.

It happened that that part of Lord Brougham's Discourse in which he betrays an awkward kind of admiration for Voltaire, came under my notice just as I had finished perusing the Atheistic ribaldry of that writer's tract, entitled "Songe de Platon." They who are acquainted with that impious production will sympathise with my feelings of disgust, on meeting with the anecdote which Lord Brougham records, of Voltaire's "excess of religious principle."

I have observed with pain that among all the Critics who have reviewed Lord Brougham's book, not one seems to have exposed that Deistical spirit which pervades it from first to last. Some have noticed his style-some his logic-some his philosophy-none his species of Religion. I am not aware, for instance, that so palpable a fact as the following has been yet noticed.-That he invariably speaks of "Christians" merely as parties in a Theological Argument; and never once associates himself with them, or their opinions-even by the general term "we." I repeat, I do not think it has once escaped him.

The words "Deist" and "Theist," are, strictly speaking, perhaps, synonymous; but yet it is generally to be observed that the former is used in a bad, and the latter in a good, sense. Custom has appropriated the term " Deist" to the enemies of all Revelations and of Christianity in particular. While the word Theist is considered applicable to all who believe in One God. Now Lord Brougham seems anxious to get rid of the obnoxious term Deist-that he may shelter his opinions in the generality of the most fashionable "Theist." Accordingly, when his Lordship had occasion to quote the preamble to the Boyle Lectures, he professes to give the exact words thus:"The subject of the eight Sermons is to be in the words of the “will.” “The proof of the Christian Religion against notorious Infi"dels, Atheists, Theists, &c." (see p. 201.) Whoever will turn to the lectures will find that these are not the exact "words of the will."