portance we ought to possess some more decisive evidence of divine inspiration. Well, what will be considered sufficient evidence that God has made to men a revelation of his will? Will it be satisfactory, if they who profess to be inspired are enabled to do works which are far above the power of man, and which require the almighty power of God? No one will doubt that if God give his attestation to any declaration, it should be received as true, for "He is not a man that he should lie." If then, the apostles actually wrought miracles in the name of Jesus, and in confirmation of their doctrine, it cannot be denied that they were inspired. That such miracles were actually wrought openly and in the presence of watchful and bitter enemies is a matter of record. The four evangelists have testified in the gospels, that Christ gave sight to the blind, hearing to the deaf, health to the sick, sound limbs to the cripple, and that in several instances, before a multitude of people, he raised the dead. They testify, that after his crucifixion he rose from the dead; and that forty days after his crucifixion he sent down, as he had promised, the Holy Spirit, on the apostles, bestowing upon them and others various miraculous gifts, which Paul publicly testifies were common in the churches. The truth of Christianity then, rests on this single point, Is the testimony of these miracles true, or a mere fable? That the gospels were written near the time when these things were done is capable of the fullest proof. Indeed, had not these facts been credited fully by the first disciples, they never would have submitted to such sacrifices, and exposed themselves to such dangers, as we know they did. All earthly considerations weighed heavily on the other side. Every convert to Christianity

is, therefore, a witness of the truth of these miracles; for they had every motive to examine into the truth, and the facts were of such a nature that they could not have been deceived.

It does, indeed require, strong evidence to satisfy the mind that there has been a departure from the common course of nature; but testimony may be so strong that it would be unreasonable to doubt of the miracles which it is brought to attest. It is admitted that there have often been false witnesses, and that we may be deceived by trusting to insufficient testimony; but, we know, also, that in many cases our faith in testimony is as strong as in those things which have passed before our eyes. The point of examination then is, whether it is more probable that the testimony is false, or that a miracle has been wrought. If many persons, without any motive to deceive, and without previous concert, agree and stand to it in the midst of threatenings and sufferings, that they have witnessed miracles, it would be folly to disbelieve. And, especially, if such events followed in such immediate and continued succession as can only be accounted for by supposing the miracles to have been performed, the evidence may arise to such a degree of certainty as to assure us that we are not deceived. Now, the conversion of the civilized world to Christianity can never be accounted for on any supposition but the truth of the miracles and supernatural influence accompanying the gospel. And the whole train of succeeding events goes to corroborate the truth of the evangelical history.

Another incontrovertible evidence of the truth of Christianity is the salutary effects which it has produced in the world. The conversion and reformation of sinners has been a standing proof of the

divine origin of the Bible; and this evidence is not confined to ancient days. Blessed be God, clear and striking instances of the reformation of wicked men have occurred under our own observation. And the gospel has produced in our own times such a remarkable change in the moral and civil condition of some of the most ignorant, degraded, and vicious tribes of heathen, that if there were no other evidence of its truth, this would go far to satisfy an honest mind. Can any reasonable man believe that preaching a cunningly devised fable would turn men from their sins, to which they had been long habituated?

Hundreds and thousands, also, in Christian lands can testify, that the truth of God has produced a powerful and salutary effect on their own minds, convincing them of their sin and danger, and exciting in them trust in Christ, which has enkindled their love, and brought sweet peace into their troubled breasts. And we see, continually, the power of the gospel to afford consolation in affliction and to buoy up the soul with assured hope, even in the hour of death.

But, if all the convincing proofs, above mentioned, were wanting, the undeniable prophecies which have been literally fulfilled, are a clear demonstration of a divine revelation; for who can predict distant future events but God alone? The prophecies relate to the fortunes of the Jewish people-to the destiny of many great and proud cities and nations; but the most important predictions of the Old Testament relate to the Messiah, which were literally fulfilled in Jesus of Nazareth. Yet no prophecy of Scripture is more striking and convincing than that of Christ respecting the destruction of Jerusalem, and the ruin and dispersion of the Jews, the fulfilment of which is recorded in the history of Josephus who was not a Christian, but an eye witness of the facts. 2*

CHAPTER IV.

UNITY OF GOD.

THE idea of God is forced upon the rational mind, to enable it to account for the innumerable marks of design manifest in the universe; but there is no necessity to suppose more than one great First Cause, to account for every thing. There is, therefore, nothing in reason, or in the works of nature, which would lead to the conclusion that there are more Gods than one. Indeed, the very supposition of more Gods than one shocks and confounds the rational mind. If we were capable of comprehending the subject, it is more than probable that we should see that the existence of two infinite beings is an absurd and impossible conception. There is, however, no need to resort to metaphysical arguments; the harmony of the laws of the universe indicates one mind-one counsel. The existence of evil led some of the ancients to adopt the theory of two eternal beings; but if that were true, we should find two systems of laws in the universe; and a continual interference and collision between them; whereas, the laws of matter, even as far as the planets and stars, are uniform. Between all the parts of creation, there is a beautiful consistency, and mutual relations, which show, that as the Author of the universe is infinite in knowledge and power, so He is ONE.

And as to the existence of evil, moral and natural,

it can be accounted for by the liberty of action with which man and other moral agents were endowed; which liberty is essential to a system in which creatures render a voluntary obedience to their Creator. If there had been no possibility of sinning, there could have been no such thing as virtue, or moral excellence.

But again, what is often called evil, arises necessarily from the limited nature of creatures; and especially when the plan includes a scale of being, descending from the highest to the lowest. Every species, as you descend, is less perfect than those above it. Such a gradation involves necessarily the evil of partial defect. But properly speaking, this is no evil; every thing in the universe is good in its kind; but there is no absolute perfection but in God alone-"NONE IS GOOD BUT GOD."

We do not assert that the argument for the unity of God from reason is absolutely demonstrative; as it might be alleged, that two or more beings, wise, powerful, and good, might be united in counsel, in the plan of the universe and the works of creation; just as several men might agree upon a plan of a temple or other building; and all the appearances would be the same, as if only one person were concerned. Let this be granted, and yet we may assert, that reason cannot furnish the shadow of an argument in favour of a plurality of Gods. As far as she sees and speaks, her voice is in favour of the divine unity.

We feel less concerned to insist on any thing further as evident from the light of nature, because the doctrine is clearly revealed, and repeatedly taught in the Sacred Scriptures. All that we deem it important to establish on this point is, that reason