The other method is by addressing our natural senses in an extraordinary manner, so as to convince the spectator that the same power which had originally ordained the laws of nature, was now exerted to exceed or to suspend their operations for a particular purpose, connected with our religious and moral welfare. As far as we can judge, this is the only sufficient external evidence by which such a revelation could be authenticated. Unless, then, we are prepared to deny what has been already admitted, viz. the possibility of any Revelation, it does not appear reasonable to object to the only method by which the knowledge of such Revelation could be conveyed to intelligent beings, without interfering with the constitution of their minds.

Yet it would be necessary, I apprehend, that this miraculous evidence should be exerted in unison with those principles of wisdom and holiness, which we are irresist ibly impelled to ascribe to the Divine character; and without which, even miracles would fail to persuade us of the reality of a Divine Revelation. For we are so consti

tuted, that we could not believe in any Revelation which contradicted the fundamental principles of piety and virtue, or which was not fitted to advance the dignity and happiness of mankind.

From these observations it will appear, that though miracles be the grand and distinguishing evidence on which a Divine Revelation must be reared; yet, that various degrees of credibility will arise in its favour, from its connection with our moral and intellectual powers, and from its congeniality with the sentiments of reason. To suppose a total absence of this kind of evidence, would be to destroy all our capability of enquiring into its truth; whereas, upon the contrary, to develope and illustrate its association with our moral faculties and with the government of the world, is, if not to demonstrate its truth as a matter of historical fact, yet to point out its probability as a matter of abstract speculation.

[See Notes and Illustrations, No. 4.]

SECTION V.

Upon the Supposition of any Revelation, is it not probable that it would be adapted to Human Life, as a state of Trial and Discipline ? *

ALTHOUGH the very name of a Revelation implies the discovery of some important facts which could not have been ascertained by the natural powers of the mind, and the evidence of miracles appears to be essentially requisite to convince us of its truth; yet as such Revelation proceeds immediately from the Author of our nature, and is addressed to rational and intelligent creatures, it might be reasonably expected that upon the whole it would tally and agree with the circumstances of mankind, rather than disappoint or contradict the natural sentiments of their understandings.

The reasonableness of this supposition would be apparent, even though we were to confine our observations to those parti

senses.

cular phenomena which, at the first view, might seem to contradict it. The evidence of miracles is strictly natural, being precisely the same evidence as that which we daily receive through the medium of our If we were to witness a miracle, we should witness it with the very same faculties as though it had happened in the ordinary course of nature. But when this miraculous fact has become matter of history, the force of this observation becomes still more apparent; for its truth will then depend precisely upon the same kind of evidence as that of any other historical fact. The same principle of belief which inclines us to give credit to common facts, when reported to us upon good and sufficient testimony, will also dispose us to give the same credit to these miraculous facts, when supported by testimony sufficient to uphold them.

The probability of this connection between revealed and natural truth will still further appear, if we consider, that unless the discoveries of Revelation approved themselves to our rational faculties, we

could not be in a situation to apply them to our practical advantage. They would neither cheer us in adversity, nor moderate us in prosperity. They would not be accommodated to our hopes, our wants, or our wishes; and, consequently, however we might be persuaded of their speculative truth, we could not apply them to any purposes of practical utility.

And since we are so powerfully affected by the circumstances in which we are placed, and external nature has so vast an influence on our minds, it would appear probable that this Revelation should, in many respects, be carried on in connection with the ordinary course of society; that what we learn in the usual course of Providence should in some respects resemble this higher and more spiritual constitution; and that our duties, and happiness, and education, as men, should be associated with an advancement and progress in this religious dispensation.

Still further to heighten these probabilities, it should be remembered, that the Author of Nature and of Revelation is the ́