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and barbarous language ? Why is a period so vast, obliterated soentirely as to escape the retrospect of history, of tradition, andeven of fable itself? Why was the acquisition and improvemeiit'ofother arts so infinitely distant from that of language, that the atraof the latter is entirely lost, whilst we can trace the former fromtheir origin through the various gradations of their progress? Thiscloud of difficulties, inextricable, by all the lights of history orphilosophy, this more than Cimmerian darkness, is immediatelydissipated by the Mosaic account of the confusion of tongues;wisely intended to separate the tribes of men from each other, toreplenish the surface of the globe, and to give its multiplied in-habitants those opportunities of improvement which might he de-rived from experiment and industry, variously exerted, accordingto the different situations in which they were placed, and the diffe-rent employments which these situations dictated. Thus the timeof nature’s existence is limited to a period within the ken of humanintellect. Thus whatever lias happened might have happened durngthe present mode of things; whereas, if we deduce the origin anddiversity of language from a period so remotely distant as to beabsolutely lost, and entirely detached from all the known occur-rences and vicissitudes ef time, we must admit the present formsand arrangements of things to have subsisted perhaps for a muchlonger duration than any mechanical philosopher will allow to bepossible. Other instances equally pregnant with conviction mightie multiplied; but, precluded by the limits of our plan, weproceed to a single observation upon the facts which havebeen termed supernatural. Of those changes which happen insensible objects, sensation alone can judge. Reason has nothingto do in the matter. She may draw conclusions from the testi-monies of sense, but can never refute them. If, therefore,- oursenses inform us that snow is white, in vain would the mostlearned and subtile philosopher endeavour to convince us that itwas of a contrary colour, lie might confound us, but never couldpersuade us. Such changes, therefore, as appear, to happen insensible objects, must either be real or fallacious. If real, themiracle is admitted ; if fallacious, there must be a cause of decep-tion equally unaccountable from the powers of nature, and there-fore equally miraculous. If the veracity or competency of thewitnesses be questioned, the Christian answers, that they must becompetent, because the facts which they relate are not beyondtheir capacity to determine. They must likewise be faithful, be-cause they had no secular motives for maintaining, hut many for sup-pressing or disguising, what they testified. Now the Christian ap-peals to the whole series of history and experience, whether sucha man is or can be found, as will offer a voluntary, solemn, anddeliberate sacrifice of truth at the shrine of caprice. But such facts,as after a long continuance of time, have been found exactlyagreeable to predictions formerly published, must supersede thefidelity of testimony, and infallibly prove that the event was knownto the Being by wliom it was foretold. In vain has it been urged,that prophecies are ambiguous and equivocal. 1'or though theymay prefigure subordinate events, yet if the grand occurrences towhich they ultimately relate, can alone fulfil them in their variouscircumstances, and in their utmost extent, it is plain, that the Beingby whom they were revealed must have been actually prescient ofot those events, and must have had them in view when the predic-tions were uttered, For this, see a learned and ingenious Disser-tation on the Credibility of Gospel History, by Dr. M’Knight;where the evidences urged by the Christian in defence of histenets, which appear detached and scattered through innumerablevolumes, are assembled and arranged in such a manner, as to de-rive strength and lustre from the method in which they are dis-posed. without diminishing the force of each in particular. Seealso the works of Dts. Hurd, Newton, Sherlock, Chandler, &c.For the evidences of those preternatural facts which have beentermed miracles, the reader may peruse a short but elegant andconclusive defence of these astonishing phenomena, in answer toMr. Hume, by the late Rev. Dr. George Campbell. It must beobvious to every reflecting mind, that whether we attempt to formthe idea of any religion a priori, or contemplate those which havebeen already exhibited, certain facts, and principles must be pre-established,front whence will result a particular frame of mind andcourse of action, suitable to the character and dignity of that Being,by whom the religion is enjoined, and adapted to the nature andsituation of those agents who are commanded to observe it. HenceChristianity may be divided into credenda or doctrines, andvon. 1 ,— mo. 44.

agenda or precepts. As (he great foundation of his religion, there-fore, the. Christian believes the existence and government of oneeternal and infinite Essence, which for ever retains in itself thecause of its own existence, and inherently possesses all those.per-fections which are compatible with its nature: such are, aimightypower, omniscient wisdom, infinite justice, boundless goodness,and universal presence. In this indivisible essence the Christianrecognises three distinct subsistences, yet distinguished in such amanner as not to be incompatible either witlt essential unity ofbeing, or with their personal distinction. Each of them possesses(lie same nature and properties to the same extent. As, therefore,they are constituent of one God, if we may use the expression,there is none of them subordinate, none supreme. The only wayby which the Christian can discriminate them is, by their variousrelations, properties, and officers. Thus the Father is said eter-nally to beget the Son, the Son to be eternally begotten ofthe "Father, and the Holy Ghost eternally to proceed from both.This infinite Being was graciously pleased to create an universereplete with inferior intelligences, who might for ever contemplateand enjoy his glory, participate his happiness, and imitate his per-fections. But as freedom of will is essential to the nature of mo-ral agents, that they may co-operate with God in their own im-provement and happiness, and that they may be ...countable fortheir conduct, so also certain limits are necessarily prescribed totheir natures and powers, beyond which (hev cannot act accordingto their own wills. Their proceedings within these limits are ofthemselves, and for these they are answerable. Man, throughthe instigation of Satan, and his apostate angels, who had abusedtheir liberty, was led to debase himself in like manner, by actingexactly contrary to what he ought to have acted, in opposition tohis Creator, from whom he therefore could not expect any favour,and indeed nothing less than his utter displeasure. Man now be-came contaminated by his vice, and was plunged into an abyss ofmisery, lienee the heterogeneous and irreconcileable principleswhich operate in his nature. Hence that inexplicable medley ofwisdom and folly, of rectitude and error, of benevolence and ma-lignity, of sincerity and fraud, exhibited through his whole con-duct. Hence the darkness of his understanding, the depravity ofhis will, the pollution of his heart, the irregularity <Tf his affections,and the absolute subversion of his whole internal economy. Theseseeds of perdition soon ripened into overt acts of guilt and horror.All the hostilities of nature were confronted, and the whole sublu-nary c reation became a theatre of disorder and mischief. Here theChristian once more appeals to fact and experience. If tiiesethings are so ; if man is the vessel of guilt, and the victim of mi-sery ; lie demands how this constitution of things can be accountedfor ? How can it be supposed, that a being so wicked and unhappVshould be the production of an infinitely good and infinitely per-fect Creator? He therefore insists, that human nature must iiavebeen disarranged and contaminated by some violent shock; andthat, of consequence, without the light diffused over the face oftilings hv Christianity, all nature must remain an inscrutable andinexplicable mystery". To redress these evils, to re-establish theempire of virtue and happiness, to restore the nature of man to itsprimitive rectitude, to satisfy the remonstrances of infinite justice,to purify every original or contracted stain, to expiate the guiltand destroy the power of vice, the eternal Son of God, from whomChristianity takes its name, and to whom it owes its origin, descen-ded from the bosom of his Father; assumed the human nature.;became the representative of man ; endured a severe probation inthat character; exhibited a pattern of perfect righteousness; andat last ratified his doctrine, and fully accomplished all the ends ofhis misson, by a cruel, unmerited, and ignominious death. Be-fore he left the world, he delivered the doctrine of human salva-tion, and tlte rules of human conduct, to his apostles, whom heempowered to instruct the world in all that concerned their eternalfelicity, and whom lie invested with miraculous gifts to ascertainthe reality of what they taught. r l'o them he likewise promisedanother comforter, even the Divine Spirit, who should relume thedarkness, console the woes, and purity the stains, of human nature.Having remained for a part ot three days under tlte power of deatl^,lie arose again from the grave, appeared to his disciples - , and manyothers, conversed with them for some time, then re-ascended toheaven ; from whence the Christian expects him, according to hi?promise, to appear as the Sovereign Judge of the living and thedead, from whose awards there is no appeal, and by whose sentcnc*8 Q ' thd