the probability would exist of their so legislating. And the necessity of it would be apparent in the conditon of the people. And we reason correctly when we conclude, that the possibility founded on their power thus to legislate, the probability of it founded on their wisdom and love, and the necessity of it growing out of the condition of the people, would infallibly bring about the needed legislation. In applying this case, we take up,

IV. The certainty that God has given a divine revelation in the Scriptures. It is evident that divine revelation is possible, because God has the power to give it; it is probable, because he has wisdom and love to urge him to give it; it is necessary, because the exaltation of the world in truth and happiness demands it; and, hence, we think it rational to conclude that it is certain he would do it.

It is possible for God to give the bee an unerring instinct to collect its honey. It is probable that he will do so, because his goodness wisely adapts means to ends. It is necessary, because the bee could not exist without it. And the possibility, probability, and necessity of it, insure the certainty of his having given it. Has God done more for the bee, than he has to satisfy the cravings of man's moral and spiritual nature; to improve his condition in life; to make him perfectly answer the object of his existence; and to sustain him under the evils incidental to his humanity? Every rational view of the character of God seems to answer in the negative, and to prove that he would give heavenly truth to man. We deem it certain then, that God has given a divine revelation to men. And that Christianity is that revelation, is demonstrated by the testimony which accompanies it-testimo

ny which commenced long before Christianity was established, pointing forward to the rising of the "sun of righteousness," whose unfoldings reach the present time.

All the prophecies which were spoken in reference to the overthrow of nations and cities, and the truth of which is verified by the finger of history being placed on the remnants of them that now remain—all those prophecies which relate to the Savior, and which were so miraculously fulfilled in him and the events that attended his coming—are but so many proofs of the inspiration of the prophets, and of the fact that God was foreshadowing the period when his most precious gift was presented to the world. The life, character, and miracles of Christ; his doctrine and practical system of morals; the labors, sufferings, virtue, and sincerity of the apostles; the unbroken line of history, reaching from their time to ours, proving that the events recorded in the New Testament, did actually transpire; the institution of the Lord's day, as certainly reaching back to the resurrection of Christ as its foundation, as our fourth of July reaches back to the declaration of Independence for its commencement; these proofs, with others, present them, selves as an impregnable defense of the divine origin of Christianity. Philosophy, so called, may be urged against it. That philosophy will be seen to be spurious. Traditions, inconsistencies, and doubts may be raised; but they shall be shown to arise in mistake, as spectres arise in twilight. The errors and misconduct of many professed Christians may be suggested to show its want of power; but they shall be shown to have no other bearing on genuine Christian doctrine and conduct, than counterfeit money has

upon undoubted coin. It may be subjected to the most rigid examination, and yet Christianity will come out of the conflict, radiant in truth, as the revelation of God.

V. The adaptation of this revelation to the wants of men. The proof in favor of Christianity, derived from its fitness to meet and satisfy the spiritual and moral wants of men, is of such character as to be felt by every individual, who tests its power to satisfy the cravings of his mind. It is the inward conviction, that the Gospel is what the world has long blindly sought after; is precisely what the world needs; and perfectly answers those aspirations after divine truth, which have always been cherished by men. Now, if physical food exactly meets the cravings of a right appetite, and affords the proper kind of nutriment to the body, no person would condemn the food as false and pernicious. And by parity of reasoning, if Christianity perfectly meets the hunger of the mind; if it satisfies its desires after the knowledge of God, of the future world, and of moral duty; surely it must be right and true, and must have come from that Being who can exactly adapt means to ends.

To show that it is thus adapted to the spiritual wants of men, let us take a course which will make it strikingly clear. Imagine yourselves among a pagan people. Examine the religion they have adopted; the effects produced by it in their midst; and your minds will at once admit that Christianity is precisely what they need. If we had seen the Athenians bowing before their idols, and writing upon their altars, "to the unknown God"—if we had seen the cruelties practiced, on the supposition that they were pleasing to such deities our conviction would be strong,

that such people were greatly in need of the true knowledge of their Creator; of his paternal character; of his mercy and love; and of tne fact, that he requires no sacrifice of human life, but rather the devotion of faith and virtue.Christianity gives precisely this knowledge; and we can not avoid the conclusion, that wherever this knowledge exists, the evils of paganism

cease.

If we could behold the gloom and doubt, which existed in regard to a future existence-the burning desires of the soul after an assurance of such an existence-the terror, deep sorrow, and intolerable anguish produced by death-bereavements, in the absence of such assurance-we should at once say, that the knowledge of the truth of life and immortality, as brought to light through the Gospel, would remove these evils, destroy those fears of death, and elevate the soul with hope and trust in God.

If we could examine all the systems of future punishment which heathen religionists have imagined and painted with fearful horrors-if we could see thousands enduring most painful penances and dreadful sacrifices-we should say, that the Christian doctrine of emendatory punishment, of the destruction of all evil, and of the final reconciliation of the world, would be precisely adapted to their wants, because it would destroy their errors and save them from useless pains.

If we could witness the obscene ceremonies which attended some forms of pagan worship— if we could see the results of those pernicious principles of practice, which produced enormous evils in society, leading to theft, child-murder, and other vices-we should at once be convinced,

that the pure morality belonging to Christianity would cure all these evils and establish that virtue, without the practice of which no true happiness can be attained.

Now, as Christianity is specially fitted to satisfy the spiritual and moral wants of men, and to remove the evils to which they are subjected, it follows that Christianity is adapted to the wants of men, and was designed to meet those wants.And if men could not originate Christianity, as facts prove they could not, then we must adopt the only conclusion left us, viz., that Christianity came from God.

Thus have I, briefly and imperfectly it is true, presented a sketch of the evidence for Divine Revelation, founded on its possibility, its probability, its necessity, its certainty, and its adaptation to the moral and spiritual cravings of the soul. And that proof establishes the glorious truth, that Jesus has promulgated a system of truth which had its origin in the Eternal Mind.