with death, because they had conspired together to impose upon the primitive Christians, and acquire a character for liberality, by a fraudulent act. The public and aweful punishment of their guilt, manifested the wrath of heaven against deceit, which must have made a salutary impression upon the early converts, and preserved their holy religion from the contempt of intelligent heathens.

It has been observed, in our disquisition on the Jewish economy, that no superflous miracle was ever performed; that the divine being, in every instance, respected that constitution of things which we term the laws of nature, to the utmost extent of their efficacy. This circumstance, we allege, demonstrates the credibility of those upon record; distinguishing real miracles from the pretensions of impostors, whose vanity always betrays them into a frivolous and unnecessary display of their assumed powers. Similar observations are applicable to the new dispensation of God. The miracles necessary for the introduction and promulgation of Christianity, were confined to this object; nor did they extend farther than was requisite for its accomplishment.

We have already seen that no one miracle was wrought by Christ, for his own personal

advantage, in the most trying situations. Nor did he ever waste, if we may thus express it, his supernatural powers. In the resurrection of Lazarus, with what a dignified propriety did he direct others, to take away the stone from the sepulchre, confining his energies to what others could not perform:"crying with a loud voice, Lazarus come forth; and he that was dead came forth, bound hand and foot with grave-clothes; Jesus saith unto them, loose him and let him go. In the miraculous deliverance of Peter from the prison, we discover the same characteristics. To the angel of the Lord is ascribed, every action absolutely necessary for his escape from the prison; and after he had directed his way, forthwith the angel departed from him.

After Christ and his apostles had proved the truth of their divine mission, by competent miracles, they submitted all other facts, and the doctrines to be received, to the reason and understandings of their audience. In every

instance was great attention paid to the influence of natural causes; and to the genuine workings of the human mind. When our Saviour had proved that he was the prophet foretold, by the perfection of his precepts, the purity of his morals, and miracles of beneficence; which made the most favourable impressions upon the

minds of his attendants, he chose from among these, twelve disciples; not distinguished by learning or sagacity, but by the goodness of their hearts, and docility to learn. The world might thus be convinced, that his excellent doctrines could not be ascribed to human wisdom. He gained upon their affections by the superior excellence of his character, and the mild benignity of his temper; and his affection for them was manifestly founded upon the uprightness and docility of their minds. They were slowly and cautiously instructed in the spiritual nature of his mission. They could not boast

of sudden conversions and miraculous illuminations. Their Jewish prejudices, and erroneous expectations were not insulted, they were gradually removed. The disciples were taught just as they were able to bear instruction; and they became witnesses to many surprising and unexpected events, before they were qualified for the important office of apostolic mission

aries.

It was the conversion of Saul alone which bore the signature of a miracle. This was instantaneous, because the infant church was in the most imminent danger. It was to prevent the carnage which his mad zeal would have occasioned: "for he was breathing out

threatenings and slaughter, against the disciples of the Lord, and going to Damascus to search the Synagogues, that if he found any of this way he might bring them bound unto Jerusalem." His conversion was of the utmost moment to the very cause he was attempting to destroy. His high repute for strictness in the Jewish religion, for his philosophical education, learning, and eloquence, rendered him an acquisition of infinite importance to the rising cause. The manner of his conversion impressed his grateful heart with the deepest humility, and augmented his zeal for that religion he had been persecuting. "I am, says he, the least of the apostles, Iam not meet to be called an apostle, because I persecuted the Church; but by the grace of God I am what I am; and his grace was not in vain, but I laboured more abundantly than they all, yet not 1, but the grace of God which was with me." He was converted, that his superior powers of intellect might have their full employment upon their proper objects. They were thus miraculously directed into the service of Christianity. By them he was singularly qualified to become the apostle of the Gentiles. By a philosophical education he was prepared to argue with the heathen philosophers, upon their own principles. Of this we have

triking instances in his dispute with the Athenians; and in his vindicating the possibility of a resurrection, according to the analogy of

nature.

He

But this " great grace, that was with him," did not preclude the use of natural means. was referred to an eminent disciple at Damascus, for particular instructions. Ananias was encouraged to visit the dangerous persecutor, by a vision from heaven; which, by corresponding with the directions miraculously given to the new convert, completely removed the anxious suspicions of Ananias, and confirmed the faith of both. At this period terminated the immediate inspiration relative to this event. For Saul remained certain days with the disciples which were at Damascus, obviously to be instructed in the grand principles of Christianity; and straightway he preached Christ in the Synagogues, that "he is the Son of God, to the amazement of all men."

One striking trait in the history of human nature, is the history of its deep and inveterate prejudices. Notions implanted at an early period, grow up, as it were, a part of ourselves; reason may be silenced, long before it will be convinced. Some evasion or other is invented, in order to protect the primitive principles. The Jewish