16. "Inquiry into the Credibility of Early Roman History." (Sir G. C. Lewis) Vol. I., p. 2, of the Introduction. 17. The whole world of profane history has been revolutionized: * * * * The views of the ancient world formerly entertained have been in ten thousand points either modified or revised--a new antiquity has been raised up out of the old--while much that was unreal in the picture of past times which men had formed to themselves has disappeared, consigned to that "Limbo large and broad" into which "all things transitory and vain" are finally received, a fresh revelation has in many cases taken the place of the old view, which has dissolved before the wand of the critic; and a firm and strong fabric has arisen out of the shattered _debris_ of the fallen systems.--George Rawlinson's "Historical Evidences" (London Edition) pp. 28, 29. 18. A footnote scarcely affords the space necessary in which to discuss the value of miracles as evidence to the truth of a religion or the divine authority of the miracle worker; but a few observations at this particular point will be, in the estimation of the author, _apropos._ It is a mistake on the part of the Protestants or any one else to concede that the power to work miracles is absolute evidence of the truth of a religion, or of the divine calling of the miracle worker. Too much importance has been given to miracles as evidence of divine authority. Looking upon what are commonly called miracles, not as events or effects contrary to the laws of nature, but interventions on the part of God (through the operation of natural, though perhaps to man unknown laws) for the benefit of his children, and recognizing God as the Father of all mankind, it would be an extremely narrow conception of the love and mercy of the Deity to suppose that he would confine these interventions to any one class of his children. Surely it is egotism run mad for a people to suppose that they have succeeded so far in becoming the special favorites of heaven that all God's special providences will be confined to them. No, no; he who maketh his sun to rise on the evil as well as the good, and sendeth rain on the just and unjust alike, is capable of better things than men ascribe to him in this matter of miracles. But it does not follow that those who enjoy these special manifestations have correct religious creeds or possess the fullness of truth. Equally erroneous is it to suppose that the powers of evil cannot work what are called miracles; that is, put into operation forces as yet unknown to man which produce effects uncommon to his experience. Can it be that our Christian writers have forgotten that "to win us to our harm, the instruments of darkness tell us truths--win us with honest trifles, to betray us in deepest consequences?" Have they forgotten that the miracles of Moses were well nigh matched by those of the magicians of Egypt? That Simon Magus, notwithstanding he had no lot nor part in the things of God, yet had