An assumption, I ask, in what sense? Is it a simple assumption without evidence, taken for granted for the bare purposes of argument; or is it one which, though taken for granted in the present case, rests on a substantial basis of evidence previously established, and which bears the same relation to the question of miracles which the truths of Euclid do to those of trigonometry? The latter is the fact though the mode in which the writer puts it implies the former. Without referring to the authority of any particular author, is he not fully aware that theists maintain that their belief in a Personal God rests on a basis of proof which commends itself to their reason? Have not numbers of men, endowed with the highest powers of intellect, accepted it as satisfactory? Yet he seeks to imply that, after all, it is an assumption. It is true that in the argument for miracles we take it for granted; but we do so, because the proof has commended itself to our highest reason. I admit that Dr. Mozley has used, in speaking of this subject, language which I cannot but think is wanting in precision. Still it does not bear the meaning that this author seeks to fasten on it. “It is then to be admitted,” says he, “that historically, and looking to the general actual reception of it, this conception of God was derived from revelation. Not from the first dawn of history to the spread of Christianity in the world do we see in mankind at large any belief in such a Being.” The learned author then states, at considerable length, the philosophic and vulgar views entertained of God, and shows their inadequacy and imperfection, and concludes as follows: “But although this conception of the Deity has been received through the channel of the Bible, what communicates a truth is one thing, what proves it is another.” He then proceeds to summarize the general proof.