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tradict himself; and the great works done by Mofes and by Christ are not only an evidence of their di, vine authority, but are a bar to all fucceeding pretenders. The miracles reported to have been done in the heathen world are unworthy of God, con fidered either in themselves, or the end propofed by them for let it be obferved, that God never works miracles merely to astonish and surprise peo+ ple, but always to ferve fome great ends of provi dence and though he has in favour of his people, and fometimes even of particular persons, wrought a miracle; yet, when he published the Law and the Gospel, he did not reft the authority upon one or more fingle miracles, but upon a long series of miracles exhibited from day to day for years together. And, if miracles are properly applied as a proof of the purposes and the will of God, miracles wrought without being attended with any declaration of God's will in which we have any concern, are very improper inftances to be fet up in oppofition to those of Mofes and Chrift, upon which the happinefs of mankind depends in this life, and that which is to come. This confideration gives weight and authority to the miracles of the Gospel for it was a defign worthy of God to restore mankind to that happiness which they had forfeited: and it was a work in every view of equal dignity and benevolence with the creation: for, if God is adorable in the work of the creation, he is equally fo in the work of redemption; and there is at least as much goodness in making men happy, as in making them at all.

With what colour of reason can the pretended

miracles of the heathen world be brought into this queftion, which were done upon trifling occafions, unworthy of the interpofition of God? Look into all the ancient oracles; fee to what mean purposes they are applied, and how often they prove deftructive to those who relied on them; and then tell me what marks you see of divine wisdom or goodness in them, that should fet them upon an equal foot with the miracles of Chrift Jesus.

We read in the Old Teftament of some miracles wrought in behalf of particular people, and for particular purposes: but neither are these, though of divine authority, to be fet in competition with the miracles of the Gospel: for they were not introductory to any scheme of religion, or new declaration of God's will, but are rather to be confidered as acts of government, and fuitable to the character of God as king of Ifrael; for, where the government itself was divine, no wonder to see the meafures of the government to be of the fame kind. And this character of God being peculiar to the Jews, is the reason why fuch miracles were frequent under the Jewish law, and are very rarely to be met with under the Gospel.

Secondly, I am to confider what fort of works are to be admitted for miracles in proving the truth of any religion.

The firft fufpicion that men naturally have of any one who pretends to prophecy or infpiration, is, that he has contrived the whole matter himself: for we have feen many vifions and infpirations impofed on the vulgar by men of very bad heads or very bad hearts. And therefore the first inquiry is, whether

the miracles might not proceed from human art or cunning.

And shall I undertake to prove, that it exceeds the power of man to raise the dead to life, to give fight to the blind, and to cure all diseases by the word of his mouth? No: never was any fuch attempt fet up. But perhaps no fuch miracles were ever really done, and the people were deceived by false appearances. As for inftance; When the man born blind was restored to fight, he did not indeed recover his eyes, but all the rest of the people loft theirs; which I think would be the greater miracle of the two for it is as easy to believe that the word of Chrift fhould make one man fee, as that it should make a thousand blind.

But muft they, you will fay, of neceffity proceed from God, because they could not be wrought by men? Were they effects of nothing else but infinite power?

The miracles of the Gospel, being fuch works as neither human wisdom or power can perform, forcé us to have recourse to a fuperior invifible cause. But ftill you will fay, Can the wit of man difcover all the different orders of beings between himself and his Creator, their powers and properties, so as with fecurity to affirm that no being but the all-wife and almighty God could perform these wonderful things; especially confidering that no effects, neither the miracles of the Gospel, nor the works of nature, can prove directly an infinite power or wifdom? For who will be bold to fay, that the wisdom and power of God were exhaufted in the vifible works of the creation, so that there is nothing either wiser or

greater that infinite wisdom and power can contrive or execute?

Let this matter be rightly stated, and thus it will ftand: The works of nature are certain proofs of an all-powerful caufe; not because they appear to be works of infinite power, and fuch as cannot be exceeded, but because of neceffity they prove in course of argument a first cause of all things; which first cause being unlimited, nothing is or can poffibly be done, that the power of the firft caufe cannot do. And therefore the works of the creation must be and are admitted as an infallible proof of the being of a God. Let it then be remembered, that a revelation is not introduced to prove the being of a God; that the miracles of our Saviour were not wrought to that purpose, but, fuppofing the being of a God, to prove God the author of the revelation: and then it must be allowed, that, if we bring as good arguments to prove God the author of the revelation, as can be brought to prove the being of God, all who believe the being of a God are equally obliged to believe the divinity of the revelation.

The first and most natural notion of God is, that he is the maker of the world, and all things in it. This was the notion the Jews had of God; and, when they distinguished the true God from the heathen gods, they defined him to be the maker of the world and mankind. Look then into the miracles of the Gospel, and you will fee this attribute of God as clearly demonftrated by them as by the works of nature for there you will find, that the Author of the Chriftian miracles is the maker of mankind; for by him men were made; that is, dead bodies were

made into living men: for to raise a dead man, and to make a new man, are much the fame thing. Any mattér may be formed even by human art into the fhape of a man; but it is adding life that makes the If we believe we received our fenfes, our reafon, our natural ftrength and vigour, from the true God at first; look into the Gofpel, and you will find the miracles of Chrift are from the fame hand: for to the blind he gave fight, to the deaf hearing, tỏ the lame and fick ftrength and foundness, to demoniacs and lunatics he gave reafon and a right mind. Or, if you choose rather to look into the material world for the proof of a God; if you think the beauty, order, and regularity of the world speak God to be both author and governor of nature; fearch the Gospel, and you will find the miracles of Chrift derive themselves from the Governor of the world, and speak the fame language with the works of nature: for at his word the ftormy winds were laid; the fea obeyed his voice: when he suffered, all nature trembled; the earth fhook, the vail of the temple was rent, the fun and the moon were darkened : which drew from the centurion attending at his execution the confeffion, Truly this was the Son of God. If you appeal to the natural fenfe and notions of mankind for the idea of the true God, and thence collect his effential attributes, juftice, righteousness, holiness and goodness; let the voice of nature be ftill; and the Gospel shall speak more plainly, how juft, how righteous, how holy and good God is, who is author of the falvation and redemption which is by Chrift Jefus. Take what way you will to prove the being or the attributes of God, and in the fame

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