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 Caufe being unlimited, nothing is or can poffibly be done, that the Power of the First Cause 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 diftinguifhed the true God from the Heathen Gods, they defined him to be the Maker of the World and Mankind. Look then into

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the Miracles of the Gofpel, 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 Christian Miracles is the Maker of Mankind; for by him Men were made; that is, dead Bodies were made into living Men: For to raife a dead Man, and to make a new Man, are much the fame Thing. Any Matter may be formed even by human Art into the Shape of a Man; but it is adding Life that makes the Man. If we believe we received our Senfes, our Reason, our natural Strength and Vigour, from the true God at firft; look into the Gofpel, and you will find the Miracles of Chrift are from the fame Hand: For to the Blind he gave Sight, to the Deaf Hearing, to the Lame and Sick Strength and Soundnefs, to Demoniacs and Lunatics he gave Reason and a right Mind. Or, if you chufe rather to look into the material World for the Proof of a God ; if you think the Beauty, Order, and Regularity of the World fpeak God to be both Author and Governor of Nature; fearch the Gospel, and will find the Miracles of Chrift, derive you themselves from the Governor of the World, and fpeak the fame Language with the Works

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Works of Nature: For at his Word the ftormy Winds were laid; the Sea obeyed his Voice: When he fuffered all Nature trembled; the Earth fhook, the Vail of the Temple was rent, the Sun 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 Senfe and Notions of Mankind for the Idea of the true God, and thence collect his effential Attributes, Juftice, Righteousness, Holiness and Goodnefs; let the Voice of Nature be still; and the Gospel shall speak more plainly, how juft, how righteous, how holy and good God is, who is Author of the Salvation 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 Way with equal Advantage we will prove the God of the World, that is, the only true God, to be the Author of Christianity; which all who believe the Being of a God are bound to admit for a Proof of the Truth of Chriftianity: For either the Works of Nature are not a good Proof of the Being of a God; or the Works of the Gofpel, being of the fame kind, and Effects of equal Power, must

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be allowed to prove God the Author of the Gofpel. And, when our Saviour styled the Wonders that he performed, the Works that the Father had given him to finish, he plainly appealed to the Power of the Creator as manifefted in the Works that bore witness to him: For, if any one else could have done the fame Works, there would have been no Reason for calling them the Works of the Father, nor would there have been Room for the Inference which our Saviour draws from it, The Father himself, which bath fent me, hath borne witness of me, John v. 37.

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There is a Question commonly afked upon this Occafion, to which it may be proper to give an Answer: That is, How we know that these Miracles did not proceed from an evil Power, fince we have Inftances, as fome think, of Miracles fo wrought? The Anfwer is, We know this the fame Way that any Man knows the Works of Nature to proceed from a good Being: For how do you know that the Creator of the World was a good Being? If you anfwer, that the Maker of Mankind, the Author of Nature, muft of neceffity be a good and holy Being, because he has woven into the Nature of

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Man the Love of Virtue and Hatred of Vice, and given him diftinct Notions of Good and Evil, by which Reafon unerringly concludes the Author of this Nature and thefe Principles to be himself good and holy; I answer the fame for the Gofpel of Chrift: The Love of Virtue, and Hatred of Vice, is as infeparable from the Gospel of Christ, as from the Reafon of Man; and the Gofpel of Chrift more diftinctly teaches to know and acknowledge the Holiness and Goodnefs of God, than Reason, or the Works of Nature, can do: And therefore those who acknowledge the Author of Nature to be a good Being, have much more Reason to acknowledge the Author of the Chriftian Miracles to be a good Being. But then we are told this is arguing in a Circle; proving the Doctrines first by Miracles, and then the Miracles again by the Doctrines. But this is a great Miftake, and it lies in this; That Men do not diftinguish between the Doctrines we prove by Miracles, and the Doctrines by which we try Miracles; for they are not the fame Doctrines. God never wrought Mira cles to prove the Difference between Good and Evil; And I suppose, if any Man were afked how he proves Temperance or Chastity

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