Doctrine; but they directly prove the Commiffion of the Perfon who does them to proceed from Him by whofe Power alone they could be performed. This Diftinction between Miracles confidered as a Proof of the Doctrine, and as confirming the Authority and Commiffion of the Perfon who reveals it, will plainly appear, upon considering what the Cafe would be, fhould any Man openly perform unquestionable Miracles, and then retire in Silence, without declaring any Purpose he had: The great Works might astonish and confound us; but we could not poffibly make any use of them: We might indeed. conclude, that fome great and invisible Power affifted and enabled the Man to perform the Works; but what that invisible Power had to do with us, or we with it, we could by no just Inference conclude. But, fhould fuch a Man declare himself to be a Meffenger from God commiffioned to publish his Will to the World, and appeal to the great Works which he did as a Proof of the Authority he had received; the Miracles, though, confidered in themfelves, they do not directly prove his Doctrine, yet do they establish his Authority, and give the Force of a divine Command to what he publishes, in God's Name.

The Law of Mofes then requiring Submiffion and Obedience to Commands and Doctrines which have no Establishment in the Light of Reason and Nature, it was neceffary to found them upon the Authority of God, to which no Submiffion could be due, till fufficient Evidence was given of it, to guard Men against Impofition and Deceit either from wicked Men or wicked Spirits : And this made Miracles to be a neceffary Proof in the Establishment of a new Revelation.

We fee then to what Purposes Miracles were originally introduced, and in what Manner applied, by Mofes: And, whoever confiders of what Confequence it was to the Happiness of Mankind to have a standing Evidence always before their Eyes of the Unity and Supremacy of God manifested in his Government of the Jewish Nation, and how far the Mofaic Difpenfation prepared the Way, and laid the Foundation, for the Accomplishment of his great Work in the Salvation of the World by Christ Jefus, will see Reafon to think that the End proposed was worthy of God, and fully accounts for his Interpofition by Signs and Wonders, which were Acts not only of great Power, but of

great Goodness and Benevolence towards Mankind.

If we confider the Miracles of the Gofper, we shall find that they had the fame Ends in View. If Mofes withstood the Magicians of Egypt, and manifefted a Superiority of Power over them, and the false Gods whom they ferved, our Saviour did much more in oppofition to the Power of Satan, and the wicked Spirits who had taken poffeffion of Men, and tormented them in divers Manners: In fubduing them he shewed fuch an uncontroulable Power, that they were obedient to his Com.mand; and, when he faid Go, they were forced to go, yielding a ready, though unwilling, Obedience. And, as the Gospel spread, Idolatry fled before it, the Heathen Deities became dumb, and their Oracles were filenced. And, if we look abroad into the World, and take a View of the Nations where Idolatry and Superftition once prevailed, and where the Knowledge of the Unity and Supremacy of God is now established, which happy Change can only be afcribed to the Propagation of the Gofpel, we fhall fee how fully and perfectly this great End was anfwered by the Miracles wrought by Christ.

If

If Mofes had a Commiffion from God to publish his Will to the People of the Jews, Jefus had a far more ample Commiffion to publish the Terms of God's Salvation to all Mankind And, as thefe Terms were of God's Appointment, and not such as human Wisdom could fuggeft, they stood in need of the Evidence of Miracles to fupport them.

It has been obferved before, That no Miracles can alter the clear Dictates of Natural Religion. The fame may be faid with respect to any former divine Revelation: For to suppose a Revelation to come from God, and to be fully established by Miracles, and that a later Revelation upon the like Proof and Authority should abrogate and render the former void, would be setting up Miracle、 against Miracle, and deftroy the Authority of both And therefore, admitting the Mofaic Revelation and the Chriftian to be both of divine Original, they muft neceffarily be confiftent, and each be in its Place to proper carry on the great and ultimate Views of Providence. This evidently was the Case of Mofes, who came to prepare the Way for the full and perfect Declaration of God's Will, referved till He fhould come who was the End of the Law: And to this Purpofe

leaft 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 Question, which were done upon trifling Occafions, unworthy of the Interpofition of God? Look into all the antienė Oracles; fee to what mean Purposes they are applied, and how often they prove destructive to those who relied on them; and then tell me what Marks you fee of divine Wisdom of Goodness in them, that fhould fet them upon an equal Foot with the Miracles of Chrift Jefus.

We read in the Old Testament of fome 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 fee the Measures of the Government to be of the fame Kind. And this Character of God being peculiar to the

Jews,