the Works which none other Man did, they had not had Sin, John xv. 24. If he had not given these undeniable Proofs of his being a Teacher fent from God, they would have been acquitted, not only in Reason, but even out of his own Mouth. If I do not the Works of my Father, fays he, believe me not, John. x. 37: If I bear witness of myself, my Witness is not true, John v. 31: And he adds, Verfe 36, The Works which the Father hath given me to finish, the fame Works that I do, bear Witness of me that the Father fent me. Thus, when St. John fent to him to inquire exprefly whether he was the Chrift, or no, he shewed the Meffengers his Works, and bade them relate to John what they had feen referring it to him to judge by his Works, which were the only proper Evidence, whether he were the Christ, or no.

The Truth then of Chriftianity refting upon the Authority of Miracles, I fhall endeavour in the following Difcourfe to fhew,

First, Wherein the true Force of this Argument from Miracles confifts, and what it is that they prove.

Secondly, What fort of Works are to be admitted for Miracles in proving the Truth of any Religion.

First,

First, I fhall endeavour to fhew wherein the true Force of this Argument from Miracles confifts, or what it is that they prove.

Miracles are not intended to prove the Being of God, nor the Doctrines of Morality: For Natural Religion is fupported by Natural Reason, and has for its Evidence the Works of Nature. Thus St. Paul argues in his first Chapter to the Romans, declaring that what was to be known of God was manifeft to Men, God having fhewed it unto them: For the invifible Things of him from the Creation of the World are clearly feen, being understood by the Things that are made, even his eternal Power and Godhead. And in the most corrupt and degenerate Times God did not leave himself without Witnefs, continuing to do Good, to give Rain from Heaven and fruitful Seasons, filling the Hearts of Men with Joy and Gladness. Thefe are the standing Proofs of the Being and Goodnefs of God: And Men need but open their Eyes, and look round them, to fee the wonderful and ftupendous Works of Nature, which lead directly to the Knowledge of God. And what greater Evidence can Man have than this? For if the making one World will not prove the Being of a God, the making of ten thousand will not. And therefore

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therefore this is a Principle of Religion not learnt from Revelation, but which is always fuppofed as the Foundation of Revelation : For no Revelation can bring greater Works to prove its Authority, than the Works by which the clear and unexceptionable Dictates of Natural Religion are proved: For the Diftinction between Miracles and Works of Nature is no more than this, That Works of Nature are Works of great Power produced conftantly and in a regular Course, which Course we call Nature; That Miracles are Works of great Power alfo, wrought in an unusual Way: But they are both confidered in the fame Light, and with equal Advantage, as Effects leading to the Knowledge of a great, though invifible, Power. Thus we must acknowledge great Power to be shewn in the Sun's constant Rifing and Setting; and as great in his Standing ftill, 'fhould we see him stopped in his Course for the Space of a whole Day. That we have all Eyes to fee, and Ears to hear, is an Effect of as great Power, as giving Sight to one born blind, or Hearing to one born deaf. Upon this Account 'tis impoffible that any true Revelation fhould contradict or evacuate

any clear Dictate of Natural Religion, which ftands at least upon as good a Bottom as any Revelation

Revelation can do. And therefore the Principles of Natural Religion must be supposed for the Foundation of Revealed: Which is intimated by the Writer to the Hebrews: He that comes to God, muft believe that he is, and that he is a Rewarder of them that diligently Jeek him; that is, he must bring this Belief with him: For a Revelation is not to prove the Being of a God, or that he loves Virtue, and hates Vice. God never wrought Miracles for this Purpose, having fufficiently evidenced himself from the Beginning of the World by the vifible Things of the Creation: And had any one asked our Saviour to fhew a Proof that there was a God, I am apt to imagine he would have turned him over to the Works of Nature, as he did the rich Man's Brethren to Mofes and the Prophets for a Proof of a future State.

But to afcertain the Ufe of Miracles, it will be proper to confider when and for what Purpose they were introduced. In early Times we met with none: Nor was there any Occafion for them fo long as Men preferved a right Notion of God as Maker and abfolute Lord of the Univerfe, and were acquainted with him, (I had almost said, perfonally acquainted with him) and knew his Voice when he spoke to them; for fo T3

long

long they received his Commands without Doubt or Hefitation: And, being perfectly fatisfied that the Command came from God, what Weight or Authority could the multiplying Signs and Wonders add to their Perfuafion? for Signs and Wonders could only fhew that the Command came from God, to whom all Nature obeyed and was fubject: And, as they wanted no fuch Proof, there was no Room or Occafion for the introducing of Miracles.

But, when Idolatry prevailed in the World, and every Nation had its peculiar Deity, to whom they gave the Name of God, it became neceffary, in order to preserve true Religion in the World, to diftinguish between the true God, and the pretended Deities, adored by the Heathen. The great Works of the Creation were ftanding Proofs of the Being of a God, and common to all Nations; and therefore the Belief of a Deity was the common Perfuafion of the World: For, though Men in general were become Idolaters, yet they were not Atheists: But then the true God was forgotten or almost loft in the Multiplicity of falfe Gods, to whom the Blindnets of the World afcribed the Honour and Power due to the one Supreme only.