This argument might receive large illustration from the peculiar nature of the Scripture miracles, were this the proper place for entering on the examination of them. But we are here only shewing the use of miracles in general, in bearing testimony to the existence, unity, and providence of God; and considering these works in their most general view, as divine operations.

For this reason we forbear likewise to shew, that when miracles are in their own nature displays of the beneficence and rectitude of the divine Being, instances of his favour or displeasure, according to men's different characters; and are likewise subservient to a scheme calculated to recover men to piety and virtue; they are then a new confirmation of God's moral perfections and providence, such as may serve for the conviction of all who call them into question, and be of singular use to those who worship gods of the most flagitious characters, and do it by acts of wickedness suitable to their apprehended natures. This the antient Heathens did, who nevertheless were recovered, by such miracles as are here described, to the knowledge and adoration of the Holy One of Israel.

minion over nature, or (which is the same thing in effect) in proof of a mission from him, under the character of the sole author and sovereign of the world, and are not (as they never can be) controlled by opposite miracles; instead of establishing, they directly confute the doctrine of two or more rival deities. Accordingly the miracles of the Jewish and Christian revelations were the means of converting men from polytheism to the faith and worship of the true God. By bim (Christ) ye believe in God, that raised him from the dead, and gave him g'oy, that your faith and hope might be in God. 1 Pet. i. 21.

The

The foregoing observations are, I hope, sufficient to shew, that how low an opinion soever those may entertain of miracles, who will not allow them to be the inmediate operation of God; yet when considered in this their true light, their use, importance and necessity in introducing and establishing a new revelation, are clearly discerned; and that while they give authority to a prophet to reveal the divine will to mankind, they bear a striking testimony to the existence and providence of God, and are highly useful, if not necessary, for the conviction of mankind when sunk into atheism and idolatry. They have actually answered this end, when all the works of nature failed of their effect. I would only observe farther,

VIII. That the evidence of miracles (whether of power or knowledge) is the fittest to accompany a standing revelation; because it is not confined to one age or nation, but may be extended over the whole globe, and conveyed to the most distant generations. Miracles of power carry instant conviction, procure present credit to a prophet, and must make a very peculiar impression on the spectators. Nevertheless, their use is not confined to them; for they may be so credible in themselves, so strongly attested, so faithfully recorded, and so necessarily connected with other subsequent facts, not to be disputed, nor accounted for in a natural way, as to leave no room for those to doubt of their reality, who had not the advantage of seeing them performed. With respect to miracles of knowledge; they serve in some instances for immediate use, particularly the discoveries of di

stant

stant and hidden transactions, and of the secrets of the human heart. There are other instances of supernatural knowledge, the predictions of future events, which are designed to carry conviction in some distant period. The distances between the delivery of the prophecies and their accomplishment may be very different: some prophecies may receive a speedy completion; others may be gradually accomplishing through many succeeding ages, to the very end of time; and hereby furnish evidence to the world through all these different periods. Such prophecies are a standing and perpetual evidence of the mission of a prophet; always lying open to the view and examination of the world. They give credibility to the history of his other miracles, being themselves one species of miracles, such as necessarily argue a special divine interposition. And the evidence arising from them, instead of being diminished, will be increased by their distance from the time of their delivery, as the events foretold successively happen.

From the whole of what has been offered, in this and the several foregoing chapters, it appears, I hope, that it can be no objection against the Jewish and Christian revelations, that they rest upon the basis of miracles.

THE END.