or doctrines of any former revelation which was really from God; the very attempt would prove him a lyar, tho' he fhould perform never fo many wonderful works, for his own fupport and vindication.

The proper defign then, of every revelation that is really from God, muft be, 'in fhort, this: to lead men into juft and becoming fentiments of the divine being and perfections; to direct and appoint that method of worship which will be acceptable to himself; to recover men from their ignorance, to reform them from their vices, and to lead them into the practice of virtue and true goodness, by proper motives and arguments; for the general welfare of focieties, for every man's particular happiness in this life, and preparation for a better world hereafter. Such a defign as this feems to be worthy of the all-wise and merciful governour of the world, and what we may expect from him who knows our infirmities, and wishes our happiness. And therefore, whenever the circumftances of mankind become fuch, as to need a particular interpofition of his

providence,

providence, for this end; there is nothing in reason that forbids us to expect it; nor any thing in the nature of the cafe itself. which should hinder him from granting it. But unless miracles are calculated to ferve this end, they ought never to be acknowledged as any proof of a divine miffion; because we may certainly conclude, that God never will interpofe in any cafes where there is no need; or to bring about a defign unworthy of himself.

It may here poffibly be asked, Is this good reasoning, to prove the miracles to be wrought by God, by appealing to the doctrines, or end for which they are wrought; and then to prove the doctrines, or justify the end, by an appeal to the miracles? I anfwer; that the very doing of a miracle argues the interpofition, or affiftance of fome fuperior agent; and that the end, for which fuch a miracle is done, evidently discovers the nature and difpofition of that being, by whofe influence it is performed. The doctrines prove, not the affiftance of a fuperior power, but whether the assistance be given by a good or bad power: The miracles prove, not the goodness of the doctrines,

doctrine, but that he who preaches the good doctrine fo confirmed, acts by an authority fuperiour to his own. They neither of them, feparately, prove the divine miffion but where they both concur, they certainly prove this propofition; that fuch a perfon acts by the authority of fome fuperior, good, and powerful being; or in other words, that his miffion is agreeable to the will of the Supreme: and therefore, in order to fuch proof, they ought both to concur.

The foregoing Marks applied to the Miracles of

CHRIS T.

I

T now remains, that we confider how these characters and marks may be applied to the Chriftian revelation, to prove it to be from God. And inaímuch as all other circumftances will fignify nothing. 'till we have first evinced the truth of the facts, we affirm to have been done; I fhall begin with fhewing, that we have fufficient evidence of the truth of the gofpel history, and to believe all the facts there reprefented to be done by our Saviour and his apoftles; that, as an history, 'tis equally credible with any other, and ftands upon the fame

foot

foot of evidence as all other past accounts do. Here I muft obferve, that it seems very reasonable to think there would be but little oppofition made to the truth of our Saviour's history, as delivered by the writers of the New Testament, was it not that Jefus Christ pretends to a divine miffion, and is declared to have proved it by many miracles. For I do not find, that any of our modern deifts scruple to believe that the writings afcribed to that great Indian philofopher Confucius, were really his; or that the Alcoran was, in a great measure, dictated by Mahomet. As the former claims no infpiration, fo the entire character of the latter abundant

ly proves him to have been an impoftor; and therefore the writings, faid to be theirs, are received as fuch, without cavil or difpute: Not that there is any better evidence for this, than there is to believe. the writings of the New Testament to be theirs, whose names they bear ; which have the very fame concurrence of proof, as all antient books have, and against the genuineness of which no objections can be brought, but fuch as H 2 will