has revealed it, and the effectual means to obtain it. So that we must say, with the zeal and affection of the apostles to Jesus Christ," Lord, to whom shall we go? thou hast the words of eternal life."

CHAPTER III.

On the Evidence of Miracles.

We are next to consider those external proofs of the truth of Christianity, the works of God himself, that seal our full assurance of it. I shall instance in two; miracles, and the accomplishment of prophecies.

1. A miracle is a supernatural work, that requires an extraordinary divine power to effect it; for none can alter the universal laws of nature, prescribed from the beginning of things and time, but the Author of it. Indeed, we do not exactly know the compass of that circle wherein the spirits of dark

ness exercise their power. They may, by the application of natural means unknown to us, produce things that may astonish, or by lying wonders deceive men but a true miracle is a work reserved to God, and possibly to no less than infinite power. Whether it be a first or second creation, the forming a new eye, or the giving a visive power to that that was naturally blind, it can only be done by his hand. If we respect Omnipotency, there is the same facility; if the thing done, there is the same difficulty in the performance. If the devils had such

a power, they might create a separate kingdom, and reign there.

Now, miraculous testimonies were given to confirm Christianity, that there might be a just correspondence between its doctrines and their proofs. The mysteries of the Gospel, in their existence, are above all natural power, and in their belief, above the natural understanding. All that nature can do or know, does not make them credible. Therefore,

it was requisite those things that transcend the comprehension of human reason, should be confirmed by the divine power. Besides, as the mysteries of the Gospel are sublime, so the rewards are future; and that the Gentiles might not pretend that the preachers of the gospel feigned another world, and a heaven, and a hell, wherein the souls and bodies of men shall be glorified or tormented according to their actions in this life, supernatural evidence of the truth of those promises and threatenings was necessary. In short, herein the divine goodness appeared, that, as the true religion is necessary to the salvation of all men, so it was discernible by such signs as may convince all. For, upon the sight of those divine works, the simplest people were led, by the outward sense, to an inward firm faith in Jesus Christ.

These things being premised, I will take a brief view of the miracles wrought by our Saviour to give faith to his doctrine.

It is recorded of Moses, who was a type of Christ, that after his familiar converse with God, as a man with his friend, descending from the mount, his face shone with such an excessive brightness, as it were by reflection from the face of God, that, coming to

the Israelites to deliver to them the divine laws, he was fain to cover it with a veil: yet some rays of that miraculous splendour were visible through that mysterious veil, to assure them it was Moses himself that directed and governed them according to God's will.

Thus, when the Son of God came down from the heaven of heavens to instruct the world, he shadowed the light of the Deity with a veil of flesh; yet he was not so absolutely concealed under his humanity, but that from time to time some beams of the divine nature appeared in works so proper to God, that the Apostle says, "We saw his glory, the glory as of the only begotten Son of God." In the representation of our Saviour's miracles by the evangelists, we may consider their number and variety, his manner of performing them, and the certainty of them.

(1.) Their number and variety. He went about all Galilee healing all manner of sicknesses and diseases, even the most incurable; the blind, the deaf, the lame, the paralytic, the leprous, the lunatic were cured. He raised the dead, and cast out devils. Besides, his miraculous feeding so many thousands, his commanding the enraged winds and seas to be still, and a great calm followed; his transfiguration before his disciples, when the beauty of heaven descended on his countenance, to be there more beautiful, discovered the sensible presence of the Deity in

him.

(2.) The manner of his performing them is very important. They were done in an instant, by absolute dominion over nature. Thus, when he said to the leper, "I will, be thou clean;" immediately

his leprosy was cleansed. Thus, when the faithful centurion addressed himself to him," Only speak the word, and my servant shall be healed. He answered, Be it done unto thee as thou believest; and his servant was healed," &c. both expressions of command and empire. And his words to the blind man, "Receive thy sight," had the same creating efficacy with those, "Let there be light, and there was light.” Thus with authority he commanded the unclean spirits, even the most furious and obstinate, and they were expelled from their mansions wherein they had revelled a long time. Thus, by the mere act of his will, he reversed the order of nature. When the widow's son was borne to the grave, he only said, "Young man, I say unto thee arise; and he that was dead sat up, and began to speak." Now, in this respect, the power of miracles in Jesus Christ was transcendent above that which either Moses, or the prophets, or the apostles had. It was derived to them by favour and commission from an extrinsic superior principle, the omnipotence of God; but it was inherent in his person, the natural proper attribute of his Deity, and proved him to be the Son of God, the Lord of nature, visible in human flesh. In all places this blessed virtue proceeded from him.

(3.) The certainty of his performing them was so great, that no shadow of suspicion could remain about it. Of this the numerous spectators were so convinced, that they said, "When Christ cometh," the expected Deliverer," will he do more miracles than these which this man hath done?" The Pharisees themselves could not deny the effects, but would not

acknowledge the true cause. Envy was more powerful in their breasts than the clearest evidence. Therefore, to invalidate his authority, they ascribed some of his wonderful works to the prince of devils. But this pretence was so void of all reason, and so full of impicty, that nothing but inveterate malice could suggest it. For, would the devil destroy his own kingdom? Is he such a lover of holiness as to accredit the most perfect master of it, by a compliance with his will? Those proud spirits are servile only in appearance, and when they suffer themselves to be commanded by men, it is always with design to establish and increase their own dominion. But our Saviour had a sovereign empire over them, and ejected them, not only from the bodies, but from the souls of men, subduing, by his holy doctrine, the power of sin, wherein the kingdom of Satan consists. From hence he argues, "If I by the finger of God cast out devils, then is the kingdom of God come unto you." And hence it was, that he charges them with self-condemning obstinacy. For, if the Gentiles were inexcusable for not acknowledging and honouring God, so clearly manifested in the works of nature, the Jews were as inexcusable, for rejecting Jesus Christ, so powerfully declared to be the Son of God by supernatural operations.

Add further, that, in his lowest state, when he seemed to be utterly forsaken of God, yet then his innocency and the divinity of his person were miraculously testified; for at his death, even insensible nature, as if it had been capable of knowledge and affection, was in the most astonishing disorder, as