For where fhould we expect them to be employed, but on objects worthy of them? And what objects can we conceive of such dignity and importance, as those which religion exhibits? If God then can be thought to have any regard for the things that concern the transient enjoyments of this mortal life; how much greater attention may he be supposed to pay to the things that refpect our immortal state? But these are the things of religion: the things that make for the fupreme interest of mankind, through time, and through eternity. From hence then, from the dignity and importance of their design, there arises a peculiar presumption in favour of fuch miracles, as are said to have been wrought in fupport of religion °.

"No, fays the infidel ;" and retorts upon us" if there be any prefumption, that miracles were wrought in former times, to support the doctrines, and enforce the practice of true religion; there must subfist, of course, an equal prefumption, that they would still

• CAMPBELL'S Differtation on Miracles, § V. p. $9, &c. Bp. BUTLER'S Anal. of Religion, p. ii. ch. ii. p. 243, &c,

be

be performed in our own times, for the fame ends becaufe religion and morality want ftill to be propagated,-still to be enforced in the world. And fince it is certain, that God performs no miracles now for that purpose; the prefumption is, from the rules of analogy, that he never did perform any."

Now, in answer to this, let it here be obferved, that it is in no wife neceffary, as the inference would fuppofe, to keep always to the fame method, in order to accomplish the fame end. We learn from the conftitution of nature, that it requires far greater care, pains and trouble, to settle, strengthen, and establish things at firft, than it does afterwards to preserve and support them: in time indeed, they may be able to preserve and fupport themselves. Hence then, if no miracles are wrought at prefent for the propagation of religion, the reason is plainreligion may be propagated without them. And God will never be fo lavish of his power, as to make use of extraordinary

means,

means, when common and ordinary ones are found fufficient.

But though common and ordinary means are fufficient now; yet, in the beginning they were not fo. For true religion, like a tender plant, required, when firft fet in the earth, to be watered and nourished with the dew of heaven; without which it would have withered away. It required to be guarded with conftant care; to be defended from all annoyances; and to be fortified against the violence of all the ftorms, that might fall and beat upon it. It required therefore the peculiar attention of Providence, and the fignal exertion of his mighty arm: that is, it required miracles to be wrought in its favour, in order both to promote its fuccefs, and to fecure its eftablishment in the world. afterwards, in confequence of fuch miraculous interpofitions, "it had taken root, and filled the land ;" when it had been widely diffufed, and fufficiently established among the nations; then indeed might it fafely be left to preferve itfelf; and to make its way

› Pfalm 1xxx. 9.

When

by its own ftrength, without any fpecial affistance.

This is the conclufion we are led to form from the analogy of nature; and is a conclufion that ftands fully confirmed by the evidence of facts. For if experience tells us, that God now acts in the affairs of religion according to the natural courfe of things: and, having committed it to the care and management of its profeffors, leaves it to the influence and refult of their conduct: fo hiftory affures us, on. the other hand, that in ancient times, he acted in a different manner; that he watched over religion with a providential eye; attended to its various ftates and conditions; and, as occafions re quired, fuccoured, fupported, ftrengthned, stablished it by frequent and fupernatural difs plays of his power.. Which brings me, in the

Third place, To prove the reality and certainty of miracles.nob

...There are two religions now in the world-the Jewish and the Chriftian-which, though they sprung up under the most un

promifing

promifing afpect, yet made their way with furprising fuccefs. If we compare the genius of these religions with the temper and difpcfitions of the times, we fhall find that they contain nothing, that was particularly adapted to engage the affections, but much that might eafily excite the averfion, of a loose and degenerate world. For the burdenfome ceremonies of the former were no lefs ungrateful to the indolence, than the fublime purity of the latter was to the corruption, of depraved nature. But, notwithstanding the prejudices that lay against them, and the oppofition that was made to them, these religions still prevailed; and gained, in their day, an extensive reception among mankind. But by what means did they gain it? Not by natural, but by fupernatural means: by the help of the miracles, that were publicly performed to atteft their truth. These miracles the people faw; and believed the revelations confirmed by them. And this their profeffed belief of the one, is an irrefragable proof of the reality of the other.

But