ful operation of God himself? The same holds equally good, in respect of earthquakes, pestilential dis eases, hurricanes, and volcanoes; and even those events which may seem to be of less importance, are regu lated by the divine superintendency, in entire consistency with the laws of nature. Medicines are effectual, or unavailing; abundant increase rewards the husbandman's toil, or his crop and hopes are blasted together: and ten thousand similar cases occur, on which life or death, prosperity or adversity, comforts or corrections, deliverances or judgments, entirely depend; yet in none of them can we either perceive any miraculous interposition, or reasonably refuse to resolve them into the sovereign appointment and powerful operation of the Almighty.

Many bold objections have also been urged against the credibility of some events, recorded in scripture, because they cannot be accounted for, in consistency with these idolized laws of nature: whereas they are evidently mentioned, as miraculous deviations from that settled course, effected by omnipotence, for the most important purposes. "Why then should it be "deemed incredible, that God should raise the dead?” or why should we question his power to deluge the whole earth? He, who gave to matter those inexplicable powers, that we call attraction and gravitation, by which the whole mass of water is supposed to be retained in the ocean; could suspend them, in what measure he saw good, when he determined thus to execute vengeance on a rebellious race. I do not say, that the deluge was effected in this way: but the hint may shew that he can with infinite ease do those

things, which proud men have asserted to be impossible. The same may be said, concerning any other miracle recorded in scripture; for, unless the fact attested involves an undeniable contradiction, its contrariety to the known laws of nature only proves, that the interposition of the God of nature was requisite to effect it; which cannot at all invalidate its credibility, when properly authenticated, and when the end proposed was worthy of such an interference.

Perhaps some readers may think, that what I'am about to add, might have been spared: but whatever serves as a pretext for disregarding the scriptures, constitutes a poison congenial to our nature, and suited to our vitiated taste: and it is not amiss sometimes to shew the absurdity of the most able men, when they reject the oracles of God. In an age, therefore, in which sceptical objections of every kind, are widely circulated in numerous pamphlets, retailed in almost all companies, and greedily imbibed by the inexperienced of every rank, I trust I shall at least be excused for introducing such a subject.

Some scepticks have gone so far as to affirm, that miracles, instead of proving doctrines to be from God, are themselves absolutely incredible on any evidence whatsoever! Perhaps the ignorant presumption of man never yet produced any thing more extraordinary than this assertion. For in what part of the book of nature, or of reason, is it written in legible characters, that the great Creator cannot, or will not, make any alteration in the established course of nature? The argument they adduce is briefly this: most men never saw miracles performed; therefore, those perVOL. III.

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sons, that say they have seen them, are not to be credited, however unexceptionable their testimony in other respects may be. By such a mode of reasoning we may prove, that there is no such country as China, and no such city as Constantinople; or that there never existed such a sceptick as Mr. Hume; for the most of men never saw them. To argue thus, in these instances, would only prove a man's folly. What then does it prove in the other case? It is indeed pretended, that miracles are contrary to universal experience and observation: but this can mean no more than the universal experience and observation of all those, who never experienced and observed them. Thus the congelation of water into a solid mass of ice is contrary to the universal observation of all those inhabitants of Africa, who never witnessed such a transmutation: and accordingly some of them, (with a wisdom and modesty similar to those of European scepticks,} have declared, that the persons, who attested the congelation of lakes, rivers, and seas in northern countries, were unworthy of the least credence.

Such ridiculous objections to scripture would never have been thought of, or published, nor could they ever have imposed on any reasonable being: if a secret aversion to revealed religion did not predispose the heart to entertain them favourably. In reality, miracles are extraordinary events, that have been often counterfeited, (which evinces that some are real;) and, therefore, they require to be authenticated by clear and indisputable testimony: when this is done, they are equally credible with other past transactions, or with any other facts: for, many things, which have ne

immediate connexion with religion, (though sufficiently attested,) can no more be satisfactorily ac counted for, than the miraculous events recorded in scripture.

Having shewn, that God has an undoubted right to superintend, alter, or suspend the operation of second causes: it must be added, that it is our duty to consider them as altogether under his direction; to be thankful for, or submit to, all the effects of them without exception, as his sovereign appointment; and to receive as the testimony of God every part of that revelation, which has been authenticated by miracles, and other incontestable proofs. For,

VIII. It must be allowed that the Lord hath a right to reveal himself, and his truth or will, to his rational creatures whenever he pleases, and in his own man. ner. The creation, and the ordinary course of providence contain a revelation of God, and we might thence learn a great deal concerning his perfections, and our obligations to him, if we were duly attentive and teachable. But it may be proper for us to know more of his incomprehensible nature, and of those things that relate to his moral government, than could be discovered through this medium. To superior intelligences the Lord may perhaps reveal himself immediately, and they may intuitively apprehend his instructions: but he does not teach us in that manner. Yet it is exceedingly desirable that we should be more fully acquainted with him and his will concerning us; and it might reasonably be expected that he would instruct us by revelation; if he intended to shew us

any favour, or accept any worship or obedience at our hands.

But in case the Lord saw good to communicate instruction to mankind, through the intervention of select persons, to whom he imparted the message they were to deliver in his name; it must be reasonable to suppose they would be enabled to authenticate their mission in a decisive manner. Indeed the internal evidence of revelation, its coincidence with the state of mankind, and its excellent nature and tendency, constitute one grand demonstration of its divinity: but much reflection, and some experience, are requisite to enable a man to perceive the full force of this argument. In order, therefore, to arrest the attention of a careless or prejudiced world, to new discoveries of God and heavenly things; evident miracles, which could not be counterfeited, or effected but by omnipotence, openly performed in the presence of opposers, and challenging the fullest investigation, formed a proper attestation to the messengers of God: and the evident accomplishment of prophecies, contained in the records of this revelation, when connected with other evidence, is now a suitable means of drawing men's attention to the written word, and to the instructions of those who appeal to it as their authority.

The Lord hath also a right to demand our entire credence, confidence, and obedience, in respect of his authenticated revelation. It is our duty, with diligent care and seriousness, according to our opportunity and ability, to examine the grounds on which it claims our attention as the word of God, and to seek after a