done for them, as being extraordinary Perfons. Which is true not only in them, but in all who defire particular Miracles to be wrought for their fatisfaction. For of these, few or none are fo unreasonable, as to think it convenient that the fame Favour fhould be extended to all Mankind; but imagining themselves to be more worthy, and as it were of a higher Rank than their fellow Creatures, prefume to expect that fomewhat more fhould be done for them than for other Men.

After all, if none of thefe Reasons forbid the Expectation of fuch extraordinary Methods to be indulged to any; yet if they fhould appear no lefs ineffectual when beftowed, than the ordinary Methods are; it would be highly unreasonable to defire them. So that to all which I have offered upon this Head, a new Confirmation will arife from the Confideration of the Second thing proposed, namely,

II. That fuch extraordinary Means of Conviction would be no lefs unufeful and unfuccessful, than are the ordinary Means. And that will appear, either if we reflect on the Reasons which defeat the Succefs of the ordinary Means, or the Force of thofe Objections to which both Methods are liable. The true Caufe which renders the ordinary Means unfuccefsful, is not the want of Evidence, but the oppofition of it

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to the Lufts and Paffions of Men. It finds no welcome Reception in the World, becaufe contrary to the Genius of it; it abridgeth the Senfuality, the corrupt Defires and Inclinations of Mankind. A covetous Man will not obey it, left he should forego the immoderate Love of Riches. A carnal Man will not receive it, left he be obliged to restrain his admired Enjoyments. It forbiddeth Revenge, Envy and Malice, and therefore Minds poffeffed with these Vices cannot bear it.

These are the Impediments which defeat the Efficacy of the Chriftian Religion; they plead more strongly, and perfuade more ef fectually, than the Arguments which recommend that excellent Religion. Few or none, who enter into the Confideration of ! it, perceive not the juft Motives of its Credibility. They acknowledge it reasonable to affent to it; but then comparing the Pleafure of Sin forbidden by it, with the Certainty of those Promises and Threats which are annexed to it; they willingly oversee and reject the latter, that they may not forego the former. And while Men act thus against the Dictates of Reafon, no Evidence of Miracles will be able to reform them. If any fuch were performed for their fatisfaction, it could have no other Effect, than to convince them of the Reasonableness and Truth of that Religion, in Confirmation of which they were wrought; and this

Сод

Conviction is already fufficiently performed by the ordinary Means. So that in both Cafes Reafon directs them to embrace and obey this Divine Revelation; and if in one Cafe the Direction of Reafon be rejected, it can scarce be hoped that in another it will be admitted.

For all true Piety and Religion proceeds upon this Principle, a Refolution of performing whatsoever Reafon fhall direct. And if this Principle be once violated, it is no matter whether the Evidence of Reafon be greater or less, fince the Man is resolved not to obey it, any farther than it shall agree with his own Lufts. For Miracles affect the Understanding only, they reform not the Will of Man. They induce him indeed to look up to the Author of them, from whom he is to receive Direction, but remove not those Lufts and Paffions which oppose the performance of that Divine Direction. The fame irregular Defires continue, the fame Affections poffefs his Soul, and will infallibly render the greatest Evidence of Duty unfuccefsful; until a firm Refolution be formed by him of performing whatsoever shall appear to be his Duty, of fubmitting to whatfoever Reafon fhall direct, of affenting to whatsoever it fhall recommend. And when this Refolution is once formed, the ordinary Means fettled for the Conveyance of Religion, will obtain equal Success with any extraordinary Methods whatsoever;

fince even in that, fufficient Evidence may be found to convince Mankind of the Truth of it, and therefore Reafon directs and requires Obedience and Affent to it.

No wonder then that the Jews, even under the Government of Mofes, while they enjoyed the fight of frequent Miracles, nay for Forty Years together were fed by a conftant Miracle, continued ftill no lefs difobedient, made frequent Apoftacies from God, rebelled against his Prophet, by whofe Miniftration those Miracles were performed, and could never be brought to any tolerable Senfe or Practice of Religion. In departing out of Egypt they had not left their vicious Inclinations behind them, but retained the fame Senfuality and Perverfeness of Mind. In which Cafe it was not poffible that the clearest Demonstration of Divine Revelation could make any Impreffion on them. It was all one whether God wrought one or ten thousand Miracles for their fatisfaction; fince one alone might convince them, and all together could do no more; as a blind Man receives no more advantage from the Light of the Sun, than from a single Star. Our Lord indeed faith, in Matth. xi. 21. That if the mighty works which were done in Bethfaida (among the Jews) had been done in Tyre and Sidon, they would have repented long ago in fackcloth and afbes. But this may well be supposed to have been said rather to exaggerate the Impenitence and Per

verfenefs

verfeness of the Jews, than to declare what would have been the certain Event, if those Miracles had really been performed in Tyre and Sidon.

Besides, the Cafe was infinitely different between the Jews and the Tyrians. The former had a standing Rule of Faith, whereby to receive the Knowledge of the Will of God, in the Writings of Mofes and the Prophets; the others wanted that advantage. The Tradition of the first Patriarchs, whene they also defcended, had been worn out by a long Succeffion of Time; and the Notions of natural Religion had been defaced by long difufe; fo that Miracles were even neceffary to fupply that defect, and restore the Knowledge of true Religion among them; and had they seen the mighty Works of the bleffed Jefus, it is not improbable, but that they would have repented in fackcloth and afbes.

Farther, if we confider the common Objections, to which the ordinary Method of conveying Religion long fince fettled without Miracles, and the extraordinary Method by Miracles, are subject, we shall find them equal on both fides. The general Objection against the ordinary Method, is the want of abfolute Demonstration; and even altho Miracles fhould be always continu'd, that ftill would be wanting. Men defirous to retain their Vices, in Contradiction to the Precepts of Religion, would ftill alledge,

That