II.

BOOK i. e. that they were fo greedy of applaufe from each other, that they would not impartially fearch into the truth of that doctrine which did touch their fores fo to the quick, that they had rather have them fefter upon them than go to the trouble of fo fharp a cure. That the reafon fo few followed him, was because the Matth. vii. way was narrow and the gate ftrait, which men must go in at; and therefore no wonder fo few of the rich and proud Pharifees could get in at it: they were partly fo fwelled with a high opinion of themfelves, and partly fo loaden with their riches, that they thought it was to no purpose for them to think of going in at fo ftrait a gate, while they were refolved to part with neither.

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That the final ground of the rejection of any was not want of evidence to bring them to believe, nor want of readiness in Chrift to receive them if they John v. 40. did, but it was a peevish, wilful, obftinate, malicious Spirit, that they would not come to Chrift, nor believe his doctrine (for those import the fame), but when the moft convincing miracles were used, they would raMatth. xi. ther attribute them to the prince of devils, than to the power of God. And though our Saviour presently by rational and demonstrative arguments did prove the contrary to their faces, yet we see thereby it was a refolution not to be convinced, or yield to the truth, which was the cause why they did not believe. Now from this very inftance of our Saviour's proceedings with the Pharifees by rational arguments, I demand, whether these arguments of our Saviour were fufficient foundations for a Divine affent to that truth, that our Saviour did not his miracles by any diabolical but by Divine power, or no? If they were, then it is evident that rational evidence may be a foundation for Divine faith, or that some motives to believe may be fo ftrong as to be fufficient evidence of the truth and certainty of the doctrine. If these arguments were not fufficient proofs of what our Saviour fpake, then well fare the Pharifees:

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rifees it seems they faid nothing but what might CHA P. be thus far juftified, that the contrary to it could not be demonftrated. And if the evidence of our Saviour's miracles were fo great, as fome fuppofe, that the Pharisees could not but be convinced that they were divine, but out of their malice and envy they uttered this blafphemy against the Holy Ghost, to keep the people from following Chrift, then we hence infer two things: First, How ftrong an evidence there was in the miracles of Chrift, when it convinced his moft refolute enemies that they were divine. Secondly, What power a corrupt will may have over a convinced understanding. For although the will may not hinder conviction, yet it may foon ftifle it, by suggesting those things to the mind, which may divert it from those convictions of truth, and seek to find out any ways to difgrace it. It would be no difficult task to discover, in all those instances wherein the unbelief of men is discovered in the New Teftament, that the perfons guilty of it did not proceed like rational men, or fuch as defired truth, but were wholly carried away through paffion, intereft, prejudice, difaffection, or fome other caufe of that nature; which may give us a fufficient account why those persons did not believe, although there might be clear and undoubted evidence to perfuade them to it. But although I affert that these rational evidences are fufficient arguments of the truth of the doctrine they come to manifeft, yet I would not be so understood, that I thereby refolve all religion into a mere act of reafon and knowledge, and that no more power is required in the understanding to believe the Gospel, than to believe a mathematical demonftration which is another objection fome lay in the way of this opinion; but it is not difficult getting over it. For the fufficiency which I attribute to rational evidence is not absolute and fimple, but in fuo genere, as an objective evidence. Notwithstanding this, the whole work of the Spirit of

God,

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BOOK God, in its peculiar energy and way of operation upon the foul, is left entire to itself: but then, when the Spirit works as to the planting of a truly Divine faith, I do not think that it only perfuades the foul of the truth of a Divine teftimony, but withal reprefents the truths revealed by that teftimony, with all that excellency and fuitablenefs that there is in them, that by the most agreeable, yet effectual influence of the Spirit upon the foul, it cheerfully embraceth that truth which is revealed, and cordially yields up itself in obedience to it. This is the Divine faith which the Scripture acquaints us with, and not fuch a one as merely believes the truth of a Divine testimony and as to the production of this faith, I acknowledge mere rational evidence to be infufficient, because they proceed in two very different ways; the one is to fatisfy men's minds of the truth of the doctrine; the other is to bring them effectually to adhere unto it. The afferting of the one therefore doth no more tend to deftroy the other, than the faying that a telescope will help us to difcover very much of the heavenly bodies, doth imply that a blind man may fee them, if he makes but use of them. Although therefore the natural man cannot favingly apprehend the things of God; yet there may be fo much rational evidence going along with Divine revelation, that fuppofing reafon to be pure, and not corrupted and steeped in sense as now it is, it would discover fpiritual evidence to be the most real and convincing evidence. Thus far we have proved, That where there is any infallible teftimony, there is fufficient rational evidence going along with it, to make it appear that it is from God.

CHAP.

CHA P. IX.

The rational Evidence of the Truth of Chriftian Religion from Miracles.

I. The Poffibility of Miracles appears from God and Providence; the Evidence of a Divine Teftimony by them. God alone can really alter the Courfe of Nature. The Devil's Power of working Miracles confidered. Of Simon Magus, Apollonius. The Cures in the Temple of Afculapius at Rome, &c. II. God never works Miracles but for fome particular End. The particular Reafons of the Miracles of Chrift. The repealing the Law of Mofes, which had been fettled by Miracles. Why Chrift checked the Pharifees for demanding a Sign, when himself appeals to his Miracles. The Power of Chrift's Miracles on many who did not thoroughly believe. III. Chrift's Miracles made it evident that he was the Meffias, becaufe the Predictions were fulfilled in him. Why John Baptist wrought no Miracles. IV. Chrift's Miracles neceffary for the Overthrow of the Devil's Kingdom. V. Of the Demoniacs and Lunatics in the Gospel, and in the Primitive Church. The Power of the Name of Chrift over them largely proved by feveral Teftimonies. VI. The Evidence thence of a Divine Power in Chrift. VII. Of counterfeit Difpoffeffions. Of Miracles wrought among Infidels. VIII. Of the future State of the Church. IX. The Neceffity of the Miracles of Chrift, as to the Propagation of Chriftian Religion: that proved from the Condition of the Publishers, and the Success of the Doctrine. The Apoftles knew the Hazard of their Employment before they entered into it. X. The Boldness and Refolution of the Apoftles notwithstanding this, compared with Heathen Philofophers. XI. No Motive could carry the Apoftles through ther Employment, but the Truth of their Doc

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trine; XII. not seeking the Honour, Profit, or Pleafure of the World. XIII. The Apostles' Evidence of the Truth of their Doctrine lay in being Eye-witnesses of our Saviour's Miracles and Refurrection. XIV, XV, XVI, XVII, XVIII. That attefted by themfelves; their Sufficiency thence for preaching the Gofpel. XIX. Of the Nature of the Doctrine of the Gofpel; Contrariety of it to natural Inclinations. XX. Strange Success of it, notwithstanding it came not with human Power. No Chriftian Emperor, till the Gospel univerfally preached. XXI, XXII, XXIII, XXÏV. The Weakness and Simplicity of the Inftruments which preached the Gofpel. From all which the great Evidence of the Power of Miracles is proved.

OF all rational evidences which tend to confirm the truth of a Divine teftimony, there can be none greater than a power of working miracles for confirmation that the teftimony which is revealed is infallible. The poffibility of a power of miracles cannot be queftioned by any who affert a Deity and a Providence; for by the fame power that things were either at firft produced, or are still conferved (which is equivalent to the other) the course of nature may be altered, and things caused which are beyond the power of inferior caufes for though that be an immutable law of nature as to phyfical beings, that every thing remains in the courfe and order wherein it was fet at the creation; yet that only holds till the fame power which fet it in that order shall otherwise dispose of it. Granting then the poffibility of miracles, the fubject of this hypothefts is: That a power of miracles is the cleareft evidence of a Divine teftimony, which will appear from these following confiderations.

1. God alone can really alter the course of nature. I fpeak not of fuch things which are apt only to raise admiration in us, because of our unacquaintedness with the causes of them, or manner of their production, which are thence called wonders, much lefs of

mere