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As the Holy Scriptures were conveyed to the world, by the hands of men, and not visibly sent down by an angel from heaven, it was proper, and almost necessary, that they should be proved to contain the word of God by some external evidence, and not rely entirely upon the credibility of their writers, or their own intrinfic excellence. Accordingly the publication both of the Old and New Testament was attended by numerous and stupendous miracles, by which God manifestly declared his concurrence, and added his sanction. And during the Mofaic dispensation, he occasionally shewed his power in the same manner for the protection of innocence, the defence of his people, or the vindication of his honour. The Scripture miracles are a convincing proof of a divine commiffion. Every effect must be produced by a proportionable cause. When, therefore, we fee a work that exceeds the ordinary powers of nature, its author must be some intelligent being; and if it be impossible to be wrought by any creature, without fupernatural assistance, it must neceffarily cessarily be ascribed to the operation of the Almighty, or his commissioned agents. This reasoning seems both plain and forcible; adapted to the level of the weakest and most uncultivated understanding, and not to be denied by the most learned, if free from prejudice, or evaded by the most acute. A late infidel writer * has indeed endeavoured to represent all miracles as incredible, under the notion that every fact, which contradicts experience, is opposed by as strong testimony, as is brought in it's support.

But here it should be observed, that a miracle does not contradict experience in such a manner, as to demonstrate that either of them is false. Reason teaches, that a natural cause acting in the same circumstances will always be followed by the same effect. But the longest and most uniform experience will by no means prove, that a different or even a contrary effect may not be produced by a different cause. A miracle is not pretended to be wrought by natural causes. The proof therefore of its reality

arises partly from the evidence of men's senses, that such an effect is produced, and partly from experimental knowledge, that the powers of nature are not able to perform such a work alone. Unless, therefore, we deny the power of God to direct and controul the laws of nature, or suppose, without proof, that he has bound himself never (for any reason) to make the least alteration, we must grant miracles to be possible in themselves; and need only examine, whether those recorded in Scripture be worthy of God, and confequently credible, as requiring his hand, being wrought for an end agreeable to his will, upon occasions sufficiently important, fubmitted to the plain sense and reason of the beholders, and delivered to posterity upon strong and impartial testimony. The miracles recorded in Scripture were great, and required the concurrence of the God of Nature. Moses shewed that he could direct and controul the elements, and our Saviour not only cured the most obstinate diseases, but displayed an absolute authority over the grave and the powers of darkness.

darkness. They were likewise, in general, publicly wrought before friends and enemies, attended with some declaration or sign, that fuch an effect would be produced, and performed in so short a time, as precluded all possibility of contrivance or deceit. Their end also was worthy of a just, merciful, and beneficent God. They were designed to punish atrocious offenders, to protect the innocent, to give credit to the prophets, or to introduce a religious dispensation. If the instruction of mankind in religious knowledge be a sufficient reason for God to bestow and confirm a revelation of his will, and the dignity of Christ with the end of his coming be of fuch importance, that they deserve to be proved by all kinds of evidence, the miracles of the Old and New Testament were not wrought in vain, or for a cause unworthy of divine interference.

But it may be objected, that of whatever force the testimony of miracles might be to those, by whom they were seen, they come to us with diminished authority. To this it

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may be answered, that if we have credible evidence of their being really wrought, they are a sufficient foundation for our belief, though in this case we walk by faith, and not by fight. The age of our Saviour and his Apostles was famous for learning; yet their miracles were not only acknowledged by the converts to christianity, from Jewish prejudices and Heathen superstitions; but the reality of the facts was allowed even by their adversaries, who, after full opportunities of difcerning the truth, and sufficient motives to make them eager to detect the least deceit, ascribed them to magic, or some other inadequate or improbable cause. And if we grant the existence of our Saviour's miracles, the rest, mentioned in the Old Testament, are not only supported by the uniform tradition of the Jewish nation, but confirmed by the testimony of him and his disciples.

Another external proof of the truth of the Scriptures is prophecy. As miracles are chiefly adapted to the age, in which they

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