Did they tell fuch facts only, wherein it was impoffible for themselves to be impofed upon, or that they fhould impofe upon others? Nothing but what themselves had seen and heard, and they also to whom they spoke?

Did they expect nothing but perfecution and death for what they related? And were they bidden to bear it patiently without refiftance? Was this the cafe of the difciples of Mahomet, who were required to fight and conquer with the fword?

Did any religion ever overcome by fuffering, but the Chriftian only?

And did any exhibit the future ftate, and preach the contempt of this world like the Chriftian?

DE. That is the reafon it has prevailed fo little. And yet, confidering this, it is ftrange it has prevailed fo much.

(7.) But there is one thing yet behind, wherein I would be glad to have your opinion, becaufe I find your Divines differ about it; and that is, how we fhall know to diftinguish betwixt true and falfe miracles.

And this is neceffary to the subject we are upon. For the force of the facts you alledge ends all in this; that fuch miraculous facts are a fufficient atteftation of fuch perfons being sent of God; and confequently, that we are to believe the doctrine which they taught.

You know we Deifts deny any fuch thing as miracles, but reduce all to nature; yet I confefs, if I had feen fuch miracles as are recorded of Mofes and of Chrift, it would have convinced me. And for the truth of them we must refer to the evidences you have given. But in the mean time, if there is no rule whereby to distinguish betwixt true and falfe miracles, there is an end of all the pains you have taken. For if the devil can work fuch things, as appear miracles to me, I am as much persuaded as if they were true miracles, and wrought by God. And fo men may be deceived in trufting to miracles.

The common notion of a miracle is what exceeds the power of nature. To which we fay, that we know not the utmost of the power of nature, and confequently cannot tell what exceeds it. Nor do you pretend to know the utmost of the power of fpirits, whether good or evil, and how then can you tell what exceeds their power?

I doubt not but you would have thought thofe to be true miracles which the magicians are faid to have wrought in Egypt,

but that Mofes is faid to have wrought miracles that were fuperior to them.

CHR. Therefore if two powers contend for the fuperiority, as here God and the Devil did, the beft iffue can be is to fee them wrestle together, and then we fhall foon know which is ftrongeft. This was the cafe of Mofes and the magicians, of Chrift and the Devil. There was a struggle, and Satan was plainly overcome.

I confess I know not the power of spirits, nor how they work upon bodies. And by the fame reason that a fpirit can lift a ftraw, he may a mountain, and the whole earth, for ought I know; and may do many things which would appear true miracles to me, and fo might deceive me. And all I have to trust to in this cafe, is, the restraining power of God, that he will not permit the devil fo to do. And were it not for this, I doubt not but the devil could take away my life in an instant, or inflict terrible diseases upon me, as upon Job.

And I think this confideration is the strongest motive in the world to keep us in a conftant dependance upon God, that we live in the midst of fuch powerful enemies as we can by no means refift of ourselves, and are in their power every minute, when God fhall withdraw his protection from us.

And it is in their power likewife to work figns and wonders to deceive us, if God permit. And herein the great power and goodness of God is manifeft, that he has never yet permitted the devil to work miracles in oppofition to any whom he fent, except where the remedy was at hand, and to fhew his power the more, as in the cafe of Mofes and the magicians, &c.

And this is further evident, because God has, at other times, and upon other occafions, fuffered the devil to exert his power, as to make fire defcend upon Job's cattle, &c. But here was no cause of religion concerned, nor any truth of God in debate. DE. But your Chrift has foretold, Matth. xxiv. 24. that false Chrifts and false Prophets fhall arife, who fhall fhew great figns and wonders, to deceive, if poffible, the very elect. And it is faid, 2 Theff. ii. 9. that there fhall be a wicked one, whose coming is after the working of Satan, with all power, and figns, and lying wonders; and it is fuppofed, Deut. xiii. 1, &c. that a false Prophet may give a fign or a wonder, to draw men after false gods. Here then is fign againft fign, and wonder against wonder, and which of thefe fhall we believe?

CHR. The first no doubt. For God cannot contradict himself, nor will fhew signs and wonders in oppofition to that Law which he has established by so many figns and wonders. Therefore in fuch a cafe we must conclude, that God has permitted the devil to exert his power, as against Moses and Chrift, for the trial of our faith, and to fhew the fuperior power of God more eminently, in overcoming all the power of the enemy.

But, as I faid before, we have a more fure word, that is, proof, that even these miracles exhibited to our outward fenfes, which is the word of prophecy. Let then any falfe Chrift who shall pretend to come hereafter, fhew fuch a book as our Bible, which has been fo loi.g in the world (the most ancient book now extant) teftifying of him, foretelling the time, and all other circumftances of his coming, with his fufferings and death, and all these prophecies exactly fulfilled in him. And till he can do this, he cannot have that evidence which our Chrift has, and he must be a falfe Chrift to me, and all the figns that he can fhew, will be but lying wonders to any that is truly established in the Chriftian faith.

But it may be a trial too ftrong for those careless ones who will not be at the pains to enquire into the grounds of their religion, but take it upon truft, as they do the fashions, and mind not to frame their lives according to it, but are immersed in the world, and the pleafures of it.

(8.) And it will be a juft judgment upon these, that they who fhut their eyes against all the clear evidences of the Gofpel, fhould be given up to believe a lye. And the reafon is given 2 Theff. ii. 12. because they had pleasure in unrighteoufnefs." They loved darknefs rather than light, because their deeds were evil.

So that I must repeat what I faid before, that there is a preparation of the heart (as of the ground) to receive the truth. And where the doctrine does not please, no evidence, how clear foever, will be received. God cannot enter, till mammon be difpoffeffed. We cannot ferve these two masters. He who has a clear fight of heaven, cannot value the dull pleafures of this life; and it is impoffible that he who is drowned in fenfe can relish spiritual things. The love of this world is enmity against God. The firft fin was a temptation of fenfe; and the reparation is to open our eyes to the enjoyment of God. Vice clouds this eye, and

makes it blind to the only true and eternal pleasure. It is foolishnefs to fuch a one.

This, this, Sir, is the remora that keeps men from chriftianity. It is not want of evidence, but it is want of confideration. I would not fay this to you till I had first gone through all the topics of reason with you, that you might not call it cant. But this is the truth. As David fays, "To him that ordereth his "converfation aright, will I fhew the falvation of God," And our Saviour fays, "If any man do the will of God, he shall "know of the doctrine, whether it be of God, or whether I speak of myself." And "No man can come unto me, except the Father draw him."

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This was the reason why St. John the Baptift was fent as a forerunner to prepare the way for Chrift, by preaching of repentance, to fit men for receiving the Gospel.

And they who repented of their fins upon his preaching, did gladly embrace the doctrine of Chrift. But they who would not forfake their fins remained obdurate, though otherwife men of fense and learning. As our Saviour told the Priests and Elders, Matt. xxi. 31. "John came unto you in the way of righteoufnefs, "and ye believed him not; but the publicans and the harlots "believed him. And ye when ye had feen it, repented not "afterwards, that ye might believe him."

And when Chrift fought to prepare them for his doctrine, by telling them, that they could not ferve God and mammon, it is faid, Luke xvi. 14. "That when the Pharifees, who were co"vetous, heard thefe things, they derided him.” But he instructed them in the next verfe, (if they would have received it) that "what is highly esteemed amongst men, is abomination in "the fight of God." And enforced this with the example of the rich man and Lazarus. And said, chap. xviii. 25. "That "it was easier for a camel to go through the eye of a needle, "than for a rich man to enter into the kingdom of God." And chap. xiv. 33. that "whofoever he be that forfaketh not all "that he hath, he cannot be my difciple." Now take this in the largest fenfe, that he who is not ready and willing to forfake all, as if he hated them, as Chrift faid, ver. 26. "If any man come to me, and hate not his father and mother," &c. (that is, when they come in competition with any command of Chrift) and "take not his crofs and follow me, he cannot be my dif

<< ciple." How few difciples would he have had in this age! Would all his miracles perfuade fome to this? The world is too hard for heaven with most men!

Here is the caufe of infidelity. The love of the world, the luft of the flesh, the luft of the eyes, and the pride of life, darken the heart, and like fhutters keep out the light of heaven; till they are removed, the light cannot enter. The spirit of purity and holinefs will not defcend into an heart full of all uncleannefs. If we would invite this gueft, we must sweep the house, and make it clean.

only can make a clean heart, But he has promised to give

But this, too, is of God; for he and renew a right spirit within us. this wisdom to those who ask it, and lead a godly life. Therefore afk and you fhall have, seek and you shall find, knock, and it shall be opened unto you. But do it ardently and inceffantly, as he that striveth for his foul. For God is gracious and merciful, long-fuffering, and of great goodness; and those who come to him in fincerity, he will in no ways caft out. Therefore pray in faith, nothing doubting; and what you pray for, (according to his will) believe that you receive it, and you shall 'receive it.

To his grace I commend you.

(9.) And with the fulness of the Gentiles, O! that it would please God to take the veil off the heart of the Jews, and let them fee that they have been deceived by many false Meffiahs fince Chrift came; fo none whom they expect hereafter can answer the prophecies of the Meffiah (fome of which I have named) and therefore no such can be the Meffiah who is prophefied of in their own Scriptures.

And let them fee and confider how that fatal curfe they impre cated upon themselves, "His blood be upon us and on our chil "dren," has cleaved unto them, beyond all their former fins, and even repeated idolatry, from which (to fhew that this is not the cause of their prefent difperfion) they have kept themselves free ever fince; and for which their longeft captivity was but feventy years, and then Prophets were fent to them to comfort them, and affure them of a restoration but now they have been about feventeen hundred years difperfed over all the earth, without any Prophet, or profpect of their deliverance; that the whole world might take notice of this before unparalleled judgment,

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