And in order that the proof may be yet more convincing, 'tis neceffary that the things pretended to be miracles, be done openly, in the eye of the world, and before many and proper witnefles; with that manifeft fincerity, openness, and freedom which becomes a good man, and one acting by authority from God. As fuch a one can have no impofture to fupport, he can have no difcovery to fear. The very reason of his doing miracles is, that others may be witneffes to them: and he is therefore willing that his works may be tried, and that the ftricteft fcrutiny may be made into them; that others being convinced there is no fraud, may fub. mit to the evidence of them. It is a bad fign, when persons so act as if they were fufpicious of themselves, and afraid of a discovery; when they choose to do their wonders, either with as much fecrecy as they can, or in the prefence of but few witneffes, or those who are ignorant and unlearned, and not fo very able and likely to discover and find out the imposture.

And as they ought to be performed in the moft open and publick manner;

In

fothe more they are in number, of the greater' force and evidence they will appear. One fingle action, tho' never fo wonderful, would have but very little influence. Those who were witneffes to it, tho' they might at first be furprized at the unusual event, yet when the furprize was gone off, would give but little credit to fuch pretenfions to a divine authority, which had no ftronger proofs to support it. And as for others; they would either question the truth of the fact, or afcribe it to chance or fraud, or, indeed, to any thing rather than a fupernatural affistance. order to make any revelation of general use, and procure it universal reception, 'tis neceffary that the first proofs of its being from God fhould be ftrong and evident, fuch as may be notorious and generally known; and that therefore the meffengers of God, upon all important occafions, fhould have an abiding power with them of doing fuch wonderful works, as may argue the continuance of a divine influence; that none may be without fufficient evidence, or want proper proofs to convince them, that their miffion and authority is from God.

And

And the proof from hence will be yet more convincing, if fuch perfons have not only themselves a continued power of doing wonderful works, but also of enabling others to do the fame, in confirmation of the fame end. This will be a means of fpreading the revelation itself farther, and making the proof of its divine original, more convincing and extenfive. By this it will appear plain, that they are not done by collufion, or flight of hand; but by the interpofition of some fuperior power, which continues to affift and fupport thofe that do them. And if fuch works are performed, not only for a few years, but for a great number fucceffively, by different perfons engaged in the fame intereft, and in fupport of the fame scheme of principles; this will be the ftrongeft poffible proof of its truth to those who are witnesses to the facts themfelves, and a fufficient reason for all others to believe it in fucceeding ages. Provided.

In the last place, that there be fuch a teftimony to these facts, as is fufficient to prove the truth of them, or to render it very probable that they were actually

performed. That past facts are capable of folid proof, I may take for granted, will not be denied; and therefore that the miracles wrought in favour of Chriftianity, if they were actually performed, are capable of this proof as well as other things. And of confequence, if they are attended with an equal certainty, or probability, as other past facts, which the most cautious perfons do firmly believe; the hiftory of them will stand upon the fame foot of evidence, and equally deferve our credit. If, indeed there be not fufficient proof, that the miracles, we Chriftians affirm to have been wrought in confirmation of the divine miffion of Jefus Chrift, ever were performed; I must confefs my felf ready prepared to fall in with the next scheme, that any of our modern deifts can offer, which fhall appear more worthy my belief, and to be fupported with better proofs than the religion of the gospel. But

II. There are fome marks which refpect the perfons themselves, pretending to a divine authority and miffion. It feems a neceffary part of their character,

that

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that they fhould be in the full exercise of their reafon and fenfes; fince no man will think himself obliged to pay much regard to the dreams and vifions of perfons difordered in their brains, or who pear to be under the power of enthusiasm and melancholy and there is no reason to believe, that God fhould make choice of madmen to deliver to the world the words of fobriety and truth. 'Tis neceffary allo, that they should generally appear to be honcft and good men, fuch as fear God, and have a good report for their unblameable and virtuous conversation. For, as the end of every revelation that comes from God, must be to establish the practice of virtue and true goodness; one cannot think, that in order to bring about fuch a design, he would make choice of perfons who themselves contradicted it in their own behaviour. Others would argue from fuch mens practice, that they did not believe the inftructions they gave, and that therefore they were not worthy any regard. I may add, under this head, that who ever would support the character of a prophet must be conftant and uniform to himself,

not