to be known too foon; and the fame Veil was to conceal for a Time Signs so much the more proper for rendering it manifeft, as the conftant Opinion of the Jews was, that the Meffiah would do many Miracles. But if it be concluded, that because Jefus Chrift fometimes concealed his Miracles, therefore the Proof drawn from the Miracles is uncertain or equivocal; it seems alfo as neceffary to

he did not at first

lity of Meffiah *,

conclude, that because. make known his Qua

therefore he had not really that Quality; which is abfurd. In short, I beg my Reader will recollect what I have faid in the fecond Chapter, refpecting the Notoriety of the Miracles in general. This Condition is not always abfolutely effential; all that can be reafonably required is, that they be fufficiently established. As to Notoriety, it may be fubordinate to stronger Reasons, and modified by more than one Circumstance. Befides, if fuch a particular Miracle of Jefus was not publick, fuch another which

Refpecting the Reasons which induced our Lord not to declare his Quality of Meffiah openly at first. See Mr. Locke's Reasonableness of Chriftianity, p. 55 &c. Octavo.

was

was like it, and fuch another, more striking, was; and the Referve which he fometimes used, is fo much the lefs to be fufpected, as many of his Miracles, performed in the openeft manner, only gained the more Credit for that Reason.

These then are the Arguments which our Author makes ufe of to prove that efefus Chrift did not offer his Miracles as a Proof of his divine Mission: One might have supposed he would pass from the Mafter to the Disciples, and attempt to fhew, that if the Apostles performed Miracles, it was not to establish their Authority. The Task would have been difficult, I own; fince the whole Book of the Acts, in a very particular Manner, relates the Miracles performed by the Apoftles with this View: God himself, as St. Paul observes, Supporting their preaching by Signs and Wonders, and divers Effects of his Power, and by Gifts of the Holy Ghoft, which he diftributed according to his own Will. Moreover, we there learn, that they established upon the Miracles of their divine Mafter his Quality of Meffenger from God. The Difcourfe

* Heb. ii. 4.

F 3

which

which St. Peter addreffed to the Jews af fembled at Jerufalem, turned principally upon the Miracles of Jefus Christ, and efpecially upon that of his Refurrection. Ye Men of Ifrael, hear thefe Words; Jefus of Nazareth was a Man to whom God bore au thentick Teflimony among you, by Miracles, and Signs, and Wonders, which he wrought in the midst of you. This fame Jefus, God having delivered him up unto you, you have flain: But God hath raised him up, having broken the Chains of Death, &c. * See also what this Apostle says in his fecond Epistle †; and particularly what St. John fays; That which we have feen with our Eyes, which we have contemplated, and which our Hands have handled, concerning the Word of Life--, declare we unto you. Here is a fecond Order of Facts, which alone would be fufficient to ruin Mr. Rouffeau's Syftem. But fince he has paffed them over in Silence, it is enough to have pointed them out, without staying any longer to establish a Thefis, which, before he attempted it, met with little Oppofition.

16.

As ii. 22 24. + 1 Ep. i. 1, 3.

Chap. i.

CON

CONSIDERATIONS

UPON THE

MIRACLES of the GOSPEL.

PART II.

The Proof of Miracles, proper to establish a Divine Miffion.

I

CHA P. I.

That Miracles are not improbable.

COME to a new Order of Difficul

ties. They turn upon the Idea that Miracles are of themselves ill adapted to produce the Perfuafion expected from them. "So far from fupporting the Authority of Messengers of God, fays Mr. Rouffeau, Miracles are calculated to pro"duce a quite contrary Effect, and to "make the Truth of the Hiftory fufpect"ed, both as to the Miracles and the Miffion. This Support, intended to be gi

"ven to the Faith, is its greatest Obstacle; "take away the Miracles of the Gospel, and the whole Earth is at the Feet of Jefus Chrift*"

Anfw. I. Had the World been converted without Miracles, fays St. Chryfoftom, this would have been the greatest of all Miracles √. This Thought, fo juftly applauded, is very different from that of our Author; for, according to his Account, it would have been lefs extraordinary that the World fhould have been converted without Miracles, than it is that it should have been converted with Miracles. But here arifes a great Objection to this Syftem. God, who does nothing in vain, in particular works no Miracles without Neceffity. If the Infidel afks why, according to us, God performed Miracles? we anfwer, It is to authorize a Revelation infinitely ufeful to Humanity. But with Regard to Mr. Rouffeau, we do not fee what he can anfwer; for whatever may have been the Utility of Miracles, confidered as Works of Beneficence, they have done much more Harm than Good, if they are calculated to difcredit Religion,

* Letter iii. p. 84. Epiftle to the Corinthians.

+ Homily upon the First rather