I. III. That the proof of thofe in the SER M. I. Then to confider the nature of Miracles in general. Now it is evident, that all matter being utterly inactive, can produce no effect, but by the means of fome selfmoving Power. Hence it is, that all we fee come to pass in the ordinary course of things, in the material world, bespeaks only the operation of divine Providence, conducting to the proper end the things which it hath created, and put into action; and what is called Nature, or the course of Nature, if we fuppofe the exiftence of God, is nothing more than the ordinary and established influence of that Providence, exerting itself in the Universe; and this course of things, this constant method of acting upon each other which we obferve in natural causes and effects, is never altered, but on fome very extraordinary occafion; nor can it frequently be done without deftroying the order of things, and diffolving the present System. And a Miracle of course may be defined to be any Event, that is conrary, or not agreeable to the ordiB 2 nary SER M. nary and established Course of things in the material World. I. It is usual to distinguish miracles into those which are only wonderful to us, who cannot fee the immediate power that works them, and those which are really inftances of divine power in themselves, fuch as animating a dead body, and the like. But this diftinction is of no confequence, because in both cafes the miracles are of equal importance to religion, as they are supposed to be contrary to the visible, established course of things, and above all human ability. of Miracles then being events contrary to the ordinary operations of providence, it is plain, that so far as they are the effects power, they are possible, and may be done by God. For if we allow that he acts freely, that he formed the present fyftem of the universe, and established its laws, connecting the parts of matter in a beautiful harmony; he can doubtless, so far as power is concerned, make another fyftem in a directly oppofite method. And as at the beginning he might fo have conftituted things, that what is now wonderful, would have been the ordinary Courfe, he may now alfo change, or fuf pend I. pend the prefent order, in particular in- SER M. stances, for fome great and important Reasons. Nor can miracles, thus defined, be inconfiftent with the wisdom and goodness of God, according to any notion we have of his moral perfections. For if we suppofe men free Agents, as it is certain they are, it may be very confiftent with the wifdom and goodness of God, on some extraordinary occafions, to influence their minds or awaken their attention by miracles, in order to bring about fome proper and neceffary effect among them, to prevent their departing from the original intent of their Creation, or to bring them back, if they are already departed; which otherwise, perhaps, could not be done, without destroying the freedom of their actions. And it is a condefcenfion highly worthy the divine goodness, to prevent by extraordinary means, those who through the abuse of their powers might run into mifery. And for God to act in this manner, to adapt his government to the nature of the beings over whom he rules; to alter, or vary his fchemes, according to the circumftances of free creatures; this is to act in the most perfect and amiable B 3 SER M. amiable manner, according to the reafon I. of things. So that miracles, it is plain, are confiftent not only with the power of God, but with all our notions of him, the moral Governor of the world as If it be faid, that the prefent conftitution of things is eternal, and neceffarily flowing from the divine nature, and therefore that miracles; as contrary there-> to, must be impoffible: the answer is obvious; if things are neceffary from a neceffity influencing God, he can have no choice or will in producing them, and the whole system must be a neceffary emanation from him, and therefore abfolutely part of himself. For whatever caufe neceffarily produces matter and its forms, muft itself be matter, and confequently the Deity must be the universe itfelf, and those attributes of Will, Choice, Wisdom, and Goodness, are but mere empty founds;a fuppofition, which will terminate in downright Atheism. Let us now II. Endeavour to fhew, that though Miracles be contrary to all our common Experience, they may yet be made credible by fome extraordinary degree of Testi mony. I. mony. That they are contrary to our SER M. experience, and that of all men, excepting a very few, must certainly be allowed. Hence when men fee the operations of providence steady, and uninterrupted, and the effects conftantly, and as it were neceffarily flowing from the causes, they are apt to think, that things could not have been otherwife, and they are at a lofs to conceive how there can be any variation from what they have seen. Nevertheless, this invariable and uniform appearance does not prove that things were always fo, or that they will continue fo: it is only our being accustomed to the course of things, as they are, that makes us imagine a neceffity in the operations of nature. For the whole of nature, in each particular, depends every moment upon the will of God, and may be altered according to his pleasure. And at the be ginning, when the world was made, all the various laws and properties of nature were each of them, in fact, the fame as fo many miracles. But however, though our experience fhews this uninterrupted course, it does not follow from thence, that no facts, or events, contrary to this,' were ever obferved by any number of people B 4 |