wife after his Refurrection, p. 430. What may be concluded from that which we read of his converfing with his Disciples after it, p. 431. The manner of his Afcenfion, p. 433. CHAP. XXX. Why some Works of Nature are more especially ascribed to God; why Means was sometimes used in the Working of Miracles, and why Faith was sometimes required of those, upon whom, or before whom Miracles were wrought. A LL Creatures act with a constant dependence up on the Divine Power and Influence; but things may be faid more especially to be done by God himself, zwhereby upon some extraordinary Occafion, bis Power, and bis Will, are more particularly manifested, or his Promise fulfilled, p. 436. Miracles are more peculiarly the Works of God, because they are wrought without the concurrence or fubferviency of Natural Means, P. 437. Means used as Circumstances to render Miracles more obfervable, not as concurring to the Production of the Effed, ibid. Christ had given undeniable Proof of his Miraculous Power, before be required Faith as a condition in such as came to see his Miracles, and to receive the benefit of them, p. 438. Whether be required Faith of any before his working of a Miracle, who had not already seen him work Miracles, p. 440. Great Reason that no Miracle Should be purposely wrought for the captious and malitious, P. 441. The case of his own Country-men was particular, ibid. The case of those who came to defire his Help, p. 445. Our Saviour hereby fignified, that he requires the same Faith of those who have not Seen his Miracles, as he did of those who had feen them, P. 447. 4 CHAP. CHAP. XΧΧΙ. Of the ceasing of Prophecies and Miracles. THE HE Antiquity of Prophecies adds to their Force and Evidence, P. 449. The Ceffation of Miracles, ibid. We read of no miraculous Power bestow'd upon any Man before Moses, p. 451. Neither Prophecies nor Miracles in the Jewish Church for more than four hundred years before Christ, p. 452. Miracles, if common, would lose the Design and Nature of Miracles, p. 454. Men would pretend to frame Hypotheses to Colve them, p. 455. A constant Power of Miracles would occafion Impostures, ibid. They would occafion Pride in those that wrought them, p. 456. No more Reason for Miracles to prove the Christian Religion among Christians than there is need of them to prove a God, p. 457. A Divine Power is notwithstanding evident among Christians living in Heather Countries, ibid. CHAP. XXXII. Of the Causes, why the Jews and Gentiles rejected Chrift, notwithstanding all the Miracles wrought by him, and his Apostles. A Supernatural Grace neceffary to True Faith, P 458. Jews and Profelytes were converted in great Numbers, p. 461. Many durst not own Chrift; Others had their Hearts hardned, p. 465. They had violent Prejudices against the Gospel, p. 466. The Signs and Wonders of false Prophets a Cause of the Infidelity of the Jews, p. 468. The Unbelief of the Fews being foretold by the Prophets, is a Confirmation of the Gospel, p. 469. Great Numbers of the Heathens converted, ibid. The Cause of Unbelief in the Philofophers, p. 470. Of Epictetus and Seneca, p. 47 r. The Prejudices of the Gentiles, p. 476. They would not be at the Pains rightly to understand the Christian Religion, ibid. Oracles bad foretold that it should not last above ccclxv Years, p. 477. Herefies and Schifms gave great Scandal, p. 478. Many Heathens however bad 1 bad more favourable and just Thoughts of the Christian Religion, p. 480. Of the Writings of the Heathens against it, p.483. The Writings of the antient Fews confirm it, p. 486. CHAP. XXXIII. That the Confidence of Men of false Religions, and their The That Differences in Matters of Religion are no Prejudice to the Truth and Authority of it. Differences in matters of Religion must be unless ? God should miraculously and irresistibly interpose to prevent them, p. 494. It is not necessary that God Should thus interpose, p. 497. nor expedient, p. 498. These Differences, how great, and how many foever they may be, are no prejudice to the Truth and Certainty of Religion, p. 501. All Parties are agreed in the Truth of Religion in general, and of the Christian Religion in particular, p. 502. It is not Religion, about which Men dispute, but there is nothing besides in which Men have not disagreed, p. 505. Prophecies are hereby fulfill'd, p. 506. CHAP. XXXV. Though all Objections could not be answer'd; yet this would be no just Cause to reject the Authority of the Scriptures. A and if True Revelation may contain great Difficulties; the Arguments in proof of the Scriptures remain in their full Force, notwithstanding any Objecti ons, and no positive and direct Proof be brought that they are insufficient, the Objections must proceed from Some Some Mistake, and ought to be rejected, as infignificant, p. 508. This is shewn in Particulars, p. 509. The way of Reasoning, which is made use of to disprove the Truth and Authority of the Scriptures, confider'd in cafes of another nature, p. 511. Difficulties can never alter the nature of things, P. 514. CHAP. XXXVI. The Conclufion; containing an Exhortation to a ferious Confideration of these things, both from the Example of the wisest and most learned Men, and from the infinite Importance of the things themselves. S wife and learn'd Men, as any that ever liv'd in A the World, have suffered Persecutions and Mar tyrdom for the Christian Religion, p. 515. The Causes of Unbelief among Christians; Immorality, a Spirit of Contradiction, and Singularity of Opinion, p. 516. It is at every Man's own Peril, if he makes a rash and partial Fudgment, p. 518. This is too serious a Subject to jest and trifle withal, p. 519. THE H CHAP. I. Of Humane Reason. Aving in the former Book proved the Divine to clear such Points, as are commonly thought most liable to exception in the Christian Religion, and to propose some confiderations which may serve to remove such Prejudices, and obviate such Cavils, as are usually raised against the Holy Scriptures. But before Men venture upon making Objections against the Scriptures, they would do well first to confider the compass and strength of their own Parts and Faculties, and to observe in how many things they daily find themselves deceived; how many Men there are who understand much more than themselves, and how much folly and ignorance there is in the wisest Men. B |