silver; as well worth searching for, as hid treasures;' if he does not think the merchandise of it better than the merchandise of silver, and the gain thereof than fine gold; if he does not think it more precious than rubies, and' incomparably better than all other things he can desire.' I will farther venture to tell him, he hath not discernment enough to distinguish between the most evident truth, and the most palpable falsehood, if he cannot previously distinguish be tween this truth. The right religion is infinitely preferable to all other acquisitions; and this falsehood, wealth, or worldly honour, is better worth the labour and pains of a pursuit, than the true religion.

But as it would be a gross folly to make a long journey for what we want, before we have considered whether we may have it at home; so every man ought, in prudence, first to apply his rule to the religion of his own country, that, if he finds they tally, he may rest contented where his education placed him; and not giddily mope after that truth, which he hath left at his back. If he finds they do not, it is then more his business, than any thing else in the world can be, to look carefully about him, and try other religions by the same rule. He is never to be satisfied with himself, till he finds one that fits it exactly; for one there certainly is that will fit it, if it is really and truly reason, not passion, prejudice, conceit, or whim, tricked out in the garb of reason. But in case his rule is drawn from any of these, thus speciously disguised, he will not be far to seek for a religion that may please him; for of those I have mentioned, some one or other cannot fail to be agreeable; or, supposing none of them should, he may easily invent a new one for himself that shall, in all points, hit his humour to a tittle, and sit as easy as his heart can wish.

But, if he is a truly rational inquirer, he will embrace no religion that makes his own nature, which he would instruct and reform, the rule of his principles and actions; no religion that assigns a certain period to its own continuance, and yet pretends to subsist seventeen hundred years after that period is out; no religion that plans itself on ambition or avarice, and makes rapine and slaughter meritorious in the sight of God; no religion that sets up more gods than one, and makes a largess of its favours to the adoration of

adulterers and murderers, perhaps to devils. No, he cannot rationally close with any religion that does not,

According to my second rule, evidently prove itself to come from God, from the Almighty, the infinitely wise and good God.

As God is the sole object, so he must be the only author, of the true religion; for it can be nothing else than the manifestation of himself, and his will. It can terminate in nothing else, and therefore can be derived from nothing else, but him. Here the first rule must be brought forward, and added to this, that his sense and reason may enable the inquirer to distinguish between the genuine signs of divine original, and the counterfeit.

That religion which cannot stand the first trial, is not to be admitted to a new one, under this second rule. But if it appears to have nothing absurd, or unreasonable, in it, there is then such a presumption in its favour, as merits a farther examination, and that is all; for although it may be rational, it may nevertheless be but of human invention; and though free from absurdity, as far as it goes, may however be defective in some necessary article; which defect may not be perceived, till the whole is thoroughly examined; but, as soon as it is perceived, ought to condemn it, because that religion, which claims God for its author, must effectually subvert its own claim, if it is not, in all respects, particularly in point of authority, instruction, and efficacy, perfectly well qualified to answer his end in giving it.

Now a religion that comes from God, must, I appre hend, have these signs of its original; antiquity, miracles, edification, and power. There may be others; but these will serve sufficiently to distinguish it from all religions of human invention.

First, as to antiquity; it is certain no religion can claim God for its author, if it is not near as old as the creation; because a religion coming much later into the world, cannot be rationally regarded as necessary; for if it were, why was it not earlier communicated? How can we suppose the infinitely gracious Being should so long have withheld from mankind the necessary means of reformation and happiness? This argument I deduce, not from any obligation lying on God to communicate religion to us at all, but from our wants,

and his free goodness. But as we always stood in need of religion, although unequally in the different ages of the world, so the true religion must have been given from the beginning, although perhaps imparted by degrees, as men wanted, or could receive and record it. If God thought fit to give us a religion at all, why not to the first men as well as us? Or rather, why not to their posterity through them? As there is all the reason in the world to believe the race of mankind sprung from a common parent, so it is equally reasonable to believe, that the knowledge of God, and our duty to him and one another, were imparted to that parent, in order to be by him transmitted to his posterity; first, because he wanted it as much as others; and secondly, because he had it in his power to propagate it as fast, and as far, as his own offspring. No other man could, at least so conveniently, or so uniformly, hand it to all mankind, as their common parent. The remains of religion found in all ages and nations of the world, though ever so dark and barbarous, and the notoriety of the fact, that every man was, and still is, taught somewhat of religion by his parents, or others, prove that this knowledge came to us through the first man, because otherwise some nations, inhabiting islands, or parts of the continent, sequestered for many ages from commerce and communication with the rest of mankind, might have been wholly untinctured with it. But no nation hath ever yet been discovered, among whom it is not believed, that there is some superior being, who ought some way or other to be worshipped; nay, among whom the practice of sacrifices, a thing that could not possibly have been of human invention, is not, under one form or other, observed. This proves the antiquity of religion, so far as it is right and rational; so far as it is otherwise, we may be sure it is the produce of human invention.

There can be but one true religion; and therefore we may take it for granted, the God of truth never gave any other, whatsoever additions or alterations he might have made in it, according as times and occasions required. All religions of later date than the first age of the world, so far as they are conformable to truth and reason, owe their beginning to the original religion; and whereinsoever they depart from either, they are to be considered as off-sets,

and heresies, from that. A new religion is of all things the greatest absurdity that ever entered into the head of man, whether we regard him as the broacher, or the disciple, of it; for, in the first place, it denies the truth of all that went before; and, in the next, it gives us to understand, that God never thought fit to teach us the truth till now. But in case any religious innovation makes its appearance in the world at a period considerably posterior to that we assign the true religion, and, grafting itself on the old religion, pretends divine authority for the alterations, repeals, additions, it proposes to be introduced, then we must examine its credentials by the second sign of true religion; to wit, miracles.

Something there must be to distinguish between that which comes from God, and that which takes its rise from the craft of man; and to prove, that he, who presumes to alter any thing in the work of God, is commissioned by God so to do; because every thing that is done by him, must remain as it was, until he shall see fit to change it. Now we may be sure God never interposes in the business of religion, without expecting a compliance on our part; which expectation must nevertheless be wholly unreasonable, if he does not give evident proofs of his interposition; because we are never to innovate in that which came from him, before we have his authority for so doing. But how can such proof be given without miracles? If the finger of God is to be demonstrated, it must be by somewhat above the power of man to perform; nay, above all power, but his own. As to prophecies long ago given, and now fulfilled, they are indeed convincing proofs of God's interposition; but then they are no less properly to be esteemed miracles, than healing the sick, or raising the dead, with a touch, or word. Whatsoever the wisdom or power of creatures superior to ourselves may be, they are, of themselves, unable to invert the course of nature; neither can they foresee events at a great distance of time, that depend on the free elections of men, whose great-grandfathers are not yet in being. None but the almighty and all-knowing God, who made, and governs, the world, can predict the one, or perform the other; at least, none can thus predict or perform, without his permission, or rather command, who will not suffer us to be deceived, if we pray to him for direction, and are not enamoured

of deception. When such proofs as these appear to vouch for a doctrine reasonable and good in itself, as it must have shewn itself to be on trial by the first rule, we may safely conclude God is concerned in the transaction, and lends his authority to the doctrines thus evidenced by wisdom and power surpassing those of the creature. No effect can so indisputably demonstrate its cause, as miracles do a divine. power; because all other effects may possibly proceed from other than the usual or apprehended causes; whereas miracles, real miracles, can be ascribed to no other cause, or author, than God. Now, by miracles, I mean such performances, as are done directly against the known course of nature; for instance, restoring the dead to life, and that without any application or means.

But as this is the grand evidence of a real commission from God, impostors will not fail to perform wonders, if they can, in proof of their pretended missions. And indeed there are secrets in nature, so utterly unknown, and so surprising to the ignorant, that it requires some attention and sagacity to distinguish their effects from real miracles. However, the observation of a few rules will put them to a trial they cannot stand, and plainly shew they are not from God. First, if somewhat very amazing is performed, and we can neither account for it, nor ever saw any thing like it done before; and he who does it, pretends to do it by the power of God; we are carefully to examine the purpose he applies it to; whether it is to give credit to a good or evil doctrine; and whether the worker hath, or very probably may have, the good of others only, or his own interest and honour, in view. It will be proper to suspend our assent for some time, till we can better judge of the consequences he intends to draw from the exhibition of such performances in our sight. In the next place we are to consider, whether his life and conversation is secret or open; for if it is secret, there is some reason to suspect his morals, and consequently to look on him as one whom God would not employ. If his life is openly vicious, or, after some time, found out to be so; and if what he does appears to be performed with an ill design; we need not scruple to condemn his miracles; because we know God might easily find a more creditable instrument to work with, and may be sure would never choose to recom