be cut off, but not for himself. And the place of his birth by Micah; But thou Beth-lebem- Ephrata, though thou be little among the thousands of Judah, yet out of thee fhall be come forth unto me, to be the ruler in Ifrael.-Thefe, and fome other prophecies, having an exact fulfilment in the perfon of Chrift, who is acknowledged to have had a divine miffion, are no fmall evidence in proof of that revealed propofition.

We might add our Lord's own predictions, of which he was capable from that fuperior knowledge with which he was entrufted for the benefit of mankind; these are yet corroborating proofs of his character and miffion. Such as that the Gofpel of peace would be made the engine of war, and great confufions, that the Jews temple, and polity fhould be deftroyed, or the defolation of their country; Matth. xxii. 38. Luke xiii. 35. And the declaring that the Roman eagles would be the inftruments of their ruin, forty years before it happened; together with the fubfequent continued dispersion of the Jews; which are no contemptible evidences of the truth of Christianity.

3

Another external evidence of the truth of Chriftianity was, miracles. Mr. Chubb, we have already feen, has acknowledged, in more places than one, the probability of Chrift's having fuperior power intrufted with him to be adminiftred for the public good: yet he took it into his head to endeavour to fhew, that miracles could not be. wrought in evidence of Chrift's divine miffion; forafmuch as he has affirmed, that he thinks, diXXVIII. vine revelation does not afford a proper ground of Miracles certainty, with respect to men's future existence. dence of Vol. I. p. 327. This he has affirmed, after much the truth labour to fhew, that the mind of man may be of Chri- material and perishable. However, whether the ftianity, rational mind in a man refults from a material fy

Sect.

not an evi

ftem,

men's fu

Stem, or from an immaterial fubftance; this, he in the arthinks, is most obvious, viz. it rifes and falls (if ticle of be may fo speak) with the material compofition it ture existacts in and by; elfe whence comes the proverb, ence. Once a man, and twice a child. Vol. I. p. 324.

If it be most obvious, that the rational mind rifes and falls with the material compofition, whether it arifeth from a material or immaterial fubftance; and if divine revelation does not afford a proper ground of certainty, with respect to men's future existence; if it fhall be found, that the great doctrines of Chriftianity have their weight and importance even as they respect a future ftate; it will follow, that miracles could not be wrought in attestation of thofe doctrines: because of the revelation not affording any proper ground of certainty of the truth of its principal doctrines.

It feems pretty plain, that Mr. Chubb was doubtful as to a future ftate: yet his doubting is no reason why another should be in fufpence, who gives credit to the Chriftian doctrine. For if that be true, we see in the behaviour of Jefus on the crofs, as well as from the current defign of his doctrine, that the rational mind does not rife and fall with the material compofition. There were no figns of languor, diminution, or decay in his rational mind, notwithstanding his excruciating torture, and the great effufion of his blood. He bids Mary, ftanding by his cross, to look upon John, as her fon: and orders John to look upon Mary, as his mother. He lets Mary know, that the muft no longer look upon himself, as her fon; but nevertheless, he had provided a tender guardian of her. And when the chief-priests and fcribes and elders revile him, as abandoned of God, he cries out, my God, my God, why-this impious raillery, -baft thou forfaken me? he

knew

knew he had not; but can now, look upon him as his God, and Father. He knew, that God would for ever remain his God; and therefore he faid, Father, into thy hands I commend my fpirit. Does this look as if the rational mind must rife and fall with the material compofition? Or rather, is it not a demonftration of a future exiftence, not only of Christ's perfon, but of all good Chriftians, whofe lives are bid with him in God? Indeed, the Pyrrhonifts, who deny that man is capable of judging with certainty on any evidence, cannot be fuppofed at all inclined to receive the doctrine of a future ftate: but the great infelicity of this condition of their minds, can never be the object of envy to the Chriftian; but rather of commiferation and pity. The refveries of the mad-man, or wild enthufiaft, who dreams only of happiness, and is full of vifionary enjoyment, seems more eligible than the doubtings and conftant uncertainties of the Pyrrhonift.

Had Mr. Chubb faid, that as the organs of fenfation become disabled, and the bodily ftrength impaired, fo the rational mind becomes lefs able to exprefs its powers by and thro' this difabled vehicle: common obfervation would then have been in his favour. But that the rational mind must both rife and fall with the material compofition, does not feem at all probable: if by rational, we intend, the mind formed by truth, by reafon, or in other words, by the will of God. There is, there can be no connection between the falling of the body, and that of the rational mind: no more, than it appears, that from the amputation of a limb, or difmembering of the body, a maiming of the rational mind takes place.A man may indeed by fome habits of labour and application of his intellectual powers, bring on fuch an inability of the bodily machine, as fhall be. called

I

dotage, or a fecond childhood. But this will prove nothing; because others are found, with far less promifing bodily conftitutions, to have reached a more advanced feafon of life, and without any fuch impair of the vigor of the mental faculties. In fhort, there are not yet known, that I have ever heard of, any data, upon which we are waranted to conclude, that the rational mind rises and falls with the material compofition.

The materials Mr. Chubb has laid together are enough, if true, and what may be depended upon as clofe and good reafoning from juft principles, not only to exclude miracles in fupport of the Christian doctrine; but also to invalidate and nullify the whole scheme of Christianity: i.e. If it be yet a moot point, whether man fhall exift, or fhall not exift hereafter; or rather, if it be doubtful whether the great intention of the Chriftian doctrine has to do with man's existence in futurity.

As to the rational mind in man, of which Mr. C. has affirmed, that it is capable of religion, or of acting in obedience to God's law, and with reference to his glory; which, he fays, are the fame thing. Vol. I. p. 285. Also that motive is not the phyfical caufe, but the ground and reafon of action. p. 166. And again, that motives are to be estimated from the action relating to God, to ourselves, and to others. p. 217. From these principles, it is moft obvious, that man has a power of action which is or may be perfectly at liberty from phyfical impulfe; becaufe motive is not the phyfical caufe, but the ground and reafon of action: and because motives are to be examined and estimated by this rational mind, from the action they would induce unto, as relating to God, to ourselves, and to others. Action which - relates to a defigning mind, that exifts eternally, Vol.

Vol. I. 162. which Mr. Chubb denies matter to have done, p. 163. God, and matter in Mr. Chubb's opinion are infinitely diftinct: the one a neceffary existence, the other not. If therefore the mind of man is capable of religion, that is, of acting by choice, in obedience to God's will, or in reference to his glory; this being the first end at which man levels his actions; and on which depends his right conduct towards God's creation; it will follow, that if the mind of man be only material and perishing, notwithstanding its thus forming and conducting its aims and actions; then, the principles and motives of action do not produce any effects upon the agent, that are equal or agreeable to their nature and force. For man having the will of an eternal, immutable fpirit, as the chofen rule of its affections, even the eternal, invariable rule of right; yet, this rational and moral mind in man 'remains perishable!

Mr. Chubb feems not to have weighed well his own principles; nor enough to have attended to the capacities of the human mind. For although we cannot form any idea of the substratum of thought, yet, we difcern that the human mind does increase in its power and abilities by ufe and exercise. It does fo in fpeculative abilities, as well as in the habits of its action. But A then, with me, it appears evident, that we must distinguish between the habitudes of action. As thus, if the mind of man employs itself habitually upon principles that are only relative to the neceffities, conveniences, and accommodations of this prefent, temporary life, in which he takes a first care to fecure thefe, as his great fcope and end; he cannot be faid to have attained thofe habitudes of action that are immortal: becaufe of his utmoft fcope and aim