should be miraculous interpositions. Then, lastly, Miracles must not be compared to common natural events; or to events which, though uncommon, are similar to what we daily experience; but to the extraordinary phenomena of nature. And then the comparison will be, between the presumption against miracles, and the presumption against such uncommon appearances, suppose, as comets, and against there being any such powers in nature as magnetism and electricity, so contrary to the properties of other bodies not endued with these powers. And before any one can determine, whether there be any peculiar presumption against miracles, more than against other extraordinary things, he must consider, what, upon first hearing, would be the presumption against the last mentioned appearances and powers, to a person acquainted only with the daily, monthly, and annual course of nature respecting this earth, and with those common powers of matter which we every day see.

Upon all this I conclude, That there certainly is no such presumption against miracles, as to render them in any wise incredible; that, on the contrary, our being able to discern reasons for them, gives a positive credibility to the history of them, in cases where those reasons hold; and that it is by no means certain, that there is any peculiar presumption at all, from analogy, even in the lowest degree, against miracles, as distinguished from other extraordinary phenomena; though it is not worth while.

to perplex the reader with inquiries into the abstract nature of evidence, in order to determine a question, which, without such inquiries, we see* is of no importance.

* Page 207,

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CHAP. III.

Of our Incapacity of Judging, what were to be expected in a Revelation; and the Credibility from Analogy, that it must contain Things appearing liable to Objections.

BESIDES the objections against the evidence for Christianity, many are alleged against the scheme of it; against the whole manner in which it is put and left with the world; as well as against several particular relations in Scripture: objections drawn from the deficiencies of revelation: from things in it appearing to men foolishness;* from its containing matters of offence, which have led, and it must have been foreseen, would lead, into strange enthusiasm and superstition, and be made to serve the purposes of tyranny and wickedness; from its not being universal; and, which is a thing of the same kind, from its evidence not being so convincing and satisfactory as it might have been; for this last is sometimes turned into a positive argument against its truth. It would be tedious, indeed impossible, to enumerate the several particulars comprehended under the objections here referred to,

they being so various, according to the different fancies of men. There are persons, who think it a strong objection against the authority of Scripture, that it is not composed by rules of art, agreed upon by critics, for polite and correct writing. And the scorn is inexpressible, with which some of the prophetic parts of Scripture are treated; partly through the rashness of interpreters, but very much also on account of the hieroglyphical and figurative language in which they are left us. Some of the principal things of this sort shall be particularly considered in the following chapters. But my design at present is to observe, in general, with respect to this whole way of arguing, that, upon supposition of a revelation, it is highly credible beforehand, we should be incompetent judges of it, to a great degree; and that it would contain many things appearing to us liable to great objections, in case we judge of it otherwise than by the analogy of nature. And, therefore, though objections, against the evidence of Christianity are more seriously to be considered, yet objections against Christianity itself are, in a great measure, frivolous; almost all objections against it, excepting those which are alleged against the particular proofs of its coming from God. I express myself with caution, lest I should be mistaken to vilify reason, which is indeed the only faculty we have wherewith to judge concerning any thing, even revelation itself; or be misunderstood to assert, that a supposed revelation cannot be proved false from

internal characters. For, it may contain clear immoralities or contradictions; and either of these would prove it false. Nor wil! it false. Nor will I take upon me to affirm, that nothing else can possibly render any supposed revelation incredible. Yet still the observation above is, I think, true beyond doubt, that objections against Christianity, as distinguished from objections against its evidence, are frivolous. To make out this, is the general design of the present chapter. And, with regard to the whole of it, I cannot but particularly wish, that the proofs might be attended to, rather than the assertions cavilled at, upon account of any unacceptable consequences, whether real or supposed, which may be drawn from them. For, after all, that which is true, must be admitted; though it should show us the shortness of our faculties, and that we are in nowise judges of many things, of which we are apt to think ourselves very competent ones. Nor will this be any objection with reasonable men; at least, upon second thought, it will not be any objection with such, against the justness of the following observations.

As God governs the world, and instructs his creatures, according to certain laws or rules, in the known course of nature, known by reason together with experience; so the Scripture informs us of a scheme of divine Providence, additional to this. It relates, that God has, by revelation, instructed men in things concerning his government, which they could not otherwise have known, and reminded them of things which they might