out the consideration of religion, we are in such total darkness, upon what causes, occasions, reasons, or circumstances, the present course of nature depends, that there does not appear any improbability for or against supposing, that five or six thousand years may have given scope for causes, occasions, reasons, or circumstances, from whence miraculous interpositions may have arisen. And from this, joined with the foregoing observation, it will follow, that there must be a presumption, beyond all comparison, greater, against the particular common facts just now instanced in, than against miracles in general ; before any evidence of either. But, thirdly, take in the consideration of religion, or the moral system of the world, and then we see distinct particular reasons for miracles; to afford mankind instruction additional to that of nature, and to attest the truth of it. And this gives a real crcdibility to the supposition, that it might be part of the original plan of things, that there 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 anywise 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 import

CHAP. III.

OF OU'R INCAPACITY OF JUDGING, WHAT WERE TO BE EXPECT

ED 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 forth 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, (1 Cor. i. 28 ;) 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. (See chap. vi.) 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 will I take it 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 shew 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 otherwise know, and attested the truth of the whole by miracles. Now, if the natural and the revealed dispensation of things are both from God, if they coincide with each other, and together make up one scheme of Providence, our being incompetent judges of one must render it credible that we may be incompetent judges also of the other. Since, upon experience, the acknowledged constitution and course of nature is found to be greatly different from what, before experience, would have been expected ; and such as, men fancy, there lie great objections against : This renders it beforehand highly credible, that they may find the revealed dispensation likewise, if they judge of it as they do of the constitution of nature,

very different from expectations formed beforehand; and liable, in appearance, to great objections; objections against the scheme itself, and against the degrees and manners of the miraculous interpositions, by which it was attested and carried on. Thus, suppose a prince to govern his dominions in the wisest manner possible, by common known laws; and that upon some exigencies he should suspend these laws, and govern, in several instances, in a different manner: If one of his subjects were not a competent judge beforehand, by what common rules the government should or would be carried on, it could not be expected that the same person would be a competent judge, in what exigencies, or in what manner, or to what degree, those laws commonly observed would be suspended or deviated from. If he were not a judge of the wisdom of the ordinary administration, there is no reason to think he would be a judge of the wisdom of the extraordinary. If he thought he had objections against the former, doubtless, it is highly supposable, he might think also, that he had objections against the latter. And thus, as we fall into infinite follies and mistakes, whenever we pretend, otherwise than from experience and analogy, to judge of the constitution and course of nature, it is evidently supposable beforehand, that we should fall into as great, in pretending to judge, in like manner, concerning revelation. Nor is there any more ground to expect that this latter should appear to us clear of objections, than that the former should.

These observations, relating to the whole of Christianity, are applicable to inspiration in particular. As we are in no sort judges beforehand, by what laws or rules, in what degree, or by what means, it were to have been expected that God would naturally instruct us; so, upon supposition of his affording us light and instruction by revelation, additional to what he has afforded us by reason and experience, we are in no sort judges, by what methods, and in what proportion, it were to be expected that this supernatural light and instruction would be afforded us. We know not beforehand, what degree or kind of natural information it were to be expected God would afford men, each by his own reason and experience; nor how far he would enable, and effectually dispose them to communicate it, whatever it should be, to each other; nor whether the evidence of it would be certain, highly probable, or doubtful; nor whether it would be given with equal clearness and conviction to all. Nor could we guess, upon any good ground I mean, whether natural knowledge, or even the faculty itself by which we are capable of attaining it, reason, would be given us at once, or

gradually. In like manner, we are wholly ignorant what degree of new knowledge, it were to be expected, God would give mankind, by revelation, upon supposition of his affording one ; or how far, or in what way, he would interpose miraculously, to qualify them, to whom he should originally make the revelation, for communicating the knowledge given by it; and to secure their doing it to the age in which they should live, and to secure its being transmitted to posterity. We are equally ignorant, whether the evidence of it would be certain, or highly probable or doubtful; (see Chap. vi. ) or whether all who should have any degree of instruction from it, and any degree of evidence of its truth, would have the same; or whether the scheme would be revealed at once, or unfolded gradually. Nay, we are not in any sort able to judge, whether it were to have been expected, that the revelation should have been committed to writing; or left to be handed down, and consequently corrupted, by verbal tradition, and 'at length sunk under it, if mankind so pleased, and during such time as they are permitted, in the degree they evidently are, to act as they will. But it

may be said, “ that a revelation in some of the abovementioned circumstances; one, for instance, which was not committed to writing, and thus secured against danger of corruption, would not have answered its purpose." I ask, what purpose? It would not have answered all the purposes which it has now answered, and in the same degree; but it would have answered others, or the same in different degrees. And which of these were the purposes of God, and best fell in with his general government, we could not at all have determined beforehand.

Now, since it has been shewn, that we have no principles of reason upon which to judge beforehand, how it were to be expected revelation should have been left, or what was most suitable to the divine plan of government, in any of the forementioned respects; it must be quite frivolous to object afterwards as to any of them, against its being left in one way, rather than another : for this would be to object against things

, upon account of their being different from expectations, which have been shewn to be without reason. And thus, we see, that the only question concerning the truth of Christianity is, whether it be a real revelation ; not whether it be attended with. every circumstance which we should have looked for; and concerning the authority of Scripture, whether it be what it claims to be ; not whether it be a book of such sort, and so promulged, as weak men are apt to fancy a book containing a divine

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