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thority of Scripture, amount to real and a very material degree of evidence, that there was a revelation at the beginning of the world. Now this, as it is a confirmation of natural Religion, and therefore mentioned in the former part of this Treatise ;* so likewise it has a tendency to remove any prejudices against a subsequent revelation.

III. But still it may be objected, that there is some peculiar presumption, from analogy, against miracles; particularly against revelation, after the settlement and during the continuance of a course of nature.

Now with regard to this supposed presumption, it is to be observed in general, that before we can have ground for raising what can, with any propriety, be called an argument from analogy, for or against revelation considered as somewhat miraculous, we must be acquainted with a similar or parallel case. But the history of some other world, seemingly in like circumstances with our own, is no more than a parallel case: and therefore nothing short of this can be so. Yet, could we come at a presumptive proof, for or against a revelation, from being informed, whether such world had one, or not; such a proof, being drawn from one single instance only, must be infinitely precarious. More particularly: First of all; There is a very strong presumption against common speculative truths, and against the most ordinary facts, before the proof of them; which yet is overcome by almost any proof. There is a presumption of millions to one, against the story of Cæsar, or of any other man. For suppose a number of common facts so and so circumstanced, of which one had no kind of proof, should happen to come into one's thoughts; every one would, without any possible doubt, conclude them to be false. And the like may be said of a single common fact. And from hence it appears, that the question of importance, as to the matter before us, is, concerning the degree of the peculiar presumption supposed against miracles; not whether there be any peculiar presumption at all against them. For, if there be the presumption of millions to one, against the most common facts; what can a small

* P. 143, &c.

presumption, additional to this, amount to, though it be peculiar? It cannot be estimated, and is as nothing. The only material question is, whether there be any such presumption against miracles, as to render them in any sort incredible. Secondly, If we leave 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 credibility 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 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.

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 † 1 Cor. i. 28. ‡ See Ch. vi.

* P. 185.

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 most 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 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 no wise 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 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

on.

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