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there was a power exerted, totally different from the present course of nature. Now, whether this power, thus wholly different from the present course of nature, for we cannot properly apply to it the word miraculous; whether this power stopped immediately after it had made man, or went on, and exerted itself farther in giving him a revelation, is a question of the same kind, as whether an ordinary power exerted itself in such a particular degree and manner, and not.

Or suppose the power exerted in the formation of the world be considered as miraculous, or rather, be called by that name, the case will not be different; since it must be acknowledged that such a power was exerted. For, supposing it acknowledged, that our Saviour spent some years in a course of working miracles; there is no more presumption, worth mentioning, against his having exerted this miraculous power in a certain degree greater, than in a certain degree less; in one or two more instances, than in one or two fewer; in this, than in another manner.

It is evident, then, that there can be no peculiar presumption, from the analogy of nature, against supposing a revelation when man was first placed upon the earth.

Add, that there does not appear the least intimation, in history or tradition, that religion was first reasoned out; but the whole of history and tradition makes for the other side, that it came into the world by revelation. Indeed, the state of religion, in the first ages of which we have any account, seems to suppose and imply that this was the original of it, amongst mankind. And these reflections together, without taking in the peculiar authority of Scripture, amount to a real and 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 pe

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culiar presumption, from analogy, against miracles; particularly against revelation, after a 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 argumeut 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 a 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 Casar, 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 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,

But,

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 observations, it will follow, that there must be a presumption, beyond all comparison greater, against the particular common fact just now instanced in, than against miracles in general; before any evidence of either. thirdly, Take into the consideration 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 a 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 way 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.

CHAPTER 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, 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+. 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. + See Chap. 6.

* Page 136, &c.

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 anything, 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

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