of a Messiah to appear at such a time, so one at this time appeared claiming to be that Messiah; that he was rejected by this nation, but received by the Gentiles, not upon the evidence of prophecy, but of miracles; that the religion he taught supported itself under the greatest difficulties, gained ground, and at length became the religion of the world; that in the mean time the Jewish polity was utterly destroyed, and the nation dispersed over the face of the earth; that notwithstanding this, they have remained a distinct numerous people for so many centuries, even to this day; which not only appears to be the express completion of several prophecies concerning them, but also renders it, as one may speak, a visible and easy possibility that the promises made to them as a nation, may yet be fulfilled. And to these acknowledged truths, let the person we have been supposing add, as I think he ought, whether every one will allow it or no, the obvious appearances which there are, of the state of the world, in other respects besides what relates to the Jews, and of the Christian church, having so long answered, and still answering to the prophetic history. Suppose, I say, these facts set over against the things before mentioned out of the Scripture, and seriously compared with them; the joint view of both together must, I think, appear of very great weight to a considerate reasonable person: of much greater indeed, upon having them first laid before him, than is easy for us, who are so familiarized to them, to conceive, without some particular attention for that purpose.

All these things, and the several particulars contained under them, require to be distinctly and most thoroughly examined into; that the weight of each may be judged of, upon such examination, and such conclusion drawn as results from their united force. But this has not been attempted here. I have gone no further than to show, that the general imperfect view of them now given, the confessed historical evidence for miracles, and the many obvious appearing completions of prophecy, together with the collateral things here mentioned, and there are

* All the particular things mentioned in this chapter, not reducible to the head of certain miracles, or determinate completions of prophecy. See p. 242

several others of the like sort; that all this together, which, being fact, must be acknowledged by unbelievers, amounts to real evidence of somewhat more than human in this matter: evidence much more important, than careless men, who have been accustomed only to transient and partial views of it, can imagine; and indeed abundantly sufficient to act upon. And these things, I apprehend, must be acknowledged by unbelievers. For though they may say, that the historical evidence of miracles wrought in attestation of Christianity, is not sufficient to convince them, that such miracles were really wrought: they cannot deny, that there is such historical evidence, it being a known matter of fact that there is. They may say, the conformity between the prophecies and events is by accident: but there are many instances in which such conformity itself cannot be denied. They may say, with regard to such kind of collateral things as those above mentioned, that any odd accidental events, without meaning, will have a meaning found in them by fanciful people: and that such as are fanciful in any one certain way, will make out a thousand coincidences, which seem to favour their peculiar follies. Men, I say, may talk thus: but no one who is serious, can possibly think these things to be nothing, if he considers the importance of collateral things, and even of lesser circumstances, in the evidence of probability, as distinguished in nature, from the evidence of demonstration. In many cases indeed it seems to require the truest judgment, to determine with exactness the weight of circumstantial evidence: but it is very often altogether as convincing, as that which is the most express and direct.

This general view of the evidence for Christianity, considered as making one argument, may also serve to recommend to serious persons, to set down every thing which they think may be of any real weight at all in proof of it, and particularly the many seeming completions of prophecy: and they will find, that, judging by the natural rules, by which we judge of probable evidence in common matters, they amount to a much higher degree of proof, upon such a joint review, than could be

supposed upon considering them separately, at different times; how strong soever the proof might before appear to them, upon such separate views of it. For probable proofs, by being added, not only increase the evidence, but multiply it. Nor should I dissuade any one from setting down, what he thought made for the contrary side. But then it is to be remembered, not in order to influence his judgment, but his practice, that a mistake on one side may be, in its consequences, much more dangerous, than a mistake on the other. And what course is most safe, and what most dangerous, is a consideration thought very material, when we deliberate, not concerning events, but concerning conduct in our temporal affairs. To be influenced by this consideration in our judgment, to believe or disbelieve upon it, is indeed as much prejudice, as any thing whatever.. And, like other prejudices, it operates contrary ways, in different men; for some are inclined to believe what they hope, and others what they fear. And it is manifest unreasonableness to apply to men's passions in order to gain their assent. But in deliberations concerning conduct, there is nothing which reason more requires to be taken into the account, than the importance of it. For, suppose it doubtful, what would be the consequence of acting in this, or in a contrary manner: still, that taking one side could be attended with little or no bad consequence, and taking the other might be attended with the greatest, must appear, to unprejudiced reason, of the highest moment towards determining, how we are to act. But the truth of our religion, like the truth of common matters, is to be judged of by all the evidence taken together. And unless the whole series of things which may be alleged in this argument, and every particular thing in it, can reasonably be supposed to have been by accident (for here the stress of the argument for Christianity lies); then is the truth of it proved: in like manner, as if in any common case, numerous events acknowledged, were to be alleged in proof of any other event disputed; the truth of the disputed event would be proved, not only if any one of the acknowledged ones did of itself clearly imply it, but, though no one of theur

singly did so, if the whole of the acknowledged events taken together could not in reason be supposed to have happened, unless the disputed one were true.

It is obvious, how much advantage the nature of this evidence gives to those persons who attack Christianity, especially in conversation. For it is easy to show, in a short and lively manner, that such and such things are liable to objection, that this and another thing is of little. weight in itself; but impossible to show, in like manner, the united force of the whole argument in one view.

However, lastly, as it has been made appear, that there is no presumption against a revelation as miraculous; that the general scheme of Christianity, and the principal parts of it, are conformable to the experienced constitution of things, and the whole perfectly credible: so the account now given of the positive evidence for it, shows, that this evidence is such, as, from the nature of it, cannot be destroyed, though it should be lessened.

CHAP. VIII.

OF THE OBJECTIONS WHICH MAY BE MADE AGAINST ARGUING FROM THE ANALOGY OF NATURE, TO RELIGION.

If every one would consider, with such attention as they are bound, even in point of morality, to consider, what they judge and give characters of; the occasion of this chapter would be, in some good measure at least, superseded. But since this is not to be expected; for some we find do not concern themselves to understand even what they write against: since this treatise, in common with most others, lies open to objections, which may appear very material to thoughtful men at first sight; and, besides that, seems peculiarly liable to the objections of such as can judge without thinking, and of such as can censure without judging; it may not be amiss to set down the chief of these objections which occur to me, and consider them to their hands. And they are such as these:

"That it is a poor thing to solve difficulties in revelation, by saying, that there are the same in natural religion; when what is wanting is to clear both of them of these their common, as well as other their respective, difficulties: but that it is a strange way indeed of convincing men of the obligations of religion, to show them, that they have as little reason for their worldly pursuits: and a strange way of vindicating the justice and goodness of the Author of Nature, and of removing the objections against both, to which the system of religion lies open, to show, that the like objections lie against natural providence; a way of answering objections against religion, without so much as pretending to make out, that the system of it, or the particular things in it objected against, are reasonable-especially, perhaps some may be inattentive enough to add, Must this be thought strange, when it is confessed that analogy is no answer to such objections: that when this sort of reasoning is carried to the utmost length it can be imagined capable of, it will yet leave the mind in a very unsatisfied state; and that it must be unaccountable ignorance of mankind, to imagine they will be prevailed with to forego their present interests and pleasures, from regard to religion, upon doubtful evidence."

Now, as plausible as this way of talking may appear, that appearance will be found in a great measure owing to half views, which show but part of an object, yet show that indistinctly, and to undeterminate language. By these means weak men are often deceived by others, and ludicrous men, by themselves. And even those, who are serious and considerate, cannot always readily disentangle, and at once clearly see through the perplexities, in which subjects themselves are involved; and which are heightened by the deficiencies and the abuse of words. To this latter sort of persons, the following reply to each part of this objection severally, may be of some assistance; as it may also tend a little to stop and

silence others.

First, The thing wanted, i. e. what men require, is to have all difficulties cleared. And this is, or, at least for any thing we know to the contrary, it may be, the same,