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O- Oat Dah -e OP’ Lee ee a ee ee ie inte el le Si ei ee ee eal eae pe be ath Sabahalyd te ROMA , BAabet ms Rab pedntel: ten ot babe nite tate Retr Gels tater OM. oP, Ne! > he ne ele FA ee Teshe Ree aRa tenipitas toetha le ets Randa Atel Po eR! ry - 5 ores Oe ‘ va e 68 EN " thaws) 7 0 og aa eae : corres eat oe 7s sel wat heise beer ieny Wir wate fos St re oe seme he Heit Ipeea sos lhe ote Peal Re oneanhod ae bo Sea ee Caste tat rewire ear penne sree tg ance enn ere Re Ren tid : Y 7 ~ cere peer yy teconrrsrsenes as os ; \ tincteesctg ha gta per eateeata te aatestl oe icra i cieope eel tees an Nee aa 4 . 7 rn a Ptah tone Paotno a ten hag Rasta oat ol MOS Seen ‘elekngss 7 : ‘ eee erica sake ees ° . bot at. eb 8 et * oo * e/ ’ wg ah Ora | o Peed ascorsnb th tp Och © Roe. w ent birb-bew waeate Sey nat treet O Soho DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY Digitized by the Internet Archive in 2022 with funding from Duke University Libraries https://archive.org/details/discourseonmirac01 chub ISCOUR'SE ON MIRACLES, Confidered as Evipences to prove the Divine Original of a REvELATION, © i Whesin te thewa, “What Kind and Degree of Evipence arifes from them, and in which the various Reafonings on thofe : Queftions that relate to the Subje& are fairly re- ‘ prefented. ~ « To which is added, an ‘APPENDIX, CONTAINING ~ An Exquiry into this Queftion, viz. Whether the Doétrines of a future State of Exiftence to Men, and a future Retri- bution, were plainly and clearly taught by Mo/és and the Prophets? Humbly offered to the Confideration of the Rev. Dr. Warserron, and all others that Particularly i in- tereft pe this Queftion. ; a os ee abt ee eet $076 at OFS whe bra opwiidd-lgel oF ceahae uaa o oF . tae Baty ts ON { 4 Div. S: gf Best yadl S>\AS fe } Te fat 4 i tae ti dE PREFACE. f.. & ores, MU ATT Jt]. 268N LOH VAY) (UDO. emo OMOodcu of religion, when managed: with that. fairne/s and good humour: as (they ought, have this ad; vantage arifing from them, that;they; give’ occafion. for mens. reafoning fa~ culties,.to..be. exercifed. with ‘much: more, care and attention than other-, wile they ,would be.) \And. this tends to beak and refrain the growth of. if ; 2 -« bigotry he pleat dst) madtters: « a2 bigotry and fuperftition, which, thro’ mens inattention, are apt to prevail in the world. The points contro- verted, are, likewife, very often fet in a much clearer light by this means, and the way to truth is rendered more ea/y, by a removal of thofe difficulties and objeétions which are bars to mens receiving it. And this has». s) given occafion’ to. fone! men, (oz thofe who purfue truth in the love of it) to with that all refraints upon mens enquiries were removed, and that all men were at full Hs to°ofer their thoughts, and theit o jeGions reely, “apen eve Re tigger is aad this: being moft' fair and: equivuble inoitfel fy wee likewife, the moft fure’ - and certain’ way for a religion which’ is-well groundedto" be genérally' re~ ceived, ‘atid, ' “thereby, to’ be more! _ ebroughly Leflablipbed. Indeed) this is = aoe met er ae general re~' . ception, The PREFACE iv ception, and; thereby, the eftablith- ment of a religion that is not well grounded, -becaufe fuch’ a’ method tends to its fubverfion: And, ‘\ Phis has encouraged me to offer, to’ publick confideration, the follow- ing Difcourfe’'‘on Miracles, « confi- - dered as evidences, to prove the di-* ‘wine original of a revelation, where- gn “I! have taken a view of © the’ fabje& confidered fimply in itfelf, without’ any view or regard to any particular revelation, or to any par- ticular’ miracle,’° wrought, or fup+ poled to’ be ‘wrought ‘in favour of the ‘divinity*of any revelation; and, in which,’ *F fave‘ introduced the various reafontngs' upon the feveral . queftions with ‘which ‘the fubje@ is concerned, ‘not intending, ‘hereby, © to ‘raife difficilties, and* make ob- geétions,’ thefe being raiféd’and made already, but? only to’ give a fair Feprefentation of what may be faid aa 3 upon vi The PREFACE. upon both fides of , thofe. -queftions, without. making myfelf, a party, or being intereffed in. what is~oftered on either fide, that, fo, if any, dif- feeulty « fhould arife, from fuch a view of, the cafe, it, “might give, oc- _cafion, _and. opportunity... to, fome _ perfon, or other Ph , fuperior, abilities to remove:.it. am, fenfible it, is a cafe but. too * when)men exercife. any freedom in_ reafoning about matters of: religion, or when they lay open. the difficulties which any {cheme of religion is incum- bered ,with,. and the like, then, they are. reprefented to. they world »as Deifts,, as enemies. to revealed. reli- gion, &§ec, tho’, . -by, the) ways. Ghrif- tians are but a fe& of . Deifts. or Theifts, as. thofe are juftly.. oppofed to Atheifts,,..and Polytheifts.,.. Yea, fome Chriftians feem. {earcely. sto have .come up to..the- charaGer. of Deifts, or. Theifts ; becaufe Polysh wen 3 — The PREFACE. vii ifm, or a: plurality of deities, feem to» be’ a part ‘of the’*compofition’ in ‘their {cheme of religion. How- ever, this is what I am _ not {oli- citous about; for as I am very fen- fible that I am anfwerable to God for my actions, fo to his judgment, as to the moft fair and equitable Being, I chufe to refer mayfelf. The prefent cry is, that Dei/m-and Infidelity prevails; and if thefe com- plaints are ju/?, then the queftion is, what fhould be done to /fop the growth of it? And the anfwer, I think, is evident (fo far as rea- fon and argument is concerned in the cafe) viz. that fair and proper anfwers fhould be returned to thofe difficulties and objections which are made the grounds of it. But how can fuch anfwers be returned, ex- cept thofe difficulties and objections are. fairly and fully reprefented? And this is what I have endea- voured - vii Theo PREFACE voured to do in the following Dit courfe, fo far as the fubjec 1 treat of in a general way is concerned. — ‘DI SCOURSE. ON When ey as Evidences to prove the “iil DivinerOriginal of a: Beware 4/ SECTION i te SHALL not sdeege enter into thofe in 8 tions, whether God has ever given.a di- vine ‘revelation. to the. world; or whe-. ther ever any.iracles have been wrought in favour of the divinity of, a revelation; but admitting the fuppofition that a divine revela- tion has been, or may be given to mankind ; and that miracles. have been, or may be wrought in favour of the divinity of a reve- lation ; aes —~ $e — lation; then my enquiry is, what ind, and degree inf evidence my engi them. And in order to treat of this fubject clearly, I thall Sift par ape what priest by a miracle, as it ftands re to the tion ;./2 condly, iy revelati pig my w atiby the divinity of a revelation; fourthly, what by evidence ; and fifthly, what by proof. And, Firft, Of a miracle, \'This term, I think, is ufed to exprefs a fenfble effect, which is a- bove the natural ability or inherent Pcp’ mén) to’ caufe or produce}, which is likewife above o¥-befides the ordinary courfe of nat or of thofe laws by which the natural saat is governed, in the courfe of God’s ge providence; “and which alfo-is- the agency, or cooperation of; an , ing. By the natural ability of man, is meant that ability which arifes from our whole com- pofition with a// its improvements, acting i, or “pon matter, confidered as under the direc- tion of thofe laws. which. t of nature hath fabjected it to. As thus; fi ppofing it to be. above the natural ability of man, (when thoroughly acquainted with’all the! fecrets ain powers in. natre;: and mafter’ of all ‘thie. ‘which human nature is ¢apable of attaining) to raife bimpelf up, and move throtigh the a to the ‘height, ' and with the fwiftnets Elan » éagle; and that ‘this ‘effect “triuft-be the: pro- duce, not of ‘thefordinary courfe%of nature, or of thofe laws by which. the natural world is is governed, “but of the zmmediate: -interpofi- tion [31] tion and. power of fome zvuifible agent; and | fappofing it ‘to be above the natural ability of this man to difcover that he fhould be thus ~ raifed up, and moved by the power of ano- ther ; admitting this to be the cafe; then if a ‘man fhould be thus raifed up, and moved through the air, as aforefaid, and if this ope- ration fo far depended upon the man’s will, as that he would, or would zot be thus moved through the air, according as he willed either ; or if he only foretold that this effect would take place; this would be, with’ refpect to that man, miraculous, or axmiracle ; and he ‘upon whofe wii] the operation depended, or ‘who: foreknew, and foretold it, that man might ‘be faid to*work this miracle. Again, fuppofe a mam fhould w// that a particular mountain -fhould be- removed from its place and be car- vied into the midft of the fea; or, fuppofe he thould only foreknow, and foretel that fuch -an effect would take place, admitting it to be above his ‘ability to caufe or produce ‘fuch an ~effe&t, oroto foreknow that: it would be,ef- ‘fected, and that it: was not the’ produce: of thofe laws: by which the natural world: is\ go- -wernied, and fuppofe ‘the mountain fhould be “removed: accordingly, this would -be, with _ refpect to that man, a miracle;and he upon whofe wi// the operation depended, or who foreknew and foretold it, that man would be ‘the worker of the miracle. For tho’ this _ Operation was performed, not by’ the power of the man, but by the power of fome inv- : ra He? fible "was ici toy and foretold. by him ! fuchian effect thould take'p . tion: ‘to: the aétion, as'aforefaid) would! render it his, in an improper fenfe, andhe!would be the-worker of the miracle. »)Andythis is fup- ‘pofed to be the cafe in allithofevimiracles with »which the prefent queftion is concerned. ‘For, as miracles are’ here: confidered''as: evi- ocala of the divinity of a revélation; ‘and. as divine. revelations are delivered to the» world vby ithe mouth, or: pen of fome «man’s fo. no smiracle can be an evidence of the: divinity of a man’s meflage, except the »power exercifed -in working the miracle be /zdyeé#:to ‘the »man’s will, as to the exercife of it ; or; at leaftynex- cept sit be revealed to, and foretold by “that -“man;>that fuch an effect: will take place's: for, ° otherwife; it: would: hot. appear thatthe: mi- oracle was related to one manj\orsto! this: mef- ‘fage; more than:to' another ;:andy:confequént- » dyy:not; to any man ;.and, therefore, it could not be, 7 evidence in the ‘prefenticale.. errs . There are: ¢qwo: other definitions of a/mira- cle, which do: not ‘anfwer throughout tothe definition here: given; tho’ ‘whenithe cafes: are examined, they wilbappear it in the iflue te a refolved into. it..\\Asi_frf, -fomemen a miracle:to be .aifeniible-effea, whichis on derful and fur pri zing to the; Spectators) Bu then it is to. bereeancenberetl that thofert = ts] ‘being wonderful and furprizing, ‘are the ground ‘or! reafon'to fuch \perfons to judge them ‘to be produced," not by the jarak ‘of ‘man, ‘but by the agency, or cooperation “of an invi/ible Being, ‘ando"as: fuch they are: confidered as tmiraculous.© So" that: this: definition, »in ‘its loft refalt;is' the fame*with:that’ given above. Secondly, fome men define a miracle to beva fenfible effectjowhich: is above'the natural a- bility'of man to caufe or produce} and which is’ produced bythe agency, or cooperation of God. Bat’ then thofe men take it for granted, ‘that ‘therevis xo orher \invifiblesagent: but God, which can,*or which does,at leaft, perform ‘any operation upon this globe. So: thatuthis definition ‘is the fame ‘with: that: before laid down; excepting that» it \aferibes,andcon- fines all fuch’ effeétsvas are above the natural ability of ‘man’ to caufe or produce, to the agency or operation of God ‘only. » Again, Secondly, Of ‘a revelation,’ This term ex- -prefies the conveying of ideas from one in- ‘telligent being ‘to another, whether it be by -f{peech, writing, ‘or, otherways; and» whether ‘the’ fubje€t of ‘fuch ‘ideas be matter of /pecu- vfation, or practice; and whether it relates to “facts: paft; prefent; or tovcome, But left the terms I here make ufe of to explain the term ‘revelation fhould need themfelves to be ex- - plained, therefore, to cut fhort this work, I ‘obfervey that the point I-have now in hand is a fpecimen, and carries in it the idea of ‘what'l intend by the term under. confidera- {ont Ua | tion, [+61] é tion. » ont is;1sdo, putwthis idifcourfe. «x aoriting, thereby. to-co ‘tomy, reader idea of what I intend. sey ecingeanadlatiias ° and if that idea is convey'd hereby; then. this is, in reality, revelation itfelf ;beeaufe it nat only:contains: in it, but» likewife conveys) ito my reader, the! fi Pema to that term, Again; pee “ “Spheres, -» Thirdly, Of ,the: divinity sietoaheletiets ‘When the aeons is Paneer to a.revela- tion, it expreffes, that which it con- tain were origznally om» i *y'd from God to his. creature, or: -ereatures ; yecondarily and mediately. ‘they: . - oma ry ab aig mW, OF. “ “ ; eivi vif it f yiN @l I 2 ; ; ; : a Fo iJ yi tat Ast fae ae J soit ‘ Ss ree HY ING explained the terms which immediately relate to the fubje& under confideration, I fhould now ‘proceed to the- general enquiry, were it not ‘that there are five things which, feem abfolutely neceflary to be enquired into, as previous to it. And thefe points feem proper to be taken notice » Of, not only for the detter, and more perfect underftanding of the cafe before us, ‘but alfo, in; order to keep, as clear as poffible, from every difficulty. that is liable to perplex it; ‘which enquiries are as follow. © Pip ‘How far.the natural ability of man’ extends. —Se- condly, Whether there are any other invifible. agents but God, which can, ‘or which do (at leaft), a upon this globe. Thirdly, Suppof- * ing there are, then what kindof degree’ of ; . power i - =} ’ © ; at Car] ower they are capable of exercifing. Fourth. ly, Whether.,God, will fuffer them. .to exert | {uch power as, they have, when it is to -be employed for the delufion of, his. créatures. And Fiftbly, “Whether a man. who may be iid to..work a miracle, (as before explained,) is at liberty to, ufe {uch ‘ miracle-working power, well or ill, and, to. employ it in ferv- ing, what purpofes he pleafe. And, \ Firft, J_am to enquire how far the. natural ability of man, extends. » But this feems to be a difficulty to9, great for human underftand- ing to furmount., _We plainly: fee the great difference there is with; regard to the capacities of men, and, the improvement of thofe‘ ca- pacities, in the’ knowledge of thofe laws, .to which matter is: fubjected, betwixt one.,man and another; a difference /6 great, that, to ap- pearance, ove man is as much fuperior to an- other in thefe refpects, as the Jatter is fuperior ~ to fome: drutes;. And as our own abilities come Jhort, in one refpect or other,. to the abilities of other men, fo this fhews the diffi- culty, or rather the zmpoffbility of fixing the point, and fhewing the utmoft extent of the . natural ability of mankind. . But then, tho’ this is a point which cannot~poflibly be fixed by.us, yet there are cafes in which there is juft ground for prefuming that the effects pro- duced exceed the bounds of ‘human powers ’ becaufe‘in thofe' cafes there: is a high degree of probability’ on the one: fide, and but a'dare poffibility on the other. Thus, as in the two 0 we ae Le SB ~~ inftances ¥ 4 [i2] inftances mentigfied oo oy move 9 ftand in info of ‘ie ie dind: ie SN aiae accordit ‘gly, then 3,4 would’ be lb Nett d ‘the bounds of Bil ower ine this: is ‘reatly faperior t6 any ower which poe ag be ‘in’ ‘he sea “hence a _ a high degree’ of, probability,’ that it is above ‘the natural ability ‘of mankind’ sand" there is 70 probability, ‘the “only a‘bare’ | that, ‘of ‘the contrary. | “And,” erefote, ad- mitting that in Jfuch “eates we ‘fave ‘no: certain » proof, ° that ''the “effects” prodiiced ’¢xbeed' the ais of human‘ power; yet the’ robabi- lity, and the prefumption arifing: from it® a- gainff fach power in man, are fo" exceeding : A" as become oe equal ‘to ae ae to Gwey tpt! SECTION ge GBCONDLY. Lam to Bees ene there. are any other. invifible,.agents. but God,, which can, or. which do, at. “Teaft, at upon. this globe. And. this, likewife,. is a talk exceeding. dificult, . feeing, we | have: no footfteps to trace, nor any thing to guide us in Pe STR fiat “Gn’our fearch after truth, ‘with ‘refpect ‘to’ the ‘queftion ‘before''us. As to any ‘/ightor znfor- ‘mation which may be fuppofed to be “derived ‘from divine ‘revelation, with refpect to the ‘prefent queftion; that-is za¢turally and neceffa- ‘rily excluded’ out! of the’cafe’'Por-as the d/- ‘vinity of a’ revelation is the principal and ultimate end ‘ofthe general enquiry, and‘ the great and ‘main point fought “after ;' fo that “point muft not be /uppofed; nor taken: for “granted, nor muft any argument, light, or ‘information be borrowed from it,’ in any quef- “tion previous to it. This then, vz. Whether ‘there are any ‘other invifible agents but‘God, “which can; or which do, at. leaft,a& upon ‘this globe} is’a point’ that muft remain. wnde- termined; and confequently, neither the ze- gative, nor the affirmative fide of this quef- ‘tion is to’be taken for granted, in ‘order to ‘proveany other point; becaufe nothing can ‘certainly ‘be ‘concluded ‘from: either,’ feeing ‘that would be to draw certain iconclufions “from uncertain principles, HO SEC TION Iv. T-QRUIRDLY, fuppofing there are fuch we invifible agents as aforefaid, then I am to enquire what find, or degree of power they are capable of exercifing, And pa alfo [4] alfo. we are in the.dark, and ;mutt, leave. .this - point under the, fame uncertainty that we find at. For. as. znvifible agents are beings. which owe ate perfect) firangers to, fo the hinds, or degrees of power which may arife from their MNatutal. conftitutions, are what we haye no jpoflible way. to-difcover, All, I think, which can} be {aid upon the point, is this, Phill ‘that as. there are, various kinds rof. beings . which God. has\ produced, and which come swithin our. knowledge, . fo: there are various kinds, and: degrees.iof power . -which he hath “communicated to, thofe beings,,, And as power is, capable. of being: communicated,. £0 .it-/is equally as ea/y for God: to| communicate ‘one » kind, or degree,of power as another ; at leaft, ity is equally-..as eafy for any thing -we Anne, -or-can shew, to! the.contrary.. But then,. It)may? be. urged, allowing that. there ae ache, inyifible: agents as aforefaid, and, like- wile, that we cannot difcover..what kind, or degree of. »power. may arife from their natural conftitutions; yet when /everal-fach. effects take place, as may juftly be prefumed to ex- ceed the bounds of human power, and when ‘they are produced by /everal inftruments in oppofition to each other, then the prevailing power proves itfelf to be divine, » 4 To this it may be anfwered, that the pre- (valency of power is mot a proof that it is di- vine. . Two created beings may contend for the maitery, and he that. has the rreater power _will prevail, df he exerts it with: di Basis ve " “And : [ 15‘) And this will be the cafe, whether the ‘con- tending agents are wi/ible, or envifible beings ; fo that the ¢rith, ot oodnefi of a caufe, cane! not be determined from ‘the ‘fieccefi ‘of the contenders, becaufe, fometimes; it is not he that has the beft caufe, but he that has the , greatef power which , gains the vitory. |Tt’is! true, if God interpofes in any cafe, then it is: to be. prefumed: that he will give ruth the victory ; but’ the’ queftion will fill. remain, whether he does interpofe, or ot, feeing: the prevalency of power is not, neither can it be a | proof that it is dzvine. Again, "Te'may be farther urged, ‘that the raifiig a\ P dead perfon to life, is a work’ above the natu-' ral ability or inherent power ‘of any created) being; and, therefore, it muft. be performed, by the immediate operation ‘or agency of God. To which it may be anfwered, that here*is a point prefumed without: Yfufficient ground, and a confequence’ drawn ‘frorn that prefump- tion, which in a7gument is not to be allowed. The animal life (as the cafe appears to us) has a connexion with, and a dépendence upon a - body fitly organized, and ftored, with juices, and thofe juices in a proper motion, &c. fo that if fome of the principal parts of the machine are thrown into any great dilorder, or if the juices ate let out, or ftagnate} or the like, then a ceffiation of life, which we commonly éall death, will enfue; except fome Speedy remedy be applied to’ correét the’ difor- ay In the machine, or to /fop the difcharge of [16] of, the fluids, or, to thin, on) refore..them ; ton their proper motion, Sc; or in, other words, to.rémove that, \whatever, it be, which would , have been, if;not{ removed, the, ground,and., caufe: of the)\ceflation, of life,, And asilife is, thus expojed, fo) it has fometimes, been, pre-, ferved when in the greatef danger. A fkilful., furgeon, or physician, by a timely. interpofi-’ tion, \has fometimes prevented death, -by, re-) moving; a|idiforder »which,, otherwife, would, {peedily; and \unaypidably. have. ended it., Yea,, fomnetimes, by a, timely, and.proper. applica tion from a fkilful, perfon, life .has been .re- frored after.a {hort ceflation,; that is, after, all the: marks and fymptoms ‘of life have difap- peared; I fay,.in jome fuch inftances, life has, © Seemed, at leat, /to haye been reftored, _ Thus: for, tis evident that the natural ability, of. man-extends, |, But that this is the utmof ex- tent,.of, human. power, ought. not be; faid,. becaufe, we. cannot tell what. farther, know-. ledge and experience may render, men capable, of doing.; . But. fuppofing it, may, . poffibly;: be above the natural ability of,,man, to ,reftore, life. after ove, or fwo, or zhree,days ceflation,, or fome other-given time ; ,yet-it, will not fol. low that, it, is..above. the; natural, ability, .of every. other.created, being, feeing! the. extent of man’s power cannot be a r/e tous, by which we may judge'of; the abilities, of other agents whom we.are.not acquainted, with, .)....,,, In the, Aiflory, of the .deliyerance. of, the ) children. of | J/rae! from Egyptian bondage, : we [37] we have an account, that the magicians, by their enchantments, that i is, (as it is commonly underftood,) by a power derived from. evil ae turned their dead rods into. ferpents,.. tis, into lung, active beings, which. fer- pents are known, and allowed to be. And from hence it may be argued, that if an in- vifible created agent could, by his own natu- ral ability, fo change and. difpofe the particles of matter which conftituted a dead rod, as. that they became an organized body, ftored with juices, in a proper motion, and could do whatever was farther neceflary to render that dead rod a‘ kving, atiive being, (as in the inftance above;) then there is a ftrong probability, that it is within the inherent ower of fome created beings, to reéfify the diforders of an organized body, reftore,.to. it a proper quantity of fluids, put them in mo tion, and do what is farther neceflary .to render, it again a Jiving, aétive being, ‘after. ome, ot two, or three days death, feeing the latter, (as far as we can judge,):is as ea/y. to be performed as the former. . So that the pra- per queftion arifing from hence will be, whe- ther there are any created beings who can, by their ow natural ability or inherent power, rectify the diforders of an organized body, refore to it a proper quantity of fluids, put them in motion, and do what is farther ne- ceflary to render it again a living creature, after one, or two,:or three days death, or fome “other given time. But this is what, at. D prefent, [ 18 J prefent, we have no way “to difcover, ‘and, therefore, neither fide of the “yate is to be taken for granted, in order to prove any other point. Tho’ if we admit, as true, what is recorded, as done, by the magicians of Egypt, in turning dead rods into ferpents, then the probability will be on the affirmative fide of the queftion, as has been fhewn a- bove. ‘ible SECTION V. Filed: Suppofing there are fuch invifible agents as aforefaid; then Iam to enquire, Whether God will fuffer them to exert fuch power as they have, when it is to be exercifed for the delufion of his creatures. And here, if we argue by analogy, that is, if we infer from his conduct in one cafe, how he will act in: another, then it is plain, that God wi// fuffer invifible agents to exert their ower in ferving what purpofes they plea/. en, we fee, are at /berty, and do actually delude one another, in every kind of delu- fion, tho’ it be in points of the wtmof im- portance, and for each othert’s Aurf, and fometimes, when they have no other advan- tage from it, but the dare pleafure of delud- ing; and thus they deal with the creatures below them; and thus, in Itke manner, ¢o/-_ creatures [19] creatures deal with one another. From whence arifes a ffrong probability, that a// invifible agents (if there are any fuch) are at Aberty to exert their power in ferving what purpofes they pleafe, But then, It may be urged, that it is inconfiftent with God’s moral character, as a juft and good being, to /ufer invifible agents to exert their power for the delufion of mankind. To this it may be anfwered, that as this reftraint arifes from the purpofe which fuch power is made fubfervient to, namely, the delufion of mankind; fo when any kind, or degree of power is to be exercifed to anfwer the fame end, either by a vifible, or an invi- fible agent, it muft be equally as fit in the na- ture of the thing, for God to refrain it, feeing delufion is the /ame in itfelf, and as bad in its confequences, to the perfon deluded, whether the power which is the. ground of that delufion be zatural, or fupernatural ; and feeing it would be equally as kind, and good in God, to exercife his reftraining power in the former, as in the Jaffer cafe. But that God does not exercife his refraining power in the former cafe, is evident from expersence. Again, It may be farther urged, that invifible a- gents, with refpect to their underftandings and power, are what men are not an equal match for; and that, if God fhould permit fuch agents to exert their power for the a- lufion of mankind, this would be to expofe D2 the [ 20 ] besa the generality of men. to» fuchi evils 'and.mifx, chiefsias they ate not qualified to guard .a- gainft; and, that, therefore, 1t»becomes the. wifdom and goodne/s of God, to interpofe and » prevent thofe evils, by refraining invifible agents from ufing their power as aforefaid... To this it may be replied, that as it) is»a, popular argument drawn from the moral’ per- fections. of God, fo it may, in a multitude _ of inftances, be turned agaimf them, . Al- moft every. tribe of animals may take up their complaint, and fay, that they are-ex- _ pofed, toa multitude of evils and: inconve- niencies, through the /uperior, capacities of -men, which they are not am egal match for, and, therefore, are not guahjied to guard .a- _gainft the evils men bring upon them; and that if God were awife and goody being;rhe would kindly .interpofe, and. prevent their falling into thofe evils, or deliver them out of them: But he des xot interpofe, as aforefaid, - and, therefore, he is neither wife nor ‘good. The fly, when it is‘ taken in the ne¢ the fpi- der has fpread for it, may take up its com- plaint, and fay, O wretched, helplefs creature that lam! I am now fallen, into»the /aare which the crafty {fpider laid for me, whofe fuperior capacity I am not an) egual match for, and whofe mi/chievous defigns I am not qualified to guard . againft, Surely, if »the great governor of the univerfe were wi/é and good, he wouldyhave mercifully interpofed, ' and prevented my falling into fo great an re a a evil, [2r j evil, which, by my condition. in nature, I was not qualified to fecure myfelf from, or he would now interpofe and deliver me out of it; but; he has not, nor does znterpofe, as | aforefaid, ‘therefore, he is not wz/é nor good, _at leaft; he muft be defective in one, or other of thefe. - And, | . »»As this is the cafe with refpect to the ani- mals, below us, {fo it is the fame with refpect to our own fpecies. Each /lave who is forced to bear, or fuffer many evils and muiferies from the fuperior power which a tyrannical governor is poflefled of, may take up his complaint, and fay, that if God were wife and good, he would interpofe and refrain the tyrant from exercifing his power, as afore- faid, feeing not only Aimfe/f, but many more are forced to fuffer the /de evils, it not being in their power to prevent them, or to deliver themfelves from them, It is equally the fame toa man, whether his misfortunes are brought upon him by the /aperior power, or craft of another; and it would be equally as kind and good for God to interpofe and prevent, or re- move them, whether they be introduced by the fuperior power, or craft of a wifble, or an znvifible agent. And, As men are not a match for each other in a variety of cafes, fo, particularly, with re- gard to delufion and impofition; and that too in matters of religion. And here it may be ' proper to fuppofe that Mahomet was an im- poftor, tho’, indeed, this may minifter ju/f ground [ 22 ] ground of complaint to the Mahbometans; becaufe they may infift,- that their prophet ought to be proved an impoftor, and that we ought not to take it for. granted that he was fo. But this is a queftion which the prefent argument is not concerned with, and it is only fuppofed for argument fake, to illuftrate the point now in hand. Suppofing then that ' Mabomet was an impoftor, and that no invifi- é/e agent was concerned, either in contriving, or propagating the impofition; yet fecing it did fucceed, and that not only. over a great part of the world, but alfo through a-courfe of “many ages, and is /zke to fucceed’ through many more; therefore, the queftion arifing from hence will be, whether.it would not have been equally as kind and good, for God to have interpofed and prevented the Maho- metan delufion, as the cafe now flands, as it would have been, fuppofing it had’ been, in- troduced by the power, or craft of an invifi- ble agent. And the anfwer to this queftion may, poffibly, appear to fome, "very evident, namely, that goodne/s is as much concerned, and would be equally fhewn in one cafe, asin the other; and from hence they may argue, that feeing God has not interpofed to prevent delufion in one cafe, therefore, no good argu- ment can poflibly be drawn from his wi/dom and goodne/i, to thew that he would have in- — terpofed in»the other. Again, + st It may be further urged, that man is en- dowed with a* faculty of sth t [23] the right ufe and exercife of which, he is qualified to guard againft the Mahbometan, or any other delufion, provided it be not backed with the power of an imvi/fible agent, in work- ing miracles for its confirmation. | To which it may be farther anfwered, that if men would rightly ufe, and follow their underftandings, they would thereby be guarded and fecured from every delufion, (or, at leaft, from all that are burtful,) tho’ backed with the power of an invifible agent, as a- forefaid; becaufe then every man would be affured, from the nature and reafon of the thing, that ~o power, how great foever, could poffibly be of God, which direé#ly and immediately tended to the hurt and damage of mankind. And, confequently, if this were. the cafe, then there would be xo place for the exercife of divine wi/dom and goodnefs, in pre- venting the delufion of mankind. But this is not the cafe, feeing the generality of men are fo far from ufing, and following their underftandings in ¢hzs particular, that, on the contrary, they are too apt to follow every one who takes upon him to guide them, and are very eafily mifled and deluded; fo that the honeft, plain, fimple part of mankind, are not an egual match for the more fubtile and crafty. And it is in this view that man is te be confidered. The proper queftion, there- fore, is this, vz. confidering the bulk of mankind in their prefént citcumftances, fo liable to be deluded and impofed upon, whe- t 3 [ 24 TT ther it would not be equally kind and’ good, for God to interpofe and prevent their ‘delu- fion, as well when an invifible agent is not concerned jin promoting and forwarding it; as when he is. And if the divine wifdom and goodnefs is equally concerned, and would be equally fhewn in both cafes, (which fome _men think muft be allowed,) then; fay they, feeing God des not interpofe to'prevent delu- fion in one cafe, therefore, no good argument can be drawn from‘ his wifdom and Sibi to prove that he would interpote i in the a But farther, it may be anfwered,” DF As ‘it is moft evident that deh Goceplin take place, fo itis alike evident that’ God muf? permit and» fuffer it, whilft*there are fuch things as ‘free creatures in being. “Men will -be at liberty, whilft they are: agents, to exercife their natural ‘abilities in ferving what urpofes they pleafe. Take away that li ec eh Haines ceafes, or is defrayed, voce this muft be the cafe of aij ‘intelligent, free beings, whether vi/ible, or invifible, and -whe- ther their natural power, (that/is,’ the power atifing from their natural conftitutions)’ be greater, or lef. So that to fay, it is morally unfit for God to /uffer his creatures to delude or injure one another, is the famevas to’ fay, that it is morally unfit for God tovcall ae creatures into being: © But then," It may be yet farther urged, | hint tho’ God will faffer invifible agents (fappofing pares are fuch) to’ exercife their power im I ferving [ 25 ] ferving what purpofe they pleafe, yet feeing’ they do not frequently exercife their power. upon this globe, it becomes ‘a queftion, whe- ' ther they do at any time exetcife it amongft mankind. For if invifible agents cam,' and fometimes do exercife their power as: afore- faid, then there is ju/f ground to prefume that they frequently do fo, becaufe they have frequent occafions and opportunities for it; but whereas it is evident they /é/dom (if ever) do; therefore it is bzgh/y probable that they do not exercife their power here at all. And though we cannot difcover what may be the motives to invifible agents to intereft them- felves in human affairs, yet feeing the tranfac- tions which take place amongft mankind aré generally a round of the fame things; fo' from. hence arifes a probability that ‘the’ /orzves to action (if there are any fuch) to invifible a+ gents frequently take place upon ‘this globe, and thereby become frequently the groinds and reafons of actions to them. So that if invifible agents do intereft them{elves at a/] in the affairs of this world; then it is to be pre- fumed, that’ they frequently do‘fo (as was ob ferved above) becaufe there aré“/réquently occa-_ fions for, and ‘excitements to’ it! “But. feeing they /é/dom if ever do, therefore? it is bizbly probable, that they do not exercife'theit pow- er here at ‘all; efpecially if‘it be-confidered, — that in many inftances, in which it has been. pretended, ‘that fuch’ power ‘hath been exer- Bitiow tH jadi bos jaup cifed, [ 26 ] : cifed, it has been fhewn to be no other than juggle, ot impoflure. _ To which it may be replied, that if this argument proves any thing, it proves too much, becaufe it concludes as /lrongly againft God’s exercifing his power in enabling men to work. miracles at any time, feeing it is /eldom (if ever) that he does; the occafions and ex- citements returning as frequently, and there- by as frequently becoming the grounds and reafons of action to him, as to any other in- vifible being. For if miracles are at any time ufed to convince men of the divine original of a revelation; then, when men grow /ceptical and incredulous, as to the truth of thofe facts, and confequently are doubtful with regard to the divinity. of that revelation; when ¢his is the cafe, then mew miracles become as u/éfu/, and ferve the /ame purpofes as thofe before, viz. to work the conviction of mankind. And it would be egually as kind and good in God to give them in the /atter, as in the former cafe. But whereas he dees wot do it in the latter, this affords an argument again/t his - having done it in the former. Again, ‘It may farther be urged, that God is not in jujtice obliged to repeat miracles for the conviction of mankind, when he has once given them for that end, . To which it may be replied, that it is xot juftice, but goodue/i, which is the fpring of action to God in a/] fuch cafes; and that the kindnefi is as great to man, and that it would be ee a be equally as good in God, to exercife his power in one cafe, as in the other, as was ob- ferved above. . It may likewife be yet farther urged, that the frequency of miracles would render them ufele/s. » To which it may be yet farther replied, that the argument from miracles is juf? the fame, whether they take place /e/dom, or of- ten; whether in every age, or only in twenty, or an hundred ages. And from the whole of what has been here offered, it may be thought juft to infer, that if the /e/domne/s of invifible agents acting upon this globe, affords an ar- gument again? their acting here af all, then as God feldom, if ever, interpofes to enable men to work miracles, from hence arifes a probability, that he never does. Again, It may be urged, fuppofing there are other _- invifible agents defides God, which act upon this globe; then miracles prove nothing with refpe& to the d/vinity of a revelation. For as it will always be uncertain, whether God be the agent in producing thofe effeéts which we call miracles, or whether they are pro- duced by the power of ome other invitible being; fo that uncertainty will render every conclufion (in argument) weak and uncertain, » which is drawn from them. From which it will follow, either, fir/, that there are zo other invifible agents but God, which can, or which do (at leaft) at upon this globe; or if there are, or may be fuch, then it will E 2 follow, [ 28 ] follow, fecondly, that miracles prove nothing in the prefent cafe; becaufe it will be wncer-_ tain, with refpect to every miracle, whether God be the agent in producing it, or mot. To this it may be anfwered, that as to the firft of thofe inferences, it is a conclufion drawn from, doubtful and uncertain premifes. That is, there is zo principle in mature, or reajon, | from whence the forementioned point can be certainly inferred; and therefore that infe- rence (v7z. that there is mo other invifible agent but God, which can, or which does act upon this globe) muft pafs for a cypher in argument. And as to the /écond inference, viz. admitting that there are, or may be o- ther invifible agents Jefides God, which can, or which do (at Jeaft) a& upon this globe, then miracles prove othing with refpect to the divinity of a revelation; this conclufion may be thought too /frong for the premifes. Fort though with refpect to any miracle, we cannot be certain that God is the agent in producing it, yet if the circumftances which attend the cafe render it probable that he did, then it will follow, that tho’ miracles cannot afford certain, yet they may afford probable proof in favour of the divinity of a revelation. What. thofe circumftances are, which may be judged to be a juft founda- tion for fuch a probability, will be confidered in their due place, sid SEC. {fsa ] SECTION VI. (IF THLY and laftly, I am to enquire, Whether a man who may be faid to work a miracle (as the cafe is explained above) is at liberty to ufe fuch miracle-working power well, or ill, and employ it in ferving what pur poles he pleates. This enquiry is in fome meafure anfwered in the precedent fec- tion, in which it is obferved, that men will be at liberty, whilft they are agents, to exer- cife their natural ability in ferving what pur- pofes they pleafe; for take away that liber- ty, and their agency cea/es, or is deffroyed. And, as this is the cafe with refpect to the atuatel abilities of men, fo it muft be the fame with regard to all " fupernatural power _ which may be fuperadded, whether it be that of working miracles, or otherwife. Yor, as the exercife of fuch power depends upon a man’s will, or at leaft he is afore apprized of the: exercife of it; fo, in the very nature of the thing, it ae be at his option to direct it this way, or that way, to make it attend the truth, or a lie. Indeed, God may, if he pleafe, give to, or with-hold fuch miracle- working power from a man, or he may with- draw it when given; but then he cannot give it, and reftrain a man in the ufe of it at the © fame [ a?) fame time, that being a contradiction, and an impofibility i in nature, If it fhould be urged as above, admitting this, then miracles prove nothing with refpect to the divinity of a revelation. For, if he who works a miracle is at liberty to annex it to truth, or falfbood, of which a by-ftander cannot poflibly be a judge, whether it be an- nexed to one, or the other of thefe; then it will follow, that miracles prove nothing i in the prefent. cafe, To this it may be anfwered as above, wiz. that this. conclufion may be “thought too ftrong for the premifes. For, though with refpect to any miracle, we cannot be certain that it is annexed to truth, yet if the circum- ftances which attend the cafe render it proba- ble that it is, then it will follow, that though miracles cannot afford certain, yet they may afford probable proof in favour of the divini- ty of a revelation. SEGTION VIL AVING thus prepared the way, by fhewing, jir/i, that we cannot poflibly know the utmoft extent, nor fix the bounds ‘of human power; ‘focondly, that we cannot ! know | [31] know whether any other invifible agent but God can, or does (at leaft) act upon this globe; thirdly, fappofing there are other in- vifible agents befides God, which do ac as aforefaid, yet we do not know what kind, or degree of power they are capable of exer- cifing ; fourthly, if there are other invifible a- gents: befides God, who act upon this globe, then God will permit and fuffer them to ufe their power in ferving what purpofes. they pleafe, at leaft he will permit them to act thus, for any thing we know, or for any grounds we have from which we may fairly and juftly conclude the contrary; and ffthly, aman, who may be faid to work a miracle, (as explained. above) is at liberty to ufe fuch miracle-working power well, or ill, by an- nexing it either to the truth, or to a lie; thefe points being laid down’ as principles, from hence two conclufions will clearly and unavoidably follow, namely, _ Firft, That thofé effe@s which are wons derful and furprizing, but'of which we have no juft grounds for prefuming that they ex- ceed the bounds of human power, and con- fequently cannot fairly prefume that they are produced by the power of am invifible being; if fuch are offered as evidences to prove the divine original of a revelation, the proof (if any there be) arifing from them, can be but a dow degree of probability: For, as it is uncertain, whether the operations referred to to be ~ Ese. Jia be annexed to truth, or falfhood, and as it is uncertain whether thofe operations are fuper- natural; fo, if they are fupernatural, yet it is alike uncertain whether they are divine ope- rations, fecing they may not be performed by God, but by the agency of fome other invifi- ble being. And. therefore, though all other proper circumftances concurred in favour of fuch evidence, yet feeing the three foremen- tioned points of uncertainty attend the cafe, this renders the probability arifing from that evidence fo much the weaker, and confe- quently, the proof arifing from it can be bu a low degree of probability. Again, ts Secondly, It will follow from the principles before laid down, that with refpeé to all thofe effects of which it may juftly be prefumed; that they exceed the bounds of human pow- er, and confequently, that they are produced by the power and interpofition of fome in- vifible agent; if thefe are offered as evidences to prove the divine original of a revelation, the proof arifing from them at moft can be but probable, becaufe we cannot poflibly come to any certainty, whether the miracles re- ferred to be annexed to truth, or falfhood; nor whether God is the agent in thofe opera- tions, or whether they be performed by the power or agency of {ome other invifible be- ing. So that fuppofing all other proper cir- cumftances concurred in favour of fuch evi- dence, yet as the ¢wo forementioned aye ‘ Or [ 33 ] of uncertainty attend the cafe, therefore, ‘the proof .arifing from that evidence, at. moft, cannot be'certain, but.only probable, feeing it does not imply a contradiétion, nor an im- poffibility -in, nature to fuppofe the contrary. And,, from hence’ fwo queftions will arife, namely, what are thofe cizcumftances that may attend a miracle, which may make: it» probable that it is annexed. to truth, rather than. toailie? And what are thofe circum-. {tances which may make it probable that God:,is the agent in fuch an operation, rather than any other invifible being? But, as the anfwer to the : firft of thefe queitions will be contained. in, and may. eafily be collected from the anfwer to the /écond, therefore, I fhall drop the former, and give an anfwer to the latter of thofe queftions only. | But before this queftion can be fairly con- fidered and anfwered, it is to be obferved, that there are wo or ‘three things to be /up- pofed or admitted a proper foundations for argument with refpect to it, vz. Firft, That there. is a natural and efential difference in things; and that ove. thing or action is really better ot preferable to another in;nature.., Se- condly,; That. there is a rule of action refule- - ing ftom that difference, whichevery moral agent ought in reaion, to governs his actions by.. » Thirdly, That God, a8\the. governor. of the. intelligent and, moral world, imakes | the Ee of things ). wand 10h. 9k qzaiai TAABOLE ty) oa E T ois =p He 12 so hove xbcorlp mead Sireleat sslovunreeto seer A bf GAIN poet oe eacaee » ftances, which,.come into, the, prefent 0 are uch, ag relate..to- =the revelation whl out: of, which; the, forementioned likeli- hood and probability mutt atife, that the mi- tacles, wrought, in, favour of the divinity..of that,revelation, are, wrought, -by God; rather than, by, any,otber invifible being, , And thofe circumftances.-muft be.fuch; in. which God’s -morg] characteris concerned ;,|that-is, God’s wifdom and\goodnefi mutt be fhewn, in, and éy the revelation, in, its being fubfervient to virtue and goodnefs, and, confequently, to the ibappings of mankind, both here, and berea ter, > C py bercafter, there being 0 other circumftances but thefe that can attend a revelation, out of which the forementioned: likelihood ov proba- bility can arife; and when this is the cafe, then it may be urged, that there is w /ikeli- hood, ot a probability, that thofe paren 9 are above the naturel ability: of man) to” ot produce, were produced by a divine For as God is the common patent of his crea tutes, and the xatural guarc pinefs, and, as uch, it amay cia . fumed, that.be has a PH gnc concern, and regard for their weil being, than other agent, fo it is more likely that he fhouldt interpofe for their common fafety, than that one creature thould thus interpofe in bee of the reft, as has been already obferved; So that when. the fubjec? matter of a ae | \ tion is fubfervient to virtue-and g confequently,‘'to the’ prefent and fu pinefs of mankind; and. 1 the «7 wrought ‘in: favour of - the divinity a6 ane revelation, confit of fuch fa&ts as are the imme- diate’ caufe “of, or are ntreee toatl to their thofe circumftances -may judged to th it dikely and probable that God isithe agent in producing /uch effects, rather than any other invifible being, except fome vetber «ircumflances attend the cafe, which weaken, ‘or defiroy that probability, .. 0% Bit Sis ‘ “wy Binis Be i, ae ane Ae vou Sg he : go 6 Exc. *. a» es yee [ 39] S BoC. LON: Xe AVING fhewn, in the fio precede H fe&tions, what thofe circumpances ate, which ds, or which may be judged to render it Jtkely and probable that God is the agent, (rather than ‘azy other invifible being,) in pro- ducing thofe effets which we call miracles, and which are wrought in favour of the d- vinity of a revelation; I now proceed to en- quire what thofe other circumftances are, which do, or which may be judged either te Prengtben, or elfe to weaken, or deffroy that probability. Firft, lf the witdom and good- nefs which is fhewn zz and dy a revelation runs thro’ a// its parts; and, /econdly, if that revelation be communicated’ to a// who alike ftand in need of’ it; if thefe circumftances attend a revelation, then they very much heighten the probability that thofe miracles wrought in its favour were wrought by a divine hand; but if thofe circumftances, or either of them are wanting,’ then it very much weakens that probability. And, ep. Firft, If a revelation, backed with mira- cles, fhould naturally and apparently tend to the ‘good of mankind ¢hroughout, and if wif- dom and. goodnefi thew themfelves thro’ ail its parts, then this Aeightens the forementi- on [40]. ? oned probability, as a revelation ¢hus contti- tuted is fo. much more worthy ofjthe bef ‘of beings, and more fuitable to our natural no- tions of the deity. But-if’a revelation, backed with miracles, fhould naturally and appa- rently tend: to the good of ‘mankind’ in, branch of ‘it, and as naturally peryrelin | tend to. their burt in another; then’ this would, atileaft, very much: weaken the fore+ mentioned. probability: Yea, it may) be ur ged, that it-makes it probable: that the mira- cles wrought in favour: At revelation, were not wrought by God, but»by the agency of fome other: Fevible being ; -becaufe the na- tural and apparent evil which /prings (ftom Jome parts of that 'revelation,/is an: indication of a defect of goodnefs in thé. being ‘it. pro= ceeded from, which cannot» be the: cafe with | re{pect to God. But theny> a1) iw erly nantes It may be urged, ‘that; x Sre branches: of a revelation which naturally and. apparently tend to the burt of mankind, may, in) their fecret- and remote confequences; turn to: their greater good; of which God is the only!judge; who fees things as well in their /ecretvand remote, as in their natural and: apparent con fequences. And, therefore, ‘no good argus ment can be drawn Fvctte the natural and apparent evi of a revelation | againft its divi- nity, or againfi the divinity of thofe»mira> eles — are eters, A in its Lapiee hese To b i aOR ae ae. [4] To which it may be anfwered, that if this proves any thing, it proves too much, For if we are not to form a judgment of good and evil in this cafe from what is natural and ap- parent, but from what is fecret and remote; then the moft barbarous and cruel, and the moft burdenfome inftitutions may be of God; becaufe thefe; for ought we know, may in their fecret and: remote confequences, fome Way or other, turn to the good and benefit of fome or other of mankind. So that no good argument can be drawn for, or againft the divinity of a revelation; nor for, or againft the divinity of thofe miracles’ which are wrought in its favour, from the good, or evil, which {fprings from it: feeing it is not the good, or evil, which is naturally and appa~ rently the refult of any revelation (and which alone man is qualified to difcern) but it is fuch good ‘and evil as /ecretly and remotely: fprings from it (and which man 75-nof qualifi- ed to-difeern and reafon from): that muft de+ termine the cafe. - Befides, if the /ecret and réimote eande! quences of things are to bé taken into the cafe, and made a ‘foundation. for argument, then there is fearce any revelation which has ; hithérto cotne forth under an heavenly chatac+ | ter, but this kind of reafoning may be turn— ed ‘againft i it. For though it canndt be dif cerned at the time of delivery, what will be: the fice and remote confequences of any 1e- G velation ; [ 42 ] velation; yet after-times may fhew, or at leaft may furnifh men with materials to gue/s what thofe confequences are, which men in former times could not difcover. And a /cep- tick, or an unbeliever, may from hence raife an argument againft the divinity of thofe. re- velations which have Aitherto been confidered. as divine, by obferving how many evz/s and mifchiefs they have been the parents of, or are judged to be fo, when confidered in their unnatural and late/i confequences; fo that it will be exceeding difficult to make it appear, that there has been as much good, as evil pro- duced by them; and confequently, if this kind of reafoning be ju/f, it will furnith out an argument agazn/t, rather than in favour of the divinity of thofe. revelations, which have come forth under an heavenly character; and againf?, rather than for the divinity of thofe miracles, which may have been wrought in their favour; though in truth, zothing can be fairly concluded in the. prefent cafe, be- caufe a revelation cannot in reafon be ju/ly chargeable with any confequences, but what vifibly, naturally, and apparently {pring from it. Again, . Secondly, If a revelation which whollytends - to the good of mankind is backed with mira- cles as aforefaid, and is given to a// who alike ftand in need, of it; then it may be urged, that ¢bis circumftance very much heightens the probability that thofe miracles wrought in its favour [43] favour are divine, as fach a condu& is worthy of the common parent of mankind, who pi- ties equally every pitzable object, and whofe tender mercies are over all his works. But if Juch a revelation fhould be given to one nation or people only, when the ref of mankind ftand akke in need of it, then it may be ur- ged, that fucha partial condué& makes it pro- bable, that it was not God, but fome other invifible agent, who wrought thofe miracles in favour of that revelation. For as true goodnefs difpofes the being in which it refides to minifter relief a/zke to al] in diftrefs, “if they are alike obje&ts of pity, and if there is equal power to relieve a// as fome; fo when relief is miniftred partially as aforefaid, then the queftion is, whether this be not an indi- - ¢ation of want-of goodnefs in the adminiftra- tor, which furely cannot be the cafe with re- {pect to SECTION XI A it is fuppofed in the precedent fec- tion, that the giving a revelation par- tially to fome, and xof univerfally to all, de- frroys, or at leaft very much weakens the pro- bability that thofe miracles wrought in oma | G2 , o * [44 J of the. divinity of that revelation dreswrought, — _ by.a divine hand, fappofing all other circum. ftances concurred. in its favours. fo it feems: proper here to take notice of the various rea. fonings which may. be offered on either fide, of that gueftion. As thus, \ |... 0° _It.may be urged, though our great’ an kind Creator zutended, thata/l/, his creatures | thould be happy, and therefore, made a fuita- ble.and proper provifion that they might at- tain it; yet he dd not intend, and therefore did not ‘provide that a// fhould attain’the ame degree of happinefs, much, ‘lefs. that they fhould a// attain. to the Aighe/t degree of it, This is abundantly evident from the various fpecies of creatures which God hath called into ‘being, who are very differently qualified to. obtain happinefs, and whofe happinefs, when attained, admits of degrees, fome great. er, fome le fs. ‘All are not made angels, all afe not made men; but there are a great varie- ty of fpecies of beings who are intended for happinefs, and yet they are not defigned, and therefore are not qualified to attain to /o high a degree of it, as men and angels are capable of attaining. "Again, As God did not intend, that every {pecies of creatures fhould,attain to equa] degrees of happiness ; 3, fo he did not intend, and there- fore bas, not provided that all and. every: indi- vidual of any fpecies fhould. attain. to. the: fame degree of at, This is abundantly. evi- dent oe dent from’ the great ‘difference there’ is with refpect to the capacities, and the cir¢um- frances of men,” by which they are very dzf- ferently qualified “ to’ obtain’ happinefs, and which probably will occafion ‘a very great difference in the happinefs they fhall attain. And asthe difference of capacities and ‘cir- cumfances among ft mankind, by which they are qualified for attaining different dégrees of happinefs, is what God could not but fore/ee, as it refults from the original frame and con+ ftitution of things, and yet has' not provided againft ; fo he ‘could not but intend, that fuch different ‘capacities and circumftan- ces’ fhould take place amongft mankind, and confequently; that different degrees of hap- pinefs fhould be obtained by them. And, — ‘Ais divine revelation is om/y intended to ren- der thofe' who enjoy it capable of attaining to a* greater degree of happinefs, “which other- wile they would be in danger of not attain- ing; ‘and as‘ all thofe who are deffitute of di- vine revelation are capable of attaining to ‘happinefs, though of a much lower degree, and ‘this is’ a// which juftice and equity re- ‘quire that God fhould do for them: ‘fo if ‘God gives a ‘tevelation oly to part of man- kind, and’ thereby renders them om/y capable -of ‘attaining to {uch greater degrees of happi- ~nefs, as that revelation becomes /ub/érvient to, sand leaves the ref of our fpecies under a di/- ability to attain to fuch greater degrees of es 3 happi- : a ee OI ee ' charged with thefe in.the former.) [46] happinefs, but ftill with aéiity to. obtain a, leer degree of it, then he is not more partial, — nor /efs benevolent in this, than in the ¢wo for- mer cafes; that is, if God’s mof giving a re- velation to a/l,, but only to a part of man- kind, when all ftood aizke in need of it, be an inftance of his acting partially with his creatures, and renders him defeéfzve in point of benevolence, toward thofe who have not - the, advantage of that revelation; then he is alike partial, and. alfo defeétive in point of benevolence, .in. not making ai] his creatures capable of attaining to equal degrees of hap- pines, and likewife in his mof giving equal ca- pacities'to al/ men, and mot putting them un- der the fame advantageous circumftances, as might render them ‘capable of attaining to the bigheft happinefs. which human nature is ca- pable of, attaining. But God. cannot fairly be charged with partiality, nor with a defect in .point of, benevolence in) the ¢wo, latter cafes ;..and therefore, he cannot fairly be To which it. may.be anfwered, firff, that _as to angels, we know mothing about them, either.as to their capacities, or tothe degree of their happinefs; and_ therefore, they, ought ot to be brought into the queftion.. And as to the various {pecies of beings, which take place upon this. globe, and which are quali- ‘fied. for different degrees of happinefs, thefe. were not called into being for the fake of va- riety, [47] riety, but that a much greater good might be carried on thereby. Suppofe a// the various - fpecies of beings below us had been made _ men, then this g/obe could not’ have afforded provifion, nor would it have been a proper habitation ‘for them. And fappofe God had made none but. men, and had left all the other {pecies of beings in non-exifience, then all the good which is exercifed upon, and which is now fhewn to the /everal {pecies of beings below us, would have been: funk and Ip of. And as to. our own fpecies, our condition in life, without the other creatures, would have been much worfe than it is now with them. And as it was not for the fake of variety, that | God made fo many different fpecies of ‘ be- ings, but that a much greater good might be carried on thereby ; fo if a more general good would be carried on, by a revelation’s being given partially to Jome, than it would be by its being given generally to all, if this were. the cafe, then the cafes under confideration would be parallel; but this does not appear to be the cafe, and therefore, thof ca/és in point of argument admit. of xo comparifon’; that is, there is the appearance at leaft of great partiality, and a defect of benevolence in one cafe; whereas, there is no /uch appearance with refpect to the other. Again, It may be anfwered, econdly, that the pree fent conftitution - of. things is the. de which nature would admit of, to anfwer the great defign [ 48 ] defign intended to be carried: on thereby, vaz:. , a publick ot general good, For if things could have been detter conftituted for the an- fweting that end, then we have ju/ ground to prefume, that they would have been fo, as God will mof certainly purfue fuch a va- luable end, by the bef, and moft effectual means for its attainment: And as the dif- ference betwixt the capacities, and circum~ ftances of men, which differently qualifies them to attain happinefs, refults from the original frame and conftitution of things, and is perfectly accidental with refpeét to each individual ; fo this is an evs/ which could not be provided againft, without the introduction: of fome other equal, or greater evil; and therefore, if a mere general good would be --€arried on by a revelation’s being given par- tially to fome, than would be by its being given generally to all; and if the giving of 1b generally to all would be introductive of fome equal, or greater evil than what refults from its being given partially to fome, if this ap- peared to be the cafe, then the ca/és under confideration muft be allowed to be parallél; but this does not appear to be the cafe, and therefore, they admit of ~o comparifon; that is, there is the appearance at leaft of great partiahty, and a defect of benevolence in one cafe; whereas, there is no /uch appearance. with refpect to the other. Again, | It ee. [49]. 1. Te’ may’ belan{wered,. zhird/y, that to’ cont fider divine revelation as on/y intended to gua Wify men for attaining greater degrees of happinefs, than otherwife they are\in great danger of not ‘attaining, is a-very defective and: partial reprefentation vof ‘the. purpofes which it may ju/fly be expected fuch a reve- lation ‘would ‘be. intended ‘to’ ferve. . Man’ is atv accountable creature, who is anfwerable to God for his actions, and who will be reward ed ‘or punifhed in another ‘world, according as he behaves himfelf in this ;' and the .géne- vality of mankind (fpread' up'and down'‘up- on the face of the earth) when confidered Without’ a divine’ revelation, are fuppofed to be attended with fuch great: difficulties and impediments; which ftand' in the ‘way of their ‘facure'fafety, as that they are in great danger) not'only of not attaining to the higheft degree of happitiefs which human nature’ is capable’ of,’ but aloof nor attaining unto any degree of happiriefS' at) all; yea'they are lin great danger of falling into'\a fate of great arid \ Jafting mifery: © This ‘either 75, ot ‘is judged to de the\deplorable ftate of the \gene- Fality of mankind «without a revelation. So that it may ju/ly be-expected, that the pur pofe’ which* a divine téevelation would be’ in tended to ferve, ‘would ‘bey not barely to qua- lify’ men’ for’ obtaiiing” a bigher degree of happinefs ‘than “otherwife’ they “ate in danger 4 not’ obtaining? “but alfe to éngage them paw H to {so} to attain happinefs iz/2/f in oppofition: to’ its contrary, and, to. prevent.theit -being greatly ‘and. Jaflingly. miferable, . which. milfery, ae are-in. great danger of, bringing ‘upon, t felves. Now. the proper queftion, arifing | -fror hence is, not; what God in {trict juftice, is obliged to do,.for.a {pecies of creatures fallen into. fuch deplorable circum ftahces,-but what pity and kindne/s. would difpofe-him, to, do. to- wards their relief. And,»if God,.out of, a tender regard. for the. well-being’ of . his crea- tures, kindly interpofed for the’ relief of fome, then ‘the! queftion: is, . whether, petit be his creatures. well-being. would not pofe. him, to, interpofe for, the;relie eis ahh in weal circumftanees.. dos) thsiyy rater od To which it imay be added,, that if sAeve lesion’ s being given partially, to meat d; univerfally to. all, ..be . for, ¢he. apie beauty which, ais from ei en that, it might give occafion to God, -to,eommunicate different degrees of thappinefs 1 then. that end will as effetiually by God’s giving o revelation at, all, orb his poeking that revelation, wmiver/al,, as it;will. by is giving it partially, as afor . for in each. cafe, ita will + di Tey portunities, improvements, and, attainments among mankind,. which, will introduce that beauty that arifes‘from variety, and there be occa/ion given to God to communicate dé/= ferent degrees of happinefs to, his creatures, ne well a well in either of the fvo-former cafes, as in the /adtter.’’ However, if-the giving of a’ Te: velation partially, as ‘aforetiids does not dé faroy the ‘probability’ arifing from fach evi- dences'as are offered in favour of its divinity ; yet it maybe urged, that it very much weae- ens that probability, except the difficulty before fhewn’ to’ atife'from fuch partiality can he re- moved.’ But’ theny 219 of abast vor “Tt may'be! ‘afked, what’ ‘notive cold dpahas any ‘other Minvifible agent ‘befides God (fap pofing there’are ‘fach) todack with’ miracles a revelation ‘hus conftituted “for the good | of pop ar mpbiletS porn Bivens; “as: ‘afe¥es aid? ©: goth rae | To wean it “may ‘be ant eked ist che! ‘uch a ptocedate ‘could ‘not’ be counted” fore yet the queftion would {till remain, whether’ fuch a partial’condu& be divine ? As to thote free beings which’ come withit? our knowledge, we fee their: ‘attions, ‘but are very little: ac- esi ‘with the" motives Ne ba hes 7 ito Qj = oe! is : itis=more: Bt that’ a ‘Chee set ama have! di ifferent “Motives to act ifroriy} fhould thew: ‘kindnefs) ‘to’ one, arid’ not’ to another, Si Hi2> 2 aed [ 52] when he cap, ferve them both,. and, both = alike the, objects of ,his regard, (fuppofing to) be the ,cafe),,than ea God. fhould do. /o, fecing he always does good forig fake, and therefore,,.it;.is moft, likely, that. he. will, difpenfe his favours: alike to all, who are alike the objects of his goodnefs..., Again, 4, _It,may,be, urged, that Pens a. revelation, which wholly tends to the good. of mankind, and. which Jays claim to a, heavenly character, is backed with miracles, , that. teyelation. musft be divine, though partially, delivered as afore- faid; becaufe as an evs/ or vicious invifi gent would not be the author, of fo much good to others, as the Semarweg fuch a reve- lation might, be. fubfervient.to; mines ‘or virtuous invifible agent could not. £1 | fuch a revelation as divine, and» ve his. character, if it were not fo;-and therefore, he would not. do. it. For ,as.this would be. bearing, witnefi to. a. falfhood, and, would be. an, impofition upon mankind; {o;,that..will bea reajon againft a good Pi Se eg ing a revelation, under /ich.a.charaéter, tho’ ever. fo kindly intended ; becaufe,it would be. doing evil,, — good may come of it, which: furely a good, being would not).chufé, to,.do,, And if neither \a,wirtuous, -nor a-wicious ins, vifible agent, would exercife, their tag recommending as divine,, a.reyv ftanced, as aforefaid, if. it were not-fo; then! it rie follow,,, that, a nee 3 ftanced, [53 ] ftanced, and. thus attefted. to. by miracles, as yabove, mufi-be.of Godson) |. | _As to vicious, invifible beings, it may-be anfwered, that no being is. neceffarily vicious, that, being, abjurd.. And. therefore, though the generality of a being’s actions are vicious, and that may entitle him to the character, of a vicious being ;;-yet it does ‘not follow, that he will not,\.1n. any inftance, act otherwife; becaufe, for ought qwe know, fuch :motives may intervene,’ as may become a ground. er reafon to him to do good in. some inftances, and thereby act contrary to his general. cha- racter. This, is. manifeftly the ca/é amongtt our own fpecies, there being. inftances of. per- fons who, fometimes a& contrary to their, gene- ral characters;,, that is, there are dad men, who in fome inftances perform good actions; and .there are° good. men, who in /ome! in- ftances perform dad ones; and this may be the cafe of inwifible agents, for any thing we know to, the contrary.'..And admitting there gre, ot may be vicious. invifible beings (that is, beings who,are led on to action: froma evil.or vitiated affections) and who in com- pliance with uch temptations as are prefeat to them do. a& repugnant to reafon; yet it-is unreafonable to fuppofe, that any particular invifibleagent,..or » fociety of fuch agents, fhould: enter into a refolution never to do any thing which..might be for the good of »man- Kind, though, they fhould have doth. ged : an ‘“ ‘ | ee cand -Spportuitityfolto doy’ ‘ThispPfay) is'ah unreafonable fuppofitions becdufeit\ does n6t “appear, that our’ {pecies have%given @hy"oeca- .fion: to any ‘vicious invifible’agent, or ‘fociet; ‘of fich agents; "fo take up: web: aatefentmn againft us, a®\#ever to do aayehogs fer the igoodof wany Of us, © though’ “ability ‘and op portunity fhould “invite them: toi) So: that ‘weave 7o>aflittance, ‘that aiviciois invifible agent will not. exercife * his power in ‘recor mehding tevelationas afotefaid Afidy* As to virtyous invifible agents, it niay be anfweredy that though’ si the ‘generd/ we traordinary cafes,oin which ‘it ‘may\ be righ and°it for us ‘to do otherwife.’ Suppote'a man to have fuch me E Sc Fefiit bark} as'that‘he would not be ‘pr : iled°u Or to'take it, though his ie was cot need danger, and’ though the taking that. medicine was ithe: on/y means” which wasiiihely to ‘pre? ferve’ it : (The queftion/in ‘this:eafe'is, “whe> therit! would*bewriong and unfit fora phy dian to’recommend ‘this medicine to “Yuh a patient’ under waotber name's! and: ifthe “had . any ‘jealoufy about'it, to endeavour to con! vince him; ‘that ‘itswas another’ thing?) Aid _thetanfwerigevident} ‘that it would net.” Fot thoegh the maiilin‘this cafe is deceived, yet it DNS is [isoal) is not to his dirt, but sis hisygood;; and! therefore, ithat. deceit cannot; properly come; under, the, denominatioh, of ,ev?/, but goad: and. this! is;:not:, doings éyil;, ‘that good) may come of its; beeau fe, frilly. fpeaking, there\ iso. evil-i in the eafe x that: is) /there-is: none’ in the end, not. yet: in thé! means byi which, that end is, obtained. » In Jike'manner,, fup+ pole'an invifi ble-agent fhowld kindly interpofe and give a-tevelation; to yome part ofoman= kind, |which highly tended to, their good 3, and: fuppofe the jthould: be fatisfied|: that this rex elation: would not be accepted, sunlefs:it camie recommended. as: devines and,thexéfote,!, that, it Fright. obtain. acceptance, and might do hat, gotdwhich' he} ptopofed by’ it, ‘he, endeavours, to corivinee, thofe to whorh:it\ was delivered, that it came from God, by enabling theipto-» mulger ; to; work Aremindcle: or miratlesy For that _purpole + 4, In, zhisyeate, the queftion fis, whether; “fucbian aGtion,she fens, and bins ta fuch. a conduc: be; znconfifténto with a ‘virtuous: chara@ter ? 2dMo} which, Athmay» be! anfwered;; that*it would, nor ; becaitfe,. fteidily fpeaking>, ere Is, poe evil Or vicious,,in” it’ But: thei boodlist ; boodlAt of 1nd live 03 batog c Tt may, bedi that fuch’ MalariOh. seaidas be highly provoking to Almighty,Godibecaufe 7 it. would; be, fathering, Hiascafpion him, owhigh:; ‘would. not, belong. to:himibsBovsa bstabitaos _'Te.which, it may be Btreds! -that a$-the, great director .of the-anivetferis not asin 3 ark) ¢ [ 56] by capricious humour, but by the reafn of things, fo, in the prefent cafe, there could not be any juf ground of difpleafure to him, becaufé, in reality, there would no difhonour be. done, not intended to be done to him, and his name would only be ufed to promote an end which he could not but approve of, vz. the good of his creatures. Again, 9 © It may be faid, that ¢ruth has an éntrinfick goodnefs in it, as.it ftands oppofed to deceit and falfbood; and, therefore, tho’God can- not but like the behaviour of his’ creatures wher they are promoting each other's good, . provided the means be laudable and ‘commen- dable by which ‘that end is obtained, yet he cannot but diflike it, when it is obtained by. deceit''and falfbood, becaufe fuch a conduc is evil and vicious. ° ROE wis ae eels “TO this it may\be anfweted, that sruth and ‘good ate as diftinét, and di, Pete tage ture; as colour and’ found; {fo that trath, is not good, neither is good, truth; thefe being), terms which are ufed to exprefs ideas that are diftinét and differen¢ from each other; And,! as truth; 75 zotgood, fo it does not ftand op~ pofed to evil, but to falfhood ; falfhood being’ the oppofite to ttuth, as evil is the oppofite' to good: “And, thetefore; to fay ‘that ‘truth is! good, or. that falfhood is evil, when thefe are confidered ab/traétedly from that good, or evil which either of them may be /ubérvient to, is, plainly, to confound the ule of words. oe fc t [ 57] that truth and fal/bood, when confidered gb- firattedly, properly {peaking, are netther good; nor evil, but become /o by that good, or ‘evil they are produétive of. And here, furely, it will be allowed, that if a man fhould report the faults and weakneffes of his neighbour, not to anfwer a good, but an evil purpofe, fuch an action would be evi/ and vicious, tho’ he reported nothing but the ¢ruth. And yet, if truth has an zztrinfick goodnefs in it, when confidered ab/traétedly from the end it is made to ferve, then the forementioned aé#ion would not be evil, but good. And if telling the truth to anfwer a bad purpofe, be evil and vicious, which ts an allowed cafe, then by patity of reafon, faying a thing that is not true, to anfwer a good purpofe, may, in fome extraordinary cafes, be good and virtuous. Again, — | | - Tt may be faid, that tho’ truth is not good, firiétly and properly fpeaking, yet it is ama- logeus to it, as it has a natural and intrinjick _ valuablenefs in it, which renders it preferable to its contrary, and by which the under- ftanding is as naturally led to purfue it, as the will is to chufé and purfue what is good. To this it may be anfwered, that truth. comes under a #wofo/d confideration, uzz. firft, the truth of things, and, fecandly, a true re- lation of our opinions concerning them, In the former cafe truth ftands appoted to error, and in the latter to fal/ood. And tho’ with I refpect [58 ] re{pect to the former, truth has an zntrinfick valuablenefs in it, as it is in nature preferable to its contrary, and by which the under- ftanding is naturally led to purfue it; yet it it otherwife when it is confidered in the /atter cafe, for then ¢ruth commences an aéfion ot fod, and as fuch is the obje@, not of the un- derftanding, but of the will. A man does not mecefjarily {peak truth, or falfhood, (as he neceffarily perceives the truth, or falfenefs of a propofition,) but ether of thefe are the produce of his election, refulting from fome motive that intervenes, and which is to him the ground or reafon of his choice. And when truth thus commences an action or fact, it then becomes good, or evil, only by the good, or evil purpo/es it is made to ferve, As thus, the whole is:equal to all its parts; this is a propofition, the zruth of which our underftandings gualify. us to difcover, and when it is difcovered, we approve and value it as truth, (not as good,) in oppofition to every error which may be oppofed to it. But if a man is to. relate his opinion con- cerning the truth, or falfenefg of that | rOpo- fition, that relation is plainly a matter of fad, and the good, or evil of that fact muft, in the nature of the thing, be deduced from, the good, or evil purpofes which it is made to ferve, and not from the ¢ruth, or falfenefi of what is related by it. Suppofe he relates the truth, but does it with an evil intention; the 3 “trath a9 4) truth of the relation cannot alter the ation, and make that fac? good, which in the na- ture of the thing is evil. Again, inhi It may be farther faid, that this opens a door to deceit and falfhood, and tends to de- ftroy all truff amd confidence amongft man- kind. For if there are cafes in which de- ceiving is ju/fifiable, men will from thence take encouragement to deceive in any cafe, and ju/tify themfelves in it, and, confequent- . Ty, all ground of confidence is taken away. — To which it may be anfwered, that this kind of reafoning proves juft as much, as if it fhould be faid, that becaufe it is allowed tobe juftifiable in fame extraordinary cafes for a man to take away the ///e of another, (viz. when it is in the defence of his own,) men will from hence take encouragement to murder each other upon all occafions, and to jufify themfelves in it, and, confequently, all peace and fafety would be banifhed from fociety. This may be urged with equal firength as the former, the reafoning being the /ame in both cafes. But furely, no man ‘will think fuch reafonings, or the conclufions ‘drawn from them to be ju/f. A good man ‘will know how to diftinguith ju/fly in both cafes, and as to dad men, ‘no principle will reftrain them. However, this is befide the point, becaufe the proper queftion is, whe- ther what has been advanced is the sruth, ‘and not what ujfe bad men are /iab/e to oes a2 of [ 60 of it, who. are: difpofed to make a bad ufe of the eft things. Befides, what is it which. renders fpeaking truth in general, and mutual confidence fo valuable? Is it not, becaufe the ood of fociety aries from, and depends upo: pee And if e then pie ge ae refults from the good they are fubfervient to, which is the point contended for, From what has been faid, it may be inferred, that we can have no affurance that a virtuous, in- vifible agent wil not exercife his power in recommending a revelation as. divine, which, in reality, is zot fo, when that revelation “is circumftanced as aforefaid. Again, * It may be farther urged, that tho’ God does give a revelation to ome nation, and not to another, yet feeing thofe who have it mor, have their reafon and underftanding to guide them, and feeing God will deal with them according to the light they Agave, and not according to what they have not; therefore, he cannot fairly be charged with want of kindnefs, nor with partiality in the cafe, ‘To which it may be anfwered, that what is faid of the Jatier, is equally the, cafe of both, fuppofing zo revelation had been. given at all; And, eae if a revelation is ufe- ful, or neceffary, ora kindnefs to one nation, it. muft be alike ufeful, or neceflary, ora kindnefs zo all, or, at.leaft, to all in Jike circumftances; and, confequently, the quel- tion is, whether the giving It to one, and not ; ta [ 61 | to all, has not in it the appearance, at leaft, - of great partiality? If ome man fhould over~ — take, ¢wo men upon the road, carrying each — of them a 4eavy burden, _who were equally wearied-with their journey, were both at the fame diftance from their home, and who were, in all refpects, equally, the objects: of his .pity, and if i fhould @ffift one, and leave the other to wreftle with his. difficulty, when it was. egually in his power, and as eafly for him to aflift them both, this would bean inftance of great partiahty, and an indication that it was not rue goodne/s; but fome other motive which excited to the action. act application is eafy. Again, . . It. may -be, farther urged, that God is at liberty to difpenfe his favours to whom, and in what manner he pleafes, and that it is’ not fit for his creatures to fay, why? Or, what doeft thou? . To, which it may be anfwered,. it is granted that. God is at liberty to difpente his favours arbitrarily, or, as he pleafes, with tegard to any phyfical necefity he is under ‘to the contrary ;,and he is likewife at iberty to act thus, as he is adove controul.. But. if- he be a wife and.good being, which mof certainly she, is, then he will always direct his a¢tions by, the rules of wifdom and goodnefs ; and, -confequently, it may be urged, that he, coil not difpenfe his, favours arbitrarily and: par- comes more /kely that it would be detected, were there any fuch thing.: But if it be a) cafe in which it would be di ificult to detec a fraud, then the grounds of diffrujt become fo much ‘the /ronger, and, confequently, the grounds of credit become ‘fo much the weaker. Again, the fact may be performed in an age, and country where, and when miracles are in reputation, and people go eafily into the belief of them; or, they may be performed at a time, and in a place when, and where mira- cles are “in di/repute, and the belief of them. is not eafily admitted. The farmer of thefe weakens, and the latter Yrengthens the credit of fuch reports. For when miracles are in repute, and people’ go eafily into the belief ‘of them, then there is not’ a dike difpofition in the people to examine the cafe with that €are, and friétne/s, as when the belief of miracles is not fo eafily and ily admitted; and; confequently, the former Of thefe weak- ens, and the latter flrengthens the credit of fach reports. Again, the fact may be pe formed in the open day-light, and mthiace of fociety, or it may be done in the night, or in a corner, or before two or three witnefles only... The former of thefe ffrengthens, and the latter weakens the credit of the. report. For [79] For when a fact is done: before a multitude, and at /uch a time and place as gives a fair opportunity of examining it frri¢fly, then it may be prefumed that /ome perfon or other would be difpofed to do it, and this frength- ens the ¢redit of the report of fuch-a fact. But if it be done at a Ame, or ina place which would: render it dificult to examine the cafe throughly, or if it be performed be~ fore a very /mal] number. of switnefies, who, therefore, may be more eaf/y mifled, or. cor- rupted than a multitude canbe fuppofed to be,, this very much weakens the credit of. the report. Again, the fact may be performed before perfons.who are well qualified and dif- pofed to examine it /fridly; or before weak and zgnorant people. who are more eafi/y mit led and impofed upon; -or before perfons who, from other confiderations, are di/pofed to countenance the report:of it. Theformer of thefe frengthens, and) the Jatter weakens the credit of fuch report. . For if a fat be orformed before perfons who are well gua- lified and. difpofed to examine it. throughly, then there is.a probability, that a fraud would be deteéfed, if there were any. But if it be performed before weak and zgnorant people, or before perfons who, from ofher confidera- tions, are difpofed to countenance. the report, then there is not the /ame. likelihood that g 7 [.90 J prophets, as they are called, had gained the afcendant over; thofe prejudices which lay againft them, and had fucceeded by gene- rally prevailing in the world; then, no doubt, the forementioned fact would have been ad- mitted as ungueflionably true, by all who de- lieved in this new difpenfation; and every cit- cumftance relating to this miracle would have been introduced, and imbellifhed, in order to mentioned miracle feems likewife to die away with them, — 2 DH es Hiniote «Perhaps, it. may be faid, that though, ac- cording to the above relation the fact before- mentioned was feen by a multitude of fpec- tators; yet that circumftance, viz. its being feen by many, refts wholly upon, the authority of Mr. Cavaliers tefzmony, which may feem at leaft to weaken its credit, _ For, as the great number of witnefles referred to, have not given any te/flimony concerning this fact, at leaft no fuch thing has come to our knowledge; fo this renders the cafe the fame to us as if thofe perfons had not been witnefles ; witnefles without a teftimony. be- ing fo many mutes, and are altogether the fame with regard to this, or any other. faa, as if they had not been witnefles at all. And though Mr. Cavalier has declared, that , 3 this o 1 [ 91 ] this fa& was feen by a multitude of perfans ; yet as this is grounded upon his /ingle te/timo- ny, fo the credit of the whole refts upon his Jingle teftimony alfo, and is the fame to us as if he only had been witnefs 4 this fact. “To which it may be replied, that this’ is the cafe of many other miracles, which, not- withftanding, are deemed unqueftionably true;, that is, there are other faéts, or miracles, whofe truth are not generally doubted of, faid to be done before many witneffes; which cir- cumftance, vzz. their having been perform- . ed before many witnefles, we have no other authority for, than the bare ¢e/fimony of the biftorian, who, perhaps, may not have'been — a witnefs to thofe facts himfelf ; and there- fore, if this circumftance, viz. its having been feen by many, is of little or no weight in the prefent cafe; then, by parity of rea- fon, it muft be of little or no weight in other ' cafes under the fame circumftance, Befides, the forementioned fact has been attefted, not only by Mr. Cavalier, but Mr. Fage has alfo ‘declared the fame, as being an eye-witnefs to it. And Mr. Marion feems likewife to re- fer to this faét, whofe words are as followeth. “*T am fatisfied, that as God fuppreffed, “© when he pleafed, the power of flames, -and did other like miracles among us; fo he damped the force of mufket-balls, that ** they fometimes dropped harmlefs, and as ** ‘rebounding from them, whom God would I N 2 “ be ¢¢ {92] “ bea Giddy Wek See “A Cry from, thes fantss 94.) v hokage Biel 34°45 When men . protean a ced i in falas: of,.-or) againgt any sfact,..oF they become. difpofed: ithereby to,fee! in a fax vourable light,.,@r. the) contrary, “every thing that ftands related to.it; anduw, iashspant judice becomes, general, then swhat;jis. offered in-favour of, or againft fuch,faG,,or miracles -Rieets; with, general) acceptanee,,,or general dif- like, confonant, to. {ach prejudices;,whether the argument be of weight,..or not.),Aa inftance of this kind, I think, we, have.inj a book, intitled,. The Trialof, the Witnefes of the Refarrection of Chrift ; which book met with a, general. acceptamee 5) whereas, were this trial tobe fairly tried, it might, perhaps, appearnot to. be altogether worthy. of itr: Jimeanjsnotasit ftands related. to Mr. Woolfton, and his fictitious _ correlpondent the Fewi/h Rabbi, bat as it ftands Jelated)to its si¢he-page, view The frial of theW it- neffes\ of the. Refurredtion of oor nom view .of the cafe, -I,beg leave to obferve, that Lo try, the witnefles to-any faét; orpmira- cle, fo, as. thatthe proper’ oe fach. a trial .may -be,efieGually. anfwered by» it, vis, Jthink, to jmake fuch) sa fait, anid thorough “examfination.of the cafe, as,mayrrienable, the . reader to, forma! aviinwe. _podgeaias whether the s evidences. given in} afford tay «foundation odor, eredzt with: tefpect. to, the, fag, thofetwit- wis are Senos vouch» ee Ad i . \ [93] fuch a trial, ‘I think, there are three things _ which are chiefly to bas enquired into; name- ly; firf, the>teftimonies of thole witnefles ; fecondly, their ability to know» the truth) of what they teftified ; and, | thirdly, whether there ‘be fufficient ground for prefurning that they would, or did teftify thevtruth of »what they knew. I fuppofe.atiwill( not be: hard nor difficults for: my readers ‘to: underftand what I>mean. by the ¢wo daft of thefe enqui+ ties; and’ therefore, I:thall not take upon me to. explain them, but fhally pafs them» by; and) hall only explain myfelf upon’ the: frf, and fhew what I mean ‘by: trying the: tefti- monies of ‘thofe: witnefles. » © This article of enquiry, I think, sac ¢wo things, vias firfl, the producing the tef- timonies of thofe:witneffes°in . the »words: of the witneffes them/elves;and notin the! words of wan artful commentator, As thus.; if S7- mon, and: Andrew, and Philip, are to becon- ° fidered as -witneffes: of ‘the \refurreétion -of (Chrift, cand if»thefe witnefles' are to be ¢ried, then; upon fuch ‘trial, the: teftimony of »Si- cmon muitobe producedsin the words ‘of Sz- mon himfelf,\and the teftimony of Wudrew vin the words of Andrew himfelf, and: the iteftimony \of Philip in. the swords of Philip vhiméelf, ‘andenot in the:words of another. ’ MDB his; I fay, mutt be. done; becaufe the cafe ~ requires»that»it thould, « It:isiquite ridiculous to ona to try a witnefs, without producing x the [ 94 ] the teftimony of that witnefS; feeing a wit) ne{fs without a teftimony, is like a body with-" | out a foul, thateis, it is dead andwekfs. And — to produce the teftimony of amy witnefs, not in. the words of the witnefs him(elf, but in the words of another, who. takes upon him to {peak the: witnefles fenfe in his own»(viz. the f{peaker’s) words, this, I think, is foul prattifing, and it» is the fame as if no tefti« mony had been produced at all... The feveral teftimonies of the witnefles being thus pro- duced in the words of the witnefles them=- _ felves, the other branch of this fir/? article of enquiry is, whether thofe witnefles agree in their ieftimonies 5 and alfo, whether they are plain, and clear, and exprefi and full, with refpect to the queftion i in debate; or srw ‘they have. exprefled themfelves mee aceteen darkly, or doubtfully upon the point.) And, if any material failure appears, with -refpect to the firfe grand article of enquiry, “then the other zwo articles become of lefs im- portance. As thus; it will not be of much. -ufe to enquire, whether Simon, and Andrew, and Pdilip were well qualified to know the particular fact of .Chrif’s refurrettion; or whether we have juft ground for prefuming that they would ‘e/ify the ¢ruth of what they knew concerning it; when, either, they have not given any teftimonies concerning that fact, or when fuch teftimonies are mot pro- duced, ot when. the teftimonies produced are not [95] not in the words of the witneffes chem/elves, or when thofe teftimonies di/agree in circum- ftances that are-material, or when thofe wit- nefies have exprefied themfelves weakly, or darkly, or doubtfully upon the queftion, in thefe cafes all farther enquiry feems to be but of little ufe. W The zhree forementioned articles of en- quiry, I think, muft of neceffity take place, in trying the witneffes to any fact, if the - proper purpofe of fuch a trial is to be effectu- ally, anfwered thereby. For, though I do not pretend to underftand forms of law, nor methods of proceeding in courts of judicature, yet this, I.think; I may venture to fay, that if the witneffes to a fact are to be éried, in order that.a true gudgment: may be formed, whether. the evidences they have given afford a proper foundation for credit, with. refpect to, the faét they are brought to vouch for; then, the ¢bree forementioned articles of en- quiry ought to be plainly, fairly, and fully difcuffed, in order to anfwer that purpofe ; becaufe a material defeét in either of thefe, will difappoint that end. Indeed, if other purpofes are to be anfwered, then other mea- {ures are to be taken. The ufe | would make of this, is, to lead my readers to care and attention in what they read, and not to fol- low the common cry, left they fhould be » mifled thereby. Poflibly oe [96] Poffibly it. may be? urged ftand ‘upon as» good a foot lof any? other facts’ of which’ oar »pablick*hifto. ries are compofeds22) lenge cM 0 Toowhich sit: may ube anfweredy that this maybe: thescafertiny fome. inflances,; thats} where the circumftances are alikey but ia other inftances, where the circumftaness are‘not alike; it may: be quite otherwifer: Dhe c 3 bility of facts; maybe: greater, or by | the ‘different: cireum {tances thatattend them} — as/I have already obferved;»and-different may have di ifferent foundations for‘eredi “related inthe fame-hiftory. -ooPhatithere vas fach aiperfon:asiGou/hantine the. Great,As-cone fidered\asoa matter ofsfadt pla , His’ ldiers, fawi the. feure a ‘crop inethe i is: Shiglneaaee miatterof fact; -but.then the latter ofithofe fa@is doesnot © ftand: upon alike foot of: — former, fuppofing them both tobe the: famechittory, there: being ata ce cumftances. which’ afford a’ propetif for credit:with refpectto theiformier; whereas — thofe circumftances.‘are wantingowith:regaird re toothe latter ;. andotherefores theres isinotwa like:foundatiom ifordcreditowithe even tho! Con/lantine and albbiscarmy hadibes come-vouthers: in the cafe. ‘oChriftianicyowas » them fruggling with, and lifti cits head above Paganifm in hie Roman ehvland — Conftantine, and his foldiers, confidered them= — felves [ 97 ] felves as engaged inthe *caufe of God, and fighting under the banner of their heavenly captain; °and as their fuccefs naturally ztox7- cated their minds, by giving too great a brifks hefs to their fpirits, fo. this prepared and.difs pofed them tozmagine that ‘they {aw and heard any thing prodigious that was. ftarted, if it appeared to favour their caufe. Again,” b Ttmay be urged, that if the proof arifing from miracles, in any inftance or cafe, is as good as the nature of the thing will admit; then it isvery unreafonable, in any fuch in- ftance or cafe, to require detter proof than the ‘nature of the thing will allow, and that in a cafe of difficulty, a wife man would’ not tun\any hazard, but would always choofe the /afer fide. : 2 aY-ie) "To this it may be anfwered, it is ¢rue that fuch a-demand would be very unreafonable, but then itiis alike unreafonable, in any cafe, to:require a/fent where: there: iso. proof, or to. require-a fironger aflent than-properly arifes from the evidence ; fo that if it be unreafon- able on ove fide to demand certain proof, «in a cafe where, in the nature: of the thing, it cannot be given, then it muft be alike unrea- fonable, on the other fide, to demand an-ab/e= Jute aflent where that proof is wanting. And, as this, and every other queftion, ought to be examined- with the utmoft fazrne/s, fo, fure+ ly, every man ought, in reafon; to /ubmit to evidence, and to allow the force. of every at- | gument, [gt]. ument, whether the proof midis from. it a certain, or only probable; and whether that probability be greater, ov lefs;and whe- ther it be fory or againft the queftion in des bate. But a if'a — atts —e and rightly, im this cafe, be cannot, imteafon, Se aasaa to run any hazard, as to erent | vour of God, and his fafe becanfe, to admit juch a ippsten, wel weld be to paint out God in the: Dont ah and to reprefent him as aéting a er mo righteous part by his creatures. For! if ates right and: jit to give our aflent, where proper evidence appeats, then it mut, “in the natare of the thing, be equally as fit to with-bald owt affent, where that evidence is wanting, aon on the other fide, if it is unfit to with _aficnt when préperevidence takes place, ‘then | it muft, in they nature of the>thing, be equally, as unfit to give out aflent, where there is no fuch evidence, ortagive a: jtronger aflent ‘than naturally atites from. from the-evidence: So that we cannot fuppofe any!sezard to: be tun in this cafe, with refpett to the: favour of God, and our. future fafety, without ‘fips pofing God: to act a ‘part: whitch is apes wrt reafonable and difingenuous, 20) & > In a tract which b formerly: publithed, eal titled, The Cafe of Abraham, gain, I obferved, that the characters of Infi- del, Deift, Heathen, &c. may, withas much ju, iufinefi and propriety, be fixed upon ofher perfons as upon me, whom yet, Dr. Stebbing would not chufe to treat in this way; and this, I acknowledge, was charging the Dr. with partiality, but then, this charge I was naturally \ed into, from the fubjec&t I was treating of. For, as] then had in view, and juft after refered to a fermon of the bifhop of Salifb ury’s (Lxao2)] , Salifbury’s (who i is Prete and benefactor) in which * of the law of nature, whic He Stebbing, is, rank Hea title of. “Tindal’s. book, even which has made fo great ne wor. and has ftirred up che eee adi of our fons of thunder, nat rfecute its author with. d ais of reproach, both. are phe fay, as. the bithop of Salifbw ] ie and publickly expreflec Bi r, Szebbing to pals over, in, ae Le an old offender, if it may be called an offence, and to fingle out me to “fix the odium, of ‘Heathenijin, &c. upon, this was partiality with a witnefS; and this reflexion I was tltus naturally led into from the fubject I had then in hand. However, Dr. Stebbing has, made good an old proverb, viz. that one man may — with more fafety fteal a‘horfe, than another may look over a hedge. . The “bifhop of Sa- lifbury may take the liberty, to\fay that whete is white without incurting any, cenfure; and were his lordfhip to fay “that awbite is black, (tho’ this feppofition is not to be admiitted,) no doubt but it would be overlooked; rere as, * See a fermon ce by Dr. Shorlacke, now ae bifhop of Salisbury, at Bow- Church, London, on the 17th — of Feb. 1715. [ 103 ] : as, if I take the liberty to fay that white is white, 1 muft be ftigmatized with the cha- raters of Infidel, Heathen, &c. Thus much for that great man’s remark I now refer to, namely, that Iam come to perfonal reflexions, which, I prefume, are thofe I have mention- ed, elfé I do not know what a a charge can be grounded upon. To conclude, I obferve, that as I have, in the precedent difcourfe, treated. the fubjeet under confideration ‘with plainnefi, fairnefs, and freedom, {o I have done it with this view, viz. that the caufe of truth might be ferved thereby, whether it fhall be on this, or that -fide of any queftion there treated of. Ne- verthelefS, what I have offered, muft be fub- mitted to the judgment of my readers, _ AN ‘ a8 pat ie , © ‘ ; = HT Pr 4 douse will oe roles abe o} 19121 os dismen'# ‘notin th HOLADI \ow ‘OF 5 " 1 ut ovesl i tall ae * ail Fy Ay a vl Ta tt » ova “a hotest, ies oot 4 Auris, ae Aiwa wot adi diiw ii onob 9 bawist' od idgiat Mors Fh tis 10 aid 1 tto ad Hat oI io borsoat srt ¢ cit scl Shion cbetsito, fi: , aba ee ® ta APPENDIX, CONTAINING il An Enquiry into this ‘Queftios,. Viz, Whether the Doétrines of the -fu- ture Exiftence , ‘of “Men, and. a future Retribution, were. plainly ater by Mo a ett and the i Psat H Do. not here take upon mé to > oe either the affirmative, or;the negative fide I of. this queftion ; but only to fhew, that our Lord Jefus Chrift has. declared, for the former. It is obferved, by the writer of the we a the Apoftles, that the Sadducees faid there is.na js ype nor angel, nor fpirit;: but .the harifees confefs both, as in Aéts xxiii, 8. Thefe Sadducees thought they had put a very. puzzling —— puzzling cafe to our Lord, by evan | that there was a woman who bufbands, and by querying whofe ein : fhould be at the refurrection, isos all had her, as in Mark xii. 18 a Jus anfwering, faid nnto them, Do ye ot there- _ ore err, becaufe ow vale key ve a the power ie, At a i | anfwer our Lord plainly tle x that the doctrine of the refurrection, or at leaft of mens future exiftence, was 1 aught in the — feriptures, and that the Sadducees i BAC of the feriptures was, .in part, the ground of theif erfor in this’ pattidular, j ae res ferted, them, to, a, paflage in| the wa of Mojes, in whic the doctrine - ht which thefe Sadducéés denied (as a 6, 271): And. as touching) a dead | tharabep rif have ye not read.in the-book of the” Hy God fpake unto bim, ‘fa Ming : spre the God of Abraham, and the God of Iaac, and the God of ¥acob. He is not the God of the dead, ‘bub of the living ; ye’ Recah do err: ~ Here,’ I 'thinky" it’ is» that ih the ‘opinion, ‘iti: accorditig? tot Hmony of - Fe/its: Chri iff; the Fews were taught the doétrine of the refurreétion, oF at leat of *mens* future exiftence. (whieh, “péthaps, with thern was the fame thing) ‘in’ thé writs ings of Mofes’ Yeas according ‘to St: ae : in Luke xx.°37; 38.) our Lord” faith: this’ doéttine "was" ‘tatughe by Moles himpelf. ’ Now — ay [ tor J Now that the dead® are Paifed; even’ Maes foetiedat: the buf, when he\ called the Lord; the God of Abraham; and’ the ‘God of Iaac, and the God ‘of Ffatob. ‘For he 1s not the God of the dead, but of the living; for all lve unto dim. “2 AY, ATA. OWL, GATE, ABIES Bar’ farther, in Like xvi. 18; to the vend: of the:chapter, our Lord ‘gives the’ following relation, or parable: ‘There was a certain rich man, which was cloathed in purple and’ fine linen, and fared fumptuonly every day.° And there was a certain beggar named Lazarus, which waslaid at his gate full of jfores, and defired tobe: fed with the crumbs which ‘fell from the rich man’s table: moreover, the dogs came and licked bis fores.' And tt came to pa/s that the beggar died) and was carried by the angels into Abraham's bofom: the rich man alfo died,: ‘and was buried. And in hell. be lift up bis eyes, being in torment, and feeth Abra- ham, afar off, and Lazarus in bis bofom: and he cried, and faid, Father Abraham, have mercy on me, and fend Lazarus that ‘he may dip the tip of bis finger in water and cool my tongue, for I am tormented in. this flame. But Abraham faid, Son, remember that thou in thy life time receivedf thy goed things, and Likewife Lazarus evil things, but now he, is comforted, and thou art tormented. And be- Judes all this, between us and you there vs a great gulf fixed, fo that they which would pa/s from hence to you, cannot, neither can they pafs 2 2 plul oF Melasgg [ 108 Tt se tous; that ne cone from thente. Then he: : faid, I therefore, pray. thee, fathers that thou ‘ wilt fend. him to my father’s houfe: for Ihave frre brethren, that.be may, teftify unto.them,. — left they aljo come. into this place of torment... Abraham faith unto him, They have Mojes and. the prophets, let them hear’ them.» And he faid, Nay,, father Abrabam : but if one went “unto, them from the dead, they will. repent *.. Ande he faid unto. them, if they hear not Mofes and. the: prophets, neither will they he ipiefcaded, tho one role. from the dead. ‘4 In .this parable there. are aie. things - which our Lord took an accafion: to acquaint, his followers.with, fach as that there will be another life after this, in which good men, will be happy, and bad men miferable,. For. tho’ the rich man is not faid to bea bad man, nor is Lazarus faid to be a good man ; \yet thins is plainly fuppofed, hid all i other e ingen € a is a -doGtrine ufually taught by Cntiisnan int the damned in hell are fo intirely given up to fin and wickednefs, that nothing but malice againft Ged, and their fellow-creatures, and other vile affections take’ place in them: whereas, in, this parable, the rich man in hell is reprefented as having great pity and tendernefs for his brethren upon earth, and that he ufed his utmoft endea- vour to prevent their falling into the fame condemnation — with, himfelf ;. which, furely, demonftrate great good+ nefs to take place in him. And admitting this to be but | a parable ; yet, I think, what is related in it, with re- gard to this matter, is OF much more weight than t oppofite popular opinion, which has nothing in nature or xcafon to fupport it. [ t09 J parts of the parable into the cafe. For when the rich man renewed his requeft, with re-' gard to his five brethren, or rather reafoned) with Abrabam upon his denying it, he urged’ this’ reafon for it, viz. that if one went unto them from the dead, they would repent; which fuppofes that thofe who fuffer mifery in ano- ther world are bad men, and that repentance in this life, is the way to efcape that mifery; both of which, I think, imply that they are good men, who will be happy in another world. ° ‘ F _ Again, our Lord not only acquainted his hearers by this parable, that there would be a future ftate of exiftence to men, and a future retribution ; but alfo, that thofe doétrines were’ plainly and clearly taught by Mofs and the prophets. ‘This, I think, is moft ap- parent from the reafon which is given, why Lazarus fhould not be fent from the dead, to give warning to the rich mafm’s ‘five bre-. thren, ‘left they alfo fall under“the fame condemnation with him. The kind office; which the rich man defired that Lazarus would perform to’ his brethren; - was plainly this,svzz. to acquaint them, that there was moft certainly a life to.;come, in which good men) will be happy, and bad men miferable; that fo thofe men might be prevailed upon by it to\repent, and amend their ways, and thereby efcape that mifery. But this requeft was denied, for this reafon, v/z. becaufe thofe very: _ | oe + et rip 4 . c ‘ we} ke +] very things were, taught tham. by & Mofe . the prophet ss» they have, Mos: and the pro) phets,).let- ‘them, hear them. “The quettion® here is, what othof | meh were to’ hear and. learn, from Mo/és and the prophets; and, they anfwer; is obvious, if the reafon affigned: why ; Lasarus $nonid -for be fent from the dead be: fesktaarty and.to the purpofe, viz. they were.to, hear \and; »dearn thofe very things which Lidza-. rus. was) to-inform: themof, and: which, aif} attended toe, would be’ fiifficient! for their con viction. This, I fay, muft be the cafe). Ge the’ reafon, beforemnentioned, betpertinent; hd to the purpole..| Mos and the prophets mutt have, taught. plainly and ekarly: what. this: meffenger from the dead was’ to haveae- quainted |the rich man’s friends of, otherwife the reafon.urged againft the fending ich, a. mefienger, would, have been zdle and ¢ri fos ; This. is, ‘fill, more’ evident from, Abr, farther reafoning upon the cafe, -For,owhen the rich'man/urged, that) if one went fromy the dead ‘they, would repent,,4hraha. we ed, that if they would not hear, would: attend to what was faid to them by Mo yaad the prophets, ' xeither would: they be perfiaded though one rofe from the dead; dat Fiainly fuppofes, that what Mos and the! prophets had ¢aught,|\was as plain and-evident; and as proper. a foundation for convittion, \ as any thing. that, could be faid dy:a meffenger' from we aean...Dbey have Mofes and the ores. 3 let { 111 4 let. them hear them ; for if they bear not Mos Jes: and. the prophets, neither will they be pers fuaded though one rofe from the deadp- «Prom what L have obfergeds ‘ID’ think, “it fully appears, that our Lord thas declared himfelf to be on the affirmative fide of the forementioned queftion. For to fuppofe that he would put /uch a reafon into the mouth of Abraham, againft his fending Lazarus from the dead, which reafon be knew to be falje in faét, 1 think, is by no means to be ad- mitted. And fi hence, \I think, one, or . other of thefe shree conclufions will una- voidably follow, namely, either, — Firft, That thofe doctrines, vz. that there will be a future ftate of exiftence to men, and a future retribution, were plainly and clearly taught by Moj/s and the prophets, as our Lord hath maintained. Or elf, ~~Secondly, That our Lord Jefus Chrift did not rightly and truly underftand Mos and the prophets touching thefe matters. Or elfe, pile Thirdly, That there is, or was another Mojes and the. prophets, which our Lord referred to, w. L_.th Cirines plainly and clearly; which other Mofés and the prophets we are not acquainted with. ~ I fay, I think, that one or other of thefe conclufions muft of neceffity follow from the premifes, or principles before laid down ; and therefore, I beg leave humbly to offer it to : the [ 112 ] the confideration of the reverend Dr. War- berton, and all others that’ particularly. in- tereft themfelves in the forementioned )quef- tion; prefuming, that one or other of aber will clear up this point. F DON ee BOOKS written by‘Mr. THO, CHUBB, and printed for Tu 0.’ COX, Yiice'the Publication of o eT Omi SOu oo et bohnoter anw Wye to nerdy _ his Collection of Tratis\in, Quarta, Vie... 65 9, Onot bers vthmen ban ,aoiftionrmos ot :agigistib aid. 1adtgy LA. :Dilcourfe, concerning, -ea/on,,,with regard to reli DL giem,.and, divine revelation, ;; Wherein ts, hewn, ‘That reafon.eithen 7s,, or, that; zt, aught tobe, a /ufficient guide in matters. of religion, Qccahoned by the Lord Bifhop of London's: fecond,pattoral Letter, .,iHjo which arg add Some reflexions upon the comparatiyg excellency and. ufeful nefs of monaland pofitive duties, | Occafoned by the con, troverfy:that, hasiarifen (with, refpect to this {ubject) upon the publication of Dr. Clarke’s expofition of the Church Catechifm..... The fecond edition, ;, Price )h 9%) cao V1 ; elo.e' Aww i of aber noittoggo ad? vq -bongiteoo® AT, An) enquiry, concerning, the grounds and, rea fainsy OF, what.thofe principles.are, upon, which two.of our, anniyetc: fary folemnities are founded; viz,, that.on the 30th of Jax auary,being,the day, of the martyrdom, of king Charles I, appointed, to be kept.as.a.day,of fa/ting ; and that onthe 5th of November, sbeing, the day,of our, deliverarice from. popery, and. flavery, ) by, the happy, arrival of his, late ma~ jefty king WilkamyIIL, appointed .to..be kept asa day of, thank/giving, To, which is added, , The fafficiency of ,rea~ fon in matters of; religion, farther confidered. W herein is fhewn, that rea/on,; when, carefully, ufed and. followed, is to every man, who is anfwerable to God for his actions;, under -any,,or,all the moft difadyantageous circumftanees, he can poffibly:fall into, whether. he, refides in China, or at the Cape of, Good Hope, a fufficient. guide in matters of re- ligion ; thatyisy itis, fufficient to guide -him to; God’s fa- vour,, and the:happinefs of another, world, Price rs. Iil.. Four Prats, viz, .Firf?,..An enquiry, concerning the books of the New, Te/tament, whether they were writ- ten by divine infpiration, bcc. Second; Remarks on Britan-" nicus’s letter, publifhed in. the London Fournals'of the 4th « and x1th of April,.1724 3; and re-publifhed in the Four-, nals of the, 5th and 12th of Apri/,.1729 ; containing an. argument drawn from the fingle fact of Chri/?’s refurrec- ton, to prove the divinity of his mzffion. W herein, is fhewn,, that Britannicus’s argument does not anfwer the purpofe for which it was intended, And in which is likewife : . Q fhewn, * . . t * Lo, op BOOKS prigted for T. Come fhewn, what was the great and majn. Sens: T- rection of Chrift a AO ee ofervie er ce not to prove the divinity: of his miffiony but,to- to- + gether his difciples, to commiffion, and aglify and fend a them forth to preach his gofpel to all mations, Third the cafe of Abraham, with refpeé to his being commanded b God to offer ‘his fon J/aac' in facrifice, farther vanaderal "1 in anfwer to Mr. Stone’s remarks, In a letter to'the Rev. Mr. Stone. Fourth, The equity:and reafonablenefs of a fature judgmentand retribution exemplified ; or} difcourfeion the parable of the unmerciful fervant; as it is in Marth. xiii from verfe 23, to the end of the‘ . Price 2s. IV. Some Obfervations offered ‘to publick confideration. Occafioned by the oppofition made to Dr. Rundle’s eleCtion to the fee of Gloucefter, In which the credit of the hiftory of the Old’ Té/tament is particularly confidered. To which are added, three tracts, viz. I) Anianfwer to Mr. Stone’s fecond remarks on the cafe of Arc diy ih Tread his being commanded by. God to’offer up his fon Z/aac in facrifice.' In a fecond letter to the Revi Mr. Stone, M.A. and fellow of the learned fociety of Wadham-College in Fant TL A difcourfe on fincerity. Wherein is hewn, at fincerity affords juft ground for peace and fatisfac~ tion ina man’s own mind, and renders his condué juftly’ approyable to every other intelligent being: O ned what Dr. Waterland has lately written’ on' the fubject.’ ina letter toa gentleman. ’'1IT. A fupplément to the traé&t, intitled; “Phe Suity ced Peano OE a futtire: judgment” and retribution i «nea In which the doétrine of the eternal’ and endlefs duration of punifhment to'the wicked, : is more particularly and’ fully confidered!’ Price ts. 6d. 9 - V. Whe equity arid ‘reafonablenels- of ‘the divine con- duct, ihepatdoning finners upon their repentance, exem- plified: -or a difcousfe on the parable of the prodigal fon. fn which thofe doétrines, viz, that men are rendered ac- _ceptable to God, and’that finners.are recommended to his mercy, either by theyperfe&t obedience, or the meritori- _ ous fufferings, or the prevailing interéeffion of Chrift, or by one, or other, or all of ‘thefe, are patticularly confi- dered, and refuted. Otcafioned by Di, Butter'plate ie mh war « intl BOOKS printed for T; Cox. intitled, The analgy of religion natural and revealed, to the conftitution and courfe of nature. Offered to the confidera- tion of the clergy, among all denominations of Chriftians, To which are added two differtations, wiz. I. Concerning ' the fenfe and meaning of St. Pawl’s words, Titus iii, 10, 11. 4 man that is an heretick, after the jirft and fecond admonition, reject: Knowing that he that ts fuch, 1s fubverted, and finneth, being condemned of himfelf. IJ. Concerning the time for keeping a fabbath. Offered to the confideration of the Sabbatarians, In a letter to M. Elwall. Bo which is likewife gic: The cafe of pecuniary mul@s, with re- gard to Diffenters, particularly confidered. In a fecond letter to the Rev. Dr. Stebbing. Price 1s. 6d, ; » VI. An enquiry, into the ground and foundation of feligion. Wherein is fhewn, that religion is founded in nature; that is, that there is aright and wrong, a true and falfe religion in nature: and that nature or reafon affords plain, obvious, certain principles, by which man may diftinguifh thefe, and form a proper judgment in the cafe; and which an honeft, upri ‘At man may fafely and fecurely ftay his mind upon, cami contrary opinions-that prevail in the world, with regard to this fubje&. To which are added, I» A poftfcript, * occafioned by the publication of Dr. Stebbing’s vifitation- charge, that had been delivered to the clergy of the arch- deaconry of Wilts. Il. A fhort diflertation on AZaith. xix. 21. Jf thou will be perfect, go and fell that thou haf, and give to the poor, and thou fhalt have treafure in heaven: and come.and follow me. Occafioned by"Dr. Stebbing’s un- juft and groundlefs reflexion on the author, with regard to this text, in the aforefaid charge. III. An anfwer to. a private letter, from’ a. ftranger to the author, on the fubje&t of God’s foreknowledge. Price 2s. 9 > VII. The True Gofpel of Jefus Chrift afferted, Wherein is fhewn what is, and what is not that gofpel ; — what was the great and good end it was intended to ferve 5 how it is excellently fuited to anfwer that purpofe; and how, or by what means, that end has in a.great meafure been fruftrated.. Humbly offered to publick @onfidera- tion, and in particular to all thofe whe efteem themfelves, * OF ft the various and: » defenders of Chriftia “x Fhe ee a rm, ae the rule; etl rid upfide ‘o" whieh ie f A the rt na oY oe by tite “hg wis: Tie Gan alfo a ¥i ication of ae Videlice, bd 2 Pee Jo rtolhtcbnot bas ee vest phi a neigiio: fort) corre SOND 8. nce (bak dyes wl gPlagi i x act #e71 dats. 1 weg Toe a iv? wih % oll oh: STE sii’ i sare $ a ottg & aidt bak : yee 601 ett angen elonoth oy pene pel it Fn aera ae. : m ? ME Sobba Sta isi Aw oT. vey enon hieeamtasse oj ean im ato siid 1e pane os of Lone carlo. spehunsgib tied f ty Wat os iw SAS), alge ng SP sae ses i SRLS SHE At Sk ag egal MRs if, rte pacha’) mast baeree that’ $ gait es ® a “ uss nh lp ee ith silt ek no om eeds 03 7 “ 1 Ow HS © eau) sen oie 8 ifs aE A bere ; -cisf a e@ soddarr-oF baa k Se F > ae thy Orie Dit peer “er | | . a. * ~ s Date Due NOV 17) MAR 19 MAY co 38-297 Dem NT D00561070J ‘Div.S. 231.73 C559D Chubb A Discourse on Miracles Sn