pretations upon them, commended them for fearching the fcriptures whether the things were fo. With all the authority their commission gave them, confirmed by many figns and wonders, they yet appealed to the judgments of men by fair arguments, and aimed at perfuading the confcience by the conviction of reafon, not to overbear it by the force of authority.

It was indeed highly fit and neceffary, that when they had approved the religion they taught to men's confciences, and their own authority and commiffion by fuficient evidence, they, as the minifters and apo ftles of Chrift, fhould both command and exhort in his name, and publish the rules of his religion, as his commands of binding obligation and authority; for this reafon, that he is the lawgiver of the church. Thus the Apoftles acted. When they had first proved the truth of their doctrine by fair reafon and argument, and their own commiffion by the demonftration of the fpirit and of power; that the faith of the church should not ftand on the wisdom of men, but on the power of God, it was neceflary that they who were to publish Christ's religion, fhould teach whatever he commanded them, and themselves command and exhort Obedience to them.

These were the methods the Apostles of Chrift ufed in teaching his religion, and it accordingly met with fuccefs beyond human expectation. And tho' the prevalence of an opinion is no fure argument of truth, yet when principles contrary to men's inclinations and interests make their way only by evidence, and the force of reafon and argument, against all methods of long and violent oppofition, it is a very ftrong prefumption of their truth, and that fuch fuccefs must be owing to the power of God attending it. And to fuppose that such a religion as Chriftianity fhould prevail as it did, and by fuch means, without a miracle, would itfelf in reality be one of the greatest of miracles.

XI. From thefe arguments and evidences I cannot but be convinced that Jefus was a perfon fent from God, and that his Apoftles acted by his commiffion and authority, and that therefore the whole Chriftian religion, as contain'd in the New Teftament, is a revelation from God.

As to the difficulties and objections that may be urged against its divine authority, I think they are far from carrying in them any evidence or proof. For as to thofe which are of greatest weight, they do not affect the truth of the facts recorded, nor deftroy at all the credi bility of them. There have never been any objections offer'd that render it unlikely or improbable, that Jefus Chrift lived an holy life, taught excellent doctrines, did many great miracles, died on the cross, rofe again from the dead, afcended into heaven, and poured down his fpirit on his apoftles. And therefore whilst these facts, which fupport the credit of Chriftianity, ftand upon this fure foundation of certainty, I must neceffarily believe the divine authority of the Christian Revelation, tho' the difficulties pretended were much greater than they are.

Some of them may arife either from not knowing fome particular circumstances and customs referred to, from the fhortness of the accounts which are delivered, or from fome leffer errors that may have caft

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caft fome obfcurity on thofe accounts. But from whencefoever they arife, they cannot invalidate the proof which arises from real and wellattefted facts, nor make me doubt of things that stand upon the strongest foundation of evidence.

I find indeed that many things, which have appeared for a long while to wife and thoughtful men, as difficulties of great weight, have at length been fully cleared up, and fet in a very plain and rational view; and I therefore please myself with the hope, that in the course of providence, those things which ftill remain dark and perplexed, may be explained and fet in a juft light, and made appear as eafy and confiftent, as they are now obfcure and intricate.

Befides, these difficulties which are pretended, do not in the leaft affect the main and substantial parts of Chriftianity; they do not caft any obfcurity over the precepts, and promifes, and principles of the Gospel, and of confequence do not affect my duty or my happiness. Notwithstanding all the objections that can be urged, I ftill find that the directions to ferve God, and obey Chrift, and fecure my eternal falvation, are very obvious and plain, and therefore I am not under any pain or fear upon account of things I do not understand, or cannot explain.

But what is of more importance, is, that the principal objections | that are urged against the divine authority of the Chriftian Religion, are fairly to be answered, fo as to give fatisfaction to any impartial and unprejudiced mind. It hath been objected against the prophecies relating to Chrift, that they are to be interpreted of him only in an allegorical and myftical fenfe, and that they are in their nature obfcure, and do not fo plainly point out the Meffiah as might be expected and defired. Whereas the truth is, that tho' there may be a difficulty in interpreting fome of them, yet that there are others, which are exceeding plain and clear, have an evident reference to Chrift, do agree to the circumftances of no other perfon, are accomplished in him, and in him only. And if there are any prophecies, originally relating to other perfons and things, applied to Chrift, and the circumstances of his appearance and kingdom, they are never cited as originally belonging to Chrift, but only as applicable to him in their proper meaning, and the times and events to which they are referred.

When 'tis objected against the miracles of Chrift, that they were the effect of magick, this appears to be abfolutely impoffible; for it was never yet heard of, that magicians could raife the dead, and do the other wonderful works that Jefus did. Befides, the end of his miracles was fo great and good, as a wicked impoftor and magician can never be fuppofed to have in view; and till it can be fhewn that the Chriftian Religion is a wicked Religion, I must believe that the miracles recorded in the New Teftament were wrought by an holy and good perfon, under the immediate influence of God.

If it be objected that fome of the miracles recorded, are attended with fome very abfurd and improbable circumftances, I think this charge hath not, and cannot be proved. And from the late unfucceff ful attempts that have been made this way, I have reafon to believe,

that

that the more the miracles of Chrift and his Apoftles are confider'd, they will appear more and more wonderful in themselves, and more worthy the interpofition and affiftance of God.

If it be objected that there is no. fufficient evidence or proof that thefe miracles were ever wrought, I apprehend this objection to be of little weight; becaufe as there is the fame ground of certainty for thefe, as there is for any other antient facts, which obtain univerfal belief, they deserve to be equally credited; and I think nothing can be more unreasonable and unfair, than to allow the fame evidence to be sufficient as to fome facts, and to deny the fufficiency of it as to others, which are equally poffible in themselves, confiftent with all the perfections of God, and defigned to anfwer the most valuable ends and purposes amongst men.

If it be faid that miracles are in their nature impoffible, I think this can never be allowed but upon the fuppofition that all things are governed by, or rather fubjected to an abfolute and unalterable fatality. Because if the fupreme and eternal caufe of all things be poffefs'd of liberty and power, the miracles recorded in the facred writings are as poffible to him as any other actions whatsoever, and according to my conception, much more eafily perform'd than the work of creation, which is a much higher exertion of power, and is by all fober deilts afcribed to the will and agency of God; and of confequence I can never allow the impoffibility of miracles, because fuch a notion appears to me deftructive of the being and perfections of God.

As to the doctrines of Chrift, if it be urged that fome of them are unintelligible and myfterious, I have this to fatisfy myfelf, that 'tis not much wonder if they fhould be fo, because many of them rclate to God, whom none by fearching can find out to perfection, and that this is no more than may be objected againft many of the moft certain truths of natural religion. For whoever will enter into the confideration of the immenfity and eternity of God, attributes which certainly belong to him, will find himself loft in the infinite and boundless fubject. As far as they are myfterious and incapable of being understood, I am fure that my acceptance with God doth not depend on my understanding them; and as far as they are intelligible, they encrease my adoration, reverence and love of God, awaken and excite me to the care and practice of godliness and virtue, and thus help me on in my preparation for heaven and happiness.

If it be objected, that any of the doctrines of Christianity are irrational and abfurd, I apprehend this hath never been proved by any of the enemies of the Chriftian Revelation. Many principles which they have endeavoured to expofe to ridicule, have not been the doc. trines of the Gofpel, but either their own miftakes, or the corrupt additions of weak and defigning men to the fimplicity of the truth of Chrift. Other doctrines that have been excepted againft, have not been revealed in their full extent and compafs, and therefore can never be proved abfurd by any particular inferences drawn from them; because thofe very inferences may themselves appear falfe and abfurd, when the doctrines are placed in their full light, and men are rendered capable of clearly difcerning and fully understanding them. As to

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others which have been excepted againft, they have ftood their ground both against ridicule and malice, and the objections that have been urged have had no other effect, than to expofe their own weakness, and to render the principles of the Gospel of Chrift more evident and convincing.

If it should be objected, that the very poffibility of revelation itself may be queftioned, I answer that this must be upon one or other of these fuppofitions; either that God himfelf, who hath established the order and courfe of nature, cannot vary from it, or else that 'tis not to be conceived how he should discover himself to any person, so as that he shall be sure it is God and no other.

If the former be afferted, that God himself cannot alter and vary from the course of nature, which he himself hath fixed, it will follow, that he was obliged by fome external neceffity to form all things as they are, or elfe by a fitness of things abfolutely independent upon his own pleafure and will.

If the first be afferted, that God was obliged by fome external neceffity, or the agency of fome Being prior and fuperior to himself; this is to affert eternity to be prior to itself, and infinite wisdom and power capable of being controuled by wisdom and power more than infinite; which is abfurd.

If the latter be afferted, that God was obliged by a fitness of things. independent upon his own pleasure and will, this will appear equally abfurd; because if he was under no external neceffity to conftitute the prefent frame, and confequently the prefent fitness of things, the actual conftitution of the one and the other, can be owing to no other cause or reason, but what is in God himself, and which therefore cannot be independent upon God; which caufe or reafon can be no other than the will of God, directed by the dictates of his own wisdom and Goodness. And of confequence the prefent frame of things, and the fitnefs that refults from it, is owing to the good pleafure and free choice of God, directed by the perfections of his own mind; which perfections do not deftroy any natural power of acting or not acting, but only direct to the wifeft and best use of it. The very effence of liberty doth indeed confift in wisdom to direct, and power to execute.

Hence it follows, that if the prefent frame of things be the refult of the moft perfect freedom and choice in God, the fame free choice will and must take place, in every other circumftance to which perfect wildom and goodness do direct. And therefore, if it be agreeable to the dictates of fuch perfections in God, to vouchsafe an external revelation to mankind, in the cafe of an univerfal ignorance and degeneracy, such a revelation is as pofiible as the original conftitution of things, and may be accounted for upon the very fame foundation of reafon.

But if it be faid, that it can't be conceived how God can fo difcover himfelf to any perfon, as that he fhall be fure it is God and no other I answer, that fuppofing we are not able to defcribe the method by which God makes himself known to men, it will by no means follow, that 'tis impoffible for God to do fo, unless our conceptions are the measure of all poffibilities. If God be the univerfal Creator, he is Surely the Creator of the Souls of men, and hath implanted in them

all their perceptive and reasonable powers and faculties; and of confequence being the Former of fpirits, he must be capable of acting on them, which fufficiently proves the poffibility of revelation.

Befides, if, as the whole vifible creation around us fhews the poffibility and great probability of, there are reasonable fpirits of natures, orders, and powers fuperior to us; I fuppofe they will not be thought to be incapable of converfe, and of communicating their ideas to each other for this would be to fuppofe fpirits lefs happy than men: and if created fpirits can thus convey their minds to each other, fo as that they fhall be abfolutely fure who it is they converfe with, can it be imagined that God the infinite fpirit fhould not be able to convey his will to fpirits, and reasonable beings, fo as that they fhall be fure that it is God who converses with them?

Nothing is more certain than that God, who is an abfolute fpirit, acts on the material world; and yet we cannot tell the manner how God acts upon it and it is very wonderful to confider how one nature abfo lutely diftinct, and of quite different attributes and properties from another, fhould thus continually act upon and influence it. But that fpiritual beings, between whofe natures, as fpiritual, there is a neceffary likeness and conformity, fhould act upon each other, and be capable of converfing with and communicating their ideas to each other, is a much more eafy and rational fuppofition; and as probable, as that body should upon body, of which the whole frame of the material world is an abfolute, conftant proof.

act

The account which revelation itself gives of the manner in which God convey'd his mind to men, is, either by an audible voice, attended with an appearance of vifible glory, or elfe by making certain very clear and ftrong impreffions on their minds. As to the former way, it is as reafonable to think that the voice and prefence of God may be of fo very peculiar a nature, as to be as well known, and as certainly diftinguifh'd as the voice and countenance of a friend: And as to the latter, it appears to me extremely probable, that impreffions made on the mind be attended with fuch peculiar circumftances, which may as truly and certainly difcover God, as a friend 'may be known by his refemblance and image, or as tho' we were meer fpirits, and God was converfing with us as fuch

may

"If it be allow'd that revelation is poffible, it may be denied that it is neceffary, because the natural reafon of men's minds is abundantly fufficient to demonftrate to them whatever God requires of them. I very readily grant, that the reasonable powers and faculties of men's minds are very capable of leading them into the knowledge of fome of the moft important truths that we are concerned to know, and duties we are obliged to perform; and that men are criminal in the fight of God, if they run into ignorance and vice, thro' a neglect to improve thofe excellent faculties of reafon which God hath given them.

But then it ought to be confidered, that the powers of all men are not alike capable, and that tho' truths of importance when offered to them may be difcerned and approved by them, yet that the generality would fcarce ever have been able, by a long courfe of argument and inference, to have reasoned themfelves into a clear knowledge of all thofe

principles,