mediately after the creation, things must have been in a state very different from that which they are in at present. How long that state might continue, we have not the means of discovering: but as, in human infancy, it is necessary that the feeble creature should, for some time, be carried in the nurse's arms, and afterwards, by the help of leading-strings, be kept from falling, before he acquire strength to walk; it is not unlikely, that, in the infancy of the world, such interpositions should be more frequent and requisite, till nature, attaining a certain maturity, those laws and that constitution should be established, which we now experience. It will greatly strengthen this conclusion, to reflect, that in every species of natural productions, with which we are acquainted, we invariably observe a similar feebleness in the individuals on their first appearance, and a similar gradation towards a state of greater perfection and stability. Besides, if we acknowledge the necessity of the exertion of a power, which in reference only to our experience is called miraculous; the question, as is well observed by the judicious prelate formerly quoted *, whether this power stopped immediately, after it had made man, or went on and exerted itself farther, is a question of the same kind, as 'whether an ordinary power exerted itself in such a * particular degree and manner, or not.' It cannot

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* Analogy of religion, &c. part II. chap. ii. sect. 2.

therefore, if we think reasonably on this subject, greatly astonish us, that such a book should give

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an account of a state of the world, and of human

nature, entirely different from the present; of our • fall from that state; of the age of man extended 'to near a thousand years; and of the destruction of the world by a deluge.'

FINALLY, if, in such a book, mingled with the excellencies I have remarked, there should appear some difficulties, some things for which we are not able to account; for instance, the arbitrary choice of one people, as the favourites of heaven; and 'their deliverance from bondage by prodigies the 'most astonishing imaginable;' is there any thing more extraordinary here, than, in a composition of this nature, we might have previously expected to find? We must be immoderately conceited of our own understandings, if we imagine otherwise. Those favourites of heaven, it must be likewise owned, are the countrymen of the writer; but of such a writer, as of all historians or annalists, ancient or modern, shows the least disposition to flatter his countrymen. Where, I pray, do we find him, either celebrating their virtues, or palliating their vices; either extolling their genius, or magnifying their exploits? Add to all these, that, in every thing which is not expressly ascribed to the interposal of Heaven, the relation is in itself plausible, the incidents are natural, the characters and

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manners such as are admirably adapted to those early ages of the world. In these particulars, there is no affectation of the marvellous; there are no descriptions of sea and land monsters; no relations of wonderful adventures, strange men, and • uncouth manners *?

When all these things are seriously attended to, I persuade myself, that no unprejudiced person will think, that the Pentateuch bears falsehood on the face of it, and deserves to be rejected without examination. On the contrary, every unprejudiced person will find (I say not, that its falsehood would be more miraculous, than all the miracles it relates; this is a language which I do not understand, and which only serves to darken a plain question; but I say, he will find) very many and very strong indications of authenticity and truth; and will conclude, that all the evidences, both intrinsic and extrinsic, by which it is supported, ought to be impartially canvassed. Abundant evidences there are of both kinds; some hints of them have been given in this section; but to consider them fully, falls not within the limits of my present purpose.

* Page 185.

W

CONCLUSION.

HAT is the sum of all that hath been now discussed? It is briefly this: That the author's favourite argument, of which he boasts the discovery, is founded in error*, is managed with sophistry †, and is at last abandoned by its inventor ‡, as fit only for show, not for use; that he is not more successful in the collateral arguments he employs ; particularly that there is no peculiar presumption against religious miracles ||; that, on the contrary, there is a peculiar presumption in their favour § ; that the general maxim, whereby he would enable us to decide betwixt opposite miracles, when it is stript of the pompous diction, that serves it at once for decoration, and for disguise, is discovered to be no other than an identical proposition, which, as it conveys no knowledge, can be of no service to the cause of truth; that there is no presumption, arising either from human nature **, or from the history of mankind ††, against the miracles said to have been wrought in proof of Christianity;

that the evidence of these is not subverted by those miracles, which historians of other religions have recorded; that neither the Pagan †, nor the Popish miracles, on which he hath expatiated, will bear to be compared with those of holy writ; that abstracting from the evidence for particular facts, we have irrefragable evidence, that there have been miracles in former times ||; and, lastly, that his examination of the Pentateuch is both partial and imperfect, and consequently stands in need of a revisal §.

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Our most holy religion,' says the author in the conclusion of his essay, is founded on faith, not on reason; and it is a sure method of exposing it, to put it to such a trial, as it is by no means fitted to endure.' If, by our most holy religion, we are to understand the fundamental articles of the Christian system, these have their foundation in the nature and decrees of God; and as they are antecedent to our faith of reasonings, they must be also independent of both. If they be true, our disbelief can never make them false; if they be false, the belief of all the world will never make them true. But as the only question between Mr Hume and the defenders of the gospel, is, Whether there be reason to believe those articles? by our most holy religion, he can mean only our belief of the Christian doctrine and concerning this belief we are told, that

*

Sect. 3.

Sect. 6.

+ Sect. 4. § Sect. 7.

Sect. 5.