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more clear, than that there are propositions, which it is unworthy of the Deity to reveal: this topic enlarged on.

Propriety of determining, in such cases, in favor of reason; since the reports of our senses are frequently fallacious, and require the correction of sober judgment: this subject dilated on. A system of religion then, which contains any thing contrary to reason, whatever may be its external proofs, cannot demand

our belief.

But while the authority of reason is thus freely acknowleged, let her not ambitiously invade the province of faith; let her not proudly reject, what perhaps she did not expect, or cannot fully comprehend. In so extensive a dispensation, many facts may take place, the connexion of which we cannot discover; many measures may be necessary, the uses of which we cannot discern, &c.

Answer given to a cavil of Rousseau, who objects to us, that we prove the doctrines of revelation by the miracles, and the miracles by the doctrines. There is no more absurdity in affirming that doctrines unknown to reason may be proved by miracles, and that doctrines contrary to reason cannot, than that a proposition, of which we do not immediately perceive the truth, may be proved by the rules of reasoning; and that one, of which we immediately perceive the falsehood, can be proved by no rules. No doctrines, it must be allowed, can prove the reality of miracles: from the purity of a revelation it is inferred, not that the miracles wrought in its support are true, but only that they may be so: this topic enlarged on: inconsistencies of the author of this cavil exposed.

The artful objections of the infidel are not more dangerous to the faith of weak Christians, than were the bold miracles of the impostor to the obedience of the wondering Jews. As we now complain that the proofs of true religion do not universally produce conviction, so might they equally lament that the claims of false religions were not easily detected: such com

plaints arise from want of considering the proper end of revelation: this fully shown. Evidences of our religion calculated to make trial of the docility and fairness of the human heart. That the integrity of our belief will form a part of our probation, is not only indisputable from revelation, but, from the nature of the thing, is highly equitable: this enlarged on. It will be difficult to find arguments to condemn the sophist in morals, which will not apply to the unbeliever in religion.

The Christian revelation requires our belief; if therefore it be of divine original, it must be furnished with sufficient means to engage that belief: but the clearest proofs may fail of conviction, if we will not allow them their true weight of this we may be guilty in several ways: these pointed out. Reasons given why reason should not transgress the bounds prescribed to her by nature. Reflections on human reason, when it considers the conduct and nature of the Deity.

Proper proofs of a divine revelation are miracles and prophecy province of reason, to examine the reality of these preternatural appearances: if she could in this be long deceived by the delusive arts of an impostor, we have still a secure tesource in the incorruptible testimony of internal evidence: this shown; as also the only internal marks which are really decisive, namely, falsities or immoralities: other difficulties are a trial of virtue, and therefore useful.

DISCOURSE I.

THE CONNEXION BETWEEN THE INTERNAL EVIDENCE OF RELIGION AND ITS EXTERNAL PROOFS.

DEUTERONOMY, CHAP. XIII.-VERSES 1, 2, 3.

If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and serve them: Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul.

To assist the natural weakness of man, and correct his acquired depravity, is the avowed object of all revelations, whether real or pretended: and as their end is thus important, we shall not be surprised, that the most extraordinary methods have been employed, to guard against the obtrusion of those which are false, and to secure the admittance of those which are true. In the earlier ages of the world indeed, the divine wisdom seems to have preferred, what appears to us, the more partial method of immediate communications; nor are we informed that the persons thus inspired were furnished with any supernatural means of diffusing the knowlege they received; because the information necessary for the infant state of society was probably little more, than unbiassed reason, if properly directed, would itself sufficiently suggest or confirm ; and

therefore such a revelation could require no extraordinary evidence to procure its reception.

But, when these dispensations ceased to be successful, when the improving condition of society admitted of a more complex system of religion, or the degeneracy of human manners required more explicit laws and severer sanctions to resist its progress; the Almighty was pleased to make a fuller declaration of his nature and will to his peculiar people. But as this revelation contained injunctions of themselves indifferent, and doctrines, on the truth of which unaided reason could not decide, and was farther destined to remain for ages the standard of human conduct; these circumstances seemed to demand, that its authority should be established and continued by the most permanent and convincing evidence.

Miracles, implying a power more than human, were chosen, and readily admitted, as the strongest proof of the divinity of those laws, which they were wrought to confirm and enforce; and prophecy also, being the result of knowlege infinitely exceeding human attainments, was applied to support the Jewish economy, at the same time that it prepared the world for the introduction of a more perfect institution.

These were the two foundations on which all future revelations were for ever to rest their pretensions. As they exceeded the utmost bounds of human power and wisdom, they were a sufficient evidence of the divine interposition; and as they were plain facts, they were capable of being transmitted to the remotest posterity.

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But as false religions were supported with all power, and signs, and lying wonders;'* the Spirit of Wisdom vouchsafed to instruct his people, in what manner the falsehood of their pretensions might be discovered through all the plausibility of their external proofs. If there arise among you a prophet, and giveth you a sign or a wonder; though the sign or the wonder come to pass, of which he spake unto you, saying, Let us go after other gods, and serve them; ye shall not hearken unto the words of that prophet; for the Lord your God proveth you, to

* 2 Thess. ii. 9.

know whether you love the Lord your God with all your heart, and with all your soul.'

In this passage we have a full description of the nature and effect of internal evidence. As we cannot judge with certainty what shall be the matter of a divine revelation, or the style and manner of a divine composition; the positive weight of internal arguments can seldom amount to more than this, that such a revelation may be of divine original. But their negative force (and to this the Jewish lawgiver invites our attention) may easily overpower the strongest external evidence; for nothing can be more clear and undoubted, than that there are propositions, which it is unworthy of the Deity to reveal: thus, nothing which is false can possibly be taught by a God of truth; nothing which is immoral can be commanded by a God of pu rity. The instance, supposed in the text, is open to both these objections; as it implies, at the same time, both a false doctrine and an immoral precept: for the acknowlegment of one supreme Being is the first article in the creed of reason; the worship of him is the principal precept of natural religion and to the Jews, the truth of the doctrine, and the obligation of the command, had both been confirmed, in positive and repeated terms, by the authoritative voice of revelation. They were secured by every possible provision, and therefore, if their hearts and understandings were not utterly depraved, they could not, in so plain a point, be seduced or deceived, by the most artful pretences, or most specious miracles.

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The propriety of determining, in such cases, in favor of reason, will easily appear. The reports of our senses are frequently fallacious, and require the correction of sober judgment. In them, we may mistake, or we may be deceived; but in the plainest and clearest convictions of reason we cannot err. If we could not depend on the guidance of this directing faculty, as we have no superior powers to correct its mistakes, every thing around us would be full of darkness and uncertainty. Where would be the use of natural laws, which we could not discover; or of revealed precepts, which we could not understand? There must then be some conclusions of reason, which are pressed on our minds with such irresistible force, that no

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