John Douglas.

The criterion; or Rules by which the true miracles recorded in the New ... online

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335

Imd povreti leaning, and ike prcgndkes
of die people on tfa^ir fide, asmnfthave
cfiecked its propagaikm^reyeri-^Batl
decline enlarging on tkic ai^g^utnent^ oat
otdy liecanle what Was dfered vk3i regard
to^lhe rairades of 7<g^s nay l)e<appl3ad
to ^ofe of his ov/n DiCcipieg, bm» .a^
becBufe a «i6dem «i]i>elietier vriti faaodi^
venture ti^ affitM^ ^v^t &i$ predbecdTaiB
in the earKeil ages^ had it not in dtttr
poWerflto^O^.

' And afi the miracles of the Apoftdicai
age, never were^ffte6l;ed'iobe impoftusi^
lettiS, ti^xJt, fee whether ^fiii^ circufiiftM^
^ces ^did not tittend iSiem, as ^ppove iA^A^
1iadftey1)een impoflupes,^ey<x)tfld nwiit
liavc avoided a-det<S^on:

'* Ittlkli'fpf afeing 'ofSt. PtL^i cMldhtiim TiriwvfwrJMi-

A|HldC!yiiiJL3.\Oiie.who excelled every other deeeiver4yr
triclM he performed Arough the {>ower of magic. '^ that
hei^lfl a conf<^ofi of 4he tkfts, lilifle drey i^e t ilifi^%^
cribiiig them to a reproachftd^UHlle*



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336

dttffin^ which this pietieofioa ^to Hiii^lc;iS
iiras^kept up* Now from the commence^
mcnt of the mioiftry of the ApolUes^ to
the dcadx of St. 3okng who furvived all
ihe reft, a |>enod of abp?e ditfeefcore year^
dapfed. Is it then* atall^ credible, thaf
a (yficiti of fcaud ihcyuld ilQtc^ave betfayt
cd itfiJf iq kfe tifae thaft thisj? Wbea
.tidfacles are the tx\A of the few? tojmpqfe
upon the iiiany, this, of rtecfeffity^ xoor
trafts the duration of the pretenfion to
thein ; b^caufe frauds, of loBg continu-^
mnce cannot alvfays keep in the. fame
liaKtd^. jQ0?r4Qr;tp;c^rry AeiB op,^ci;c
mfiSk be a fucceifiqiii of.qw^edera^^ ap^
fttch a ijicqeffli^n. would ; produce, a rde*
teflion of the whole. Befj^es^ ^ ^^^?T
repetiuon of an impofture endangers its
Cfedit^it is nQ/wqpplider^bl^ prQqC,tbat
the miracles of-tbeinfpiredvpubliflieif^pf
Chriftianity wefe riot irtijpoftures; 'fibiS^
.jthQilgh,repe^,tedfo^^
£t remained unfbakemo*iivpri ^ *^^'^ i.



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337

^iiis receives additional Wfeigbt wheii
We confider, that thefe miracles were ndt
confined to one particular fpot, and to one
particular fet of witnefles ; but the fcenes
of them were laid in moft of the great
dties, throughout the wide extent of the
i?(W2^72 empire.— If the workers of them
had remained fixed at Jerufalcm^ or if,
when they did preach the Gofpel at othei^
places, they had all moved thither in a
body> fuch a fituation might have enabled
them to fet a confederacy on foot ; and it
might poflibly have been alleged^ that
their pretenfion to miracles was backed
by a party previoufly inclined^ nay inte^
refted to fupport them* Bilt^ how, all
pretence ibr fuch a fufpicion is cut o£F4
The Apoftles, unlike to ccmfederated im-
poftors^ did not keep in a body, to aid and
fupport each other^ but feparated them-^
felves id the different cornets of the
earth: — a condufl this, which as it was
neceflary in order to propagate their reli-i
gion, would haVfe been the height of folly^
had their religion been btiilt on fraud and



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Ibrgeiy. By fep«ratihg in thk manner^ a
f;;beme of fraud mull have dwindled to
fiiOtMng; DO regpular plan could be pur*
fued^ no unity of defign oould have Tub*
£fled, no community of intereib been
prefervei In a word, this condix^ ren-
ders the fuppofition of a confederacy
abfurdj hccaufe it put it out of their oyrn
power to have any nuniber of confede-
rates. For they could not poffibly meet
with any party, in the cities where they
firft preached^ inclined to fupport them*
The inhabitants of Antdcch^ of Athens^ of
Corinth, or of any 04iier of the places where
thte Apoftles preacKed, nev«f heard of the
name of Jig/tti, before the nuiiacles appeal-
ed to excited them to beKeve. To foppofe
a confederacy, dberefore, in this cafe,
would be to fuppofe it, where there was
an impoflibility of having confeckrates.

If to the above reflcftions we add, that
the fame circumftances attended the mi*
racles of the Apoftles among the Gentiles^
whick attended the miracles of J^fw



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«

»m©iig tJid y^tosi that thofe perlohi t6
whain they were pmpofed, were neither
biaffed by a previdUs difpofition of their
-own to admit them^ nor reftrained by any
power lodged with the propofcrs, from
examining them ; but that, on the con-
trary, the Apoftles were^as much oppofed
by ^ Pagan pricfts and magiftrates, as
their mafter had been by thofe df thfe
Jews ; if, I fay, we take all this into oiit
confidcration, the conclulipn Will appear
Jufty to every impartial inquirer^ that the
Apoftolical miracles were neither fcreeii-
cd by any confederacy, nor owed theif
credit to want of examination^

Having then Ihewft that the miracle
recorded in the New Teftament are fup-
ported by a teftimony fo full, fo free froni
every defeft, and that the circumftancei
under which they were pubUChfed> affur*
us, fo unqueftionAbly) bf their triith, I
own myfelf »ot a little furpriited> to fee it
afferted by the author of the Effay on
.Miracles^^* That there is not to be found,

2 2



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S40

•* in all hiftory, any miracle attdle^ fey ft
" fufEcient number of men, of fuch «»•
'' queflioned good fenfe, education and
'^' learning as to fecure us againft all delti*
'* (ion in themfelves ; of fuch imdoubted
** integrity as to place them beyond all
" fufpicion of any defign to decdve
" others ; of fuch credit and reputation
•* in the eyes of mankind as to have a
'* great deal to lofe in cafe of being de-
** tefled in any falfehood ; and at the lame
'< time attelling fa^ performed in fuch a
'* public manner, and in fo celebrated a
f * part of the world, as to render the de*
" teflion unavoidable : all which circum*
" fiances are requifite to give us a full
" affurance in the teftimony of men *•"

However confidently this be aflerted,
from what I have offered it feems plain^
that in every circumfiance, really effen-
tial, the teftirtjony for the miracles of the
N?w Teftament, has. the qualifications.

; ♦Pbilofophical Effajt, p« 1 83.



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S41

which this gentleman requires. Can he
iay, Aat they are not attefted by a fuffi.
cient number of witneffes ? This cannot
t>e affirmed with any juftice ; for we have
feen, that, independently of the teftimony
of the Apoftles themfelves, every perfon
converted to Ghriftianity by its infpired
publifliers, may be fuppofed to be a wit-
ncfs of tpiracles performed by them.— ^
Will it be aflerted then, that none of
them had good fenfe, learning and edu-
cation enough to fecure themfelves from
delufion? To give this charafter of the
many thoufands, converts to Ghriftianity
on the evidence of miracles, would be toa
yn\d an aflfertion. However ; one would
think that learning atnd education cannot
be very neceffaiy, to make men adequate
judges of matters of faft prefented to their
eyes; and that common fenfe was all
that could be requifite in the witneffes of
the Gofpel miracles, to fecyre them from
delufion* Btft perhaps they may be fuC^
ped:ed of an intention to deceive others
|i»d wanted integrity,— . What ? Can tbofe



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d4f

pcribiif be fufpefljcd pf wanting integrity^
who, as we h»ve km* far from j^ioing
^ny lining by thw teftiroony, wtre ia»
volvcd by it m every hard(hip aof) difr
trcis ?-?f Will he next fay, that they VFcrc
not of fuch credit and reputatioa in tho
^y e$ of ii^en as to have a great cleal to loCe^
in ^aSf ofbeill^dete^ledinaay faJiehood^
firrTo this- I would ^Mrer* that th« wit»
neiles of th^ Ne^ JeftamgiU miraplest
though you reprefent \hem ia as delpicar
hie a light as yon plcafc, with regard to
i:redit ani reputatiop in the eye^ of the
world, yet ha4 agreat d^l to lofe ;-T-Tbcy
|Coul4 fufier pain, they could fmart und^
(co)irges, they could feel, the r^lkaiAtS of
imprirppmenti thejMOuId blieed under th^
hands pf the i^xecutioner. Surely they
Hrho had their lives to lofe, and a^ually
loft them,jpuft bff owRed tplofe^a grea|
deal.-T-Of,, laftly» will this; gentleman fay^
that the Qofpcl. curacies wcrcL not per*
formed injbpiiblie amamier, andinfq
celpbfiatediapart oCthc wprld;as.topepdeir
g.<leiP^to WflftVOidable? If hf WB aim



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343

this, txr if you, after what I have coHefttdt
<^ this point, fhouM concur in the aflef-
fton, I (hall then fit down and defpftir of
convincing you : — I flialF look upon you
as being determined agaidft oonviftion^

I Ihail only add^ that as the teftitnony
for the miracles of the New 'i'eftament^
has been proved to have All the circum-
fiances, which this great champion againft
the miracles, in general, thinks requifite
to give a full afFurance in the teftimony
of man, I hope that I have fufficiently
eftabli^ied theii* crolibility ,- efpecially as^
I attempted; and I? hope not unfuccefsw
fully, in the beginning of this treatife, td'
anfwer that reafening of the lame gcntte-^
man,, which would make the miittculbus
nature of ii faft, to hteaf dcmonftration of
its impoflibihty.

l^houghyotjr patience has, by this time,
been fuflScietitly triedi yet as< the import*^
ance of my fubjeft i*e<5[uii*ei?, ti&at tiothing
filOuld^bc omittetf wHitlfr may ftrchgdicii-



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S.44

pny argumeiit, I muft beg the conianuaqc^
lOf your at^entipp^ wk^ I gQ through thfi
laft head which I prppofe4 to tre^t of^ aQ4
attempt tp p^pye

That, befidies the imexceptipnable proof
^om teftimpny; the credibility of the Gpf?
pel piiracles is pon^rnijed to jus, \)y cplkr
teral evidences pf the inpft firikipg nature^
and which no fpurious miracles can boafl;

k ■ ■

The firft pircupifiance which X 0ia}^

ipention, as a collateral evidence of the

• . • . . > .... . ^

r.eality of the Gpfpel miracles, an4 a?
^ddingjypigjit fp the te(|bimpny by wjiich
jthey are fuppprted— is the great cb^inge
jptroduf:c4 into the ftate pf religipp^ by
^e firft preachers pf phnftianity ,

Indeed, this ppifit has been fp frequent-
ly and Ip yrpll ^ndled, and ^^i^tqadpfj fp
amply thrpugh all its branches, ^peci|i|ly
|n the npblc difcp^rfes pf Bifhop Atter^
iury, ^;^ \n tji? wcur^ perfgrmafigeof



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845

Mr. Wejl^ that it would be entirely imne«
ceflary to enlarge upon it here* It will
fufiice, therefore, to obferve that unle&
we believe the firft publifhers of Chriftiao*
^ty to have been vetted with miraciiloijs
|K>wers, thereby commanding attention
afad proving their divine miffipn, it woul4
he impofTible to aflRgn any one caufe ade-
quate to tte eftabliftiment of the religbn
of Jtfas^ on the ruias of Fts^un fuper-?
ftition. Once diveft them of the powers
of working miracles, which we afcribe to
them, and we Oiall not be able to coni<?
prebend 1*qw they could gain fo much ay \
iOi^ convert to theif religion. Every
difficulty and difcouragement, that ican be
imagiuiedi oppc^ed the propagiition of the
Go^i. Whether we confider who its
publifiiors were, nuen in the loweft ftatiom
pf life^ without riches to bribe, authority,
%o awe, i3q>vtation to influence, learning
confu^. or eloquence to perfuad^ thofe
p whom they ^tddreffed jthemfclves ; or/
wjtether lye ppnfidei: ?yhajt they h^d tQ
Uru^le with^ the power of the civil ma*



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346

gidrateSi the tnfluefice of the priefts of
the eftablifhed religions, and theprejudi^
cts of every hearer-— ia aay of diefc views^
the eftablifhmem of Chriftianity^ mikk
vre admit the reality of the miracles kid
ciaim to, muft be looked upoa^ to have
been morally impoffible. Sooner cpuUi
the inconfiderable nymber <^ Qinftian
preachers have conquered the Ronuvi^eM-
pire without arms, than extended their
religion without miracles* Rob- them of
this weapon and we are coi^wiickdac tlie
execution they did« 3ttt cmce fuppofe
them thus fitted for thf combat, and tiie
vifkirks which they gained will appeario
be no more than what might njuiurally be
expe6led. Then {hall we comprdhend^
how' Cbriftianity (hould fpmad iltfelf i^^ith^
fuch rapidity; bow mea fiKMiiti be f<K
«kger in embracing it, tliougb tkcy wcm^
fiire alfo of embracing mifery apndt perie-
cution;^ and how Co maoiy eomsCTts^could^
J^ added te t!he Chnrph^ amidft the groans*^
oPcKpiring martyrs. >



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547

But as I am fenfible that T propofb w-t
gumcnts to one, who will make them pafi;
JftriSIy in review before him, I cannot
difinifs the prefent one, without obviating
what you will, perhaps, objeft againft its
jbeing conclufive. — It may be argued, then^'
pn order to weaken this argument, drawn
from the effeft which the hiiracles of jfe-
Jpbs and his Apoftles had, that many who
mijft have feen them were xiot convinced
}py them ; that Jefus, far from' converting
|he bulk of the JewSy was put to death
|>y than, and that the Apoftles and firft
{n^eachers of the Gofpel, to the Gentiles^
ffjktt with the fame fete*

In oppofition to this objeftion, I beg
leave to obferve, that, if it has any weight
litalf, itwll prdve this— That the fame
ifiviifenpe muft appear With the fame de-'
grec of ftrength to every uqderftandit^g ;
ikit impoffibiljty of which refqlts from the
very frame of our nature^ Education^
prejudice, principles diverfely efpoufed,
different capitcities, arid difl[erent ways of



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H8

thinking, all- thefe arc fo many caufes
\irhich wiU| neceflarily* make men to be
differently affe6ied with tranfa6lions to
which they are witneffes. Not that I
would afhrm that a man's particular biaf$
of iqiad can ever fo far influence him;
«s to make him difbrud his fenfes, provi*
ded his feqfes \>e under the governmepk
of hb reafon, and induce him to difpute
the reality of a fa£i; which he himlelf
faw. My meaning is, that a man's pre-
judice^ may induce him to refill the con-
fequcnces which arife from this fa6l;
ipay induce him^ not to pay that regard
io it which he ou^ht^ to put the wprft
conflru£lion (Ki it, and to cafl about for
ways of explaining it away. And, m
this manner, it is eafy to give the reafon^
yhy fo many Jew^ and Gentiles were poif
converted tp Chriftianity, though they
were convinced of the reality of t^emif
raculous fafts afcribed to Jejus and h^
^poftlesy

Jhat both Jenfis and Gcffiiki ?ouId oq^



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U9

but be ^verfe, to admit the tJlaim of tlic
publifhers of Chriftianity to be Teachers
from Grod, is a point whidi will not be
difputed by any one, who recollcfts that
the declared end of this new religion,
was toabolifh the Jeivifli law on the one
hand, and the Pagan fuperftition on the
otjber. Prepoflfeffed, therefore, againft the
doftrines which thefe miracles were de-
figned to confirm, no wonder that many
who were fpe6lators of them, (hould re-
fufe to admit them as proofs that the
performers of them were Teachera fropa
God, and have recourfe to the inexpUca*
ble operation of magic^ or to the abferd
interpofition of Belzebui^ prince of the
devils, to account for them. So that
the rejeftion of the Gofpel miracles by
fo many Jews and Gentiles^ fpe£lators of
them, cannot be urged as a proof tha^
the miracles were falfe ; it can only prove
that many, through their prejudices af-.
cribed them to wrong caufes.— <Add to
this, that an immoral praftice^ fear of
temporal inconvenience, nay, even mere



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vtot of attention, m^t o{ierate tis f»
SBftHy iBipediir^iats to a ccmterfion to
Chriftianitjr, on many ^o could not
call in doufot the reality of the miratkk
appealed to.

The rejcfUon of the Gofpcl miracles^
hfjbme, does not, then, at all, invaMdaie
the prefumpticm we have of their truth,
drawnr from the efFca which we Iwiow
they had upon other ^tne£fes of them*
Thati vaft muhitudes,both Jews ^nd Gen^
iiks fliould be converted to Chriilianity. ^
omiot be accounted for, without &ippof«
tag the truth of the miractes, and that
aU were not converted, could not but
happen, whether ^t cxmfider the general
frame of human nature, or attend to die
particular impoiiments which I have
pointed out.

- I come, now, to confider a fecond col-
lateral proof of the reality of the Gofpd
miracles.



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351

A poWer of working miracles, is only
one fpecies of. divine ailiftance^ and men
may, in other inftances, be under ^fuper^
ned^wraiirifiuence. As, therefore, the fiip^
pc^d incredibility of a divine afliftance,
in general, is the chief reafon, why the
abfolute incredibility of this particolar
kind of divine affiftance — the working of
cniracles, is alTerted, I cannot take a more
effeftual way to fatisfy you of the truth cf
the miracles afcribed to the firft pdbliih*
ers of Chriftianity, than to Ihew Aat Goi
was with them, in other infiances.

And, firft, that Jtfus and his Apoftles
were not without a divine influence with
regard to what they taught ; or, in other
words, that they could not have t>een the
authors of fuch a religion, unlds they hatl
been inftrufkd from above, will appear
a very juft conclufion from the following
refleftions.

Whp, the0> were the perfons who in-
troduced the Chriftwn relig^n into the



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world ?— Men, whofe country; wfadfeMU^
cation, whofe fiation in life, incapacitated
them from polifliing or improving any
abilities, which they might have from na-
ture, by the helps of learning, and fcience.
Jfefus, ihcfon of a carpenter, and twelve,
illiterate fifhermen, publicans, and mecha*
lucs, do not promife great matters, when
they take upon themfel vcs to commence
teachers of religion, to treat of the ab*
ftrufe points relating to a Deity and Pro-
:vidence, and of the important obligations
of morality.

Great, therefore, muft be our furprize,
to find, upon looking into tlte books which
contain their precepts and doftrines, fuch
a view given of God as approves itfelf to
right reafon, fuch methods of worfhip
prefcribed, and fuch terms of acceptance
propofed, as are moft worthy of God to
require ; fuch a fcheme of conduft in life
enjoined towards thofe connefted with us,
as is moft ufeftil to the public, and con*
4ucive to our own private felicity \ and



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fuch motk^a td ^ediefitre urgedi iS atre
moft eflfeaaal to dpeKtteJ oti iheti ^ e^%tf
temper >— Ifi a wdf d i to fed theJf Wfkifi^
flMed, with th6 nidft ttobte tefle^k)**, «i«i
with fentiments thaif do Ii^nd^ t^biSfiili
nature*.



• Here if maj be 6bjcaed, <^ tbtt t bft^d ^VeA fr JitfretiA

^< view of the reli^on lafttght in thf Newfefttneal, pat# 0f

*^ wkieb, it majr be HMd, (ar fr«m being agreeable tor right

** reafoD, is myfterious and incpmprehennble, by us«'^ — ^The

t^ath of this i^ ackiiowletJged ; bift it da€i not, hi thcTleitft;

affe^ my argument. — If we met with a book the greateft

part of which was in a language we underftoodi while fonra

few pages of it were in aa unknown tongue, on a fuppo^tioQ

that tha bulk of the book which we underlland, containei|

nothing but whi^t is reafoBable, we Ihould have ^(^ufKcien^

grounds for 6«/<>i7ti7^ that the fame vein of good fenfe ruif

through thofe places which we do not underftand, as.thf

f^mehand was the author of both.-«-Thiris extnemely apv

plicable to the Chriftiaa religion. It is a fcbome imperfe^^

ly underilood : wbat we underftand of }t^ which is by far

the greater part, is wife, reafonable, and beneficial. Iff

then, what we do not comp^ehen^^ coma (at it certainly

does) from the fame perfons who taught the reil, we have

fuffictent grounds for b^i^ing that the whole fcheme, eTen

in thofe parts of it which are incomprehenfihle by us, is

agreeable to right reafon. For a do^rine may be abovt

reafon, without being contrary to it; and what is incompre*

benfible by men, may, to mora exalted underftandings, be

A A



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Should it be. faid^ that all thefe are
points difcpyerable by human reafon, and
confequently that the publifhers of Chrif-
ti^ty might have taught them^ without
being fupcrnjiturally ipftruCied ; I would
defire you to refleft, that we can have no
other rule of judging what is difcoverablc
by human leafon, but by'obferving what
difcoverijes human r^fon has a6iually
made; and what the unafiifted faculties
of man have ever been able tq do^ iq



|>1aiD and intelligible* A^d as there are Ibme fuck dodrine^
contained in the New Teftament, fo can we give a very fa*
tisfadory account why they are there. For the ChriiUan
revelation does not enlarge the faculties of the human miod,
it only propofes truths which were unknown before. Now
as many truths relating to the infinite Creator and GoVem<^
or of the IJniVerfe mud, neceffarily, feem piiradoxes to our.
limited underftandings^itisnot, at all) furprizing, that there
ihould be myileries in Chriflianity not to be fathomed by our
reafon. Such points could not but be mentioned, in a di"
vine revelation' prefcribing a rule of faith : but till our
faculties be enlarged in a future (late, it will be impufllble
lor us to have any adequate notions of them. If they \m
revealedj this is \noygh to fatisfy us th^t they are true : as
to the manner of their being true, nothing being revealed^
pothing can be known.



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355

planning a fyftem of religion, and rule
of life, .

And here I will not urge the extrava^
gancies of uncultivated reafon, the errors
of ignorance, and the abfurdities of fuper*
ilition, in the dark corners of the earth,
but, to give the argument its full force,
would defire you to confider how little,
men of the moft^ exalted genius, in the
moil enlightened ages of the Pagan world,
could ever do ; how imperfeft, not to fay
irrational, their notions of the divine na»
ture ; how faulty and immoral, their opi-
nions of human duty ; and how wild and
indigefted, their ideas of the invifible
world.

If then a Socrates^ a Plato, an Arifiotle^
and a Zw//k, failed in their attempts to
lay down a perfeft and confident fcheme
of religion and morality, how can we ac»
count for the fuperiority fo vifible in the
writings of the authors of the NewTefta^
ment? Nothing is left for us, but eithet

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3^

tQ affirm, that the HUtcrate publifbers of
Chriftianity were better qualified tq kt
up for teachers of mankind, than the phi-r
lofophers of Greece or Rom^^ who had
learnt froni inftruftioo and fejencet all
that gr^at abilities could learn, j or, if this
be too abliird (as it indifputably is) we
inuft allow, that they (royld not have
taught fo perfeft a fcheme of religion and
morality as they dijd, had not the darknefs
of their naturaj faculties been removed,
by the infpiratipn and influence of the
Plyine Being. * ,

I know not, wtII^ what can b« offered
to invalidate this argument, uplefs it be
objefted, that many of the moft ii?port»
ant articles of belief and pra^ice, which
we receive on the authority pf the Gofpd
revelation, hfive. been, dsm'fjifiy^^fd ai^
delineaf^d Q^i prir>cijplQ^ of inere„ roafon,
3ut with regard to this, I would b^ leave
to obfcrv^ that there is a wide, diflfereac*
^ecvwfea proving a doQ»riae tq be agrec-^
able to reafQo^ ?iftec its ^mm^y i« QBtce



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to re&fotij b^fort we h«v^ tfny tlOttott of
its certainty. Though every one is not
cfepfehle Gf difcoVefiflg a pmp&t^Mti in
geometryj every one wJU readily aflfeftt td
k| dfWr it is demotidfmed. In Uke thaft'
fter, though humift feafoii ttt&^ not b<§
capable of dJfcovet-ifig the great trtttfli
revealed in the Oofpel, yet thefe tftrthi
ifiiy be fo agfeeable to, hiid £a weH Cdft*
fie^eSd vrith other ttilths whklK are dbviaai
10 rettfofi, that, Wheiievct they afe pf ti*
pofed to u^i Ve «iiy be enabled <dd}fedv(**
this confteftion, whkh wotfW, Gther^/lftj
hftve efe*ped u«* Aftd M^ k, \tt faft, ih6
Ctie: thofc learned iiien who, flnee th*
sppi:nfitntt of Chriftianky, have dedtt^
all the great principles of ricUUtal rdli^ibfi
from reafon, knew, previoufly, from reve-
Ittfidii, tfee certaimy 6f the dbftrifies #hich
fhey treated of; ind t Curhieflarid, A
Clarke, or « WaUafldri, MofMkzxtt\f haVe
fucce^d better <haft P/^rfo, or dcefa^oA
done htfdfe, if they herd not bo^tof^ed



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358

Kghts from that revelation^ which they
were fo happy as to be acquainted with.

As, therefore, there is the greateft rea-
fon for believing, that Jefus and his Apof-


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Online LibraryJohn DouglasThe criterion; or Rules by which the true miracles recorded in the New ... → online text (page 16 of 19)