other past transactions, or with any other facts: for many things which have no immediate connexion with religion, (though sufficiently attested,) can no more be satisfactorily accounted for than the miraculous events recorded in scripture. Having shewn that God has an undoubted right to superintend, alter, or suspend the operation of second causes, it must be added, that it is our duty to consider them as altogether under his direction; to be thankful for, or submit to, all the effects of them without exception, as his sovereign appointment; and to receive, as the testimony of God, every part of that revelation which has been authenticated by miracles and other incontestable proofs. For, VIII. It must be allowed that the Lord hath a right to reveal himself, and his truth or will, to his rational creatures whenever he pleases, and in his own manner. The creation and the ordinary course of providence contain a revelation of God, and we might thence learn a great deal concerning his perfections and our obligations to him, if we were duly attentive and teachable. But it may be proper for us to know more of his incomprehensible nature, and of those things that relate to his moral government than could be discovered through this medium. To superior intelligences the Lord may perhaps reveal himself immediately, and they may intuitively apprehend his instructions: but he does not teach us in that manner. Yet it is exceedingly desirable that we should be more fully acquainted with him and his will concerning us; and it might reasonably be expected that he would instruct us by revelation, if he intended to shew us any favour, or accept any worship or obedience at our hands. But in case the Lord saw good to communicate instruction to mankind through the intervention of select persons, to whom he imparted the message they were to deliver in his name; it must be reasonable to suppose they would be enabled to authenticate their mission in a decisive manner. Indeed the internal evidence of revelation, its coincidence with the state of mankind, and its excellent nature and tendency, constitute one grand demonstration of its divinity: but much reflection, and some experience, are requisite to enable a man to perceive the full force of this argument. In order, therefore, to arrest the attention of a careless or prejudiced world to new discoveries of God and heavenly things; evident miracles which could not be counterfeited, or effected but by omnipotence, openly performed in the presence of opposers, and challenging the fullest investigation, formed a proper attestation to the messengers of God and the evident accomplishment of prophecies, contained in the records of this revelation, when connected with other evidence, is now a suitable means of drawing men's attention to the written word, and to the instructions of those who appeal to it as their authority. The Lord hath also a right to demand our entire credence, confidence, and obedience, in respect of his authenticated revelation. It is our duty, with diligent care and seriousness, according to our opportunity and ability, to examine the grounds on which it claims our attention as the word of God, and to seek after a more complete acquaintance with every part of its contents: by which means our assurance of its divinity will increase continually, if we prosecute the study in a teachable, humble, and obedient spirit. But it should also be remembered that we are bound implicitly to believe "the testimony of God, (which" is sure and giveth wisdom to the simple,") in decided preference to our own preconceived opinions and reasonings, and to the decisions of the most renowned and admired philosophers. The Lord has a right to demand such unreserved credit from his rational creatures, whenever he speaks to them: nor does the mysteriousness of his instruction form any ground of exception; for they who worship an incomprehensible God must have a mysterious religion. But mystery is very distinct from absurdity or self-contradiction; and a doctrine is not unreasonable, because it is above the reach of our limited powers; if it be not plainly contrary to any of those truths which we know certainly by intuition or demonstration: for conjectural or probable conclusions may be false, however confidently they are maintained, or advanced into the rank of undisputed principles. The external evidence of revelation resolves itself wholly into the proof afforded us that certain events actually took place, in time and manner, as recorded in the scriptures. If the facts be established by sufficient testimony, the doctrines connected with them are proved to be "the word of "God," and must not be treated as disputable opinions, like the sentiments of human authors: on the contrary, they should be received with reverent and humble submission of the understanding, as divine and infallible instructions. What then can be more unreasonable than for men to demand demonstrative proof of the doctrines of revelation ? If the facts be properly authenticated, the doctrines are evinced to be the dictates of infinite wisdom and truth, which is the highest possible demonstration. But testimony is the only direct way of proving facts to those who were not present when they took place; and it would not be deemed more absurd for a student to attempt the proof of a geometrical proposition by testimony, than for a judge to try causes by mathematical deductions. The application of any kind of reasoning or evidence to those things, to which it is in its own nature inapplicable, has often been exposed in other matters as ridiculous in the extreme: but it can never be more absurd, and must always be less mischievous, than when it is introduced into religious inquiries. Yet this is frequently done by men who would be considered as the greatest masters of reasoning? and who speak of those, that deem it rational implicitly to believe the testimony of God, as weak and deluded people. But I shall close this part of my subject by observing that, till all the internal and external evidences of the divine original of the scriptures be solidly and completely answered, it is most unreasonable, and exceedingly unfair, to start objections against particular facts or doctrines contained in them; as they must be truth, if the book that contains them be the word of God; yet this is the grand weapon |