in them by fanciful People: and that fuch CHAP. as are fanciful in any one certain Way, will VII. make out a thousand Coincidences, which w seem to favour their peculiar Follies. Men, I fay, may talk thus: But no one who is ferious, can poffibly think these things to be nothing, if he confiders the Importance of collateral things, and even of leffer Circumftances, in the Evidence of Probability, as distinguished, in Nature, from the Evidence of Demonftration. In many Cafes indeed it seems to require the trueft Judgment, to determine with Exactnefs the Weight of circumftantial Evidence: but it is very often altogether as convincing, as That, which is the most exprefs and direct.

This general View of the Evidence for Christianity, confidered as making one Argument, may alfo ferve to recommend to ferious Perfons, to fet down every thing, which they think may be of any real Weight at all in Proof of it, and particularly the many feeming Completions of Prophecy : and they will find, that, judging by the natural Rules, by which we judge of probable Evidence in common Matters, they amount to a much higher Degree of Proof, upon fuch a joint Review, than could be fuppofed upon confidering them feparately, at different Times; how strong foever the Proof might

before

PART before appear to them, upon fuch feparate II. Views of it. For probable Proofs, by being Wadded, not only increafe the Evidence, but

multiply it. Nor fhould I diffuade any one from setting down, what he thought made for the contrary Side. But then it is to be remembred, not in order to influence his Judgment, but his Practice, that a Mistake on one fide, may be, in its Confequences, much more dangerous, than a Miftake on the other. And what Courfe is most safe, and what most dangerous, is a Confideration thought very material, when we deliberate, not concerning Events, but concerning Conduct in our temporal Affairs. To be influ enced by this Confideration in our Judgment, to believe or difbelieve upon it, is indeed as much Prejudice, as any thing whatever. And, like other Prejudices, it operates contrary Ways, in different Men. For Some are inclined to believe, what they hope ; and Others, what they fear. And it is manifeft Unreasonableness, to apply to Men's Paffions in order to gain their Affent. But in Delibe rations concerning Conduct, there is nothing which Reafon more requires to be taken into the Account, than the Importance of it. For, fuppofe it doubtful, what would be the Confequence of acting in this, or in a contrary Manner ftill, that taking one Side could be attended with little or no bad Consequence,

and taking the other might be attended with CHAP. the greatest, muft appear, to unprejudiced VII. Reafon, of the highest Moment towards determining, how we are to act. But the Truth of our Religion, like the Truth of common Matters, is to be judged of by all the Evidence taken together. And unless the whole Series of things which may be alledged in this Argument, and every particular thing in it, can reasonably be fuppofed to have been by Accident; (for here the Stress of the Argument for Christianity lies ;) then is the Truth of it proved: In like manner, as if in any common Cafe, numerous Events acknowledged, were to be alledged in Proof of any other Event difputed; the Truth of the difputed Event would be proved, not only if any one of the acknowledged ones did of itself clearly imply it, but, though no one of them fingly did fo, if the Whole of the acknowledged Events taken together, could not in Reason be supposed to have happened, unless the difputed one were true.

It is obvious, how much Advantage, the Nature of this Evidence gives to thofe Perfons, who attack Chriftianity, especially in Converfation. For it is eafy to fhew, in a fhort and lively Manner, that fuch and such things are liable to Objection, that this and another thing, is of little Weight in itself; Dd

but

PART but impoffible to fhew, in like Manner, the II. united Force of the whole Argument in one w View.

However, Laftly, as it has been made appear, that there is no Prefumption against a Revelation as miraculous; that the general Scheme of Christianity, and the principal Parts of it, are conformable to the experienced Constitution of things, and the Whole perfectly credible: So the Account now given of the pofitive Evidence for it, fhews, that this Evidence is fuch, as, from the Nature of it, cannot be deftroyed; though it should be leffened.

CHAP.

403

CHAP. VIII.

• Of the Objections which may be made against arguing from the Analogy of Nature, to Religion.

I'

F every one would confider, with fuch CHAP. Attention as they are bound, even in VIII. Point of Morality, to confider, what they judge and give Characters of; the Occafion of this Chapter would be, in fome good Measure at least, fuperfeded. But fince this is not to be expected; for fome we find do not concern themselves to understand even what they write againft: Since this Treatife, in common with most others, lies open to Objections, which may appear very material to thoughtful Men at firft fight; And, befides That, feems peculiarly liable to the Objections, of fuch as can judge without thinking, and of fuch as can cenfure without judging; it may not be amifs to fet down the chief of thefe Objections which occur to me, and confider them to their Hands. And they are fuch as theses;