The Analogy of Religion to the Constitution and Course of Nature

It is to be added, that the most obvious, the most easy and direct account of this history, how it came to be written, and to be received in the world as a true history, is that it really is so; nor can any other account of it be easy and direct. Now, though an account, not at all obvious, but very far-fetched and indirect, may be and often is, the true account of a matter, yet it cannot be admitted on the authority of its being asserted. Mere guess, supposition, and possibility, when opposed to historical evidence, prove nothing, but that historical evidence is not demonstrative.

The just consequence from all this, I think is, that the Scripture history in general is to be admitted as an authentic genuine history, till something positive be alleged sufficient to invalidate it. No man will deny the consequence to be, that it cannot be rejected, or thrown by as of no authority, till it can be proved to be of none; even though the evidence now mentioned for its authority were doubtful. This evidence may be confronted by historical evidence on the other side, if there be any: or general incredibility in the things related, or inconsistence in the general turn of the history, would prove it to be of no authority. But since, upon the face of the matter, upon a first and general view, the appearance is, that it is an authentic history, it cannot be determined to be fictitious, without some proof that it is so. The following observations in support of these, and coincident with them, will greatly confirm the historical evidence for the truth of Christianity.

2. The Epistles of Paul, from the nature of epistolary writing, and moreover from several of them being written, not to particular persons but to churches, carry in them evidences of their being genuine, beyond what can be in a mere historical narrative, left to the world at large. This evidence,254 joined with that which they have in common with the rest of the New Testament, seems not to leave so much as any particular pretence for denying their genuineness, considered as an ordinary matter of fact, or of criticism: I say particular pretence, for denying it; because any single fact, of such a kind and such antiquity, may have general doubts raised concerning it, from the very nature of human affairs and human testimony. There is also to be mentioned a distinct and particular evidence of the genuineness of the epistle chiefly referred to here, the first to the Corinthians; from the manner in which it is quoted by Clemens Romanus, in an epistle of his own to that church.255 Now these epistles afford a proof of Christianity, detached from all others, which is, I think, a thing of weight; and also a proof of a nature and kind peculiar to itself. For,

In them the author declares, that he received the Gospel in general, and the institution of the Communion in particular, not from the rest of the apostles, or jointly together with them, but alone, from Christ himself; whom he declares likewise, conformably to the history in the Acts, that he saw after his ascension.256 So that the testimony of Paul is to be considered, as detached from that of the rest of the apostles.

He declares further, that he was endued with a power of working miracles, as what was publicly known to those very people, speaks of frequent and great variety of miraculous gifts as then subsisting in those very churches, to which he was writing; which he was reproving for several irregularities, and where he had personal opposers. He mentions these gifts incidentally, in the most easy manner, and without effort; by way of reproof to those who had them, for their indecent use of them; and by way of depreciating them, in comparison of moral virtues. In short he speaks to these churches, of these miraculous powers, in the manner any one would speak to another of a thing, which was as familiar, and as much known in common to them both, as any thing in the world.257 And this, as hath been observed by several persons, is surely a very considerable thing.

3. It is an acknowledged historical fact, that Christianity offered itself to the world, and demanded to be received, upon the allegation, (i. e. as unbelievers would speak, upon the pretence,) of miracles, publicly wrought to attest the truth of it, in such an age; and that it was actually received by great numbers in that very age, and upon the professed belief of the reality of these miracles. And Christianity, including the dispensation of the Old Testament, seems distinguished by this from all other religions. I mean, that this does not appear to be the case with regard to any other; for surely it will not be supposed to lie upon any person, to prove by positive historical evidence, that it was not. It does in no sort appear that Mahometanism was first received in the world upon the foot of supposed miracles,258 i. e. public ones:259 for, as revelation is itself miraculous, all pretence to it must necessarily imply some pretence of miracles. And it is a known fact, that it was immediately, at the very first, propagated by other means. And as particular institutions, whether in Paganism or Popery, said to be confirmed by miracles after those institutions had obtained, are not to the purpose: so, were there what might be called historical proof, that any of them were introduced by a supposed divine command, believed to be attested by miracles; these would not be in any wise parallel. For single things of this sort are easy to be accounted for, after parties are formed, and have power in their hands; and the leaders of them are in veneration with the multitude; and political interests are blended with religious claims, and religious distinctions. But before any thing of this kind, for a few persons, and those of the lowest rank, all at once, to bring over such great numbers to a new religion, and get it to be received upon the particular evidence of miracles; this is quite another thing.

I think it will be allowed by any fair adversary, that the fact now mentioned, taking in all the circumstances, is peculiar to the Christian religion. However, the fact itself is allowed, that Christianity obtained, i. e. was professed to be received in the world, upon the belief of miracles, immediately in the age in which it is said those miracles were wrought: or that this is what its first converts would have alleged, as the reason for their embracing it. It is not to be supposed that such numbers of men, in the most distant parts of the world, should forsake the religion of their country, in which they had been educated; separate themselves from their friends, particularly in their festival shows and solemnities, to which the common people are so greatly addicted, and which were of a nature to engage them much more, than any thing of that sort among us: and embrace a religion, which could not but expose them to many inconveniences, and indeed must have been a giving up the world in a great degree, even from the very first, and before the empire engaged in form against them: it cannot be supposed, that such numbers should make so great, and to say the least, so inconvenient a change in their whole institution of life, unless they were really convinced of the truth of those miracles, upon the knowledge or belief of which they professed to make it. And it will, I suppose, readily be acknowledged, that the generality of the first converts to Christianity must have believed them: that as by becoming Christians they declared to the world, they were satisfied of the truth of those miracles; so this declaration was to be credited. And this their testimony is the same kind of evidence for those miracles, as if they had put it in writing, and these writings had come down to us. And it is real evidence, because it is of facts, which they had capacity and full opportunity to inform themselves of.

It is also distinct from the direct or express historical evidence, though it is of the same kind: and would be allowed to be distinct in all cases. For were a fact expressly related by one or more ancient historians, and disputed in after ages; that this fact is acknowledged to have been believed by great numbers of the age in which the historian says it was done, would be allowed an additional proof of such fact, quite distinct from the express testimony of the historian. The credulity of mankind is acknowledged: and the suspicions of mankind ought to be acknowledged too; and their backwardness even to believe, and greater still to practise, what makes against their interest. And it must particularly be remembered, that education, and prejudice, and authority, were against Christianity, in the age I am speaking of. So that the immediate conversion of such numbers is a real presumption of somewhat more than human in this matter.260 I say presumption, for it is not alleged as a proof alone and by itself. Nor need any one of the things mentioned in this chapter be considered as a proof by itself: and yet all of them together may be one of the strongest.261

Upon the whole: as there is large historical evidence, both direct and circumstantial, of miracles wrought in attestation of Christianity, collected by those who have writ upon the subject; it lies upon unbelievers to show why this evidence is not to be credited. This way of speaking is, I think, just; and what persons who write in defence of religion naturally fall into. Yet, in a matter of such unspeakable importance, the proper question is, not whom it lies upon, according to the rules of argument, to maintain or confute objections: but whether there really are any, against this evidence, sufficient, in reason, to destroy the credit of it. However, unbelievers seem to take upon them the part of showing that there are.

They allege, that numberless enthusiastic people, in different ages and countries, expose themselves to the same difficulties which the primitive Christians did; and are ready to give up their lives for the most idle follies imaginable. It is not very clear, to what purpose this objection is brought. For surely, every one, in every case, must distinguish between opinions and facts. And though testimony is no proof of enthusiastic opinions, or of any opinion at all; yet it is allowed, in all other cases, to be a proof of facts. A person’s laying down his life in attestation of facts or of opinions, is the strongest proof of his believing them. And if the apostles and their contemporaries did believe the facts, in attestation of which they exposed themselves to sufferings and death; this their belief, or rather knowledge, must be a proof of those facts: for they were such as came under the observation of their senses. And though it is not of equal weight, yet it is of weight, that the martyrs of the next age, notwithstanding they were not eye-witnesses of those facts, as were the apostles and their contemporaries, had, however, full opportunity to inform themselves whether they were true or not, and gave equal proof of their believing them to be true.

But enthusiasm, it is said, greatly weakens the evidence of testimony even for facts, in matters relating to religion: some seem to think it totally and absolutely destroys the evidence of testimony upon this subject. The powers of enthusiasm, and of diseases too, which operate in a like manner, are indeed very wonderful, in particular instances. But if great numbers of men, not appearing in any peculiar degree weak, nor under any peculiar suspicion of negligence, affirm that they saw and heard such things plainly, with their eyes and their ears, and are admitted to be in earnest; such testimony is evidence of the strongest kind we can have, for any matter of fact. Possibly it may be overcome, strong as it is, by incredibility in the things thus attested, or by contrary testimony. And in an instance where one thought it was so overcome, it might be just to consider, how far such evidence could be accounted for by enthusiasm; for it seems as if no other imaginable account were to be given of it. But till such incredibility be shown, or contrary testimony produced, it cannot surely be expected, that so far-fetched, so indirect and wonderful an account of such testimony, as that of enthusiasm must be; an account so strange, that the generality of mankind can scarce be made to understand what is meant by it; it cannot, I say, be expected that such an account will be admitted of such evidence; when there is this direct, easy, and obvious account of it, that people really saw and heard a thing not incredible, which they affirm, sincerely and with full assurance, they did see and hear.

Granting then that enthusiasm is not (strictly speaking) an absurd, but a possible account of such testimony, it is manifest, that the very mention of it goes upon the previous supposition, that the things so attested are incredible: and therefore need not be considered, till they are shown to be so. Much less need it be considered, after the contrary has been proved. And I think it has been proved, to full satisfaction, that there is no incredibility in a revelation, in general; or in such a one as the Christian, in particular. However, as religion is supposed peculiarly liable to enthusiasm, it may just be observed, that prejudices almost without number, and without name, such as romance, affection, humor, a desire to engage attention, or to surprise, party spirit, custom, little competitions, unaccountable likings and dislikings; these influence men strongly in common matters. And as these prejudices are often scarce know a or reflected upon by the persons themselves who are influenced by them, they are to be considered as influences of a like kind to enthusiasm. Yet human testimony, in common matters, is naturally and justly believed, notwithstanding.

It is intimated further, in a more refined way of observation, that though it should be proved, that the apostles and first Christians could not, in some respects, be deceived themselves, and in other respects, cannot be thought to have intended to impose upon the world, yet it will not follow that their general testimony is to be believed, though truly handed down to us: because they might still in part, i. e. in other respects, be deceived themselves, and in part also designedly impose upon others; which, it is added, is a thing very credible, from that mixture of real enthusiasm, and real knavery, to be met with in the same characters.262

I must confess, I think the matter of fact contained in this observation upon mankind is not to be denied; and that something very much akin to it is often supposed in Scripture as a very common case, and most severely reproved. But it were to have been expected, that persons capable of applying this observation as applied in the objection, might also frequently have met with the like mixed character, in instances where religion was quite out of the case. The thing plainly is, that mankind are naturally endued with reason, or a capacity of distinguishing between truth and falsehood; and as naturally they are endued with veracity, or a regard to truth in what they say: but from many occasions they are liable to be prejudiced and biassed and deceived themselves, and capable of intending to deceive others, in every degree: insomuch that, as we are all liable to be deceived by prejudice, so likewise it seems to be not an uncommon thing, for persons who, from their regard to truth, would not invent a lie entirely without any foundation at all, to propagate it with heightening circumstances, after it is once invented and set a-going. And others, though they would not propagate a lie, yet, which is a lower degree of falsehood, will let it pass without contradiction. But notwithstanding all this, human testimony remains still a natural ground of assent; and this assent a natural principle of action.

It is objected further, that however it has happened, the fact is, that mankind have, in different ages, been strangely deluded with pretences to miracles and wonders. But it is by no means to be admitted, that they have been oftener, or are at all more liable to be deceived by these than by other pretences.

It is added, that there is a very considerable degree of historical evidence for miracles, which are, on all hands, acknowledged to be fabulous. But suppose there were even the like historical evidence for these, to what there is for those alleged in proof of Christianity, which yet is in no wise allowed, but suppose this; the consequence would not be, that the evidence of the latter is not to be admitted. Nor is there a man in the world, who in common cases, would conclude thus. For what would such a conclusion really amount to but this, that evidence, confuted by contrary evidence, or any way overbalanced, destroys the credibility of other evidence, neither confuted nor overbalanced? To argue that because there is, if there were, like evidence from testimony, for miracles acknowledged false, as for those in attestation of Christianity, therefore the evidence in the latter case is not to be credited; this is the same as to argue, that if two men of equally good reputation had given evidence in different cases no way connected, and one of them had been convicted of perjury, this confuted the testimony of the other!

Upon the whole then, the general observation, that human creatures are so liable to be deceived, from enthusiasm in religion, and principles equivalent to enthusiasm in common matters, and in both from negligence; and that they are so capable of dishonestly endeavoring to deceive others; this does indeed weaken the evidence of testimony in all cases, but does not destroy it in any. And these things will appear, to different men, to weaken the evidence of testimony, in different degrees: in degrees proportionable to the observations they have made, or the notions they have any way taken up, concerning the weakness and negligence and dishonesty of mankind; or concerning the powers of enthusiasm, and prejudices equivalent to it. But it seems to me, that people do not know what they say, who affirm these things to destroy the evidence from testimony which we have, of the truth of Christianity. Nothing can destroy the evidence of testimony in any case, but a proof or probability, that persons are not competent judges of the facts to which they give testimony; or that they are actually under some indirect influence in giving it, in such particular case. Till this be made out, the natural laws of human actions require, that testimony be admitted. It can never be sufficient to overthrow direct historical evidence, indolently to say, that there are so many principles, from whence men are liable to be deceived themselves, and disposed to deceive others, especially in matters of religion, that one knows not what to believe. And it is surprising persons can help reflecting, that this very manner of speaking supposes they are not satisfied that there is nothing in the evidence, of which they speak thus; or that they can avoid observing, if they do make this reflection, that it is on such a subject, a very material one.263

Over against all these objections is to be set the importance of Christianity, as what must have engaged the attention of its first converts, so as to have rendered them less liable to be deceived from carelessness, than they would in common matters; and likewise the strong obligations to veracity, which their religion laid them under: so that the first and most obvious presumption is, that they could not be deceived themselves nor deceive others. And this presumption, in this degree, is peculiar to the testimony we have been considering.

In argument, assertions are nothing in themselves, and have an air of positiveness which sometimes is not very easy: yet they are necessary, and necessary to be repeated; in order to connect a discourse, and distinctly to lay before the view of the reader, what is proposed to be proved, and what is left as proved. Now the conclusion from the foregoing observations is, I think, beyond all doubt, this: that unbelievers must be forced to admit the external evidence for Christianity, i. e. the proof of miracles wrought to attest it, to be of real weight and very considerable; though they cannot allow it to be sufficient, to convince them of the reality of those miracles. And as they must, in all reason, admit this; so it seems to me, that upon consideration they would, in fact, admit it; those of them, I mean, who know any thing at all of the matter; in like manner as persons, in many cases, own they see strong evidence from testimony, for the truth of things, which yet they cannot be convinced are true: cases, suppose, where there is contrary testimony; or things which they think, whether with or without reason, to be incredible. But there is no testimony contrary to that which we have been considering: and it has been fully proved, that there is no incredibility in Christianity in general, or in any part of it.

II. As to the evidence for Christianity from prophecy, I shall only make some few general observations, which are suggested by the analogy of nature; i. e. by the acknowledged natural rules of judging in common matters, concerning evidence of a like kind to this from prophecy.

1. The obscurity or unintelligibleness of one part of a prophecy does not, in any degree, invalidate the proof of foresight, arising from the appearing completion of those other parts, which are understood. For the case is evidently the same, as if those parts which are not understood were lost, or not written at all, or written in an unknown tongue. Whether this observation be commonly attended to or not, it is so evident, that one can scarce bring oneself to set down an instance in common matters, to exemplify it. However, suppose a writing, partly in cipher, and partly in plain words at length; and that in the part one understood, there appeared mention of several known facts; it would never come into any man’s thoughts to imagine, that if he understood the whole, perhaps he might find, that those facts were not in reality known by the writer. Indeed, both in this example and in the thing intended to be exemplified by it, our not understanding the whole (the whole, suppose, of a sentence or a paragraph) might sometimes occasion a doubt, whether one understood the literal meaning of such a part: but this comes under another consideration.

For the same reason, though a man should be incapable, for want of learning, or opportunities of inquiry, or from not having turned his studies this way, even so much as to judge whether particular prophecies have been throughout completely fulfilled; yet he may see, in general, that they have been fulfilled to such a degree, as, upon very good ground, to be convinced of foresight more than human in such prophecies, and of such events being intended by them. For the same reason also, though, by means of the deficiencies in civil history, and the different accounts of historians, the most learned should not be able to make out to satisfaction, that such parts of the prophetic history have been minutely and throughout fulfilled; yet a very strong proof of foresight may arise, from that general completion of them, which is made out. As much perhaps, as the giver of prophecy intended should ever be afforded by such parts of prophecy.

2. A long series of prophecy being applicable to such and such events, is itself a proof that it was intended of them: as the rules by which we naturally judge and determine, in common cases parallel to this, will show.264 This observation I make in answer to the common objection against the application of the prophecies, that, considering each of them distinctly by itself, it does not at all appear, that they were intended of those particular events to which they are applied by Christians; and therefore it is to be supposed, that if they meant any thing, they were intended of other events unknown to us, and not of these at all.

Now there are two kinds of writing, which bear a great resemblance to prophecy, with respect to the matter before us: the mythological, and the satirical, where the satire is to a certain degree concealed. And a man might be assured, that he understood what an author intended by a fable or parable related without any application or moral, merely from seeing it to be easily capable of such application, and that such a moral might naturally be deduced from it. And he might be fully assured, that such persons and events were intended in a satirical writing, merely from its being applicable to them. And, agreeable to the last observation, he might be in a good measure satisfied of it, though he were not enough informed in affairs, or in the story of such persons to understand half the satire. For, his satisfaction that he understood the meaning, the intended meaning, of these writings, would be greater or less in proportion as he saw the general turn of them to be capable of such application; and in proportion to the number of particular things capable of it. And thus, if a long series of prophecy is applicable to the present state of the church, and to the political situations of the kingdoms of the world, some thousand years after these prophecies were delivered; and a long series of prophecy delivered before the coming of Christ is applicable to him; these things are in themselves a proof, that the prophetic history was intended of him, and of those events: in proportion as the general turn of it is capable of such application, and to the number and variety of particular prophecies capable of it. And though, in all just way of consideration, the obvious completion of prophecies is to be allowed to be thus explanatory of, and to determine, their meaning; yet it is to be remembered further, that the ancient Jews applied the prophecies to a Messiah before his coming,265 in much the same manner as Christians do now: and that the primitive Christians interpreted the prophecies respecting the state of the church and of the world in the last ages, in the sense which the event seems to confirm and verify. From these things it may be made appear: