IV.

SER M. not only be proved that the inspired Writers have erred in Points of no Consequence, and upon which nothing depends: (for this would only prove that God left them to themselves in thofe Cafes, and did not interpose where there was no Occafion for him to interpose.) It must be demonstrated that they have erred in the weightier Points, which make Revelation a Matter worthy to be received of all Men; or in the main Subftance of fome Fact, upon which the Truth of Revelation depends. Unless they can do this, they will only, like the Serpent, bite the Heel, or give a Wound (far from being incurable) to Religion in it's lower or lefs noble Parts; without bruifing it's Head, or hurting it in the capital, vital and conftituent Parts.

But we will suppose their Charges of an higher Nature; Charges of Repugnances to Reason, Abfurdities and Impoffibilities in Matters of Moment. Now the Queftion is, whether thefe Abfurdities which they object, relate to Things of whose Nature we are fully apprized. We are fully apprized of the Nature of Moral Evidence, it being that, upon which we do and must act in the daily Course of Life: and we cannot reject, what has fo high a Degree of it as Chriftianity hath, without embracing Abfurdities: Abfurdities as to a Point with the Nature

of which we are fully acquainted, and

there

३

IV.

therefore, we may be fure Abfurdities really S & R M. fuch. We cannot, for Inftance, reject. divine Faith without cancelling all human, and breaking the Chain which connects Man to Man: a monftrous Abfurdity moft certainly, and big with fatal Confequences. But if the Abfurdities charged upon Chriftianity relate to Points of which we are not thoroughly apprized; Nothing is more common, than in fuch Points to imagine Abfurdities where there are none, and therefore they may be imaginary, not real Impoffibilities. Thus an ignorant American would think it abfolutely impoffible that our Thoughts might, without any oral Meffage, be conveyed from our Country to his. The Reafon is, he wants an Idea, the Idea of Letters or Characters; which, as foon as he hath acquired, the feeming Impoffibility vanifheth. And how many Ideas may we want, as to Things above, our Ken, or Imperfectly revealed; which, fuppofing we were Mafters of them, would clear up every feeming Repugnancy to Reafon? Thus again a Perfon unacquainted with Painting would deem it impoffible, that an even Canvafs fhould exhibit what is uneven, the human Body with all its Prominences and Depreffions. A Stranger to Mathematics would think it a grofs Abfurdity to affert, that two Lines fhould be ever approaching one another, without a Poffi

IV.

SER M. bility of meeting. That there are Quantities infinitely fmall, fome of which are infinitely greater than others; that there is a series of them, each infinitely less than the preceding, and infinitely more confiderable than the following, approaching nearer and nearer, in an endless Progreffion to Nothing, which yet they never arrive at: Thefe are Truths which would be looked upon by Men unskilled in Algebraic Calculations, as the Reveries of a diftempered Mind, but are thought, by the great Mafters of Science, to be Proofs of the Extent of human Understanding, and the utmoft Efforts of our Abilities.

What then? Would you have us to admit any Thing that contradicts any clear Principle or evident Conclufion of Reafon ? No, I would have you act agreeably to the clear Dictates of Reafon; it being a clear Dictate of Reason, that partial and imperfect Views may, and often do, occafion an Appearance of Wrongness and Abfurdity, which a full comprehenfive Knowledge of the whole Cafe entirely removes. Thefe Appearances of Abfurdities are but Shadows, which are owing to a Privation of Light, or that the Light does not diffuse itself over the whole Body of Truth, which has to us it's dark as well as bright Side. We should remember that we know many Things but in Part; that the most exten

I V.

five Understanding hath it's Boundaries; SER M. and that, when it is arrived at it's full Height, the Man cannot, however much Thought he may take, add one Cubit ta the Stature or Size of it: that though we shorten the Line of our Knowledge, as may we may do that of our Lives, by our own Default, we cannot extend it beyond the Period affigned by God: Or if we could, it would be but Labour and Sorrow: The Deity fometimes being equally gracious in what he has hidden from our Eyes, as in what he hath revealed to them.

After all, fuch an Answer as this is fufficient as to moft, if not all, of the Objections against the main Articles of our Belief. And fuch an Answer as this, plain Senfe, without much Learning, might fuggeft. "Such a moral Evidence, as there "is for Christianity, is easy to be under"ftood; and fuch moral Evidence is the

only Guide of Life; that by which our "Conduct is influenced, and our Behaviour "determined in all practical Cafes. Upon "this therefore I will reft, as God intend❝ed I should do: Whereas your Objec❝tions against the Poffibility of a general "Refurrection, the Redemption, the Tri

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nity and other fundamental Doctrines, "depend upon metaphysical Intricacies, of "which we, the Bulk of Mankind, are no

66

Judges at all, whether there be not fome

"Flaw

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Flaw in them; and the very ableft Men (6 are, it may be, but very incompetent Judges. Shall I then be determined to "fet Revelation afide, upon the Account "of what I do not understand at all, and "Men of great Reach of Thought under"ftand but in Part, viz. fine-fpun Subtil"ties of Difputation? Or fhall I adhere "to it upon the Account of, what are eafy "to be understood, moral Proofs ? thofe

very Proofs, which are a Light unto my "Paths, and direct my steps in the com66 mon Pursuits of Life? Whatever Value

you may fet on your laboured Deduc"tions, and a long Chain of abftrufe Rea"foning (as fome do upon far-fetched and "coftly Rarities) yet fuch is the Goodness. "of God, that those Arguments are gene"rally the beft, which are the easiest " of Apprehenfion; as that Food is fo, "which is the easiest of Digeftion. Away "then with your abstracted Arguments "against Religion, by which you, the Dif puters of this World, can throw a studied Obfcurity over any great Truth, however clear, and give a plaufible Turn to any Falfhood, however palpable. They "feem to me to be mere Trials of Skilt "and Dexterity, and are not, I have heard, as thofe of an ancient against the against the Poffibility of

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"quite fo good

Philofopher

*See Bayle's Dictionary in the Article ZENO.

Motion,