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IT is not the only, nor even the chief, design of these sheets, to refute the reasoning and objections of Mr. Hume, with regard to miracles: the chief design of them is, to set the principal argument for christianity in its proper light. On a subject that hath been so often treated, 'tis impossible to avoid saying many things which have been said before. It may, however, with reason be affirmed, that there still remains, on this subject, great scope for new observations. Besides, it ought to be remembered, that the evidence of any complex argument depends very much on the order into which the material circumstances are digested, and the manner in which they are displayed.

The Essay on Miracles deserves to be considered, as one of the most dangerous attacks that have been made on our religion. The danger results not solely from the merit of the piece; it results much more from that of the author. The piece itself, like every other work of Mr. Hume, is ingenious; but its merit is more of the oratorial kind than of the philosophical. The me rit of the author, I acknowledge is great. The many useful volumes he hath published of history, as well as on criticism, politicks, and trade, have justly procured him, with all persons of taste and discernment, the highest reputation as a writer. What pity is it, that this reputation should have been sullied by attempts to undermine the foundations both of natural religion and of revealed!

For my own part, I think it a piece of justice in me, to acknowledge the obligations I owe the author, before I enter on the proposed examination. I have not only been much entertained and instructed by his works; but, if I am possessed of any talent in abstract reasoning, I am not a little indebted to what he hath written on human nature, for the improvement of that talent. If therefore, in this tract, I have refuted Mr. Hume's Essay, the greater share of the merit is perhaps to be ascribed to Mr. Hume himself. The compliment which the Russian monarch, after the famous battle of Poltowa, paid the Swedish generals, when he gave them the honourable appellation of his masters in the art of war, I may, with great sincerity, pay my acute and ingenious adversary.

I shall add a few things concerning the occasion and form of the following dissertation.

Some of the principal topicks here discussed, were more briefly treated in a sermon preached before the Synod of Aberdeen, and are now made publick at their desire. To the end that an argument of so great importance might be more fully and freely canvassed than it could have been, with propriety, in a sermon, it was judged necessary to new-model the discourse, and to give it that form in which it now appears.

The edition of Mr. Hume's essays to which I always refer in this work, is that printed at London, in duodecimo, 1750, entitled, Philosophical essays concerning human understanding. I have, since finishing this tract, seen a later edition, in which there are a few variations. None of them appeared to me so material, as to give ground for altering the quotations and references here used. There is indeed one alteration, which candour required that I should mention: I have accordingly mentioned it in a note.

The arguments of the essayist I have endeavoured to refute by argument. Mere declamation I know no way of refuting, but by analyzing it; nor do I conceive how inconsistencies can be answered otherwise than by exposing them. In such analysis and exposition, which, I own, I have attempted without ceremony or reserve, an air of ridicule is unavoidable: but this ridicule, I am well aware, if founded in misrepresentation, will at last rebound upon myself. It is possible, that, in some things I have mistaken the author's meaning; I am conscious, that I have not, in any thing, designedly misrepresented it,

INTRODUCTION.

CHRISTIANITY," it hath been said, “ is not founded in argument." If it were only meant by these words, that the religion of Jesus could not, by the single aid of reasoning, produce its full effect upon the heart; every true Christian would cheerfully subscribe to them. No arguments unaccompanied by the influences of the Holy Spirit; can convert the soul from sin to God; though even to such conversion, arguments are, by the agency of the Spirit, rendered subservient. Again, if we were to understand by this aphorism, that the principles of our religion could never have been discovered, by the natural and unassisted faculties of man; this position, I presume, would be as little disputed as the former. But if, on the contrary, under the cover of an ambiguous expression, it is intended to insinuate, that those principles, from their very nature, can admit no rational evidence of their truth, (and this, by the way, is the only meaning which can avail our antagonists) the gospel, as well as common sense, loudly reclaims against it.

The Lord JESUS CHRIST, the author of our religion, often argued, both with his disciples and with his adversaries, as with reasonable men, on the principles of reason, without this faculty, he well knew, they could not be susceptible either of religion or of law. He argued from prophecy, and the conformity of the event to the prediction*. He argued from the testimony of John the Baptist, who was generally acknowledged to be a prophet †. He argued from the miracles which he himself performed ‡, as uncontrovertible evidences, that GoD Almighty operated by him, and had sent him. He expostulates with his enemies, that they did not use their reason on this subject. Why, says he, even of yourselves, judge ye not what is right? In like manner we are called upon by the apostles of our Lord, to act the part of wise men and judge impartially of what they says. Those who do so, are highly commended, for the candour and prudence they discover, in an affair of so great consequence. We are even commanded, to

Luke xxiv. 25. &c. John v. 39, & 46. † John v. 32, & 33. *. 25, 37. 38. xiv. 10, 11. || Luke xii. 57. §1 Cor x. 15.

John v. 36. Acts xvii. 11.

be always ready to give an answer to every man that asketh us a reason of our hope*; in meekness to instruct them that oppose themselves; and earnestly to contend for the faith which was once delivered to the saints. God has neither in natural nort revealed religion, left himself without a witness; but has in both given moral and external evidence, sufficient to convince the impartial, to silence the gainsayer, and to render inexcusable the atheist and the unbeliever. This evidence it is our duty to attend to, and candidly to examine. We must prove all things, as we are expressly enjoined in holy writ, if we would ever hope to hold fast that which is good .

Thus much I thought proper to premise, not to serve as an apology for the design of this tract, (the design surely needs no apology, whatever the world may judge of the execution) but to expose the shallowness of that pretext, under which the advocates for infidelity in this age commonly take shelter. Whilst therefore we enforce an argument, which, in support of our religion, was so frequently insisted on by its divine founder, we will not dread the reproachful titles of dangerous friends, or disguised enemies of revelation. Such are the titles, which the writer whose sentiments we propose in these papers to canvass, hath bestowed on his antagonists); not, I believe, through malice against them, but as a sort of excuse for himself, or at least a handle for introducing a very strange and unmeaning compliment to the religion of his country, after a very bold attempt to undermine it. We will however do him the justice to own, that he hath put it out of our power to retort the charge. No intelligent person, who hath carefully perused the Essay on Miracles, will impute to the author either of those ignominious characters.

My primary intention in undertaking an answer to the aforesaid essay, hath invariably been, to contribute all in my power to the defence of a religion, which I esteem the greatest blessing conferred by Heaven on the sons of men. It is at the same time a secondary motive of considerable weight, to vindicate philosophy, at least that most important branch of it which ascertains the rules of reasoning, from those absurd consequences, which this author's theory naturally leads us to The theme is arduous. The adversary is both subtle and powerful. With such an adversary, I should on very unequal terms enter the lists, had I not the advantage of being on the side of truth. And an eminent advantage this doubtless is. It requires but moderate abilities to speak in defence of a good cause. A good cause demands but a distinct exposition * 1 Peter iii. 15. † 2 Tim. ii. 25. +Jude 3. || 1 Thess. v. 21.

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and a fair hearing; and we may say with great propriety, it will speak for itself. But to adorn errour with the semblance of truth, and make the worse appear the better reason, requires all the arts of ingenuity and invention; arts in which few or none have been more expert than Mr Hume. It is much to be regretted, that on some occasions he hath so ill applied them.

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