It would be tedious, indeed impossible, to enumerate the several particulars comprehended under the objections here referred to; they being so various, according to the different fancies of men. There are persons who think it a strong objection against the authority of Scripture, that it is not composed by rules of art, agreed upon by critics, for polite and correct writing. And the scorn is inexpressible, with which some of the prophetic parts of Scripture are treated: partly through the rashness of interpreters; but very much also, on account of the hieroglyphical and figurative language, in which they are left us.
Some of the principal things of this sort shall be particularly considered in the following chapters. But my design at present is to observe in general, with respect to this whole way of arguing, that, upon supposition of a revelation, it is highly credible beforehand, that we should be incompetent judges of it to a great degree: and that it would contain many things appearing to us liable to great objections; in case we judge of it otherwise, than by the analogy of nature. Therefore, though objections against the evidence of Christianity are most seriously to be considered, yet objections against Christianity itself are, in a great measure, frivolous: almost all objections against it, excepting those which are alleged against the particular proofs of its coming from God. I express myself with caution, lest I should be mistaken to vilify reason; which is indeed the only faculty we have wherewith to judge concerning any thing, even revelation itself: or be misunderstood to assert, that a supposed revelation cannot be proved false, from internal characters. For, it may contain clear immoralities or contradictions; and either of these would prove it false. Nor will I take upon me to affirm, that nothing else can possibly render any supposed revelation incredible. Yet still the observation above, is, I think, true beyond doubt; that objections against Christianity, as distinguished from objections against its evidence, are frivolous. To make out this, is the general design of the present chapter.
With regard to the whole of it, I cannot but particularly wish, that the proofs might be attended to; rather than the assertions cavilled at, upon account of any unacceptable consequences, real or supposed, which may be drawn from them. For, after all, that which is true, must be admitted, though it should show us the shortness of our faculties: and that we are in no wise judges of many things, of which we are apt to think ourselves very competent ones. Nor will this be any objection with reasonable men; at least upon second thought it will not be any objection with such, against the justness of the following observations.
As God governs the world and instructs his creatures, according to certain laws or rules, in the known course of nature; known by reason together with experience: so the Scripture informs us of a scheme of divine Providence, additional to this. It relates, that God has, by revelation, instructed men in things concerning his government, which they could not otherwise have known; and reminded them of things, which they might otherwise know; and attested the truth of the whole by miracles. Now if the natural and the revealed dispensation of things are both from God, if they coincide with each other, and together make up one scheme of Providence; our being incompetent judges of one, must render it credible, that we may be incompetent judges also of the other. Upon experience, the acknowledged constitution and course of nature is found to be greatly different from what, before experience, would have been expected; and such as, men fancy, there lie great objections against. This renders it beforehand highly credible, that they may find the revealed dispensation likewise, if they judge of it as they do of the constitution of nature, very different from expectations formed beforehand; and liable, in appearance, to great objections: objections against the scheme itself, and against the degrees and manners of the miraculous interpositions by which it was attested and carried on. Thus, suppose a prince to govern his dominions in the wisest manner possible, by common known laws; and that upon some exigencies he should suspend these laws; and govern, in several instances, in a different manner. If one of his subjects were not a competent judge beforehand, by what common rules the government should or would be carried on; it could not be expected, that the same person would be a competent judge, in what exigencies, or in what manner, or to what degree, those laws commonly observed would be suspended or deviated from. If he were not a judge of the wisdom of the ordinary administration, there is no reason to think he would be a judge of the wisdom of the extraordinary. If he thought he had objections against the former; doubtless, it is highly supposable, he might think also, that he had objections against the latter. And thus, as we fall into infinite follies and mistakes, whenever we pretend, otherwise than from experience and analogy, to judge of the constitution and course of nature; it is evidently supposable beforehand, that we should fall into as great, in pretending to judge in like manner concerning revelation. Nor is there any more ground to expect that this latter should appear to us clear of objections, than that the former should.
These observations, relating to the whole of Christianity, are applicable to inspiration in particular. As we are in no sort judges beforehand, by what laws or rules, in what degree, or by what means, it were to have been expected, that God would naturally instruct us; so upon supposition of his affording us light and instruction by revelation, additional to what he has afforded us by reason and experience, we are in no sort judges, by what methods, and in what proportion, it were to be expected that this supernatural light and instruction would be afforded us. We know not beforehand, what degree or kind of natural information it were to be expected God would afford men, each by his own reason and experience: nor how far he would enable and effectually dispose them to communicate it, whatever it should be, to each other; nor whether the evidence of it would be certain, highly probable, or doubtful; nor whether it would be given with equal clearness and conviction to all. Nor could we guess, upon any good ground I mean, whether natural knowledge, or even the faculty itself, by which we are capable of attaining it, reason, would be given us at once, or gradually.
In like manner, we are wholly ignorant, what degree of new knowledge, it were to be expected, God would give mankind by revelation, upon supposition of his affording one: or how far, or in what way, he would interpose miraculously, to qualify them, to whom he should originally make the revelation, for communicating the knowledge given by it; and to secure their doing it to the age in which they should live; and to secure its being transmitted to posterity. We are equally ignorant, whether the evidence of it would be certain or highly probable, or doubtful:[173] or whether all who should have any degree of instruction from it, and any degree of evidence of its truth, would have the same: or whether the scheme would be revealed at once, or unfolded gradually.[174] Nay we are not in any sort able to judge, whether it were to have been expected, that the revelation should have been committed to writing; or left to be handed down, and consequently corrupted, by verbal tradition, and at length sunk under it, if mankind so pleased, and during such time as they are permitted, in the degree they evidently are, to act as they will.
But it may be said, “that a revelation in some of the above-mentioned circumstances, one, for instance, which was not committed to writing, and thus secured against danger of corruption, would not have answered its purpose.” I ask, what purpose? It would not have answered all the purposes, which it has now answered, and in the same degree: but it would have answered others, or the same in different degrees. And which of these were the purposes of God, and best fell in with his general government, we could not at all have determined beforehand.
Now since we have no principles of reason, upon which to judge beforehand, how it were to be expected that revelation should have been left, or what was most suitable to the divine plan of government, in any of the forementioned respects; it must be quite frivolous to object afterwards as to any of them, against its being left in one way, rather than another: for this would be to object against things, upon account of their being different from expectations, which has been shown to be without reason.
Thus we see, that the only question concerning the truth of Christianity is, whether it be a real revelation; not whether it be attended with every circumstance which we should have looked for: and concerning the authority of Scripture, whether it be what it claims to be; not whether it be a book of such sort, and so promulged, as weak men are apt to fancy a book containing a divine revelation should be. Therefore, neither obscurity, nor seeming inaccuracy of style, nor various readings, nor early disputes about the authors of particular parts, nor any other things of the like kind, though they had been much more considerable in degree than they are, could overthrow the authority of the Scripture: unless the prophets, apostles, or our Lord, had promised, that the book containing the divine revelation should be exempt from those things. Nor indeed can any objections overthrow such a kind of revelation as the Christian claims to be, (since there are no objections against the morality of it,[175]) but such as can show, that there is no proof of miracles wrought originally in attestation of it; no appearance of any thing miraculous in its obtaining in the world; nor any of prophecy, that is, of events foretold, which human sagacity could not foresee. If it can be shown, that the proof alleged for all these is absolutely none at all, then is revelation overturned. But were it allowed, that the proof of any one or all of them is lower than is allowed; yet, whilst any proof of them remains, revelation will stand upon much the same foot it does at present, as to all the purposes of life and practice, and ought to have the like influence upon our behavior.
From the foregoing observations too, it will follow, and those who will thoroughly examine into revelation will find it worth remarking, that there are several ways of arguing, which though just with regard to other writings, are not applicable to Scripture: at least not to its prophetic parts. We cannot argue, for instance, that such and such cannot be the sense or intent of a passage of Scripture, for, if it had, it would have been expressed more plainly, or represented under a more apt figure or hieroglyphic. Yet we may justly argue thus, with respect to common books. And the reason of this difference is very evident. In Scripture we are not competent judges, as we are in common books, how plainly it were to have been expected, that the sense should have been expressed, or under how apt an image figured. The only question is, what appearance there is, that this is the sense; and scarce at all, how much more determinately or accurately it might have been expressed or figured.[176]