having erected, is in a moment abandoned

him, as a place untenable.

SECT. IV.

There is no peculiar presumption against such miracles as are said to have been wrought in support of religion.

Is it then so, that the decisive argument, the essayist flattered himself he had discovered,* which with the wise and learned, was to prove an everlasting check to all kinds of superstitious delusion, and would consequently be useful as long as the world endures? is it so, that this boasted argument hath in fact little or no influence on the discoverer himself? But this author may well be excused. He cannot be always the metaphysician. He cannot soar incessantly in the clouds. Such constant elevation suits not the lot of humanity. He must sometimes, whether he will or not, descend to a level with other people, and fall into the humble track of common sense. One thing, however, he is resolved on: If he cannot by metaphysic spells silence the most arrogant bigotry and superstition; he will at any rate, though for this purpose he

* P. 174.

.

should borrow aid from what he hath no liking to, trite and popular topics; he will at any rate free himself from their impertinent solicitations.

There are accordingly two principles in human nature, by which he accounts for all the relations, that have ever been in the world, concerning miracles. These prin ciples are, the passion for the marvellous, and the religious affection; against either of which singly, the philosopher, he says, ought ever to be on his guard; but incomparably more so, when both happen to be in strict confederacy together. "For if the spirit "of religion join itself to the love of won

der, there is an end of common sense; "and human testimony in these circum"stances loses all pretensions to authori

ty."+ Notwithstanding this strong af firmation, there is reason to suspect that the author is not in his heart so great an enemy to the love of wonder as he affects to appear. No man can make a greater con cession in favour of the wonderful than he hath done in the passage quoted in the preceding section.

No man was ever fonder

of paradox, and, in theoretical subjects, of

every notion that is remote from sentiments universally received. This love of paradoxes, he owns himself, that both his enemies and his friends reproach him with.* There must surely be some foundation for so universal a censure. If, therefore, in respect of the passion for the marvellous, he differ from other people, the difference ariseth from a particular delicacy in this gentleman, which makes him nauseate even to wonder with the crowd. He is of that singular turn that where every body is struck with astonishment, he can see nothing wondrous in the least; at the same time he discovers prodigies where no soul but himself ever dreamt that there were any...

. We may therefore rest assured of it, that the author might be conciliated to the love of wonder, provided the spirit of religion be kept at a distance, against which he hath unluckily contracted a mortal antipathy, a gainst which he is resolved to wage eternal war. When he but touches this subject, he loseth at once his philosophic composure, and speaks with an acrimony unusual to him. on other occasions. Something of this kind

Dedication to the four dissertations.

appears from the citations already made: But if these should not satisfy, I shall produce one or two more, which certainly will. There is a second supposition the author makes, of a miraculous event, in a certain manner circumstanced and attested, which he declares, and I think with particular propriety, that He would "not have the least " inclination to believe." * At his want of inclination, the reader will not be surprised, when he learns that this supposed miracle is concerring a resurrection; an event which bears too strong a resemblance both to the doctrine and to the miracles of holy writ, not to alarm a modern Pyrrhonist. To the above declaration he subjoins, "But should "this miracle be ascribed to any new system "of religion, men in all ages have been so "much imposed on by ridiculous stories of "that kind, that this very circumstance "would be a full proof of a cheat, and suf"ficient with all men of sense, not only to "make them reject the fact, but even reject it

without further examination." Again, a little after," As the violations of truth are ❝ more common in the testimony concerning religious miracles, than in that con

"cerning any other matter of fact," (a point in which the author is positive, though he neither produceth facts nor arguments to sup port it)" this must diminish very much the "authority of the former testimony, and" (pray observe his words)" make us form a GENERAL RESOLUTION, never to lend any "attention to it, with whatever specious pre"text it may be covered."

Never did the passion of an inflamed orator, or the intemperate zeal of a religionist, carry him further against his adversary than this man of speculation is carried by his prejudice against religion. Demagogues and bigots have often warned the people against listening to the arguments of an envied, and therefore detested, rival, lest by his sophistry they should be seduced into the most fatal errors. The same part this author, a philosopher, a sceptic, a dispassionate inquirer after truth, as surely he chooseth to be accounted, now acts in favour of infidelity. He thinks it not safe to give religion even a hearing. Nay, so strange a turn have matters taken of late with the managers of this controversy, that it is now the FREE-THINKER who preaches implicit faith; it is the INFIDEL who warns us of the dan