SECTION XL.

On the Supposition of any Revelation, would not its permanent Continuance become one of the leading Evidences of its Truth?

It is one of the constant characteristics of craft and error, that its reign is short and transient, whilst truth grows stronger by continuance, and gathers stability from age.

The false religions and idolatries of mankind have ever been inconstant and mutable, changing with the manners and customs of nations; but if any Revelation were to be given by God, it is probable that it would be distinguished from these by its stability and continuance. It would not be a mere presumption, but a full proof of the falsity of such a professed Revelation, if it underwent the same changes which are always attendant on merely human opinions.

See Part II. Sect. 37.

Supposing, then, that a religion existed in the world, professing to be a Divine Revelation, which exhibited strong marks of this stability and continuance; supposing that it had survived the revolutions of many empires, and outlived the change of opinions, that it had flourished in nations of widely diversified manners, that it still evinced no symptoms of feebleness and decay, but seemed vigorous and progressive, and elastic in its spirit, I ask whether such singular and uncommon manifestations are not to be reputed as some presumptive arguments in its favour? Unless all circumstantial evidence is to be decried as nugatory, something must be allowed to circumstances of this description. The human mind is so constituted that it cannot overlook such particulars without doing violence to its own convictions. The mere existence of a religion, which has continued unchanged for nearly two thousand years; which professes to be connected with another religion, the most ancient in the world, and which has spread knowledge and civilization over a considerable part of the

globe; the mere existence of such a religion at the present day, is a sufficient reason to enquire into the truth of its pre

tensions.

These considerations are closely connected with the belief of a superintending Providence. If we could adopt the conclusion, that such Religion was no more deserving of our examination than another which had been transient and mutable, and which had passed away with the fashion of the world, then, I apprehend, that however we might profess to believe in the doctrines of Natural Theology, yet that we should in our hearts be at no great distance from the creed of Epicurus.

[See Notes and Illustrations, No. 40.]

SECTION XLI.

On the Supposition of any Revelation, is it not probable that it would become the chief Medium of diffusing Knowledge, Happiness, and Civilization among Mankind?

*

THIS probability arises out of the connection which it is presumed would subsist between Natural and Revealed Theology, so that the knowledge, practice, and natural consequences of the former would arise out of the progress, advancement, and prosperity of the latter. If those countries which had enjoyed the Revelation, were not distinguished from others by their superior knowledge, civilization, and progress in civil and social happiness, then I think both the importance and utility of this Revelation, as connected with the present life, might be reasonably questioned. But if it wanted this kind of evidence, it would want a very material part of those arguments which might recommend it to the notice of sober

K

and reflecting men. Indeed upon this supposition, the whole train of reasoning which

we have employed, would be destroyed and broken.

This probability also arises from the belief that the author of this Revelation, being the author of nature, would extend the temporal happiness and comforts of his creatures, by the same method in which He promoted their spiritual and religious welfare; and that thus his providential care and goodness would be blended with the love and mercy which he would display in this peculiar dispensation. Nor is this probability dependent on merely abstract speculation; it is warranted by our experience of his providential government in nature. Amidst many inequalities, the course of Providence is plainly of a moral tendency. Virtue is naturally rewarded with social happiness; it tends spontaneously to secure the blessings of good order and civilisation. But if such be the effects of that imperfect virtue which arises from an attention to the duties of natural religion, the same good consequences, to a far higher extent, might

12