Sec. VI. Of the government of chriftian churches. 266 CHAP. III. Of the Future Expectations of man- Sec. III. Of the duration of future punishment. 287 THE EVIDENCES OF REVEALED RELIGION. CHAPTER VI. AN EXAMINATION OF THE EVIDENCE OF SEVERAL MIRACLES WHICH HAVE BEEN SAID TO HAVE BEEN WROUGHT FOR OTHER PURPOSES THAN THE CONFIRMATION OF THE JEWISH AND CHRISTIAN REVELATIONS. WE E fhall be much confirmed in our belief of the miracles of Mofes and of Chrift, and of the truth of their religions, if we compare the evidence which has been brought for them, with that which is alledged in favour of other miracles. For miracles have been pleaded in favour of heathenifm, Mohammedanifm, and the church of Rome; but the evidence which is alledged in their favour, though it has been boafted of by modern unbelievers, as equal, and even fuperior to what has been pleaded for the miracles of Mofes and of Chrift is exceedingly defective, if there be any VOL. II. B pro ! propriety in the rules which I have already laid down for ascertaing the value of human teftimony. The number of falfe miracles which have gained credit in the world, pofterior to thofe of Chrift and his apoftles, are, in fome measure, an evidence of their truth. Mankind are easily led by analogy from one thing to another; so that having been compelled to admit the evidence of fome miracles, they would more eafily admit that of others, in any respects fimilar to them (as their being wrought by the fame kind of perfons, and for fimilar purposes) upon much more flender evidence; whereas, if nothing had exifted of the like nature before them, the evidence of which was indifputable, the later miracles would have gained no credit at all; fo that the credit which they have obtained is a kind of proof that fomething better authenticated had taken place before them. In like manner spurious Gofpels, &c. are fome proof that there were genuine ones prior to them. It may truly be faid of all miracles, not Jewish or Chriftian, that they were either not published to the world till long after the time in which they were said to have been performed, or not in the places in which they were faid to have happened, or they were suffered to pass without examination, because they coincided with the favourite opinions and prejudices of thofe to whom they were reported; or that it was the intereft of priests or magiftrates gistrates to favour the deceit. None of these miracles were performed in places where they must have been the most wanted, viz. in the prefence of unbelievers; and befides, they were of such a nature, as could answer no good end whatever, many of them a bad one, and the reft were whimsical and ridiculous, fuch as, we cannot but think, muft have been altogether unworthy of the character of the fupreme being. And yet, with refpect even to the popish miracles, which are only pretended to have been wrought in countries in which it is highly dangerous not only to make any inquiry into them, but even to hint the leaft fufpicion of their truth; Mr. Chubb fcruples not to fay, that they are better attested than any that are said to have been wrought in the first century, that is, by Chrift and the apofties; and the philofophical Mr. Hume expreffes himself in a still stronger manner to the fame purpose. The pretended miracles of Apollonius Tyanaus have been set upon a level with thofe of Chrift by Hierocles and Philoftratus among the antients, and by Mr. Blount among the moderns. I fhall therefore give a more particular account of thein: This Apollonius was a Pythagorean philofopher, cotemporary with Chrift, and remarkable, as it is faid, for his temperance and many other virtues. It is affirmed, tha: he performed many miracles, particularly, transporting himself in the air from |