PAR T intended in That Declaration, was, that the II. Pharifees had not learnt from it, as they might, wherein the general Spirit of Religion confifts: that it confifts in moral Piety and Virtue, as distinguished from Forms, and ritual Obfervances. However, it is certain we may learn this from his divine Application of the Paffage, in the Gospel.

But, as it is one of the peculiar Weaknesfes of human Nature, when, upon a Comparison of two things, one is found to be of greater Importance than the other, to confider this other as of scarce any Importance at all: it is highly neceffary that we remind ourselves, how great Prefumption it is, to make light of any Inftitutions of Divine Appointment; that our Obligations to obey all God's Commands whatever, are abfolute and indispensable; And that Commands merely pofitive, admitted to be from Him, lay us under a moral Obligation to obey them: an Obligation moral in the ftrictest and most proper Sense.

To these things I cannot forbear adding, that the Account now given of Christianity, most strongly shews and enforces upon us the Obligation of searching the Scriptures, in order to fee, what the Scheme of Revelation really is; instead of determining beforehand,

from Reason, what the Scheme of it must CHAP.' be'. Indeed if in Revelation there be found I. any Paffages, the feeming Meaning of which, is contrary to natural Religion; we may most certainly conclude, fuch feeming Meaning not to be the real one. But it is not any Degree of a Prefumption against an Interpretation of Scripture, that fuch Interpretation contains a Doctrine, which the Light of Nature cannot discover m; or a Precept, which the Law of Nature does not oblige to.

236

PART

II.

CHA P. II.

Of the fuppofed Prefumption against a Revelation, confidered as miraculous.

HAV

AVING fhewn the Importance of the Christian Revelation, and the Obligations which we are under ferioufly to attend to it, upon Suppofition of its Truth, or its Credibility: The next thing in Order, is to confider, the fuppofed Prefumptions against Revelation in general; which shall be the Subject of this Chapter: and the Objections against the Christian in particular; which shall be the Subject of fome following ones. For it feems the most natural Method, to remove these Prejudices against Christianity; before we proceed to the Confideration of the pofitive Evidence for it, and the Objections against that Evidence 1.

It is, I think, commonly fuppofed, that there is fome peculiar Prefumption, from the Analogy of Nature, against the Chriftian Scheme of things; at least against Miracles:

a Ch. iii, iv, v, vi.

Ch. vii.

fo

fo as that stronger Evidence is neceffary to CHAP. prove the Truth and Reality of them, than

II.

would be fufficient to convince us of other w Events, or Matters of Fact. Indeed the Confideration of this fuppofed Prefumption, cannot but be thought very infignificant, by many Perfons. Yet, as it belongs to the

Subject of this Treatife; fo it may tend to open the Mind, and remove fome Prejudices; however needless the Confideration of it be, upon its own Account.

I. I find no Appearance of a Prefumption, from the Analogy of Nature, against the general Scheme of Christianity, that God created and invifibly governs the World by Jefus Chrift; and by him also will hereafter judge it in Righteoufnefs, i. e. render to every one according to his Works: and that good Men are under the fecret Influence of his Spirit. Whether these things are, or are not, to be called miraculous, is, perhaps, only a Queftion about Words; or however, is of no Moment in the Cafe. If the Analogy of Nature raises any Prefumption against this general Scheme of Christianity, it must be, either because it is not discoverable by Reason or Experience; or elfe, because it is unlike That Course of Nature, which is. But Analogy raises no Prefumption against the Truth of this Scheme, upon either of thefe Accounts.

PART First, There is no Prefumption, from AnaII. logy, against the Truth of it, upon Account of its not being discoverable by Reason or Experience. For fuppofe one who never heard of Revelation, of the most improved Understanding, and acquainted with Our whole Syftem of natural Philosophy and natural Religion: fuch an one could not but be fenfible, that it was but a very small Part of the natural and moral Syftem of the Universe, which he was acquainted with. He could not but be fenfible, that there must be innumerable things, in the Difpenfations of Providence past, in the invisible Government over the World at prefent carrying on, and in what is to come; of which he was wholly ignorant, and which could not be discovered without Revelation. Whether the Scheme of Nature be, in the ftricteft Senfe, infinite or nor; it is evidently vast, even beyond all poffible Imagination. And doubtless That Part of it, which is opened to our View, is but as a Point, in Comparison of the whole Plan of Providence, reaching throughout Eternity paft and future; in Comparison of what is even now going on, in the remote Parts of the boundless Universe; nay in Comparison of the whole Scheme of this World. And therefore, that Things lie beyond the * p. 182.

natural