1

the preference when they interfere. And by delivering his authoritative determination in a proverbial manner of expression, he has made it general: I will have mercy, and not sacrifice*. The propriety of the word proverbial is not the thing insisted upon; though, I think, the manner of speaking is to be called so. But that the manner of speaking very remarkably renders the determination general, is surely indisputable. For, had it, in the latter case, been said only, that God preferred mercy to the rigid observance of the Sabbath; even then, by parity of reason, most justly might we have argued, that he preferred mercy, likewise, to the observance of other ritual institutions; and, in general, moral duties to positive ones. And thus the determination would have been general; though its being so were inferred, and not expressed. But as the passage really stands in the Gospel, it is much stronger: for the sense, and the very literal words of our Lord's answer, are as applicable to any other instance of a comparison, between positive and moral duties, as to this upon. which they were spoken. And if, in case of competition, mercy is to be preferred to positive institutions, it will scarce be thought, that justice is to give place to them. It is remarkable too, that, as the words are a quotation from the Old Testament, they are introduced, on both the forementioned occasions, with a declaration, that the Pharisees did not understand the meaning of them. This, I say,

Matth. ix. 13. and xii. 7.

is very remarkable: for, since it is scarce possible for the most ignorant person not to understand the literal sense of the passage in the Prophet *, *. and since understanding the literal sense would not have prevented their condemning the guiltless † ; it can hardly be doubted, that the thing which our Lord really intended in that declaration was, that the Pharisees had not learnt from it, as they might, wherein the general spirit of religion consists: that it consists in moral piety and virtue, as distinguished from forms and ritual observances. However, it is certain we may learn this from his divine application of the passage, in the Gospel.

But, as it is one of the peculiar weaknesses of human nature, when, upon a comparison of two things, one is found to be of greater importance than the other, to consider this other as of scarce any importance at all: it is highly necessary that we remind ourselves, how great presumption it is to make light of any institutions of divine appointment; that our obligations to obey all God's commands whatever are absolute and indispensable; and that commands merely positive, admitted to be from him, lay us under a moral obligation to obey them; an obligation moral in the strictest 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 see what the scheme

* Hos. vi.

+ See Matth. xii. 7.

of revelation really is; instead of determining beforehand, from reason, what the scheme of it must be*. Indeed, if in revelation there be found any passages, the seeming meaning of which is contrary to natural religion, we may most certainly conclude such seeming meaning not to be the real one. But it is not any degree of a presumption against an interpretation of Scripture, that such interpretation contains a doctrine, which the light of nature cannot discover†; or a precept, which the law of nature does not oblige to.

* See Chap. iii.

+ Pages 202, 203.

CHAP. II.

Of the supposed Presumption against a Revelation, considered as miraculous.

HAVING shewn the importance of the Christian revelation, and the obligations which we are under seriously to attend to it, upon supposition of its truth, or its credibility; the next thing in order is, to consider the supposed presumptions 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 some following ones*. For it seems the most natural method to remove the prejudices against Christianity, before we proceed to the consideration of the positive evidence for it, and the objections against that evidence f.

It is, I think, commonly supposed, that there is some peculiar presumption, from the analogy of nature, against the Christian scheme of things; at least against miracles: so as that stronger evidence is necessary to prove the truth and reality of them, than would be sufficient to convince us of other events, or matters of fact. Indeed, the consideration of this supposed presumption cannot but be thought very insignificant by many persons; * Chap. iii. iv. v. vi. + Chap. vii.

yet, as it belongs to the subject of this treatise, so it may tend to open the mind, and remove some prejudices; however needless the consideration of it be, upon its own account.

I. I find no appearance of a presumption, from the analogy of nature, against the general scheme of Christianity, that God created and invisibly governs the world by Jesus Christ; and by him also will hereafter judge it in righteousness, i. e. render to every one according to his works; and that good men are under the secret influence of his Spirit. Whether these things are, or are not, to be called miraculous, is, perhaps, only a question about words; or, however, is of no moment in the case. If the analogy of nature raises any presumption against this general scheme of Christianity, it must be, either because it is not discoverable by reason or experience, or else because it is unlike that course of nature, which is. But analogy raises no presumption against the truth of this scheme, upon either of these accounts.

First, There is no presumption, from analogy, against the truth of it, upon account of its not being discoverable by reason or experience. For, suppose one who never heard of revelation, of the most improved understanding, and acquainted with our whole system of natural philosophy and natural religion; such an one could not but be sensible, that it was but a very small part of the natural and moral system of the universe, which he was acquainted with. He could not but be sensible, that there must be innumerable things, in the dis