author's manner of arguing, that there are as many different schemes of natural religion as there are men; that there is no determinate sense in which its doctrines and principles are to be taken; and that there is no natural religion at all, because God would not give a religion as of any use to mankind that is capable of being taken in so many different senses. Though how this could be prevented except God should miraculously convey the same ideas to all men, and at once remove all their prejudices and prepossessions, and heal all their vices and wrong affections of mind, is hard to conceive. A noted sceptic Sextus Empiricus, makes use of this very argument of the author to show that there is no certainty to be depended upon with respect to the being of a God, a providence, and the moral differences of good and evil. See the third book of his hypotyposes.

But the truth is, the argument, whether with regard to natural or revealed religion, is weak and fallacious. It doth not follow that any thing is uncertain or obscure, or of no consequence, merely because persons pretending to learning and impartial inquiry differ about it. If a doctrine comes to me confirmed with good evidence and sufficient proof, I am not to think worse of it either with regard to its truth or importance, because another man that professeth to be an honest impartial inquirer denies or doubts of it. For the causes of men's different apprehensions lie very deep; and it is hard to know who is an impartial unprejudiced inquirer. This is a thing that we cannot properly judge of. There are often some unobserved prejudices, some secret wrong turns and affections of mind, which hinder those from a right discernment of truth in particular instances, that are otherwise sober, honest, and diligent. We must form our own judgments concerning any doctrine according to the evidence that ariseth to us upon the best inquiry we are able to make: and if it appeareth to be well founded in reason or revelation, this ought to be sufficient to satisfy our own minds, and to influence and regulate our own practice. And we may also, according to the sense we may have of its importance, use all proper endeavours in a fair way to convince and satisfy others too, and to oppose the contrary errors. At the same time we ought to exercise great charity towards those that have the appearance of serious inquirers, and who seem to have a real love of truth and goodness, however greatly we may think them to be mistaken. But there are some persons concerning whom it may be said, without any breach of charity, that their behaviour is such as plainly discovereth the bad temper of their minds, and that they are not in a proper disposition. for seeking out truth. And I believe it would be difficult to find an author that hath taken less care to preserve the appearances of a candid, a serious, and unprejudiced inquiry, than this gentleman that is pleased to assume the character of the moral philosopher.

differences about the doctrines of revelation. But it doth not follow with regard to revealed any more than it doth with regard to natural religion, that no two thinking men agree in any of its doctrines or principles, because they may happen to form different ideas concerning something or other relating to those doctrines.

Towards the end of his book he breaks forth into a large encomium on moral philosophy or divine wisdom, and the proper means of attaining to it. His general design in this is obvious, which is to direct men to seck the knowledge of true religion by contemplating the heavens, the earth, themselves, and brute creatures, in opposition to their learning it from the Holy Scriptures. No man will deny that it is very useful, and a duty, to consider the discoveries that are made to us of the divine glory and perfections in the frame of nature, in the works of creation and providence, and in the constitution of our own bodies and minds. And a much greater progress hath been made in all these ways of obtaining knowledge by those that have the advantage of divine revelation, than was ever made by any that had no other way of instruction than what this writer proposeth. Revelation doth not at all hinder, but promotes such inquiries: it doth not discourage but assists and improves the exercise of cool impartial reason: and at the same time that it excites and engages us to make use of all the light of nature and reason, it opens and enlarges our views by giving us a more clear and certain discovery of several things which it is of importance for us to know, and which either we could not have known at all, or not with such satisfying clearness and certainty as we can do by that assistance. Our author talks in magnificent terms of a man's conversing with God, and deriving communications of light and knowledge from the eternal Father and Fountain of it, and hearing the clear and intelligible voice of his Maker and Former speaking to his silent, undisturbed, attentive reason.' But though a man that earnestly implores the assistance of the Father of Lights, and with a humble and teachable mind gladly makes use of the advantages of reason and revelation which God hath put into his hands, and is ready to practise as far as he knows, may upon good grounds hope for God's gracious guidance and assistance as far as is necessary to lead him to true happiness; yet if, besides the common light of nature and reason, God has been pleased to favor us with farther discoveries of great importance by a more extraordinary revelation, those, that under pretence of hearkening to their own reason obstinately reject this revelation, though confirmed with all the evidence that can reasonably be desired in such a case, and shut their eyes against the heavenly light, cannot justly expect God's gracious communications; but rather have reason to be afraid that he will give them up to the hardness of their own hearts, and will call them to a severe account for their obstinate unbelief and disobedience hereafter. It is certain that the gospel pronounces a very severe sentence against those to whom it is made known, and who yet reject the evidence; and warrants us to conclude, that their infidelity is owing to very criminal causes, and bad dispositions of mind; and that their danger is very great, and their condemnation shall be aggravated. It highly concerns this author to consider this, who pretends to own the great usefulness of revelation in aid of human reason in the present corrupt state of human nature, and yet useth his utmost endeavour to expose it to the derision and contempt of mankind. I heartily wish him a better temper of

mind, and that he would seriously reflect, if it be not yet too late, on his great guilt and danger. I am sorry there is so much reason to fear that he is incorrigibly hardened in his infidelity. For he hath plainly enough let us know that if he had lived in the time of our Saviour and his apostles, and had been an eye-witness to all the glorious miracles that were then wrought, and all the extraordinary powers and gifts of the Holy Ghost, that gave such an illustrious attestation to the gospel revelation, this would have had no influence upon him, since he will not allow these to have been any proofs at all. On others I trust they will still have their designed effect. I have fairly examined whatsoever he hath offered that hath any appearance of reason, and many things that are little better than downright misrepresentation and abuse. I am satisfied that if reason and argument be fairly attended to with that seriousness and impartiality that becometh the weight and importance of the subject, our holy religion hath nothing to fear from the attacks of its most subtle and malicious adversaries. God grant that those that profess to believe it may be careful to adorn their profession by all the fruits of piety, charity, purity, and the heavenly mind and life, which it is the manifest design aud tendency of its excellent doctrines and precepts to promote.

U

PART II.

THE DIVINE AUTHORITY

OF THE

OLD AND NEW TESTAMENT ASSERTED,

WITH A FARTHER VINDICATION OF MOSES AND THE PROPHETS; OUR SAVIOUR, JESUS CHRIST, AND HIS APOSTles.

BEING A

DEFENCE OF THE FIRST PART

OF THIS WORK AGAINST THE EXCEPTIONS AND MISREPRESENTATIONS IN

THE SECOND VOLUME OF THE MORAL PHILOSOPHER.

BY JOHN LELAND, D.D.