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fuppofed. The queftion of its truth is to be tried upon its proper evidence, without deferring much to this fort of argument, on either fide. "The evidence," as Bishop Butler hath rightly obferved, "depends upon the judgement we form of human conduct, under given circumftances, of which it may be prefumed that we know something; the objection ftands upon the fuppofed conduct of the Deity, under relations with which we are not acquainted."

What would be the real effect of that overpowering evidence which our adversaries require in a revelation, it is difficult to foretell; at least, we muft fpeak of it as of a difpenfation of which we have no experience. Some confequences however would, it is probable, attend this economy, which do not seem to befit a revelation that proceeded from God. One is, that irrefiftible proof would reftrain the voluntary powers too much; would not answer the purpose of trial and probation; would call for no exercise of candour, seriousnefs, humility, enquiry; no

fubmiffion

fubmiffion of paffions, interefts, and prejudices, to moral evidence and to probable truth; no habits of reflection; none of that previous defire to learn, and to obey the will of God, which forms perhaps the test of the virtuous principle, and which induces men to attend, with care and reverence, to every credible intimation of that will, and to refign present advantages and present pleafures to every reasonable expectation of propitiating his favour. "Men's moral probation may be, whether they will take due care to inform themselves by impartial confideration; and, afterwards, whether they will act as the cafe requires, upon the evidence which they have. And this, we find by experience, is often our probation in our temporal capacity

II. These modes of communication would leave no place for the admiffion of internal evidence; which ought, perhaps, to bear a confiderable part in the proof of every reve

* Butler's Analogy, part ii. c. vi.

· VOL. II.

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lation, because it is a fpecies of evidence, which applies itself to the knowledge, love, and practice of virtue, and which operates in proportion to the degree of those qualities which it finds in the perfon whom it addreffes. Men of good difpofitions, amongst Chriftians, are greatly affected by the impreffion which the fcriptures themselves. make upon their minds. Their conviction is much ftrengthened by thefe impreffions. And this perhaps was intended to be one effect to be produced by the religion. It is likewife true, to whatever cause we ascribe it (for I am not in this work at liberty to introduce the Chriftian doctrine of grace or affiftance, or the Chriftian promise, “that, if any man will do his will, he fhall know of the doctrine, whether it be of God*,”)→→ it is true, I fay, that they who fincerely act, or fincerely endeavour to act, according to what they believe, that is, according to the just result of the probabilities, or, if you please, the poffibilities in natural and reveal

* John vii. 17.

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ed religion, which they themfelves perceive, and according to a rational estimate of confequences, and, above all, according to the just effect of thofe principles of gratitude and devotion, which even the view of nature generates in a well-ordered mind, feldom fail of proceeding farther. This alfo may havé been exactly what was defigned.

Whereas may it not be faid, that irrefiftible evidence would confound all characters, and all difpofitions? would fubvert, rather than promote, the true purpofe of the divine councils, which is not to produce obedience by a force little fhort of mechanical constraint (which obedience would be regularity not virtue, and would hardly perhaps differ from that which inanimate bodies pay to the laws impreffed upon their nature), but to treat moral agents agreeably to what they are; which is done, when light and motives are of fuch kinds, and are imparted in fuch measures, that the influence of them: depends upon the recipients themselves?" It is not meet to govern rational free agents

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in viâ by fight and fenfe. It would be no trial or thanks to the most sensual wretch forbear finning if heaven and hell were open to his fight. That fpiritual vifion and fruition is our. ftate in patriâ." (Baxter's Reasons, p. 357.) There may be truth in this thought, though roughly expreffed. Few things are more improbable than that we (the human fpecies) fhould be the higheft order of beings in the univerfe; that animated nature should afcend from the lowest reptile to us, and all at once ftop there. If there be claffes above us of rational intelligences, clearer manifestations may belong to them. This may be one of the diftinctions. And it may be one, to which we ourselves hereafter shall attain.

III. But thirdly; may it not also be asked, whether the perfect display of a future ftate of exiftence would be compatible with the activity of civil life, and with the success of human affairs? I can easily conceive that this impreffion may be overdone; that it may fo feize and fill the thoughts, as to

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