fpondent Members of one entire WHOLE; which orderly difpofition of things, effential to a religious SYSTEM, will affure us of the TRUE THEORY of the Chriftian Faith.

But the abuse of Words, confounding thofe of HYPOTHESIS and SYSTEM with one another (the word Syftem being a common term, which may be applied equally to an Hypothefis or a true Theory) hath thrown a difcredit on the latter, with which the former only is chargeable. Examples of this the attentive Reader may find among the numberlefs Cavils to the Work of The Divine Legation.

Hitherto we have endeavoured to fhew in what way HUMAN REASON fhould be employed on religious matters.

But then, how far, when thus employed, She is to be indulged, is the next thing

to be confidered.

The three moral Attributes of the God. head, discoverable by natural Light, on which men are accustomed to examine the pretenfions of Revelation, are his JUSTICE, his GOODNESS, and his WISDOM.

But the

Reafoner

Reafoner on Religion will tranfgrefs his bounds, unless he confine himself within the two first. The evidence of this affertion is convincing.

To form a right judgement of the divine Attributes of JUSTICE and GOODNESS, the only relations, to be taken into confideration, are those of GOD and MAN. But to

judge truly of the WISDOM of the Godhead, other relations befides thofe of God and Man, namely, the whole order of intellectual Beings, difperfed throughout the universe, are to be added to the account : Of whom, further than of their mere exiftence, we know nothing.

From hence it is feen, that we may fafely determine, whether any thing in REVELATION contradict God's JUSTICE and GOODNESS. If it doth, fuch Revelation is to be rejected. Not fo, with regard to his WISDOM, therein manifested in any particular inftance; although our natural knowledge of the Being and Attributes of God affures us, that the GREAT ALL is conducted with the most confummate Wif

dom.

7

REVE

REVELATION therefore is not to be rejected on account of difficulties arifing from our ignorance of all the relations neceffary to be taken in, when we would attempt to form a complete judgment of the exertion of the Attribute of Wisdom.

Why this precife mode of RedempTION by the death and fufferings of Chrift was preferred to all other, in the eternal purpose of the Godhead, exceeds the powers of human reafon to difcover; because his Attribute of WISDOM, which is out of the reach of man to apply to this inquiry, is here concerned. But when it hath been proved by Fact, that a Religion was revealed in which this mode of Redemption is employed, then Reafon may lend her modeft aid to fhew (what a rational Religion seems to expect should be fhewn) that this precife mode is conformable to all our ideas of divine goodness and juftice: Nay, that it beft quadrates with, as it is feen to be the propereft means of, a RESTORATION TO A FREE GIFT, WHEN BECOME FORFEITED.

This difference in the Application of Reason to religious matters, MOSES hath

not

not obfcurely intimated to his People; where, in his last direction for their conduct, he fays, The SECRET THINGS belong unto the LORD our GOD; but those things which are REVEALED belong to us and to OUR CHILDREN, for ever; and had I not obferved this fage direction, but vainly endeavoured to explain Mysteries which the Gospel hath left unexplained, I fhould justly have incurred the Cenfure of Jerom to his Adverfaries. Why (fays this Father) do you pretend, after so many ages are elapsed, to teach us what was never taught before! Why, attempt to EXPLAIN what neither PETER nor PAUL thought it necessary to be known +?

1. The Principles, here laid down, may be of use, First, to direct future Enquirers in the RIGHT WAY; where, if, on other accounts, they make but flow advances, they are, at least, kept from wandering in the dark. For while the bounds of Reafon continue unfettled, and the use and abuse of this noble inftrument of Truth remain

* Deut. xxix. 29.

+

-Ad Pammachium & Oceanum de erroribus Origenis.

con

confounded with one another, the very ableft Seeker will be embarraffed and mifled *. Hence it hath come to pass, that this first and neceffary step in fupport of our holy Faith, AN INQUIRY INTO THE TRUE NATURE AND GENIUS OF THE GOS

PEL-DISPENSATIONS, hath been fo generally overlooked: instead of which a thoufand metaphyfical fubtilties on the terms and phrafes under which the doctrine of SAVING GRACE is conveyed, have engaged men's principal attention; while the thing itself, a matter of the utmost importance, hath been fuffered to lie in all the Obscurity in which old Polemics had involved it. So true hath our perverse nature ever been to itself. "Hoc habet ingenium humanum," (fays the great Philofopher) "ut “cum ad SOLIDA non fufficiat, in SUPER"VACANEIS fe atterat +,"

66

2. Another use of these Principles is to convince Unbelievers, that REVEALED RELIGION affords, and is productive of, all the evidence which the nature of the thing

* Limborch's Amica collatio cum erudito Judæo. + Bacon.

requires ;