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 shows and enforces upon us the obligation of searching the Scriptures, in order to see, what the scheme of revelation really is; instead of determining beforehand, from reason, what the scheme of it must be.[156] 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.[157] 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;[158] or a precept, which the law of nature does not oblige to.
SUPPOSED PRESUMPTION AGAINST A REVELATION CONSIDERED AS MIRACULOUS.
Having shown 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.[159] 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.[160]
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. 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.