Tindal is an instance of those who have unconsciously kindled their torch at the light of revelation. The religion of nature of which he speaks is a logical idea, not an historic fact. The creation of it is analogous to the mention of the idea of compact as the basis of society, a generalization from its present state, not a fact of its original history. It is the residuum of Christianity when the mysterious elements have been subtracted. But in adopting the idea, the Deists were on the same level as the Christians. Both alike travelled together to the end of natural religion.(450) Here the Deist halted, willing to accept so much of Christianity as was a republication of the moral law. The Christian, on the other hand, found in reason the necessity for revelation, and proceeded onward to revealed doctrines and positive precepts. The works of the two writers Morgan and Chubb in part supply the defect left in Tindal, the omission on the part of deism to show that Christian truths were a republication of natural religion; the former especially attacking the claims of the Jewish religion to be divine, the latter the claims of the Christian. Morgan’s chief work,(451) the “Moral Philosopher,” was published in 1737. Starting from the moral point of view, the sole supremacy and sufficiency of the moral law, the writer exhibits the necessity of applying the moral test as the only certain criterion on the questions of religion, and declines admitting the authority of miracles and prophecy to avail against it,(452) an investigation suggested partly by the questions just named of the ground of unbelief, and partly by the circumstance that the Christian writers were beginning to dwell more strongly on the external evidences when unbelievers professed the internal to be unsatisfactory. The adoption of this test of truth prevents the admission of an historic revelation with positive duties. He thinks with Tindal that natural religion is perfect in itself, but seems to admit that it is so weak as to need republication,(453) which is a greater admission than Tindal made in his extant volume. When however he passes from the decision on the general possibility of revelation to particular historic forms, the Mosaic and Christian, he discredits both. The infallibility of the moral sense is still the canon by which his judgment is determined. On this ground he disbelieves the Jewish religion,(454) selecting successive passages of the national history, such as the sacrifice of Isaac, the oracle of Urim,(455) the ceremonial religious system,(456) as the object of his attack. A degree of interest attaches to his criticism on these points, in that it was the means of calling forth the celebrated work of Warburton on the Divine Legation of Moses.