In argument, assertions are nothing in themselves, and have an air of positiveness which sometimes is not very easy: yet they are necessary, and necessary to be repeated; in order to connect a discourse, and distinctly to lay before the view of the reader, what is proposed to be proved, and what is left as proved. Now the conclusion from the foregoing observations is, I think, beyond all doubt, this: that unbelievers must be forced to admit the external evidence for Christianity, i.e. the proof of miracles wrought to attest it, to be of real weight and very considerable; though they cannot allow it to be sufficient, to convince them of the reality of those miracles. And as they must, in all reason, admit this; so it seems to me, that upon consideration they would, in fact, admit it; those of them, I mean, who know any thing at all of the matter; in like manner as persons, in many cases, own they see strong evidence from testimony, for the truth of things, which yet they cannot be convinced are true: cases, suppose, where there is contrary testimony; or things which they think, whether with or without reason, to be incredible. But there is no testimony contrary to that which we have been considering: and it has been fully proved, that there is no incredibility in Christianity in general, or in any part of it.

II. As to the evidence for Christianity from prophecy, I shall only make some few general observations, which are suggested by the analogy of nature; i.e. by the acknowledged natural rules of judging in common matters, concerning evidence of a like kind to this from prophecy.

1. The obscurity or unintelligibleness of one part of a prophecy does not, in any degree, invalidate the proof of foresight, arising from the appearing completion of those other parts, which are understood. For the case is evidently the same, as if those parts which are not understood were lost, or not written at all, or written in an unknown tongue. Whether this observation be commonly attended to or not, it is so evident, that one can scarce bring oneself to set down an instance in common matters, to exemplify it. However, suppose a writing, partly in cipher, and partly in plain words at length; and that in the part one understood, there appeared mention of several known facts; it would never come into any man’s thoughts to imagine, that if he understood the whole, perhaps he might find, that those facts were not in reality known by the writer. Indeed, both in this example and in the thing intended to be exemplified by it, our not understanding the whole (the whole, suppose, of a sentence or a paragraph) might sometimes occasion a doubt, whether one understood the literal meaning of such a part: but this comes under another consideration.

For the same reason, though a man should be incapable, for want of learning, or opportunities of inquiry, or from not having turned his studies this way, even so much as to judge whether particular prophecies have been throughout completely fulfilled; yet he may see, in general, that they have been fulfilled to such a degree, as, upon very good ground, to be convinced of foresight more than human in such prophecies, and of such events being intended by them. For the same reason also, though, by means of the deficiencies in civil history, and the different accounts of historians, the most learned should not be able to make out to satisfaction, that such parts of the prophetic history have been minutely and throughout fulfilled; yet a very strong proof of foresight may arise, from that general completion of them, which is made out. As much perhaps, as the giver of prophecy intended should ever be afforded by such parts of prophecy.

2. A long series of prophecy being applicable to such and such events, is itself a proof that it was intended of them: as the rules by which we naturally judge and determine, in common cases parallel to this, will show.[264] This observation I make in answer to the common objection against the application of the prophecies, that, considering each of them distinctly by itself, it does not at all appear, that they were intended of those particular events to which they are applied by Christians; and therefore it is to be supposed, that if they meant any thing, they were intended of other events unknown to us, and not of these at all.

Now there are two kinds of writing, which bear a great resemblance to prophecy, with respect to the matter before us: the mythological, and the satirical, where the satire is to a certain degree concealed. And a man might be assured, that he understood what an author intended by a fable or parable related without any application or moral, merely from seeing it to be easily capable of such application, and that such a moral might naturally be deduced from it. And he might be fully assured, that such persons and events were intended in a satirical writing, merely from its being applicable to them. And, agreeable to the last observation, he might be in a good measure satisfied of it, though he were not enough informed in affairs, or in the story of such persons to understand half the satire. For, his satisfaction that he understood the meaning, the intended meaning, of these writings, would be greater or less in proportion as he saw the general turn of them to be capable of such application; and in proportion to the number of particular things capable of it. And thus, if a long series of prophecy is applicable to the present state of the church, and to the political situations of the kingdoms of the world, some thousand years after these prophecies were delivered; and a long series of prophecy delivered before the coming of Christ is applicable to him; these things are in themselves a proof, that the prophetic history was intended of him, and of those events: in proportion as the general turn of it is capable of such application, and to the number and variety of particular prophecies capable of it. And though, in all just way of consideration, the obvious completion of prophecies is to be allowed to be thus explanatory of, and to determine, their meaning; yet it is to be remembered further, that the ancient Jews applied the prophecies to a Messiah before his coming,[265] in much the same manner as Christians do now: and that the primitive Christians interpreted the prophecies respecting the state of the church and of the world in the last ages, in the sense which the event seems to confirm and verify. From these things it may be made appear:

3. That the showing even to a high probability, if that could be, that the prophets thought of some other events, in such and such predictions, and not those which Christians allege to be completions of those predictions; or that such and such prophecies are capable of being applied to other events than those, to which Christians apply them—that this would not confute or destroy the force of the argument from prophecy, even with regard to those very instances. For, observe how this matter really is. If one knew such a person to be the sole author of such a book, and was certainly assured, or satisfied to any degree, that one knew the whole of what he intended in it; one should be assured or satisfied to such degree, that one knew the whole meaning of that book: for the meaning of a book is nothing but the meaning of the author. But if one knew a person to have compiled a book out of memoirs, which he received from another, of vastly superior knowledge in the subject of it, especially if it were a book full of great intricacies and difficulties; it would in no wise follow, that one knew the whole meaning of the book, from knowing the whole meaning of the compiler: for the original author of them, might have, and there would be no presumption, in many cases, against supposing him to have, some further meaning than the compiler saw. To say then that the Scriptures, and the things contained in them, can have no other or further meaning than those persons had, who first recited or wrote them, is evidently saying, that those persons were the original, proper, and sole authors of those books, i.e. that they are not inspired: which is absurd, while the authority of these books is under examination; i.e. till you have determined they are of no divine authority at all. Till this be determined, it must in all reason be supposed, not indeed that they have, (for this is taking for granted that they are inspired;) but that they may have, some further meaning than what the compilers saw or understood. And, upon this supposition, it is supposable also, that this further meaning may be fulfilled.

Events corresponding to prophecies, interpreted in a different meaning from that, in which the prophets are supposed to have understood them; affords in a manner, the same proof, that this different sense was originally intended, as it would have afforded, if the prophets had not understood their predictions in the sense it is supposed they did: because there is no presumption of their sense of them being the whole sense of them. And it has been already shown, that the apparent completions of prophecy must be allowed to be explanatory of its meaning. So that the question is, whether a series of prophecy has been fulfilled, in a natural or proper, i.e. in any real sense of the words of it. For such completion is equally a proof of foresight more than human, whether the prophets are, or are not, supposed to have understood it in a different sense. I say, supposed: for, though I think it clear, that the prophets did not understand the full meaning of their predictions, it is another question, how far they thought they did; and in what sense they understood them.

Hence may be seen, to how little purpose those persons busy themselves, who endeavor to prove, that the prophetic history is applicable to events of the age in which it was written, or of ages before it. To have proved this, before there was any appearance of a further completion of it, might have answered some purpose; for it might have prevented the expectation of any such further completion. Thus could Porphyry have shown, that some principal parts of the book of Daniel, for instance the seventh verse of the seventh chapter, which the Christians interpreted of the latter ages, was applicable to events, which happened before or about the age of Antiochus Epiphanes; this might have prevented them from expecting any further completion of it. And, unless there was then, as I think there must have been, external evidence concerning that book, more than is come down to us; such a discovery might have been a stumbling-block in the way of Christianity itself: considering the authority which our Savior has given to the book of Daniel, and how much the general scheme of Christianity presupposes the truth of it. But even this discovery, had there been any such,[266] would be of very little weight with reasonable men now; if this passage, thus applicable to events before the age of Porphyry, appears to be applicable also to events, which succeeded the dissolution of the Roman empire. I mention this, not at all as intending to insinuate, that the division of this empire into ten parts, for it plainly was divided into about that number, were, alone and by itself, of any moment in verifying the prophetic history: but only as an example of the thing I am speaking of. Thus upon the whole, the matter of inquiry evidently must be, as above put, Whether the prophecies are applicable to Christ, and to the present state of the world, and of the church; applicable in such a degree, as to imply foresight: not whether they are capable of any other application. Though I know no pretence for saying the general turn of them is capable of any other.

These observations are, I think, just, and the evidence referred to in them real: though there may be people who will not accept of such imperfect information from Scripture. Some too have not integrity and regard enough to truth, to attend to evidence, which keeps the mind in doubt, perhaps perplexity, and which is much of a different sort from what they expected. It plainly requires a degree of modesty and fairness, beyond what every one has, for a man to say, not to the world but to himself, that there is a real appearance of great weight in this matter, though he is not able thoroughly to satisfy himself about it; but that it shall have its influence upon him, in proportion to its apparent reality and weight. It is much more easy, and more falls in with the negligence, presumption, and wilfulness of the generality, to determine at once, with a decisive air, There is nothing in it. The prejudices arising from that absolute contempt and scorn, with which this evidence is treated in the world, I do not mention. For what can be said to persons, who are weak enough in their understandings to think this any presumption against it; or, if they do not, are yet weak enough in their temper to be influenced by such prejudices, upon such a subject?

Secondly, I shall endeavor to give some account of the general argument for the truth of Christianity, consisting both of the direct and circumstantial evidence considered as making up one argument. To state and examine this argument fully, would be a work much beyond the compass of this whole treatise; nor is so much as a proper abridgment of it to be expected here. Yet the present subject requires to have some brief account of it given. For it is the kind of evidence, upon which most questions of difficulty, in common practice, are determined: evidence arising from various coincidences, which support and confirm each other, and in this manner prove, with more or less certainty, the point under consideration. I choose to do it also: First, because it seems to be of the greatest importance, and not duly attended to by every one, that the proof of revelation is not some direct and express things only, but a great variety of circumstantial things also; and that though each of these direct and circumstantial things is indeed to be considered separately, yet they are afterwards to be joined together; for that the proper force of the evidence consists in the result of those several things, considered in their respects to each other, and united into one view. In the next place, because it seems to me, that the matters of fact here set down, which are acknowledged by unbelievers, must be acknowledged by them also to contain together a degree of evidence of great weight, if they could be brought to lay these several things before themselves distinctly, and then with attention consider them together; instead of that cursory thought of them, to which we are familiarized. For being familiarized to the cursory thought of things as really hinders the weight of them from being seen, as from having its due influence upon practice.

The thing asserted, and the truth of which is to be inquired into, is this: That over and above our reason and affections, which God has given us for the information of our judgment and the conduct of our lives, he has also, by external revelation, given us an account of himself and his moral government over the world, implying a future state of rewards and punishments; i.e. hath revealed the system of natural religion: (for natural religion may be externally[267] revealed by God, as the ignorant may be taught it by their fellow-creatures)—that God, I say, has given us the evidence of revelation, as well as the evidence of reason, to ascertain this moral system; together with an account of a particular dispensation of Providence, which reason could no way have discovered, and a particular institution of religion founded on it, for the recovery of mankind out of their present wretched condition, and raising them to the perfection and final happiness of their nature.

This revelation, whether real or supposed, may be considered as wholly historical. For prophecy is nothing but the history of events before they come to pass; doctrines also are matters of fact; and precepts come under the same notion. The general design of Scripture, which contains in it this revelation, thus considered as historical, may be said to be, to give us an account of the world in this one single view, as God’s world: by which it appears essentially distinguished from all other books, so far as I have found, except such as are copied from it. It begins with an account of God’s creation of the world, in order to ascertain, and distinguish from all others, who is the object of our worship, by what he has done: in order to ascertain, who he is, concerning whose providence, commands, promises, and threatenings, this sacred book, all along, treats; [viz.] the Maker and Proprietor of the world, he whose creatures we are, the God of nature: in order likewise to distinguish him from the idols of the nations, which are either imaginary beings, i.e. no beings at all; or else part of that creation, the historical relation of which is here given. And John, not improbably with an eye to this Mosaic account of the creation, begins his Gospel with an account of our Savior’s pre-existence, and that all things were made by him; and without him, was not any thing made that was made:[268] agreeably to the doctrine of Paul, that God created all things by Jesus Christ.[269] This being premised, the Scripture, taken together, seems to profess to contain a kind of an abridgment of the history of the world, in the view just now mentioned: that is, a general account of the condition of religion and its professors, during the continuance of that apostasy from God, and state of wickedness, which it everywhere supposes the world to lie in. And this account of the state of religion carries with it some brief account of the political state of things, as religion is affected by it. Revelation indeed considers the common affairs of this world, and what is going on in it, as a mere scene of distraction; and cannot be supposed to concern itself with foretelling at what time Rome, or Babylon, or Greece, or any particular place, should be the most conspicuous seat of that tyranny and dissoluteness, which all places equally aspire to be; cannot, I say, be supposed to give any account of this wild scene for its own sake. But it seems to contain some very general account of the chief governments of the world, as the general state of religion has been, is, or shall be, affected by them, from the first transgression, and during the whole interval of the world’s continuing in its present state, to a certain future period, spoken of both in the Old and New Testament, very distinctly, and in great variety of expression: The times of the restitution of all things:[270] when the mystery of God shall be finished, as he hath declared to his servants the prophets:[271] when the God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people,[272] as it is represented to be during this apostasy, but judgment shall be given to the saints,[273] and they shall reign:[274] and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.[275]

Upon this general view of the Scripture, I would remark, how great a length of time the whole relation takes up, near six thousand years of which are past; and how great a variety of things it treats of; the natural and moral system or history of the world, including the time when it was formed, all contained in the very first book, and evidently written in a rude and unlearned age; and in subsequent books, the various common and prophetic history, and the particular dispensation of Christianity. Now all this together gives the largest scope for criticism; and for the confutation of what is capable of being confuted, either from reason, or from common history, or from any inconsistence in its several parts. And it deserves, I think, to be mentioned, that whereas some imagine the supposed doubtfulness of the evidence for revelation implies a positive argument that it is not true; it appears, on the contrary, to imply a positive argument that it is true. For, could any common relation of such antiquity, extent, and variety (for in these things the stress of what I am now observing lies) be proposed to the examination of the world: that it could not, in an age of knowledge and liberty, be confuted, or shown to have nothing in it, to the satisfaction of reasonable men; would be thought a strong presumptive proof of its truth. Indeed it must be a proof of it, just in proportion to the probability, that if it were false, it might be shown to be so: which, I think, is scarce pretended to be shown, but upon principles and in ways of arguing, which have been clearly obviated.[276] Nor does it at all appear, that any set of men, who believe natural religion, are of the opinion, that Christianity has been thus confuted. But to proceed:

Together with the moral system of the world, the Old Testament contains a chronological account of the beginning of it, and from thence, an unbroken genealogy of mankind for many ages before common history begins; and carried on as much farther as to make up a continued thread of history, of the length of between three and four thousand years. It contains an account of God’s making a covenant with a particular nation, that they should be his people, and he would be their God, in a peculiar sense; of his often interposing miraculously in their affairs; giving them the promise, and long after, the possession, of a particular country; assuring them of the greatest national prosperity in it, if they would worship him, in opposition to the idols which the rest of the world worshipped, and obey his commands; and threatening them with unexampled punishments if they disobeyed him, and fell into the general idolatry: insomuch that this one nation should continue to be the observation and the wonder of all the world. It declares particularly, that God would scatter them among all people, from one end of the earth unto the other; but that when they should return unto the Lord their God, he would have compassion upon them, and gather them from all the nations, whither he had scattered them: that Israel should be saved in the Lord, with an everlasting salvation; and not be ashamed or confounded world without end.[277] And as some of these promises are conditional, others are as absolute as any thing can be expressed: that the time should come, when the people should be all righteous, and inherit the land forever: that though God would make a full end of all nations whither he had scattered them, yet would he not make a full end of them: that he would bring again the captivity of his people Israel, and plant them upon their land, and they should be no more pulled up out of their land: that the seed of Israel should not cease from being a nation forever.[278] It foretells, that God would raise them up a particular person, in whom all his promises should finally be fulfilled; the Messiah, who should be, in a high and eminent sense, their anointed Prince and Savior. This was foretold in such a manner, as raised a general expectation of such a person in the nation, as appears from the New Testament, and is an acknowledged fact; an expectation of his coming at such a particular time, before any one appeared claiming to be that person, and when there was no ground for such an expectation, but from the prophecies: which expectation, therefore, must in all reason be presumed to be explanatory of those prophecies, if there were any doubt about their meaning. It seems moreover to foretell, that this person should be rejected by the nation to whom he had been so long promised, though he was so much desired by them.[279] And it expressly foretells, that he should be the Savior of the Gentiles; and that the completion of the scheme contained in this book, and then begun, and in its progress, should be something so great, that in comparison with it, the restoration of the Jews alone would be but of small account. It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be for salvation unto the end of the earth. And, In the last days, the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it—for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations—and the Lord alone shall be exalted in that day, and the idols he shall utterly abolish.[280]

The Scripture further contains an account, that at the time the Messiah was expected, a person rose up in this nation, claiming to be that Messiah, to be the person to whom all the prophecies referred, and in whom they should center: that he spent some years in a continued course of miraculous works; and endued his immediate disciples and followers with a power of doing the same, as a proof of the truth of that religion, which he commissioned them to publish: that invested with this authority and power, they made numerous converts in the remotest countries, and settled and established his religion in the world; to the end of which the Scripture professes to give a prophetic account of the state of this religion among mankind.[281]

Let us now suppose a person utterly ignorant of history, to have all this related to him out of the Scripture. Or suppose such an one, having the Scripture put into his hands, to remark these things in it, not knowing but that the whole, even its civil history, as well as the other parts of it, might be, from beginning to end, an entire invention; and to ask, What truth was in it, and whether the revelation here related was real, or a fiction? And, instead of a direct answer, suppose him, all at once, to be told the following confessed facts; and then to unite them into one view.

Let him first be told, in how great a degree the profession and establishment of natural religion, the belief that there is one God to be worshipped, that virtue is his law, and that mankind shall be rewarded and punished hereafter, as they obey and disobey it here; in how very great a degree, I say, the profession and establishment of this moral system in the world is owing to the revelation, whether real or supposed, contained in this book: the establishment of this moral system, even in those countries which do not acknowledge the proper authority of the Scripture.[282] Let him be told also, what number of nations do acknowledge its proper authority. Let him then take in the consideration, of what importance religion is to mankind. And upon these things he might, I think, truly observe, that this supposed revelation’s obtaining and being received in the world, with all the circumstances and effects of it, considered together as one event, is the most conspicuous and important event in the history of mankind: that a book of this nature, and thus promulged and recommended to our consideration, demands, as if by a voice from heaven, to have its claims most seriously examined; and that, before such examination, to treat it with any kind of scoffing and ridicule, is an offence against natural piety. It is to be remembered, that how much soever the establishment of natural religion in the world is owing to the Scripture revelation, this does not destroy the proof of religion from reason, any more than the proof of Euclid’s Elements is destroyed, by a man’s knowing or thinking, that he should never have seen the truth of the several propositions contained in it, nor had those propositions come into his thoughts, but for that mathematician.

Let such a person as we are speaking of be, in the next place, informed of the acknowledged antiquity of the first parts of this book; and that its chronology, its account of the time when the earth, and the several parts of it, were first peopled with human creatures, is no way contradicted, but is really confirmed, by the natural and civil history of the world, collected from common historians, from the state of the earth, and from the late invention of arts and sciences.

And as the Scripture contains an unbroken thread of common and civil history, from the creation to the captivity, for between three and four thousand years; let the person we are speaking of be told, in the next place, that this general history, as it is not contradicted, but confirmed by profane history[283] as much as there would be reason to expect, upon supposition of its truth; so there is nothing in the whole history itself, to give any reasonable ground of suspicion of its not being, in the general, a faithful and literally true genealogy of men, and series of things. I speak here only of the common Scripture history, or of the course of ordinary events related in it, as distinguished from miracles, and from the prophetic history. In all the Scripture narrations of this kind, following events arise out of foregoing ones, as in all other histories. There appears nothing related as done in any age, not conformable to the manners of that age: nothing in the account of a succeeding age, which one would say could not be true, or was improbable, from the account of things in the preceding one. There is nothing in the characters, which would raise a thought of their being feigned; but all the internal marks imaginable of their being real. It is to be added also, that mere genealogies, bare narratives of the number of years, which persons called by such and such names lived, do not carry the face of fiction; perhaps do carry some presumption of veracity: and all unadorned narratives, which have nothing to surprise, may be thought to carry somewhat of the like presumption too. And the domestic and the political history is plainly credible. There may be incidents in Scripture, which, taken alone in the naked way they are told, may appear strange; especially to persons of other manners, temper, education: but there are also incidents of undoubted truth, in many or most persons’ lives, which, in the same circumstances, would appear to the full as strange.[284] There may be mistakes of transcribers, there may be other real or seeming mistakes, not easy to be particularly accounted for: but there are certainly no more things of this kind in the Scripture, than what were to have been expected in books of such antiquity; and nothing, in any wise, sufficient to discredit the general narrative.

Now, that a history, claiming to commence from the creation, and extending in one continued series, through so great a length of time, and variety of events, should have such appearances of reality and truth in its whole contexture, is surely a very remarkable circumstance in its favor. And as all this is applicable to the common history of the New Testament, so there is a further credibility, and a very high one, given to it by profane authors: many of these writing of the same times, and confirming the truth of customs and events, which are incidentally as well as more purposely mentioned in it. And this credibility of the common Scripture-history, gives some credibility to its miraculous history: especially as this is interwoven with the common, so as that they imply each other, and both together make up one relation.

Let it then be more particularly observed to this person, that it is an acknowledged matter of fact, which is indeed implied in the foregoing observation, that there was such a nation as the Jews, of the greatest antiquity, whose government and general polity was founded on the law, here related to be given them by Moses as from heaven: that natural religion, with rites additional yet no way contrary to it, was their established religion, which cannot be said of the Gentile world: and that their very being as a nation, depended upon their acknowledgment of one God, the God of the universe. For, suppose in their captivity in Babylon, they had gone over to the religion of their conquerors, there would have remained no bond of union, to keep them a distinct people. And while they were under their own kings, in their own country, a total apostasy from God would have been the dissolution of their whole government. They in such a sense nationally acknowledged and worshipped the Maker of heaven and earth, when the rest of the world were sunk in idolatry, as rendered them, in fact, the peculiar people of God. This remarkable establishment and preservation of natural religion among them, seems to add peculiar credibility to the historical evidence for the miracles of Moses and the prophets. Because these miracles are a full satisfactory account of this event, which plainly needs to be accounted for, and cannot be otherwise.

Let this person, supposed wholly ignorant of history, be acquainted further, that one claiming to be the Messiah, of Jewish extraction, rose up at the time when this nation, from the prophecies above mentioned, expected the Messiah: that he was rejected, as it seemed to have been foretold he should, by the body of the people, under the direction of their rulers: that in the course of a very few years, he was believed on and acknowledged as the promised Messiah, by great numbers among the Gentiles, agreeably to the prophecies of Scripture, yet not upon the evidence of prophecy, but of miracles,[285] of which miracles we have also strong historical evidence; (by which I mean here no more than must be acknowledged by unbelievers; for let pious frauds and follies be admitted to weaken, it is absurd to say they destroy our evidence of miracles wrought in proof of Christianity:)[286] that this religion approving itself to the reason of mankind, and carrying its own evidence with it, so far as reason is a judge of its system, and being no way contrary to reason in those parts of it which require to be believed upon the mere authority of its Author; that this religion, I say, gradually spread and supported itself for some hundred years, not only without any assistance from temporal power, but under constant discouragements, and often the bitterest persecutions from it; and then became the religion of the world: that in the mean time the Jewish nation and government were destroyed in a very remarkable manner, and the people carried away captive and dispersed through the most distant countries; in which state of dispersion they have remained fifteen hundred years: and that they remain a numerous people, united among themselves, and distinguished from the rest of the world, as they were in the days of Moses, by the profession of his law; and everywhere looked upon in a manner, which one scarce knows how distinctly to express, but in the words of the prophetic account of it, given so many ages before it came to pass: Thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee.[287]

The appearance of a standing miracle, in the Jews remaining a distinct people in their dispersion, and the confirmation which this event appears to give to the truth of revelation, may be thought to be answered, by their religion’s forbidding them intermarriages with those of other nations, and prescribing them many peculiarities in their food, by which they are debarred from incorporating with the people in whose countries they live. This is not, I think, a satisfactory account of that which it pretends to account for. But what does it pretend to account for? The correspondence between this event and the prophecies; or the coincidence of both, with a long dispensation of Providence, of a peculiar nature, towards that people? No. It is only the event itself, which is offered to be thus accounted for: which single event, taken alone, abstracted from all such correspondence and coincidence, perhaps would not have appeared miraculous: but that correspondence and coincidence may be so, though the event itself be supposed not. Thus the concurrence of our Saviour’s being born at Bethlehem, with a long foregoing series of prophecy and other coincidences, is doubtless miraculous; the series of prophecy, and other coincidences, and the event, being admitted: though the event itself appears to have been brought about in a natural way; of which, however, no one can be certain.

As several of these events seem, in some degree expressly, to have verified the prophetic history already, so likewise they may be considered further, as having a peculiar aspect towards the full completion of it; as affording some presumption that the whole of it shall, one time or other, be fulfilled. Thus, that the Jews have been so wonderfully preserved in their long and wide dispersion; which is indeed the direct fulfilling of some prophecies, but is now mentioned only as looking forward to somewhat yet to come: that natural religion came forth from Judea, and spread, in the degree it has done over the world, before lost in idolatry; which, together with some other things, have distinguished that very place, in like manner as the people of it are distinguished: that this great change of religion over the earth was brought about under the profession and acknowledgment, that Jesus was the promised Messiah: things of this kind naturally turn the thoughts of serious men towards the full completion of the prophetic history, concerning the final restoration of that people; concerning the establishment of the everlasting kingdom among them, the kingdom of the Messiah; and the future state of the world, under this sacred government. Such circumstances and events, compared with these prophecies, though no completions of them, yet would not, I think, be spoken of as nothing in the argument, by a person upon his first being informed of them. They fall in with the prophetic history of things still future, give it some additional credibility, and have the appearance of being somewhat in order to the full completion of it.

Indeed it requires a good degree of knowledge, and great calmness and consideration, to be able to judge thoroughly of the evidence for the truth of Christianity, from that part of the prophetic history which relates to the situation of the kingdoms of the world, and to the state of the church, from the establishment of Christianity to the present time. But it appears from a general view of it, to be very material. And those persons who have thoroughly examined it, and some of them were men of the coolest tempers, greatest capacities, and least liable to imputations of prejudice, insist upon it as determinately conclusive.

[Conclusion.] Suppose now a person quite ignorant of history, first to recollect the passages above mentioned out of Scripture, without knowing but that the whole was a late fiction, then to be informed of the correspondent facts now mentioned, and to unite them all into one view: that the profession and establishment of natural religion in the world is greatly owing, in different ways, to this book, and the supposed revelation which it contains; that it is acknowledged to be of the earliest antiquity; that its chronology and common history are entirely credible; that this ancient nation, the Jews, of whom it chiefly treats, appear to have been, in fact, the people of God, in a distinguished sense; that, as there was a national expectation among them, raised from the prophecies, of a Messiah to appear at such a time, so one at this time appeared claiming to be that Messiah; that he was rejected by this nation, but received by the Gentiles, not upon the evidence of prophecy, but of miracles; that the religion he taught supported itself under the greatest difficulties, gained ground, and at length became the religion of the world; that in the mean time the Jewish polity was utterly destroyed, and the nation dispersed over the face of the earth; that notwithstanding this, they have remained a distinct numerous people for so many centuries, even to this day; which not only appears to be the express completion of several prophecies concerning them, but also renders it, as one may speak, a visible and easy possibility that the promises made to them as a nation, may yet be fulfilled.

To these acknowledged truths, let the person we have been supposing add, as I think he ought, whether every one will allow it or no, the obvious appearances which there are, of the state of the world, in other respects besides what relates to the Jews, and of the Christian church, having so long answered, and still answering to the prophetic history. Suppose, I say, these facts set over against the things before mentioned out of the Scripture, and seriously compared with them; the joint view of both together must, I think, appear of very great weight to a considerate reasonable person: of much greater indeed, upon having them first laid before him, than is easy for us, who are so familiarized to them, to conceive, without some particular attention for that purpose.

All these things, and the several particulars contained under them, require to be distinctly and most thoroughly examined into; that the weight of each may be judged of, upon such examination, and such conclusion drawn, as results from their united force. But this has not been attempted here. I have gone no further than to show, that the general imperfect view of them now given, the confessed historical evidence for miracles, and the many obvious appearing completions of prophecy, together with the collateral things[288] here mentioned, and there are several others of the like sort; that all this together, which, being fact, must be acknowledged by unbelievers, amounts to real evidence of somewhat more than human in this matter: evidence much more important, than careless men, who have been accustomed only to transient and partial views of it, can imagine; and indeed abundantly sufficient to act upon. And these things, I apprehend, must be acknowledged by unbelievers. For though they may say, that the historical evidence of miracles wrought in attestation of Christianity, is not sufficient to convince them, that such miracles were really wrought: they cannot deny, that there is such historical evidence, it being a known matter of fact that there is. They may say, the conformity between the prophecies and events is by accident: but there are many instances in which such conformity itself cannot be denied. They may say, with regard to such kind of collateral things as those above mentioned, that any odd accidental events, without meaning, will have a meaning found in them by fanciful people: and that such as are fanciful in any one certain way, will make out a thousand coincidences, which seem to favor their peculiar follies. Men, I say, may talk thus: but no one who is serious, can possibly think these things to be nothing, if he considers the importance of collateral things, and even of lesser circumstances, in the evidence of probability, as distinguished in nature, from the evidence of demonstration. In many cases indeed it seems to require the truest judgment, to determine with exactness the weight of circumstantial evidence: but it is very often altogether as convincing, as that which is the most express and direct.

This general view of the evidence for Christianity, considered as making one argument, may also serve to recommend to serious persons, to set down every thing which they think may be of any real weight at all in proof of it, and particularly the many seeming completions of prophecy: and they will find, that, judging by the natural rules, by which we judge of probable evidence in common matters, they amount to a much higher degree of proof, upon such a joint review, than could be supposed upon considering them separately, at different times; how strong soever the proof might before appear to them, upon such separate views of it. For probable proofs, by being added, not only increase the evidence, but multiply it.[289] Nor should I dissuade any one from setting down, what he thought made for the contrary side. But then it is to be remembered, not in order to influence his judgment, but his practice, that a mistake on one side may be, in its consequences, much more dangerous, than a mistake on the other. And what course is most safe, and what most dangerous, will be thought a very material consideration, when we deliberate, not concerning events, but concerning conduct in our temporal affairs. To be influenced by this consideration in our judgment, to believe or disbelieve upon it, is indeed as much prejudice, as any thing whatever. And, like other prejudices, it operates contrary ways, in different men; for some are inclined to believe what they hope, and others what they fear. And it is manifest unreasonableness to apply to men’s passions in order to gain their assent. But in deliberations concerning conduct, there is nothing which reason more requires to be taken into the account, than the importance of it. For, suppose it doubtful, what would be the consequence of acting in this, or in the contrary manner: still, that taking one side could be attended with little or no bad consequence, and taking the other might be attended with the greatest, must appear, to unprejudiced reason, of the highest moment towards determining how we are to act. The truth of our religion, like the truth of common matters, is to be judged of by all the evidence taken together. And unless the whole series of things which may be alleged in this argument, and every particular thing in it, can reasonably be supposed to have been by accident (for here the stress of the argument for Christianity lies); then is the truth of it proved: in like manner, as if in any common case, numerous events acknowledged, were to be alleged in proof of any other event disputed; the truth of the disputed event would be proved, not only if any one of the acknowledged ones did of itself clearly imply it, but, though no one of them singly did so, if the whole of the acknowledged events taken together could not in reason be supposed to have happened, unless the disputed one were true.

It is obvious, how much advantage the nature of this evidence gives to those persons who attack Christianity, especially in conversation. For it is easy to show, in a short and lively manner, that such and such things are liable to objection, that this and another thing is of little weight in itself; but impossible to show, in like manner, the united force of the whole argument in one view.

Lastly, as it has been made appear, that there is no presumption against a revelation as miraculous; that the general scheme of Christianity, and the principal parts of it, are conformable to the experienced constitution of things, and the whole perfectly credible: so the account now given of the positive evidence for it, shows, that this evidence is such, as, from the nature of it, cannot be destroyed, though it should be lessened.

CHAPTER VIII.
OBJECTIONS AGAINST ARGUING FROM THE ANALOGY OF NATURE, TO RELIGION.

If every one would consider, with such attention as they are bound, even in point of morality, to consider, what they judge and give characters of; the occasion of this chapter would be, in some good measure at least, superseded. But since this is not to be expected; for some we find do not concern themselves to understand even what they write against: since this treatise, in common with most others, lies open to objections, which may appear very material to thoughtful men at first sight; and, besides that, seems peculiarly liable to the objections of such as can judge without thinking, and of such as can censure without judging; it may not be amiss to set down the chief of these objections which occur to me, and consider them to their hands. They are such as these:

“That it is a poor thing to solve difficulties in revelation, by saying, that there are the same in natural religion; when what is wanting is to clear both of them of these their common, as well as other their respective, difficulties; that it is a strange way indeed of convincing men of the obligations of religion, to show them, that they have as little reason for their worldly pursuits: and a strange way of vindicating the justice and goodness of the Author of nature, and of removing the objections against both, to which the system of religion lies open, to show, that the like objections lie against natural providence; a way of answering objections against religion, without so much as pretending to make out, that the system of it, or the particular things in it objected against, are reasonable—especially, perhaps some may be inattentive enough to add, must this be thought strange, when it is confessed that analogy is no answer to such objections: that when this sort of reasoning is carried to the utmost length it can be imagined capable of, it will yet leave the mind in a very unsatisfied state; and that it must be unaccountable ignorance of mankind, to imagine they will be prevailed with to forego their present interests and pleasures, from regard to religion, upon doubtful evidence.”

Now, as plausible as this way of talking may appear, that appearance will be found in a great measure owing to half views, which show but part of an object, yet show that indistinctly, and to undeterminate language. By these means weak men are often deceived by others, and ludicrous men, by themselves. And even those, who are serious and considerate, cannot always readily disentangle, and at once clearly see through the perplexities, in which subjects themselves are involved; and which are heightened by the deficiencies and the abuse of words. To this latter sort of persons, the following reply to each part of this objection severally, may be of some assistance; as it may also tend a little to stop and silence others.

First, The thing wanted, i.e. what men require, is to have all difficulties cleared. And this is, or at least for any thing we know to the contrary, it may be, the same as requiring to comprehend the divine nature, and the whole plan of Providence from everlasting to everlasting! But it hath always been allowed to argue from what is acknowledged, to what is disputed. And it is in no other sense a poor thing, to argue from natural religion to revealed, in the manner found fault with, than it is to argue in numberless other ways of probable deduction and inference, in matters of conduct, which we are continually reduced to the necessity of doing. Indeed the epithet poor may be applied, I fear as properly, to great part or the whole of human life, as it is to the things mentioned in the objection. Is it not a poor thing, for a physician to have so little knowledge in the cure of diseases, as even the most eminent have? To act upon conjecture and guess, where the life of man is concerned? Undoubtedly it is: but not in comparison of having no skill at all in that useful art, and being obliged to act wholly in the dark.

Further: since it is as unreasonable, as it is common, to urge objections against revelation, which are of equal weight against natural religion; and those who do this, if they are not confused themselves, deal unfairly with others, in making it seem that they are arguing only against revelation, or particular doctrines of it, when in reality they are arguing against moral providence; it is a thing of consequence to show, that such objections are as much levelled against natural religion, as against revealed. Objections, which are equally applicable to both, are properly speaking answered, by its being shown that they are so, provided the former be admitted to be true. And without taking in the consideration how distinctly this is admitted, it is plainly very material to observe, that as the things objected against in natural religion are of the same kind with what is certain matter of experience in the course of providence, and in the information which God affords us concerning our temporal interest under his government; so the objections against the system of Christianity, and the evidence of it, are of the very same kind with those which are made against the system and evidence of natural religion. However, the reader upon review may see, that most of the analogies insisted upon, even in the latter part of this treatise, do not necessarily require to have more taken for granted than is in the former; [viz.] that there is an Author of nature, or natural Governor of the world: and Christianity is vindicated, not from its analogy to natural religion, but chiefly from its analogy to the experienced constitution of nature.

Secondly, Religion is a practical thing, and consists in such a determinate course of life, as what, there is reason to think, is commanded by the Author of nature, and will, upon the whole, be our happiness under his government. If men can be convinced, that they have the like reason to believe this, as to believe that taking care of their temporal affairs will be to their advantage; such conviction cannot but be an argument to them for the practice of religion. And if there be really any reason for believing one of these, and endeavoring to preserve life, and secure ourselves the necessaries and conveniences of it; then there is reason also for believing the other, and endeavoring to secure the interest it proposes to us. And if the interest, which religion proposes to us, be infinitely greater than our whole temporal interest; then there must be proportionably greater reason for endeavoring to secure one, than the other; since, by the supposition, the probability of our securing one is equal to the probability of our securing the other. This seems plainly unanswerable, and has a tendency to influence fair minds, who consider what our condition really is, or upon what evidence we are naturally appointed to act; and who are disposed to acquiesce in the terms upon which we live, and attend to and follow that practical instruction, whatever it be, which is afforded us.

But the chief and proper force of the argument referred to in the objection, lies in another place. The proof of religion, it is said, is involved in such inextricable difficulties, as to render it doubtful; and that it cannot be supposed that if it were true, it would be left upon doubtful evidence. Here then, over and above the force of each particular difficulty or objection, these difficulties and objections taken together are turned into a positive argument against the truth of religion; which argument would stand thus. If religion were true, it would not be left doubtful, and open to objections to the degree in which it is: therefore that it is thus left, not only renders the evidence of it weak, and lessens its force, in proportion to the weight of such objections, but also shows it to be false, or is a general presumption of its being so. Now the observation, that from the natural constitution and course of things, we must in our temporal concerns, almost continually, and even in matters of great consequence, act upon evidence of a like kind and degree to the evidence of religion, is an answer to this argument. Because it shows, that it is according to the conduct and character of the Author of nature to appoint we should act upon evidence like to that, which this argument presumes he cannot be supposed to appoint we should act upon: it is an instance, a general one, made up of numerous particular ones, of somewhat in his dealing with us, similar to what is said to be incredible. As the force of this answer lies merely in the parallel, which there is between the evidence for religion and for our temporal conduct; the answer is equally just and conclusive, whether the parallel be made out, by showing the evidence of the former to be higher, or the evidence of the latter to be lower.

Thirdly, The design of this treatise is not to vindicate the character of God, but to show the obligations of men: it is not to justify his providence, but to show what belongs to us to do. These are two subjects, and ought not to be confounded. Though they may at length run up into each other, yet observations may immediately tend to make out the latter, which do not appear, by any immediate connection, to the purpose of the former; which is less our concern, than many seem to think. For, first,

It is not necessary we should justify the dispensations of Providence against objections, any farther than to show, that the things objected against may, for aught we know, be consistent with justice and goodness. Suppose then, that there are things in the system of this world, and plan of Providence relating to it, which taken alone would be unjust: yet it has been shown unanswerably, that if we could take in the reference, which these things may have to other things, present past and to come; to the whole scheme, which the things objected against are parts of; these very things might, for aught we know, be found to be, not only consistent with justice, but instances of it. Indeed it has been shown, by the analogy of what we see, not only possible that this may be the case, but credible that it is. And thus objections, drawn from such things, are answered, and Providence is vindicated, as far as religion makes its vindication necessary.

Hence it appears, Secondly, that objections against the Divine justice and goodness are not endeavored to be removed, by showing that the like objections, allowed to be really conclusive, lie against natural providence: but those objections being supposed and shown not to be conclusive, the things objected against, considered as matters of fact, are farther shown to be credible, from their conformity to the constitution of nature; for instance, that God will reward and punish men for their actions hereafter, from the observation, that he does reward and punish them for their actions here. And this, I apprehend, is of weight.

Thirdly, it would be of weight, even though those objections were not answered. For, there being the proof of religion above set down; and religion implying several facts; for instance again, the fact last mentioned, that God will reward and punish men for their actions hereafter; the observation, that his present method of government is by rewards and punishments, shows that future fact not to be incredible: whatever objections men may think they have against it, as unjust or unmerciful, according to their notions of justice and mercy; or as improbable from their belief of necessity. I say, as improbable: for it is evident no objection against it, as unjust, can be urged from necessity; since this notion as much destroys injustice, as it does justice.

Fourthly, Though objections against the reasonableness of the system of religion cannot indeed be answered without entering into consideration of its reasonableness; yet objections against the credibility or truth of it may. Because the system of it is reducible into what is properly matter of fact: and the truth, the probable truth of facts, may be shown without consideration of their reasonableness. Nor is it necessary, though, in some cases and respects, it is highly useful and proper, yet it is not necessary, to give a proof of the reasonableness of every precept enjoined us, and of every particular dispensation of Providence, which comes into the system of religion. Indeed the more thoroughly a person of a right disposition is convinced of the perfection of the Divine nature and conduct, the farther he will advance towards that perfection of religion, which John[290] speaks of.[291] But the general obligations of religion are fully made out, by proving the reasonableness of the practice of it. And that the practice of religion is reasonable, may be shown, though no more could be proved, than that the system of it may be so, for aught we know to the contrary: and even without entering into the distinct consideration of this.

Fifthly, It is easy to see, that though the analogy of nature is not an immediate answer to objections against the wisdom, the justice, or goodness, of any doctrine or precept of religion; yet it may be, as it is, an immediate and direct answer to what is really intended by such objections; which is, to show that the things objected against are incredible.

Fourthly, It is most readily acknowledged, that the foregoing treatise is by no means satisfactory; very far indeed from it: but so would any natural institution of life appear, if reduced into a system, together with its evidence. Leaving religion out of the case, men are divided in their opinions, whether our pleasures overbalance our pains: and whether it be, or be not, eligible to live in this world.[292] And were all such controversies settled, which perhaps, in speculation, would be found involved in great difficulties; and were it determined upon the evidence of reason, as nature has determined it to our hands, that life is to be preserved: still, the rules which God has been pleased to afford us, for escaping the miseries of it, and obtaining its satisfactions, the rules, for instance, of preserving health, and recovering it when lost, are not only fallible and precarious, but very far from being exact. Nor are we informed by nature, as to future contingencies and accidents, so as to render it at all certain, what is the best method of managing our affairs. What will be the success of our temporal pursuits, in the common sense of the word success, is highly doubtful. And what will be the success of them in the proper sense of the word; i.e. what happiness or enjoyment we shall obtain by them, is doubtful in a much higher degree. Indeed the unsatisfactory nature of the evidence, with which we are obliged to take up, in the daily course of life, is scarce to be expressed. Yet men do not throw away life, or disregard the interests of it, upon account of this doubtfulness. The evidence of religion then being admitted real, those who object against it, as not satisfactory, i.e. as not being what they wish it, plainly forget the very condition of our being: for satisfaction, in this sense, does not belong to such a creature as man.

And, what is more material, they forget also the very nature of religion. For, religion presupposes, in all those who will embrace it, a certain degree of integrity and honesty; which it was intended to try whether men have or not, and to exercise in such as have it, in order to its improvement. Religion presupposes this as much, and in the same sense, as speaking to a man presupposes he understands the language in which you speak; or as warning a man of any danger presupposes that he hath such a regard to himself, as that he will endeavor to avoid it. Therefore the question is not at all, Whether the evidence of religion be satisfactory; but Whether it be, in reason, sufficient to prove and discipline that virtue, which it presupposes. Now the evidence of it is fully sufficient for all those purposes of probation; how far soever it is from being satisfactory, as to the purposes of curiosity, or any other: and indeed it answers the purposes of the former in several respects, which it would not do, if it were as overpowering as is required. Besides, whether the motives or the evidence for any course of action be satisfactory, meaning here, by that word, what satisfies a man that such a course of action will in event be for his good; this need never be, and I think, strictly speaking, never is, the practical question in common matters. The practical question in all cases is, Whether the evidence for a course of action be such as, taking in all circumstances, makes the faculty within us, which is the guide and judge of conduct,[293] determine that course of action to be prudent. Indeed, satisfaction that it will be for our interest or happiness, abundantly determines an action to be prudent: but evidence almost infinitely lower than this, determines actions to be so too; even in the conduct of every day.

Fifthly, As to the objection concerning the influence which this argument, or any part of it, may, or may not be expected to have upon men; I observe, as above, that religion being intended for a trial[294] and exercise of the morality of every person’s character, who is a subject of it; and there being, as I have shown, such evidence for it, as is sufficient, in reason, to influence men to embrace it: to object, that it is not to be imagined mankind will be influenced by such evidence, is nothing to the purpose of the foregoing treatise. For the purpose of it is not to inquire, what sort of creatures mankind are; but what the light and knowledge, which is afforded them, requires they should be: to show how, in reason, they ought to behave; not how, in fact, they will behave. This depends upon themselves, and is their own concern; the personal concern of each man in particular. How little regard the generality have to it, experience indeed does too fully show. But religion, considered as a probation, has had its end upon all persons, to whom it has been proposed with evidence sufficient in reason to influence their practice: for by this means they have been put into a state of probation; let them behave as they will in it. Thus, not only revelation, but reason also, teaches us, that by the evidence of religion being laid before men, the designs of Providence are carrying on, not only with regard to those who will be influenced by it, but likewise with regard to those who will not. Lastly, the objection here referred to, allows the thing insisted upon in this treatise to be of some weight; and if so, it may be hoped it will have some influence. And if there be a probability that it will have any at all, there is the same reason in kind, though not in degree, to lay it before men, as there would be, if it were likely to have a greater influence.

Further, I desire it may be considered, with respect to the whole of the foregoing objections, that in this treatise I have argued upon the principles of others,[295] not my own: and have omitted what I think true, and of the utmost importance, because by others thought unintelligible, or not true. Thus I have argued upon the principles of the fatalists, which I do not believe: and have omitted a thing of the utmost importance which I do believe,—[viz.] the moral fitness and unfitness of actions, prior to all will whatever; which as certainly determine the divine conduct, as speculative truth and falsehood necessarily determine the divine judgment. Indeed the principle of liberty, and that of moral fitness, so force themselves upon the mind, that moralists, ancient as well as modern, have formed their language upon it. And probably it may appear in mine, though I have endeavored to avoid it; and, in order to avoid it, have sometimes been obliged to express myself in a manner, which will appear strange to such as do not observe the reason for it. But the general argument here pursued, does not at all suppose, or proceed upon these principles.

Now, these two abstract principles of liberty and moral fitness being omitted, religion can be considered in no other view, than merely as a question of fact: and in this view it is here considered. It is obvious, that Christianity, and the proof of it, are both historical. Even natural religion is, properly, a matter of fact. For, that there is a righteous Governor of the world, is so: and this proposition contains the general system of natural religion. But then, several abstract truths, and in particular those two principles, are usually taken into consideration in the proof of it: whereas it is here treated of only as a matter of fact. To explain this; That the three angles of a triangle are equal to two right ones, is an abstract truth; but that they appear so to our mind, is only a matter of fact. This last must have been admitted, if any thing was, by those ancient sceptics, who would not admit the former: but pretended to doubt, whether there were any such thing as truth, or whether we could certainly depend upon our faculties of understanding for the knowledge of it in any case.

The assertion that there is, in the nature of things, an original standard of right and wrong in actions, independent upon all will, but which unalterably determines the will of God, to exercise that moral government over the world, which religion teaches, (i.e. finally and upon the whole to reward and punish men respectively as they act right or wrong;) contains an abstract truth, as well as matter of fact. But suppose that in the present state, every man without exception, was rewarded and punished, in exact proportion as he followed or transgressed that sense of right and wrong, which God has implanted in his nature: this would not be at all an abstract truth, but only a matter of fact. And though this fact were acknowledged by every one, yet the same difficulties might be raised as now are, concerning the abstract questions of liberty and moral fitness. And we should have a proof, even the certain one of experience, that the government of the world was perfectly moral, without taking in the consideration of those questions: and this proof would remain, in what way soever they were determined.

Thus, God having given mankind a moral faculty, the object of which is actions, and which naturally approves some actions as right, and of good desert, and condemns others as wrong, and of ill desert; that he will, finally and upon the whole, reward the former and punish the latter, is not an assertion of an abstract truth, but of what is as mere a fact, as his doing so at present would be. This future fact I have not, indeed, proved with the force with which it might be proved, from the principles of liberty and moral fitness; but without them have given a really conclusive practical proof of it, which is greatly strengthened by the general analogy of nature; a proof easily cavilled at, easily shown not to be demonstrative, (and it is not offered as such;) but impossible, I think, to be evaded, or answered. Thus the obligations of religion are made out, exclusive of the questions concerning liberty and moral fitness; which have been perplexed with difficulties and abstruse reasonings, as every thing may.

Hence therefore may be observed distinctly, what is the force of this treatise. It will be, to such as are convinced of religion upon the proof arising out of the two last mentioned principles, an additional proof and confirmation of it: to such as do not admit those principles, an original proof of it,[296] and a confirmation of that proof. Those who believe, will here find the scheme of Christianity cleared of objections, and the evidence of it in a peculiar manner strengthened. Those who do not believe will at least be shown the absurdity of all attempts to prove Christianity false, the plain undoubted credibility of it; and, I hope, a good deal more.