greatly strengthened by the Analogy of Nature. This proof may indeed be cavilled at, because it is not demonstrative; but nevertheless it is a proof of such a kind, as not to be evaded or answered. And those who believe will find the objections to Christianity cleared away, and its evidence confirmed; whilst those who believe not, will be shown not only the absurdity of attempting to prove it false, but the plain undoubted credibility of it at least, if nothing more.

Conclusion.

There is no need of much abstruse reasoning, to convince an unprejudiced mind of the Being of a God, the Creator, and Governor of the world, who will judge it in righteousness. Ten thousand instances of design cannot but prove a Designer; and it is intuitively manifest, that creatures ought to live under a dutiful sense of their Creator; and that justice and charity must be His laws, who has made them social creatures. This is the basis of Natural Religion, and inattention to its voice argues an immoral state of mind. Revealed religion, however, requires external proof, in order to its being received. And when a miraculous Revelation has been vouchsafed, it has a peculiar tendency to inspire us with reverence and awe, and imposes a strong obligation to enquire seriously into its claims. Christi

anity, therefore, requires our serious regard; as it also demands our ready acquiescence, upon conviction of its truth. And yet, from various causes, many neglect it; some offer only a passive resistance to it; but others an active one,—even setting themselves up in positive opposition to God, and religion,—reviling and blaspheming Christianity, and its Author; and pouring contempt upon revelation altogether. Now if such opponents assert they act so upon principles of reason,— (and with others we do not argue,)—it is utterly inconceivable, how they should consider the whole evidence for Christianity to amount to nothing. In fact, they do not so. Their objection is, after all, against the system of religion itself; against the whole notion of a revelation, and also the whole scheme of Christianity; it contradicts their previously formed imaginings; and thus it is, not that the evidence for it is unsatisfactory, but that they are fortified against evidence, which otherwise, would make great impression upon them.

To such persons, this Treatise is adapted. All general objections against the moral system of Nature, i. e. against Natural Religion, have been obviated in the First Part; wherein it has been shown, that from the course of things in the world, and our own actual experience thereof, we are evidently under the moral government of the Creator; and that from the Analogy of His dealings with us here, we might fairly infer a

now.

future state of rewards and punishments, as a completion and perfection of the moral scheme so carrying on And this (as has been just observed) being so clear, it is intuitively manifest that we, as creatures, should live under a dutiful sense of the Creator's government.

In the Second Part, the objections against Revealed Religion, and the particular system of Christianity, have been refuted; it having been shown,

First, that Christianity is of vast importance, and that it contains many things deeply concerning us, but not discoverable by reason.

Secondly, that no presumption can reasonably lie against its miraculous evidences.

Thirdly, that the Analogy of Nature renders it highly credible beforehand, that a divine Revelation might contain many things appearing to us (because utterly incompetent judges) liable to objection.

The objections against Christianity as a matter of fact having been replied to, those against it, with respect to its wisdom, justice, and goodness, are next noticed.

First, it is clearly shown, that they admit of precisely the same answer, as similar objections against the constitution of Nature do: and that, as from our partial knowledge, and limited powers, we are unable to comprehend the whole of the vast scheme of Nature,

and are, therefore, liable to serious error in presuming to pronounce upon the character and tendency of any one insulated portion; so the amazing scheme of Religion, and the restoration of man, is equally beyond our reach. And as we see the Author of Nature carries on His plans by means and processes; so from analogy, we must admit the scheme of Religion, with all its apparatus of means, to be from the same God.

Secondly, the particular appointment of our redemption by a Mediator, has been shown obviously analogous to the conduct of nature, i. e. of the God of Nature, in appointing others to be instruments of His mercy, as we experience in the daily course of His Providence. Even under the light of nature, this world was considered a fallen world; and reformation was thought insufficient to do away sin, just as it is obviously insufficient to prevent the consequences of folly and vice here. Yet, that there may be a remedy provided against the full infliction of punishment, is analogous to the course of Nature, wherein compassion and medicines are at hand, for misery, and disease, and other results of folly in the world: so that the interposition of Christ,-who by suffering, became the author of eternal salvation to all that obey Him,-may be completely effectual, though we are unable to comprehend how it may be so.

Thirdly, the objection against the light of Christianity not being universal, nor its evidence overpowering, is answered by the analogy of Nature. God dispenses His gifts in various ways and degrees to different individuals; and the evidence upon which we are obliged to act, in common life, is generally very doubtful indeed. Such doubtful evidence in revelation may be intended, moreover, as a trial of our integrity; and doubtful as it may be, it nevertheless, from the importance of religion, lays as serious obligations nearly upon us, as demonstrative would do.

The whole then of Religion throughout is CREDIBLE from the Analogy of Nature.

This credibility has been corroborated by a long train of positive evidence from history, prophecy, and miracles; and from various other collateral proofs ; forming altogether a striking and weighty mass of testimony, which cannot be gainsayed.

If this be, as it is, a just account of things, and men will, nevertheless, presume to disregard and vilify Christianity, in spite of all this strong credibility; and even to talk and act as if they had a demonstration of its falsehood; then they are absolutely without excuse. And there is no ground for supposing that they would alter their conduct, even if they had a positive actual demonstration of its Truth.