from the time in which they were written to the prefent, in which those Writings have not been referred to, and many Paffages, and often large Portions, cited out of them. This is a matter, of which an unlearned Man may have fuch an Affurance, by the concurring Teftimony of those that have Opportunities of examining those things, however widely differing in their Sentiments in other matters, as well as by large Portions of original Writings tranflated into his own Tongue, that he cannot reasonably doubt of it. Efpecially when le finds, that those who feem willing to lay hold of all Advantages against Christianity, are not able to invalidate this Evidence; but inftead of answering the diftinct Proofs that have been brought, have recourfe to general Clamours and Invectives against hiftorical Evidence and moral Certainty, which they themselves freely admit in other Cafes. And whereas they make a mighty Noise about Corruptions and Alterations in thofe Writings, by the Fraud of those through whofe Hands they have been tranfmitted ; a Man of a common Underftanding, and an honeft Mind, may be fatisfied that thefe Clamours are groundless; because upon impartially examining thofe Writings, he finds no Marks of thofe Corruptions or Innovations there, that he is told have been introduced into the Christian Church in thefe latter Ages, no worldly Schemes of Ambition or Power. And tho' Chriftians are; and have been for many Ages, divided into many Sects and Parties, very different in many things from one another, yet he finds it generally agreed, that thofe Writings are preferved the fame among them them all, without any greater Differences than Thus a good Acquaintance with the facred Writings may, in a great measure, furnish a Man of common found Understanding, that knows no more than his Mother-Tongue, with an Answer to the most considerable Objections brought against Christianity. And if, befides all this, he finds in his own Senfe and Experience, the happy Influence of thofe facred Writings, and of the Doctrines and Motives there contained, upon his own Temper and Conduct, for forming his Soul to the most excellent Difpofitions towards God and Man, for comforting him in his Afflictions, for engaging him to fubdue and mortify his corrupt Appetites and Paffions, for raifing his Views to the Things which are above, and powerfully drawing him to the Practice of univerfal Holiness and Virtue: Taking all this toge ther, ther, his own Senfation, Reafon, and Experience concur to furnish the most perfuafive Evidence to convince him that it is divine. To all which it may be added, that a good and upright Man, who is willing to know and do the Will of God, and earneftly applies to him for his divine Affistances, may alfo expect the gracious Aids of his Spirit, for farther difpofing his Mind more clearly and fully to difcern and feel the Light and Force of the GospelEvidence. And that there is nothing in fuch a Suppofition contrary to Reafon, I may afterwards fhew. As to the Flirts this Gentleman gives at fome of the Arguments that have been brought for Chriftianity, fuch as what he calls ingenious Applications of myfterious Prophecies, and their References; the profound Calculation of Daniel's Weeks, the Analogy of Reafon and Revelation; let us suppose that there are Numbers of thofe to whom the Precept of Believing is addrefs'd, who are not well able to trace thefe, and fome other Arguments for Chriftianity, through all their Connexions and Inferences; this does by no means prove, either that these Arguments are of no ufe at all, or that the Generality of Mankind, though they do not concern themfelves much about them, have not Evidence fufficient to lay a juft and reasonable Foundation for believing. For the Wisdom of God has fo ordered it, that the Proofs of Christianity, as well as of Natural Religion, even in its most important Principles, admit of great Variety of Illustrations and Arguments; fome of general use, and fit to take hold of common Capacities, that will apply them felves felves to confider them, and others that are fitted to give farther Light and Conviction even to Perfons of greater Learning and fuperior Understanding; and who often are more liable to be affaulted with Doubts and fubtil Objections than the Vulgar. And if thefe laft are not capable of all the Proofs, the Force of which appears to the Learned, fo neither are they liable to all the Difficulties and Objections that lie in the way of the other. And whereas this Author feems to think, that Religion, confidering its Importance, ought to be felf-evident, and that it cannot ftand in need of far-fetch'd Apologies, and labour'd Arts to reconcile and explain it, nor can any Part of its Evidence be founded on any Complication of Circumstances to be traced out with Industry and Address*; for my part, I cannot fee, why, when no other Knowledge or valuable Attainment can be obtain'd without Care and Industry, Religion alone fhould be inconfiftent with it, and require no Pains or Care at all. If Religion be of fuch neceffity and importance, it certainly deferves our Care and Diligence. And I cannot think it unbecoming the Wisdom and Equity of God fo to order it, that Men cannot be truly he gious, or attain either to the Knowledge or Practice of it without Care and Application. Many Arguments in behalf of Truths of the highett Importance may be laboured, and yet very useful: And there are many that both have leifure and capacity to confider and difcern the Force of them. For tho', as this Gentleman expreffes it, all the Candidates of Heaven be not Scholars or Philofophers, K уск yet fome are; and if those Arguments be inftru mental to the ftrengthening the Faith of fuch Perfons, they answer a valuable End: And fuch Perfons may be of use to affift the Faith of others. And I doubt not, many of those that are usually called Unlearned, tho' they could not of themselves without Affiftance trace out the Applications of fome Prophecies, or calculate Daniel's Weeks, yet may difcern the Force of the Proofs, and reap the Advantage of them, when fet in a proper light by others. But I find this Gentleman here, as in feveral other Paffages of his Book, feems uneafy at all Attempts in defence of Christianity. He would· fain perfuade Chriftians never to meddle with Argument at all, or concern themselves about any of the Evidences or Reafons produced for it; and, if they will believe him, all Attempts of this kind are ufelefs, and even pernicious. And this, no doubt, proceeds from his great Friendship for Christianity, of which he has given fo many convincing Proofs in this Performance. It is from the fame Principle that he represents thofe as the best Christians, that never concern themselves the leaft in any argumentative Talks, &c. I allow indeed, that there are good People that perhaps do not much trouble themfelves about the Proofs of Religion in an argumentative way; and where their Faith has a purifying Influence on their Hearts and Lives, it is gracioufly accepted of God. And even in this cafe the Senfe and Discernment they have of the internal Characters of Goodness and Purity in the Christian Religion, and the happy Influence they feel its Doctrines * P. 22. and |