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wise and learned; acknowledged by the legislatures of various countries throughout the world, so that churches are built and ministers appointed to inculcate and explain its doctrines; in this country especially, our neighbours, acquaintance, and friends profess Christianity; and we ourselves probably have been trained to the observance of its precepts, and have witnessed our parents' acknowledgment of its truth. Scripture therefore is prima facie proposed to Englishmen, with no small pretensions and claims. Accordingly, if they are yet unconvinced, it behoves them, as we have seen, to inquire: for thus strongly recommended, it is said to convey the authoritative intimation of God their superior.

In the course of such an investigation, then, what sort of evidence is to be expected? What will suffice as a justification of that concurrence of the wise and learned, of the recognition of legislatures, of the example of multitudes of believers? We are unable to perceive any reasons why the usual rules of the divine economy should be violated in this more than in other instances. Those rules then would altogether be observed by a production of highly probable evidence, which, as we have before seen, is able to establish a moral certainty. It is, I conceive, indisputable that an accumulation of such evidence may be

adduced, of the greatest variety and cogency, of such a character as would be more than sufficient to convince an impartial jury on a trial for life or death. For let any man of a fair and honest mind study Scripture itself, with a view to the appreciation of its internal evidence; and let him derive external proof from a perusal of the works of learned authors, and among these especially of Paley's Evidences.

Thus then it will, I think, appear that in a matter of such immense importance, God has not dealt out any niggard allowance of proof. We have seen how strong are the reasons which should move men to inquire into the evidences of Christianity. Upon such investigation to admit its claims, may be deemed an act of proper obedience to the law of highly probable evidence. After this admission, the mind derives additional confirmation from a reflection already mentioned, which strengthens all moral evidence, more especially then the proofs of Christianity, affecting men's conduct in the highest degree, and involving interests of inexpressible magnitude. The reflection is this: It is difficult to conceive that God, our Creator, Preserver, Lawgiver, Judge, a God of truth, having given such evidence for our guidance, would allow His creatures, subjects, and dependent beings thereby to be deceived.

THE END OF BOOK I.

BOOK II.

CONSIDERATIONS UPON MORAL EVIDENCE, IMMEDIATELY

SUBSEQUENT TO THE RECOGNITION OF CHRISTIANITY.

CHAPTER I.

STATE OF MIND OF THE INQUIRER.

NATURE AND

EXTENT OF RESPONSIBILITY.

CONTRAST now the position of our inquirer with that represented at the commencement of this treatise. Disheartened and checked by experiencing the painful effects of unchastised emotions, he had then begun to recognize his powers as a rational being, and with eager vehemence to inquire, "who will shew us any good?" But his investigations have now led him to a recognition of the great principles of natural and revealed religion; and he perceives that he must give his deliberate assent to a variety of propositions, which though he had formerly received, he had still not examined. In regard to truths asserted in Holy Writ, he finds that while some of them, independently of Scripture, might have been scarcely conceivable, and are yet credible ; others, antecedently to revelation, might appear possible or probable.

Accordingly, as on the one hand, the divine records contain an authoritative republication of

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