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nature of man, and therefore a presumptive argument in its favour? Page 108 SECT. XXXIV. — On the supposition of any Revelation, would it not probably be intended for the benefit of all mankind? Does not this arise out of our sentiments respecting the Divine attributes? 111 SECT. XXXV.-On the supposition of any Revelation, is it likely that it would meet with universal success? Would not this show that its evidences were irresistible? SECT. XXXVI. -On the supposition of any Revelation, would it not leave room for the exercise of moral candour in judging of its doctrines and evidences? Is not this one great end of a Revelation? SECT. XXXVII. On the supposition of any Revelation, would it not be particularly adapted to the circumstances of the poor? Are not they most in need of such extraordinary assistance? ECT. XXXVIII. - On the supposition of any Revelation, would it not probably acquire the assent of the majority of the learned? Would not this distinguish it from the popular belief of Pagan superstitions? SECT. XXXIX.-On the supposition of any Revelation, is it not probable that it would be gradual and progressive rather than sudden and instantaneous? Is not this most suitable to the order of the world and to the nature of man? 123 SECT. XL. On the supposition of any Revelation, would not its permanence and continuance become one of the distinguishing marks of its truth? Are not all impostures transient and mutable?

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SECT. XLI. On the supposition of any Revelation, would it not probably become the chief medium of diffusing knowledge, civilization, and happiness amongst mankind? Does not this probability arise out of its presumed connection with the human mind and with natural religion? Page 129 SECT. XLII. On the supposition of any Revelation, would it not be supported by men of the greatest probity and virtue? Would not the moral characters of its opponents become an argument in its favour? 132 SECT. XLIII. On the supposition of any true Revelation, would it not in all probability be clearly distinguishable from those which were false and spurious? Would not this manifest superiority become a presumptive argument in its favour?

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SECT. XLIV. On the supposition of any Revelation, would it not probably be calculated to exalt the mercy of God, and to humble the pride of man? Would any religion devoid of these tendencies have been suited to the human mind? SECT. XLV. On the supposition of any Revelation, would it not probably become the great instrument of diffusing the theory and practice of natural religion? SECT. XLVI. On the supposition of any Revelation, is it not probable that it would be the final cause of creation? Is not such a moral and religious dispensation the noblest project which can fill our conceptions? Recapitulation of the foregoing presumptions. Their mutual agreement and consistence exemplified.

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A TABLE of References, by which the force and connection of the evidences of the First Part may be ascertained,

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A TABLE of the coincidences and connections between the First and Second Parts of this work,

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PART THE SECOND.

THE CREDIBILITIES OF THE CHRISTIAN REVELATION.

INTRODUCTORY remarks. The connection with the former part stated. The progressive nature of the evidence.

Page 157 SECT. I. Is it not possible that the Christian Revelalation may be true? Is not this possibility conceded by all its adversaries?

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SECT. II. Is it not desirable that the Christian Revelation should be true? Does not its extreme desirableness, connected with its possibility, require us to examine into its evidences?

SECT. III.

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Do not the Scriptural accounts of Revelation accord with the teachable state of our faculties? Does not its probable truth on this account entitle it to a candid examination? 172 SECT. IV. Is it any objection to the Christian Revelation that it professes to be founded on the evidence of miracles? Is not this the only external evidence on which a Revelation could be founded?

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SECT. V.

Does not the Christian Revelation accord in many important particulars with the circumstances of mankind? Is not its morality the same as that which reason approves? Does it not appeal to our hopes and apprehensions? Is it not addressed to the hearts and understandings of mankind? Has it not advanced the temporal happiness of our species?

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Page 180 SECT. VI. Is it not to this Revelation that we owe our settled opinion respecting the creation of the world? Did not all the antients assert the eternity of matter? SECT. VII. Is there not some credibility derived to Christianity from its connection with an account of our creation in a state of innocence? Is not this the only just foundation for the moral attributes of God? 190 SECT. VIII. Is there not some credibility derived to Christianity from its connection with an account of our fall from a state of innocence? Does not this accord with the present state of mankind, and with our feelings of guilt and self-condemnation ? SECT. IX. Is not man described faithfully by Christianity? Does not its delineations of human nature with those of moralists and experience? agree SECT. X.- Is not the present state of man and his condition in the world suited to such a religion as the Christian? Are not our faculties and external situation adapted to our advancement in this religion? SECT. XI. Is not the unity of God the leading article of revealed as well as of natural theology? Has it not been the chief medium of diffusing the belief of this doctrine?

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SECT. XII. Is there not a universal agreement in

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natural and revealed theology, respecting the : Divine attributes? Is there any new and perfectly original attribute brought forward by the Scriptures? Page 208 SECT. XIII.-Is it any objection to Christianity, that itunfolds to us some new views of the Divine nature? Were not discoveries of this kind to have been expected in any Revelation of God to man? SECT. XIV. Is not the Deity made known to us in revealed religion chiefly after a relative and analogical manner? Are not all the offices of Christ, drawn from relations amongst ourselves, and then transferred to the author of Christianity? SECT. XV. Does not Christianity derive some credibility from its appointment of a mediator between God and man? Could any Revelation have been suited to our wants which had not such an appointment? 217 SECT. XVI.-Does not the mediatorial office of Christ, as exhibited in the Scriptures, correspond with the most rational views which can be entertained concerning this character? Is not the conjunction of the Divine with the human nature precisely what that character appears to demand? SECT. XVII. — Is not the miraculous birth of Christ, as

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stated in the Scriptures, analagous in some degree to the miracle which must have originally been wrought at the first creation of man? SECT. XVIII.-Does not Christianity derives ome credi

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