bility from the singular character of its founder? Could such a wonderful character have been invented? 228 SECT. XIX. Is it not a presumptive argument in favour of Christianity that it professes to instruct mankind by the example of its founder? Is not this method of all others the most suited to human nature? Page 231 SECT. XX. Does not Christianity acquire some credibility from its proposing an atonement for our sins? Would any Revelation have been suited to mankind which did not hold out some atonement? SECT. XXI. Is not the doctrine of spiritual assistance, as contained in the Scriptures, on the whole, congenial to the sentiments of reason? Does it not chiefly differ from natural theology in the channel by which this influence is derived? - 234 238 SECT. XXII. Is there not some connection between - Are 241 the sufferings of Christ, and that principle by which adversity is the school of moral excellence? not there strong moral reasons for his appearing in a suffering, rather than a triumphant character? SECT. XXIII. Does not the Christian doctrine of the resurrection of the body confirm our natural sentiments concerning the immortality of the soul? Is not this the only hypothesis on which we can found our hopes of existing hereafter as the same beings? 247 SECT. XXIV. Are not the Christian doctrines respecting the day of judgment, and of eternal rewards and punishments, in close alliance with the suggestions of natural theology? Are not they the same doctrines more clearly and accurately detailed ? 252 261 264 SECT. XXV.-Does not Christianity derive some cre-dibility from its doctrine respecting the future destruction of the world? Is it likely that the race of mankind will be indefinitely multiplied? Page 255 SECT. XXVI.- Are the mysteries of Christianity any argument against its credibility? Are not they all made subservient to moral instruction? 258 SECT. XXVII. Are the positive institutions of Christianity any argument against its credibility? Are not they few, simple, and affecting? SECT. XXVIII- Is not the system of Christianity delivered like that of nature as dependent on the will and power of God? Are we not bound to enquire into facts as they are? SECT. XXIX.- Is not the evidence of Christianity the most powerful and comprehensive which can be addressed to the human mind? Does it not combine the abstract reasonings of natural theology with the historical facts of a traditional religion? 267 SECT. XXX. Are not the peculiar evidences of Christianity the strongest confirmations of natural theology? Do not miracles demonstrate the personality of the Deity, and prophecies evince his providence? 269 SECT. XXXI.- Has not Christianity all the essentials of a universal religion? May we not infer from its past effects that it was intended for the benefit of the whole human race? 271 SECT. XXXII.- Does not Christianity profess to be a Revelation designed for the benefit of the whole world? Is there any other religion which makes the same profession? 276 a 283 SECT. XXXIII.-Are the divisions or the vices of Christians any argument against the truth of our religion? Does not its liability to abuse naturally arise out of man's free agency? Page 279 SECT. XXXIV. Is it not a strong presumption in favour of Christianity, that it is adapted to the capacities of the poor? Does not this peculiarity distinguish it from all philosophic systems of morality? SECT. XXXV.- Is it not a presumption in favour of Christianity, that its truth has been admitted by the majority of the learned? Does not this distinguish it from all the popular superstitions of antiquity? 286 SECT. XXXVI.- Does not Christianity derive some credibility from its gradual and progressive advancement? Could it have possessed the same body of rational evidence if it had been suddenly or supernaturally diffused? SECT. XXXVII.- Does not Christianity derive some credibility from its permanence and continuance in the world? Judging from past experience, is not the cause of infidelity hopeless? 289 295 SECT. XXXVIII. Is there not some credibility derived to Christianity from its past and present influ . 298 ence on human happiness? Is it not hence, the most likely method to diffuse civilization throughout the world? SECT. XXXIX.-Does not Christianity derive some credibility from the impieties and contradictions of its adversaries? Do not their lives generally correspond to the licentiousness of their writings? 302 SECT. XL.-Does not Christianity derive some credi bility from being the only Revelation which can by any possibility be true? Will any reasonable man believe in Mahometanism, who rejects Christianity? Page 308 SECT. XLI.- Is not the Scripture doctrine that we are saved by the free mercy of God strictly in unison with the suggestions of enlightened reason? Would not the contrary doctrine be subversive of natural theology? 310 SECT. XLII.-Does not Christianity acquire some credibility from the acknowledged superiority of our modern system of natural religion? Is it not at least possible that this superiority may have been derived from Revelation? SECT. XLIII.- Is there not some credibility derived to Christianity from the admissions and eulogiums of its adversaries? - 313 316 324 SECT. XLIV. Are not the political circumstances of the Jews a presumptive evidence in favor of Christianity? SECT. XLV.-Does not Christianity derive some credibility from the superiority of its moral incentives ? 327 SECT. XLVI.-If the founder of Christianity had not been divine, would not this religion have naturally tended to lead men into idolatry? Would not our gratitude have led us to worship a being who died for the sins of the whole world? 333 SECT. XLVII.- Is there not some credibility derived to Christianity from its aspiring to be the final cause of the creation? 337 Conclusion. The amount and consistency of the evidence, 343 |