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measure given him reafon to forget all those va luable Advantages, by receiving him into your own Colledge, where he enjoys thofe Comforts he left behind in France; and therefore all his Studies are but just returns of Gratitude, which your Kindness to him has strictly made your due.

Since then, not only your Favours conferred upon me, but also the very Nature of the Subject it felf does in fo efpecial a manner intitle this Dedication yours, be pleafed to think it not prefumption that I repair to you as a Patron, and give me leave to contribute this one wish to your Happiness, viz. That you may long adorn the Station you are in; or if your Vertues and great Qualifications call you to a higher, you may long enjoy it for the publick good, and the particular benefit of this Society, the Honour and Profperity of which, is your conftant Care and Concern. This is the hearty Prayer of ́ ́ ̧

ERRAT A.

By Reafon of the Tranflator's Distance from the Prefs, feveral Errors are crept in, which the Reader is defired to correct as follows.

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Age 20, 1. 24, for we, r. you. pr. 39, I. 14. r. Ideas. p. 46, 1. 33, г. Becomes. P. 47, l. 11, dele Being, 1. 34, r.by Slow. ness. p. 72. 1. 8. г. Men. p. 74, 1. 27. r. not needs. p. 77, 1. 34, r. goto, &c. p. 89, 1. 34, dele That. p. 97, l. 22, dele of. p. 100, 1.18, dele that. p.r27, 1.33, r. Irregular. p. 136,1.29, for do, r. m. p. 150, 1. 2, dele but. p. 165, 1. 28, r. them. p. 199, 1.30, r.is. p. 195, 1.23, r. Seed of. p. 206, 1. 25, r. into. 1 28, dele betwixt. p. 242, 1.26, r. the only, 1. ult. r the fame. p.276, 1. 14, r. we had. p. 305, l. 19, г. By. p. 307, 1. 8, r. Ezra's. I. 21, and other Places, corre& Zerubabell. p. 320, 1. 27, r. Pentateuch, in other Places, p. 321, 1.6, r. Suppofititious. p. 324, 1. 5. r. and to. p. 325, 1.2. r. Reply. 1. 35, r. 250 p. 333, 1. 34, r. incamp'd. p. 334, 1.33, r. if you. p. 336, l. 18, r. in. p. 339, 1. 28,8. that Nation. p. 342, I. 34, г. 600000. p. 344, 1. 17, r. of Pharaoh. P. 346, 1. 15, r. to nature. p. 371, 1, 8, r. Sight. p. 378, 1. 21, г. But we. p. 381, 1. 28, r. Dan. p. 387, I. ult. r. Pilgrimage. P. 398, 1. 20, dele of. p. 406, 1. 10, r. Bare. p. 419, 1.9. r. if we P. 422, 1. 33, г. Oppofition. p. 428, l. 11, г. Afflictions. p. 436,1 23, г. Applying this. p. 438, l. 11. dele whether. p. 454, r. as in. P. 458, 1. ult. r. to God. p. 472, 1.6, r. Seven, p. 478, r. it. p. 485. 1. 26, 1. and knowing, p. 510, 1.4, r. I do not. P. 513, 14 r. Convince us. p. 514, 1. 24 r. us. p. 514, է. 1. 51 and P. $28, 1. 2, r. Doubt but. p. 528, t. 37. г. Spirit and,

The AUTHOR'S PREFACE.

W

E are no fooner instructed in the Chriftian Religion, but we feel its Effects: and as it has a Clearness that en lightens, and a Power that fanctifies, fo likewife there are two different forts of Proofs which evidence the Truth of it; the one we may call the Convictions of the Mind, the other the Demonstrations of Confcience: The former arifing from Knowledg, and the latter from inward Senfe and Experience.

It is certain that the Proofs of the firft kind do naturally offer themselves to every Man's Understanding. These the meanest, Perfons perceive as well as the Learned, tho they talk not fo well about them: and the Admiration which arifes in their Minds upon occafion of those wonderful things that are revealed to them, plainly fhews, that they perceive fome Characters of Divi nity in them, though they are not able cleare ly to exprefs the Knowledg they have of them.

But in this Particular the Simple and Unlearned have the Advantage of others; that though they appear lefs capable of concei ving

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ving thofe Proofs which depend upon Knowledg, yet they are generally more apt to relish those which proceed from inward Sense; and their Minds not being distracted by the vain Speculations of Philofophy and humane Curiofity, dwell with greater Attention upon the Wonders of the Gospel; and their Hearts not being puffed up with their own Knowledg, difpofe them the more eafily to admire what they know, and to love what they admire.

But though there are fome Proofs of Religion which naturally offer themselves to the Understandings of Men, and others which Men are fenfible of by the juft Proportion they have with their Hearts, as Light is perceived by the Proportion it has with our Eyes; and though we might very well affirm of thefe Demonftrations of ConScience, that they are above all Expreffion, and rather lofe fomething of their Force, than are ftrengthned by Arguments from Reason, we must not however consent to the imaginary Triumphs of the Incredulous, who, because they never felt the Power and Efficacy of Religion, will not admire the true Beauties of it, but openly difpute its Divinity.

We befeech God to affift us by his Grace, in the present Design we have to confute, by the Principles of Reafon, thofe falfe pretended Patrons of humane Reason, to disco

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po ver the fecret Illufions of their Paffions, and to endeavour to difpofe them to a lively ard Senfe of the Divine Agreement and Corread fpondence there is betwixt the Christian Religion and the Confcience.

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Those who are already perfwaded of these things, will not take it ill that we it fhould occafion their making new ReflectiOr ons upon thofe Objects which cannot be too often prefent to their Minds, nor too deeply imprinted in their Memories, and will eafiRly pardon our Weakness for the Difproportion they'l find between what they have already conceived or felt of Religion, and that Knowledg or Senfe of it they may receive from us. Those whofe Misfortune it is to waver in Uncertainty, may, by the Grace of God, here find what will fcatter and disperse their Doubts, and confirm them in true Piety. And those who are refolved to continue in their Infidelity, whatever the Confequence of it may be, and feek only for fuch Darkness as is favourable to their Paffions, will meet with that Light which will infallibly cover them with Confusion, if they have the least Sense of Humanity left.

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This Work fhall confift of two Parts, which will be only two different Methods of proving the Truths of the Chriftian Religion. In the First we shall defcend from this' Propofition, There is a God, to this, Jefus Chrift the Son of Mary is the promifed Meffi

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