and I would to God the Impiety and Atheism of the prefent Age, did not make its appearance neceflary. 'Tis true indeed, feveral Treatifes have been writ of this Argument, by able and learned Pens in English, as well as in Foreign Languages. But as it can never be throughly enough inforced, fo it will be found, that none bave hitherto illustrated and evinced this truth with that Evidence and Accuracy as our Learned Author. However it be, his Design being pious and beneficial towards the advancing true Religion, it cannot fail of your furtherance and incouragement.

As for the Tranflation it felf, its confefs'd, Sir, you cannot stand in need of any affistance of this kind, having without doubt perufed it in the Original; yet all Men have not thofe Advantages, and therefore it may be prefumed this work will receive a kind acceptance from you, though for no other reafon but the fake of the publick good. I could wish I had been a better Master of the English, both for the Author and the Arguments fake: But as it is, I hope there will be found very few confiderable Errors, having ufed the greatest Sincerity and Industry in representing the Author's Senfe.

And lastly, as for the Tranflatour, you made him wholly yours, when you admitted him a Member of that happy Society of which you are the prudent and careful Governour. For though be be a Refugee, and has for Religion forfakem Countrey, Friends, and Estate, you have in fome measure

measure given him reafon to forget all thofe 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 Reason of the Tranflator's Distance from the Prefs, Several Errors are crept in, which the Reader is defired to correct as follows.

P.

Age 20, 1. 24, for we, r. you. p. 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. r. Men. p. 74, 1. 27. r. not needs. p. 77, 1. 34, r. go to, &c. p. 89, 1. 34, dele That. p. 97, l. 22, dele of. p. 100, 1.18, dele that. p.127, 1.33, r. Irregular. p. 136,1.29, for do, r. no. P. 150, 1. 2, dele but. p. 165, 1. 28, r. them. p. 199, 1. 30, r.is. p. 195, l. 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, I. 14, r. we had. p. 305, 1. 19, г. By. p. 307, 1. 8, r. Ezra's. l. 21, and other Places, correa Zerubabell. p. 320, 1. 27, r. Pentateuch, and 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, 1. 18, r. in. p. 339, 1. 28, r. that Nation. P. 342, 1, 34, r. 6000co. p. 344, 1. 17, r. of Pharaoh. P. 346, 1. 15, t. 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, l. 10, r. Bare. p. 419, 1.9. r. if we. P. 422, 1. 33, г. Opposition. p. 428, 1. 11, r. 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, t. 24 r. us. p. 514, . Doubt but. p. 528, t. 37. г. Spirit and, 1. 5 and P. $28, 1. 2

1.

Pre

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The AUTHOR'S PREFACE.

W

E are no fooner inftructed 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 Sh Proofs which evidence the Truth of it; the one we may call the Convictions of the Mind, the other the Demonftrations of Confcience: The former arifing from Knowledg, and the latter from inward Senfe and Experience. 1,21 It is certain that the Proofs of the first 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 clear 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

ving thofe Proofs which depend upon Knowledg, yet they are generally more apt to relifh 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 easily 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 Con Science, 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 Incredulou who, because they never felt the Power and Efficacy of Religion, will not admire the true Beauties of it, but openly difpute its Divi nity.

We befeech God to affift us by his Grace, in the prefent Design we have to confute, by the Principles of Reason, thofe falfe pre tended Patrons of humane Reafon, to difco