_First_, The thing wanted, _i.e._ what men require, is to have _all_ difficulties cleared. And this is, or at least for any thing we know to the contrary, it may be, the same as requiring to comprehend the divine nature, and the whole plan of Providence from everlasting to everlasting! But it hath always been allowed to argue from what is acknowledged, to what is disputed. And it is in no other sense a poor thing, to argue from natural religion to revealed, in the manner found fault with, than it is to argue in numberless other ways of probable deduction and inference, in matters of conduct, which we are continually reduced to the necessity of doing. Indeed the epithet _poor_ may be applied, I fear as properly, to great part or the whole of human life, as it is to the things mentioned in the objection. Is it not a poor thing, for a physician to have so little knowledge in the cure of diseases, as even the most eminent have? To act upon conjecture and guess, where the life of man is concerned? Undoubtedly it is: but not in comparison of having no skill at all in that useful art, and being obliged to act wholly in the dark. Further: since it is as unreasonable, as it is common, to urge objections against revelation, which are of equal weight against natural religion; and those who do this, if they are not confused themselves, deal unfairly with others, in making it seem that they are arguing only against revelation, or particular doctrines of it, when in reality they are arguing against moral providence; it is a thing of consequence to show, that such objections are as much levelled against natural religion, as against revealed. Objections, which are equally applicable to both, are properly speaking answered, by its being shown that they are so, provided the former be admitted to be true. And without taking in the consideration how distinctly this is admitted, it is plainly very material to observe, that as the things objected against in natural religion are of the same kind with what is certain matter of experience in the course of providence, and in the information which God affords us concerning our temporal interest under his government; so the objections against the system of Christianity, and the evidence of it, are of the very same kind with those which are made against the system and evidence of natural religion. However, the reader upon review may see, that most of the analogies insisted upon, even in the latter part of this treatise, do not necessarily require to have more taken for granted than is in the former; [viz.] that there is an Author of nature, or natural Governor of the world: and Christianity is vindicated, not from its analogy to natural religion, but chiefly from its analogy to the experienced constitution of nature.