It is remarkable, that the ablest modern advocates for the truth and divine authority of the gospel, as if they knew of no certain, demonstrative proof which could be adduced in a case of so much importance, seem to content themselves, and expect their readers should be satisfied, with an accumulation of probable arguments in its favour; and it has been even said, that the case admits of no other kind of proof. If it be so, the author requests all so persuaded to consider, for a moment, whether it could be reconciled to any ideas of wisdom in an earthly potentate, if he should send an ambassador to a foreign state to mediate a negotiation of the greatest importance, without furnishing him with certain, indubitable credentials of the truth and authenticity of his mission? And to consider further, whether it be just or seemly, to attribute to the Omniscient, Omnipotent Deity, a degree of weakness and folly, which was never yet imputed to any of his creatures? for unless men are hardy enough to pass so gross an affront upon the tremendous Majesty of Heaven, the improbability that God should delegate the Mediator of a most important covenant to be proposed to all mankind, without enabling him to give them clear and, in reason, indisputable proof of the divine authority of his mission, must ever infinitely outweigh the aggregate sum of all the probabilities which can be accumulated in the opposite scale of the balance. And to conclude, I presume it will not be denied, that the authenticity and celestial origin of any thing pretending to be a Divine Revelation, before it has any claims upon our faith, ought to be made clear beyond all reasonable doubt; otherwise, it can have no just claims to a right to influence our conduct. And as for the opinions and the arguments contained in this volume, I have but trembling hopes that they will meet with favour, merely because the author is sincere, and wishes to do right. Conscious that I make a perilous attempt, in daring to defend myself by attacking ancient error supported by multitudes, with no other seconds besides Truth and Reason, it would be bootless for me to ask indulgence for them on account of my good intentions; and as they can derive no credit from the authority of the writer, I am sensible they must fall by their own weakness, or stand by their own strength. I must leave them, therefore, to their fate; and I can cheerfully do it, without fear for the issue, if the reader will only be candid, and will comply with my earnest request--"first to understand, and then judge."