rious; not affecting to sail well among the shoals of metaphysics, nor
to plumb unerringly the deeper gulphs of reason; but asking them for
awhile to bear with me and hear me to the end patiently; with me,
convinced of what ([Greek: kat' exochen]) is Truth, by far surer and
stronger arguments than any of the less considerations here expounded as
auxiliary thereto; to bear with me, and prove for themselves at this
penning of my thoughts (if haply I am helped in such high enterprise),
whether indeed those doctrines and histories which the Christian world
admit, were antecedently improbable, that is, unreasonable: whether, on
the contrary, there did not exist, prior to any manifestation of such
facts and doctrines, an exceeding likelihood that they would be so and
so developed: and whether on the whole, led by reason to the threshold
of faith, it may be worth while to encounter other arguments, which have
rendered probabilities now certain.

4. It is very material to keep in memory the only scope and object of
this essay. We do not pretend to add one jot of evidence, but only to
prepare the mind to receive evidence: we do not attempt to prove facts,
but only to accelerate their admission by the removal of prejudice. If a
bed-ridden meteorologist is told that it rains, he may or he may not
receive the fact from the force of testimony; but he will certainly be
more predisposed to receive it, if he finds that his weatherglass is
falling rather than rising. The fact remains the same, it rains; but the
mind--precluded by circumstances from positive personal assurance of
such fact, and able only to arrive at truth from exterior evidence--is
in a fitter state for belief of the fact from being already made aware
that it was probable. Let it not then be inferred, somewhat perversely,
that because antecedent probabilities are the staple of our present
argument, the theme itself, Religion, rests upon hypotheses so slender:
it rests not at all upon such straws as probabilities, but on posterior
evidence far more firm. What we now attempt is not to prop the ark, but
favourably to predispose the mind of any reckless Uzzah, who might
otherwise assail it; not to strengthen the weak places of religion, but
to annul such disinclination to receive Truth, as consists in prejudice
and misconception of its likelihood. The goodly ship is built upon the
stocks, the platforms are reared, and the cradle is ready; but mistaken
preconceptions may scat