* 'The truth of our religion, like the truth of common matters, is to
be judged of by all the evidence taken together. And, unless the whole
series of things which may be alleged in this argument, and every
particular thing in it, can reasonably be supposing to have been by
accident (for here the stress of the argument of Christianity lies),
then is the truth of it proved. . . . It is obvious how much advantage
the nature of this evidence gives to those persons who attack
Christianity, especially in conversation. For it is easy to show in
a short and lively manner that such and such things are liable to
objection, but impossible to show, in like manner, the united force of
the whole argument in one view.'--Analogy, part II. chap. vii.
____

Let us now be permitted briefly to apply the preceding principles to
two of the greatest controversies which have exercised the minds of men;
that which relates to the existence of God, and that which relates to
the truth of Christianity; in both of which, if we mistake not, man's
position is precisely similar--placed, that is, amidst evidence
abundantly sufficient to justify his reasonable faith, and yet attended
with difficulties abundantly sufficient to baffle an indocile reason.

Without entering into the many different sources of argument for the
existence of a Supreme Intelligence, we shall only refer to that proof
on which all theists, savage and civilised, in some form or other,
rely--the traces of an 'eternal power and godhead' in the visible
creation. The argument depends on a principle which, whatever may be its
metaphysical history or origin, is one which man perpetually recognises,
which every act of his own consciousness verifies, which he applies
fearlessly to every phenomenon, known or unknown; and it is this,--That