The Gentiles also had other causes of unbelief peculiar to themselves, viz. the high notion, entertained by them, of the efficacy of magic, of charms and incantations, and of the power of demons and demi-gods;— their indifference about religion in general, the utter incompatibility of Christianity with the established worship of their several countries, the bad opinion which they had of the Jews in general, of whom Christians were for some time accounted to be a sect, the false doctrines and crimes of heretical teachers and vicious professors of Christianity, and lastly, the antiquity of paganism. OBJECTION 2. The prevalence of Mohammedism over a considerable portion of the world.

ANSWER.-The prophecies are fulfilled, when all parts of the world shall have had the offer of Christianity; but it by no means follows that it shall be upheld among them by a miracle. The present state of those countries, where the Koran is received, is an accomplishment of prophecy; inasmuch as it was foretold that such an apostasy would take place. The rapid progress of Mohammedism is not to be compared with the propagation of Christianity; for Mohammed came into the world at a time exactly suited to his purposes, when its policy and civil state were favourable to a new and ambitious conqueror: and he availed himself of every means, especially force of arms, to promote the diffusion of his pretended revelation.

OBJECTION 3. Christianity is known only to a small portion of mankind.

ANSWER. For one, who professes deism, we shall find in the world ONE THOUSAND who profess Christianity.

The partial propagation of the Gospel, with the other objections brought against Christianity, having rendered its divine original a matter of dispute, the tendency of these disputes has been to separate the wheat from the chaff, and to make Christians draw their religion from the Scriptures alone.

The not having more evidence for the truth of the Gospel is not a sufficient reason for rejecting that which we already have. If such evidence were irresistible, it would restrain the voluntary powers too much, to answer the purpose of trial and pro

bation. "Men's moral probation may be, whether they will take due care to inform themselves by impartial consideration; and afterwards, whether they will act as the case requires, upon the evidence they have." Further, if the evidence of the Gospel were irresistible, it would leave no room for internal evidence. They who sincerely act, or endeavour to act, according to the just result of the probabilities in natural and revealed religion, seldom fail of proceeding further: while those, who act in a contrary manner, necessarily fail to perceive the force of the evidences for the truth of the Gospel.

VI. Objections have been made to the darkness and uncertainty of prophecy, which have been ascribed 1. To its Language, and 2. To the Indistinctness of its Representations.

ANSWER 1. With regard to prophetic Language, as prophecy is a peculiar species of writing, it is natural to expect a peculiarity in the language of which it makes use. Sometimes it employs plain terms, but most commonly figurative ones. It has symbols of its own, which are common to all the prophets; and these symbols have their appropriate rules of interpretation.

ANSWER 2. With respect to the alleged Indistinct Representations of events predicted, it should be remembered, that, if some prophecies be obscure, others are clear: the latter furnish a proof of the inspiration of the Scriptures, the former contain nothing against it. Some predictions were to have their accomplishment in the early ages of the church, while others were designed for the benefit of those who lived in after ages.

ANSWER 3. Another reason for throwing a veil over the face of prophecy will appear on considering the NATURE of the SUBJECT. Some of the events predicted are of such a nature, that the fate of nations depends upon them; and they are to be brought into existence by the instrumentality of men. In the present form of prophecy, men are left entirely to themselves; and they fulfil the prophecies without intending, or thinking, or knowing that they do so. The accomplishment strips off the veil, and then the evidence from prophecy appears in all its splendour.

CHAPTER V.

INTERNAL EVIDENCES OF THE INSPIRATION OF THE SCRIPTURES.

SECTION I.-The System of Doctrine and the Moral Precepts, which are delivered in the Scriptures, are so excellent and so perfectly holy, that the Persons who published them to the World, must have derived them from a purer and more exalted Source than their own Meditations.

THE sacred volume opens with an account of the creation of the world by the Almighty, and of the formation of man in a happy state of purity and innocence. In this account there is nothing but what is agreeable to right reason, as well as to the most antient traditions which have obtained among the nations. We are further informed, that man fell from that state by sinning against his Maker; and that sin brought death into the world, together with all the miseries to which the human race is now obnoxious: but that the merciful Parent of our being, in his great goodness and compassion, was pleased to make such revelations and discoveries of his mercy, as laid a proper foundation for the faith and hope of his offending creatures, and for the exercise of religion towards him. (Gen. iii.) Accordingly, the religion delivered in the Scriptures is the religion of man in his lapsed state: and every one, who impartially and carefully investigates and considers it, will find, that one scheme of religion and of moral duty, substantially the same, is carried throughout the whole, till it was brought to its full perfection and accomplishment by Jesus Christ. This religion may be considered principally under three periods, viz.

2. The Doctrines and Precepts of the Mosaic Dispensation; and

3. The Doctrines and Precepts of the Christian Revelation.

§ 1. — A Concise View of the Religion of the Patriarchal Times.

The Book of Genesis exhibits to us a clear idea of the Patriarchal Theology, which taught

I. Concerning the nature and attributes of God:

That He is the Creator, Governor, and Preserver of all things; that He is eternal, omniscient, true, omnipotent, holy and just, kind, supreme, merciful, long-suffering, gracious towards them that fear Him, and that He is not the Author of Sin.

II. Concerning the Worship of God:

The patriarchs held that it was the duty of men to fear Him, to bless Him for mercies received, and to supplicate Him with profound humility; that the knowledge of God is to be promoted; vows made to Him are to be performed, and idolatry is to be renounced. With regard to the external rites of religion, the most antient on record is that of offering sacrifice; and the Sabbath also appears to have been observed by the Patriarchs.

III. With regard to the Moral Duties between man and man:

These likewise are clearly announced, either by way of precept or by example; more particularly, the duties of children to honour their parents, of parents to instil religious principles into the minds of their offspring, and of servants to obey their masters. Wars may be waged in a good cause. Anger is sinful in the sight of God; strifes are to be avoided; murder is prohibited; hospitality is to be exercised; and injuries are to be forgiven. Matrimony is appointed by God, from whom a vir

tuous wife is to be sought by prayer; and a wife is to be subject to her husband. Children are the gift of God; and adultery and all impurity are to be avoided.

2.A Summary View of the Doctrines and Precepts of the Mosaic Dispensation.

The Mosaic Dispensation was substantially the same as that given to the Patriarchs, but with the addition of a special covenant made by the Almighty with a particular people, for wise and moral purposes worthy of the Supreme Being, and beneficial in its results to the whole human race.

I. In the Mosaic Law the essential Unity of God is most explicitly inculcated, no less than His underived self-existence, eternity, immutability, omnipotence, providence, justice, mercy, and other perfections. And the same sublime representations of the Divine Being and Perfections are made by the prophets and other inspired writers among the Jews.

II. Concerning the Duty of Man towards God, both Moses and the Prophets enforce the obligation of loving Him, fearing Him, believing in Him, trusting in His promises, and obeying all His commandments; together with the duties of patience and resignation to the divine will, and the internal worship of the heart.

III. The belief of a Future State, which was held by the Patriarchs, (though not explicitly taught by Moses, whose writings pre-suppose it as a generally adopted article of religion,) was transmitted from them to the Israelites, and appears in various parts of the Old Tes

tament.

The Book of Job is very explicit on this subject; David has spoken of it with great confidence, particularly in Psalms xxi. xxxvi. xlix. lxxiii. and cxxxix.; and Solomon expressly alludes