that same nation with whom the original text was deposited, was composed near* three centuries before the birth of Christ I am therefore positive, that the predictions in question have preceded, for near three centuries, the events which they foretold.

I have not the least reason to suspect, that the members of the society founded by Christ have inserted in this version those predictions so favourable to their cause. The nation, which so scrupulously guarded the original text, would certainly have exposed so daring an imposture. Besides, it would have been necessary to interpolate all the writings of the teachers of that nation who mention these prophecies, and who make no scruple of referring them to the Deliverer that was to come.

If the Creator of man, desirous of afford

found in the History of the Jews by the learned Prideaux. It will always remain beyond dispute, that this celebrated version was made by Jews of Alexandria, for the use of those of their nation who lived amongst the Greeks, or spoke the Greek language. The substance of this critical discussion is to be seen in the excellent general preface to the New Testament of Berlin, p. clvi. and clvii. of the edition of 1741.

*The Septuagint version was made 271 years before Christ.

ing him a greater number of proofs concerning his future destiny, chose to add to the persuasive language of signs, the prophetic or typical language, he would give, I should imagine, the same expressive character to that language which he gave to that of miracles. He would make it so peculiar to the future events which it was to represent, as to prevent its application, in an exact or complete manner, to any other events. He would have spoken at such times, and under such circumstances, that it would be impossible for the human mind to deduce, in a natural manner, from those times, and those circumstances, the future existence of these events. And, because men might have counteracted the accomplishment of these events, had the language been perfectly clear, it would therefore be interspersed with shades and light sufficient light to perceive, when the events happened, that it was the legislator who had spoken; but not sufficient to excite the criminal passions of men.

All these characters I discover in the book which I have before me. I observe in the same book many other scattered pre

dictions, which are scarcely less expressive than those just mentioned. They have pierced my bands.-They part my garments among them, and cast lots for my vesture, &c.*

Who could have revealed to man this so distant view of futurity, except He to whom all ages are but as an instant, and who can call these things which are not, even as though they were.

Psalm xxii.-Had I dedicated these inquiries to that illustrious people, the antient and faithful guardian of these sacred oracles, I should have enlarged further on the prophecies, and should have presented them in a different point of view. I have however, perhaps, said enough to convince a judicious unpreju diced reader, how decisive the two principal predictions (to which I confined myself) are in favour of the Messiah whom the Christians acknowledge. The modern teachers of this unfortunate people do not, in my opinion, succeed better than their predecessors, in their attempts to invalidate the consequences which the Christian legitimately draws from these admirable prophecies.

This great subject has been profoundly investigated by various apologists for Christianity. The excellent writings of Abbadie and Jaquelot, which are easily met with, may be consulted. And I refer my reader to a note in the third chapter, for my method of inquiry relative to the prophecies.

BOOK V.

СНАР. І.

I

THB DOCTRINE OF THE FOUNDER.

F it be true that eternal wisdom itself

has vouchsafed to descend from heaven to earth to enlighten mortal man, I must necessarily find the indelible traces of that adorable wisdom, in the character of his divine messenger.

I meditate deeply on this great subject. I begin by tracing to myself the characters which this doctrine ought to have, that it may appear to me conformable to the purest lights of reason, and that it may add to these lights, those which the wants of

human nature required, and which human nature of itself could not supply.*

That man is a social being, and that many of his principal faculties have for their direct aim the social state of man, must be readily granted. The gift of speech alone would suffice to convince me of it.

The doctrine therefore of a heavenly Messenger should be essentially connected with the great principles of social union. It must tend directly to make perfect and ennoble every natural sentiment, which unites man with his fellow creatures. It will multiply and increase indefinitely the ties of humanity, and represent to man the love of his fellow-creatures as the most fruitful and purest source of his present and future happiness. In effect, is there a principle of social life more refined, more noble, more active, more liberal, than that sublime benevolence, which in the doctrine of the gospel is indicated by that expressive and unusual term charity? A

* See Part xvi. Chap. iii. Phil. Paling.

+I do not say new, altho', in a certain sense, I might be allowed that expression. Cicero has said, in that beautiful pas