kinds. Some are intended to disprove a divine revelation in general; while the more particular aim of others is to shew, that those books, which Jews and christians receive as sacred, are falsely said to be inspired. I shall take notice only of the chief objections; and from the ease with which they are repelled, the reader will be able to judge, how insignificant the other cavils of infidelity must be.

I. The first argument against the inspiration of the scriptures, is founded in this general principle, that the light of nature is sufficient to teach us our duty, and to conduct us to happiness. Were this principle true, it is evident, that a revelation would be altogether unnecessary; and, by consequence, that, as God never interposes but for some end worthy of his wisdom, the scriptures were not dictated by his Spirit, but are the work of men, who have given to their own productions the name of his oracles. As this principle is the basis on which infidelity rests, and one of the chief causes why the authority of the scriptures is so violently contested, we shall bestow particular attention upon it.

By the light of nature, must be meant those discoveries of the perfections and the will of God, which are afforded by the works of creation and providence, in connexion with the ability or power of unassisted reason, to trace those discoveries, and draw from them the proper conclusions. It is plain, that whatever inferences are deducible from the divine works and dispensations, if our minds be too feeble to deduce them, we are precisely in the same situation, as if we were not furnished with the premises; and we stand in need of a teacher, or a book to point them out to our attention., The

objection supposes that every man in the world, may, without any assistance from others, acquire, by the exercise of his own faculties, just notions of God, and his duty, and his final destination; for if this ability be possessed only by a few, a revelation is manifestly useful, and even necessary to the rest, whom their more enlightened brethren might neglect to instruct, or who might refuse to receive instruction from them, because they were possessed of no authority to which their equals, in all other respects, were bound to submit. Nothing could be more absurd, than to assert, in general terms, the sufficiency of the light of nature, as a reason why a revelation is not needed, while it is understood to be sufficient only for some individuals, endowed with extraordinary capacity, and favoured with uncommon advantages, for the investigation of truth. But that every person in the world is possessed of the ability supposed in the objection, is so glaringly false, that no man will venture to affirm it, unless he be so grossly ignorant of the history of mankind, as to be unworthy of our notice, or so dishonest, as to advance as a fact, what he knows to be capable of an easy and complete refutation.

To prove that the boasted light of nature is not sufficient to conduct men to happiness, I might appeal to the instances of the Hottentots, and the natives of New Holland, who, in intellectual capacity and moral attainments, are but in a small degree superior to brutes. Perhaps it will be said, that the appeal is not fair, because in those tribes the powers of the human mind are almost extinguished, having never been roused and improved by civili

zation. But if the light of nature be sufficient, it is surely sufficient for nature's children; and I know of none who so well deserve this character, as those, who, in their intellectual and moral features, are just such as nature formed them, having undergone no alteration to the worse or to the better by art, or by tradition. If we wish to judge of the strength of unassisted reason, in order to ascertain whether it be sufficient for all, let us observe its operations in the rudest savages.

If, however, the objectors mean, that the light of nature is sufficient, only when men are polished by science and social institutions, they unwittingly grant, that to a great portion of mankind, it always was, and still is, insufficient, and consequently, that they need a revelation; and besides, even with this limitation, its insufficiency may be satisfactorily demonstrated. It is a fact which cannot be disputed, that no people, ancient or modern, who had only the light of nature to guide them in their researches, have attained to the true knowledge and pure profession of the unity of God; or have formed such notions of his worship, as were suitable to his majesty, holiness, and spirituality; or have composed a complete system of morality, founded in just principles, and enforced by sanctions of such efficacy, as to ensure obedience to its precepts; or have established by convincing arguments, the doctrine of the future existence of the soul.. The polytheism, the idolatry, the superstitious rites, the immoralities in principle as well as in practice, the childish ideas on the subject of religion, and the doubts, with respect to a state beyond the grave, of the Greeks and Romans, without controversy the most accom

plished of all heathen nations, are known to every person acquainted with the writings of their histo rians, poets, and philosophers. Nay, a single individual cannot be mentioned among all the men of learning and science in the pagan world, who ever held the truths of religion which are discoverable by reason, unmixed with contrary errors, or yielded to them an undoubting, unwavering assent. Read Cicero's first Tusculan disputation, and the conclusion of the apology of Socrates by Plato; and you will find these men, than whom antiquity produced none greater, speaking with hesitation on the immortality of the soul. Now, if these things be as we have represented them, why do we hear so much of the sufficiency of the light of nature, when a single instance, in which it hath proved sufficient, cannot be pointed out? One is at a loss to determine, whether the unmeaning declamations of infidels on this subject, best deserve the frown of disapprobation, or the smile of derision. It is surely most ridiculous, to talk of a power as sufficient to produce certain effects, though, in every trial to produce them, it have failed.

Perplexed with doubts, and sensible of the weakness of their reason, the heathens themselves have acknowledged the necessity of a divine revelation. Hence arose those oracles so famous among them, which they consulted in cases of difficulty; and from the same source flowed the stories, so widely circulated, and so firmly believed, of the intercourse of their priests and legislators with the gods, from whom they received political and religious institutions. Pretences to divine revelation would not have gained credit, if a consciousness of ignorance

had not created a desire for supernatural instruction. It was not by the vulgar alone that this desire was entertained and expressed. Philosophers them

selves, on some occasions, confessed the darkness of their minds, and signified their hopes that a teacher would appear, " to take away the mist from their eyes." The words of Socrates, in a conversation with Alcibiades, on the duties of religious worship, in which he represents men as very apt through ignorance to err, are truly remarkable : "To me it seems best to be quiet for it is necessary to wait till we learn how we ought to behave towards the gods, and towards men. When," says Alcibiades," will that time come; and who is he that will instruct us? for most gladly would I see this man, who he is. He is one," answers Socrates, "who cares for you;" but he insinuates that his coming would be delayed for a time, and informs Alcibiades, that some preparation was necessary on his part.* It is impossible to ascertain what was the precise meaning of Socrates in this singular passage. There is no ground for supposing it to be a prediction of Christ. But without enquiring whether he did or did not understand himself, we may confidently pronounce it to be expressive of a conviction entertained by the greatest philosopher in antiquity, of the necessity of a divine revelation. Is it not, then, very surprising, that though the Gen tiles wished for a revelation, some men should now rise up, and maintain that their wishes were foolish, because they were able, without any foreign aid, to acquire a perfect knowledge of their duty, and of the means of attaining felicity? It is equally strange

Vid, Platonis Alcibiad. ii.