of those countries enjoy. The enquiry, therefore, naturally follows, On what principle are we to account for their continued separation and singularity? How is it, seeing they have now been 1800 years in this uncomfortable and inconvenient state, that they do not, as they are a scattered and a persecuted people, renounce their singular customs, and break down this wall of separation, by intermixing and intermarrying with the natives of the several countries where the different societies of them have taken up their residence. If we examine the Bible, and give credit to its statements, the reason is plain-by it we are taught to believe, that they are under a supernatural and divine influence. The divine Being has a purpose to accomplish respecting them, which renders this continued separation necessary, otherwise it would long since have ceased to exist; and, considering the circumstances under which they are placed, the coalition of which I have spoken must, humanly speaking, have taken place ages ago. The fact is, not one jot or one tittle of God's word can ever remain unfulfilled. This word informs us, that the divine Being purposes to bring them back, and reinstate them again, as a nation, in the land of their forefathers. In order to effect this, they must be kept a separate people: and the providence of God, thus superintending their affairs, and separating them from the nations, with the general aspect of the world, and especially the extensive interest which in several European nations is now excited on their behalf, seem to indicate, that the period is not far distant when they shall be thus gathered, and when these prophecies, like all the rest recorded in the Bible, shall in every respect receive their full and final accomplishment. On the ground, therefore, of these facts, I hesitate not to say, that the evidence for the divine authority of the Bible arising from prophecy in general, but especially from the prophecies which so exactly describe the state of the Jews in their present dispersion, and which are daily, as appears from the existing state of things, so remarkably exemplified under our immediate observation, is so incon

K

trovertibly and satisfactorily attested, that nothing but the most obstinate and determined infidelity can possibly prevent any man from acknowledging its authority, and submitting to the truth and justice of its claims.

SECTION 2.

On the alleged Prophecy of the Hindoo Shasters.

The evidence for the divine authority of the Bible which is deduced from prophecy, and exhibited in the foregoing section, must be acknowledged by every reader not blinded by prejudice, to be full and satisfactory. It cannot, however, reasonably be supposed, that the mind of every man into whose hands this book may fall, will be free from this barrier to candid investigation: we may therefore reasonably expect, that in many instances the truth of this inference will not be immediately conceded. The Hindoos, it is well known, will bring forward their objections, by opposing to the statements before given a prophecy which they say is contained in their Shasters, viz. that the Hindoo system of religion will not remain to the end of time. It is, we are informed, predicted in the Shasters, that in the latter ages of the world, the inhabitants of Bengal will depart from the faith and worship of their ancestors, and become apostates from the religion to which they have previously adhered. The Hindoos view this prophecy, (as they term it,) in connection with the various circumstances which are now taking place in the land, the attempts which are universally making to spread another religion, and the number of their countrymen who have already embraced that religion; and from this they argue, that this record of their Shaster, being as we trust it is on the eve of receiving its accomplishment, is therefore a true prediction.

In answer to this trivial objection, I reply, that if a man builds a large house, and lays a rotten unstable foundation, he will not, if he predicts that in the course of a few years, the house, though firm as to its exterior appearance,

will fall to the ground, acquire thereby the character of a prophet: he has only foretold what might reasonably be expected, and what, according to the common course of events, must certainly come to pass. The Hindoo religion, therefore, resembling as it does this house, might naturalIy be expected to meet with a similar fate. Instead of being erected on the foundation of truth, it is built on the foundation of ignorance and deceit-it is not the religion which God has revealed, but a religion that was established by impostors for political purposes. The Hindoo legislators who were the framers and establishers of this religion, had no other design in its propagation than the accomplishment of their own selfish designs; viz. the perpetuating their own authority, by putting out the eyes of the people, and bringing them into a state of implicit and degrading subjection. Knowing, therefore, as these legislators did, the deception of which they were guilty, and the utter falsehood of that religious system which they were propagating in the world, the declaration which they made respecting it is by no means to be wondered at; because the investigation of it which they might reasonably suppose would take place at some future period, would be sure to detect its fallacy, and terminate in its destruction. But suppose, on the other hand, a man builds a house, and instead of predicting its ultimate fall, he asserts that it will stand and endure for ever-if the declaration which he thus makes respecting it be fulfilled, we must then acknowledge that he was, when he uttered that declaration, under the influence of a true prophetic spirit, because it is contrary to experien and the common course of events, that such a circumstance should occur. This simile is brought forward to illustrate the truth of the Christian religion resembling as it does this latter house, we must, if candidly enquiring after truth, necessarily acknowledge that it has for its foundation a divine authority, which, it is evident from observation, is engaged for its defence and support. When this religion was first established in the world, the overwhelming opposition which

it had to encounter, indicated to all human appearance its speedy termination, and threatened its entire destruction: but the predictions of its Author respecting it assumed a different aspect: instead of prognosticating its ruin, as might have been expected from these disastrous appearances, he foretold its universal triumph and perpetual stability. The acknowledgment, therefore, of the truth and divine authority of the religion which he came to establish, is the only rational principle on which we can account for succeeding circumstances so remarkably confirming, as they have done, his interesting prophetic declaration.

Besides the alleged prophecy to which I have now referred, the Hindoos, I believe, bring forward no other evidence of this nature, for the support of the truth of their religion. They have, in fact, no body of similar evidence, which they can advance to prove the divine authority of Hindooism, like that which arises from the multitude, variety, and harmony of the prophecies contained in the Christian Scriptures, and which have been fulfilled, and are daily in so many instances continuing to be fulfilled in our experience. As for the pretended prophetic declaration to which I have just referred—this, instead of in any way supporting the truth of the Hindoo religion, ought rather to be looked upon as a confir mation of its falsehood, and a proof of the duplicity of its authors. But when, on the other hand, we contemplate the contrary description which is given of Christianity,when we hear its Author assert, that it shall spread and stand for ever,--when we recollect, that this assertion was made when the existing appearance of things indicated its fate to be quite the reverse,-when we bring the testimony of facts to bear upon this assertion, and find by the various events which have occurred, and which are daily occurring in the world, that it has been and is still continuing to be more and more circumstantially fulfilled,-we are, as a natural and necessary consequence, constrained to acknowledge, that the fulfilment

of this prediction may justly be considered as an indubitable evidence of the divine authority of his mission, and a satisfactory proof of the truth of his own declaration, which is recorded by the Evangelist John, chap. xii. ver. 49. "I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak: whatsoever I speak, therefore, even as the Father said unto me, so I speak."

CHAPTER III.

ON THE RESURRECTION.

The Argument which is derived from the Resurrection stated.

The reanimation and restoration to life of a person that has been dead, and laid in the grave, is a most wonderful occurrence- -an occurrence which it is beyond the power of ordinary causes to effect, and, such an event as, (with the exception of the Lord Jesus Christ, whose resurrection from the dead is the subject to be considered in the present chapter, with one or two others who were raised by his power,) was never before heard of, and probably never will be heard of again whilst the world stands.

When the cavilling Jews came to Christ, and requested him to give them a sign in confirmation of his divine mission, he refused to comply with their request, so far as to grant them the sign they required; but appealed to his resurrection, which was shortly about to take place, as a sufficient sign, and a convincing proof, that he was a teacher sent from God; stating at the same time, that if they would not acknowledge this as a sign, and receive it as a confirmation of the truth and justice of his claims, no other testimony would be given them. Matt. xii. 38.