inconsistent with the idea of imposture; for Mahomet sent forth the Koran as a miracle, and many others have made similar pretensions.

Mr. B. You cannot, however, I think, bring forward any instance of a religion being placed upon a footing similar to this. The pretended miracles which at various times have been offered or promised by pretenders to divine communications, were of a very different character to this; nor am I aware of any instance in which the faith of those who professed to believe in them was put to such a test as this. It is not easy to conceive of any miracle that could more clearly establish the identity of Him who spoke unto Moses with the Creator and Governor of the world, or which spoke so immediately to the comprehension of all, "The Lord he is God; the Lord he is God." Nor can it be supposed that any one but Moses ever would have used such a declaration; for not only is the observance of this command connected with a promise, but the non-observance of it with a curse. Of the fact of its observance or non-observance, and of the fulfilment of that promise or that curse, all were equally able to judge; and therefore it cannot be imagined that any one would, after the time of Moses, produce a law couched in terms that must have been its own destruction.

Maria. Any person possessed of sufficient talents to forge a code of laws, like those in the Pentateuch, would never have exposed the whole to such a test, at once so unnecessary and so fatal to imposture.

Mr. B. This is also not the only test of the same kind; but we have not time to consider more; and the Pentateuch itself will afford the best proofs of its genuineness. But, again, if the Pentateuch be not genuine, the other Scriptures which refer to it cannot be genuine; and if no part of the Old Testament, ascribed to authors before the time of Ezra, be genuine, by whom could they have been composed? Certainly not by any one individual,

86 How does Mr. B. reply to this?-87 How is this illustrated in the case of Moses?-88 Of what does Mr. B. say we are equally able to judge? -89 What does Maria suppose of one capable of forging such a code of laws?-90 But if the Pentateuch be not genuine, what follows respecting the other scriptures?

nor yet by any number of contemporaries acting in concert, the internal evidence being most decisively against either supposition; but if these books were written in different ages, and yet are all spurious, we are compelled to acknowledge a miracle for no purpose against them, in order to escape the acknowledgment of much more reasonable miracles contained in them.

Maria. The supposition of imposture seems attended with insuperable difficulties, as connected with the authors of these books, both with reference to their authenticity and credibility.

Mr. B. And their reception by the Jews only involves still more difficulties. In defence of this volume, and the faith they build upon it, what have they not suffered! yet, look at its contents, and where is the ground of attachment, if any doubt had ever existed among them as to its truth? What generation would ever have taken up such a yoke of bondage, had it been unknown to their fathers, or destitute of the evidence of miracles? What could induce them to continue to hold in veneration records so disgraceful to them, but a conviction that their origin was such as is alleged?

Edward. I do not think their belief in the Old Testament has ever been seriously questioned; but this is only their belief.

Mr. B. Still of how great force is the belief of a nation situated as they have been in a matter of this nature? If it cannot be proved that these writings are spurious, how can the argument, derived both from external and internal evidence, be evaded? The unbelief of other nations cannot make void belief so attested as theirs has been. We have no coeval testimony against the Old Testament. We have no internal evidence involving. absurdity or impossibility. Many of the authors of these books probably little anticipated the scrutiny they would undergo, and even the latest period which could be as

91 What admission does Maria allow, on the supposition of imposture in these books?-92 What question does Mr. B introduce, respecting the conduct of the Jews, touching the genuineness of these books? 93 What does Edward say of their belief in them?-94 Can the argument be evaded, provided these writings cannot be proved spurious?

signed for their production was not that in which works would appear which would stand the test of ages, The religion of the Old Testament is such as no other country ever has produced where that was unknown. It has always been the great delight of infidels to despise the country, and ridicule the people, whence these records have proceeded; apparently forgetful that the more contempt they heap upon this nation, the more difficult it becomes to account for their works.

CONVERSATION XIV.

Mr. B. WE have hitherto considered the evidences for the Old and New Testaments separate from each other, and in either case found the strongest probability for the truth of each. By connecting them, we shall increase those probabilities to a degree amounting so near to certainty, that it is only exceeded by mathematical demonstration.

Maria. By what means do you effect this?

Mr. B. By showing that the whole Bible only contains a succession of revelations connected with various dispensations, of which each was designed to be preparatory for that which was to follow; so that the Old Testament is completed and perfected in the New, to which it formed a necessary introduction.

Edward. This merely depends, then, upon the history of the Bible?

Mr. B. The Scriptures are of course our only guide, and since at present we have every reason to believe they are from God, we must follow their leading implicitly. The knowledge of the great Creator of all things, which may be derived from observation on his works, is of

95 What is said of the religion of the Old Testament?

1 How have the evidences of the Old and New Testament been considered, and how may the weight of evidence be still further augmented?-? How may this be done?-3 What is our only guide in matters of religion?

course very limited; nor can the experience of mankind, as to his providence, add much. We "believe that he is, and that he is a rewarder of them that diligently seek him." As we do not perceive any fixed law of reward in this life, we hope for it in another state of being, to which we appear to be fast hastening, for which this present state seems only preparatory, and which is to us, therefore, of the utmost importance

Edward. From the Scriptures we learn that these opinions are just, so that we may proceed safely, being at least so far agreed.

Mr. B. From the Scriptures we also learn many things which otherwise we could not have known, and of a nature to prove the necessity of a divine revelation, as well as its expediency.

Maria. But these we only admit on the authority of Scripture, having no further testimony to them.

Mr. B. Not exactly so: even to these additional statements, the certainty as well as the knowledge of which we owe to Scripture alone, general experience bears some testimony, though not sufficient of itself to establish any thing. From the attributes of the Creator, we conclude that his creation must have been originally 'very good," which the Scripture confirms. From the

present state of the world we conclude, that evil has been introduced into it; but further than this we cannot go. It is the Scripture alone that can explain to us how it was that, though "God made man upright," the creature has so far departed from his Creator.

Edward. But is the Scripture account of the fall of man from a state of original purity to be received literally?

Mr. B. Upon this subject various opinions have been entertained; but I confess I am unable to perceive any trace in the Bible itself of any other than a literal interpretation. The Bible unquestionably, when its evidences are called in question, must be allowed to be its own

4 What doctrine of scripture is here named as of great value?-5 What do we learn from the scriptures?-6 From what source do these statements of scripture receive some confirmation?-7 Is the scripture account of the fall of man to be received literally?

interpreter, let the consequences be what they may. I would reject, therefore, altogether, any attempt to accommodate the language of Scripture to the wishes of those to whom it may be addressed. Whatsoever is contained therein is either contrary to fact and possibility, or not: if the former, the whole must be rejected; if the latter, it must be retained, in consequence of the probability already shown that it is from God; for however great the witness of man may be, "the witness of God is greater. Maria. What other interpretation than a literal one has there ever been brought forward?

Mr. B. The enemies of Christianity have attempted to overthrow some branches of its evidences, by resorting to a figurative or allegorical interpretation; and some of its friends have likewise had recourse to the same aid, in order to defend particular parts which have excited the strongest efforts on the parts of their adversaries. It ought not, however, to be asked, "How can the question be most readily decided either way?" but, "What decision do the Scriptures themselves give?" If they rest their claims upon a foundation which will not support them, from that very fact they are overthrown; but if they rely upon a defence which will indeed support them, though not in the way we should have expected, nevertheless, since by that defence they stand, and their authority is established, by that defence we must abide also, in preference to any other which to us might have appeared better. Now, the narrative of the fall of man is given without any intimation of allegory; it is alluded to in various parts of the sacred volume as fact, is argued upon as such, and therefore as such must be received.

Edward. But this exposes Christianity to greater danger, does it not?

Mr. B. To no danger which it is not able to overcome;

8 What does Mr. B. say of rejecting attempts to accommodate the language of scripture to the wishes of individuals?-9 What question is asked by Maria respecting the fall?-10 What two classes of persons have attempted to explain away its literal meaning?-11 How should this matter be decided?-12 In what manner is the narrative of the fall of man given?-13 Edward inquires if this does not expose Christianity to greater danger-What is the reply of Mr. B.?