And it is by no means conclufive against this obvious argument for the good effects of revelation upon the morals of mankind, to allege that the world is not better now, than before the coming of CHRIST. This is a point which cannot be determined by any kind of eftimation in our power to make; and, if it could, we do not know what circumstances would have made the world much worse than it is, had not Christianity interpofed. However, it does appear to me very probable, to fay the least, that Jews, and Christians, notwithstanding all their vices and corruptions, have, upon the whole, been always better than heathens and unbelievers. It feems to me alfo, that as the knowledge of true, pure, and perfect religion is advanced and diffufed more and more every day, fo the practice of it correfponds thereto : but then this, from the nature of the thing, is a fact of a lefs obvious kind; however, if it be true, it will become manifeft in due time. Let us fuppofe a perfon to maintain that civil government, the arts of life, medicines, &c. have never been of ufe to mankind, because it does not appear from any certain calculation, that the fum total of health and happiness is greater among the polite nations than among the barbarous ones. Would it not be thought a fufficient answer to this, to appeal to the obvious good effects of these things in innumerable inftances, without entering into a calculation impoffible to be made? However, it does here alio appear, that, as far as we are able to judge, civilized countries are, upon the whole, in a more happy ftate than barbarous ones, in all these refpects.

Now as the divine original of revelation may be directly concluded from its being the fole fountain of all religious knowledge, if that can be proved; fo it will follow in an indirect way, if we fuppofe that revelation has only promoted the knowledge and prac

tice of true religion. It is not likely, that folly or deceit of any kind fhould be eminently serviceable in the advancement of wisdom and virtue. Every tree muft produce its proper fruit. Enthusiasm and imposture cannot contribute to make men prudent, peaceable and moderate, difinterested and fincere.

PROP. XXXVII.

The wonderful Nature, and fuperior Excellence, of the Attempt made by CHRIST, and his Apoftles, are Evidences of their Divine Authority.

THIS attempt was that of reforming all mankind, and making them happy in a future ftate. And, when we confider first the attempt itself, and then the affurance of fuccefs in it, which appears in all their words and actions, by ways both direct and indirect, there arifes from thence alone a strong prefumption in their favour, as well as in favour of the authors of the books of the Old Teftament, who have concurred in the fame attempt, though lefs informed of the true nature and full extent of it. For ideas and purposes of this kind could fcarce enter into the hearts of weak or wicked men; much lefs could fuch perfons enter upon and profecute fo great an undertaking with fuch prudence, integrity, and conftancy, or form fuch right judgments both of the oppofition they fhould meet with, and of the prevalence of their own endeavours, and thofe of their fucceffors, over this oppofition. Nay, one may fay, that nothing less than fupernatural affiftance could qualify them for these purposes. No defign of this kind was ever formed, or thought of, till the coming of CHRIST; and the pretences of enthusiasts and

impoftors to the fame commiffion fince have all been copied from CHRIST, as being neceffary to their fucceeding in any measure, fince his coming, If it be supposed to be the true interpretation and meaning of the scriptures, to publish final redemption, converfion, and falvation to all mankind, even the most wicked, in fome diftant future ftate, this will add great force to the present argument,

PROP. XXXVIII.

The Manner in which the Love of GoD, and of our Neighbour, is taught and inculcated in the Scriptures, is an Evidence of their Divine Authority.

FOR it appears, that the fcriptures do virtually include, or even expresfly affert, all that the modern philofophy has difcovered or verified concerning these important fubjects; which degree of illumination, as it can with no plaufibility be accounted for in illiterate men in the time of Auguftus from natural causes, fo much lefs can it in the preceding times from CHRIST up to Mofes. This propofition is included in the thirty-fifth: however, the fubject of it is of fo much importance, as to deserve a separate place.

Here then, Firft, We may obferve, that Mofes commands the Ifraelites to love GOD with all the heart, and foul, and might, whereas they are to love their neighbours only as themfelves. Now, though this infinite fuperiority of the love due to Gop over that due to our neighbour be perfectly agreeable to that infinite majefty and goodness of GOD, and nothingness of the creatures, which every new dif covery in philofophy now opens to view; yet it was fo little known many ages after Mofes amongst the

wifeft of the Greeks and Romans, that we cannot ascribe it to his mere natural fagacity. The natural equality of all men, and the self-annihilation, implied in the precept of loving all our brethren as well as ourselves, are also the genuine dictates of true philofophy.

Secondly, In order to fhew the divine authority of the fcriptures, from the manner in which the love of GOD is taught in them, we must confider not only the direct precepts concerning this love, but also all those concerning hope, truft, fear, thankfulness, delight, &c. for all thefe concur to inculcate and beget in us the love of God. The fame may be faid of all the fcriptural defcriptions of GoD, and his attributes, and of the addreffes of good men to him, which are there recorded. GoD is declared in the fcriptures to be light, love, goodness, the fource of all happiness and perfection, the father and protector of all, &c. And the eminent perfons who compofed the pfalms, and other fuch like addreffes to GOD, appear to have devoted themselves entirely to him. Now, when we reflect, that there is scarce any thing of this kind in the writings of the philofophers who preceded CHRIST, and nothing comparable to the scripture expreffions even in those who came after him; when we farther reflect, that the writings of the ableft and beft men of the prefent times contain nothing excellent of the devotional kind, but what may be found in the fcriptures, and even in the Qld Teftament; there feems to be a neceffity for having recourse to divine infpiration, as the original fource of this great degree of illumination. in the patriarchs, prophets, and apostles.

Thirdly, Good perfons are, in the fcriptures, ftyled children of God; members of CHRIST; partakers of the divine nature; one with GoD and CHRIST, as CHRIST is with God; members of each other;

heirs of GOD, and co-heirs of CHRIST; heirs of all things, &c. expreffions which have the strongest tendency to raise in us an unbounded love to Gor, and an equal one to our neighbour, and which include and convey the most exalted, and at the fame time the most folid, conceptions of this great fyftem of things. And if we fuppofe that thefe high titles and privileges are, according to the fcriptures, to be hereafter extended to all mankind, the divine origi, nal of the fcriptures will receive a new acceffion of evidence on this account.

PROP. XXXIX.

The Doctrine of the necessary Subferviency of Pain to Pleafure, unfolded in the Scriptures, is an Evidence of their Divine Authority.

THE fcriptures give frequent and strong intima. tions, that the ultimate happiness which they promise, is not to be obtained in this our degenerate state, but by a previous paffage through pain. Blessed are they that mourn. We must rejoice in tribulation. The palm-bearing multitude comes out of great tribulation. The Captain of our falvation, and therefore all his foldiers, must be made perfect through fufferings, Without fhedding of blood there is no remiffion of fins. It is good for us to be afflicted, that we may learn to keep the commandments of GOD. The Jews must be captivated, and undergo the feverest afflictions, before they can be made happy finally, as the people of GOD. Man muft eat his bread in the fweat of his brow all his life, and return to dust at last; and yet ftill the feed of the woman shall bruise the ferpent's