than all the abstractions of philosophy How often must Plato have felt, when baffled and perplexed by the subtlety of his own reasonings, the wish which he once so strongly expressed', that the Deity would

b The words ἀναγκαῖον οὖν ἐστὶ περιμένειν ἕως ἄν τις μάθη ὡς δεῖ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους διακεῖσθαι. Alcib. Πότε οὖν παρέσται ὁ χρόνος οὗτος, ὦ Σώκρατες; καὶ τίς ὁ παιδεύσων; ἥδι στα γὰρ ἄν μοι δοκῶ ἰδεῖν τοῦτον τὸν ἄνθρωπον τίς ἐστιν, have been frequently cited by theologians as a proof that Socrates expected some divine Teacher to appear upon earth; and it was with this impression that the remarks were make in the text. If however the passage be fully examined in connection with the dialogue that follows to the end of the treatise, it will appear very dubious whether they have any such meaning. The more probable import seems to be, that Socrates is speaking of himself, as the teacher who watched over the interests of Alcibiades, but he was aware that his disciple would not receive his instructions till his mind at some future period should be less clouded by passion, and become better prepared to distinguish between good and evil. Alcibiades II. Bekker, pars i. vol. ii. pp. 296-298. Nor will the passage in the Republic, οὕτω διακείμενος ὁ δίκαιος .... ávaσxivduλeu¤ýσeтaι, Bekker, p. 66.) which is referred to by Blackwall and many other learned men, as a prophetic description of our Saviour's crucifixion, appear to admit any application of the kind, if the whole discussion concerning justice and injustice be calmly considered from the commencement of the book to the words alluded to. Repub. lib. ii. Bekker, pp. 57-66.

appoint some one to reveal his will to man, and enlighten his mind upon subjects too excellent for human intellect to

attain to!

Let us turn from the speculations of pagan philosophy, to consider the belief of the Jewish people respecting a future state of retribution, possessing as they did the benefits of a divine revelation.

с

The opinion has been maintained and supported with great learning and ability, that throughout the Old Testament, from Moses to the captivity, the Israelites had not the doctrine of a future state of re-. wards and punishments; and that so much as an intelligible hint of it is not found in the Mosaic law.

That being omitted in the sanctions of the law, it was clearly never intended to be revealed to them.

That in quality of historian as well as of legislator Moses is silent on the subject, and seems designedly to conceal the future immortality.

c Warburton's Divine Legation of Moses, book v. sect. 5. vol. iii. pp. 131-134. edit. 1788.

That the extraordinary providence, which under the Jewish dispensation extended both to the state and the particular members of the state, would prevent any of that feeling arising from the unequal distribution of things, which, under the ordinary course of God's providence, so naturally directs the hopes of men to the recompense of another life.

These propositions are certainly at variance with the general sentiments on the subject; and it may not be unprofitable briefly to examine as well into their truth or falsehood, as also into the nature of that foundation on which they are supposed to

rest.

e

* Now it will readily be allowed by every

d Book v. sect. 4. vol. iii. pp. 112—131.

e Davison on Prophecy, p. 166. Maimonides and the most eminent Jewish doctors maintain that eternal life is to be found in the law, and that it is to be believed, not from other considerations, but because it is in the law. For the mode in which they support their interpretations vide Pearson on the Creed, edit. Oxford, 1797. 2d vol. p. 464. Warburton, Dedicat. to the Jews, 2d vol. p. 282.

Warburton, book vi. sect. 3. vol. iii. p. 343. has cited the texts adduced by Manasseh Ben-Israel from the Pentateuch, in his tract de Resurrectione Mortuorum. For

D

candid inquirer, that, using the term Mosaic law in its strict and limited sense, as the code delivered on mount Sinai, the doctrine of future retribution is not to be found in it. For the cabalistic interpretations and distortions of words and phrases, by which many of the Jewish rabbin attempt to establish a different opinion, are too absurd to require refutation; and those solemn expressions of Moses, I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, which some theologians understand of a future and eternal life, appear, when taken in connection with their context, to refer, in their simple and primary sense at least,

the immortality, Exod. xix. 6. xxxiii. 20. Levit. vii. 25. Deut. xiv. 1, 2. xxii. 7. xxxii. 47. For the resurrection, Gen. iii. 19. xxxvii. 10. Exod. xv. 6. Levit. xxv. Numb. xv. 30. xviii. 28. Deut. iv. 4. xxxii. 39. xxxiii. 6. He has also given at length Rabbi Tanchum's ridiculous Comment on 1 Sam. xxv. 29. Vide also Michaelis Argumenta Immortalitatis, sect. 9. p. 96. Syntagma Comment. Goettinge 1759. who enumerates several texts from the Diatribe of Theodorus Dassovius, some of which are the same with those mentioned above, others different.

to the benefits of this life only. And most certainly this promise of temporal good and evil on the part of the legislator, as the recompense of obedience or disobedience, when combined with the historical fact, that the fortunes of the Jewish people for ages are in exact accordance with it, an agreement which no human wisdom could have foreseen, and no human power could have fulfilled, does prove that the legislator himself was an ambassador from heaven, and that he must have been appointed by that omniscient and omnipotent Being, who alone could make the contingent designs and contingent operations of free agents, whether acting individually or as nations, contribute to the accomplishment of his own certain and unchangeable pur

f Deut. xxx. 19. Mr. Peters contends that the Abrahamic covenant was renewed in this chapter, and bishop Bull understood it in the same way. Vid. Critical Dissertation on Book of Job, by Mr. Peters, part iii. sect. 3. also bishop Bull's Harmon. Apostol. Dissert. Poster. cap. 11. This able divine argues very strongly throughout the chapter in favour of the hypothesis alluded to. g Vid. Joshua xxiii. 14. All are come to pass unto you, and not one thing hath failed thereof.