each of which has been accurately fulfilled; whereas that of Seneca sets forth a solitary, insulated event.

The naked fact of the discovery of a new continent is announced; but not a single particular is added. Again a marked dissimilarity is observable in the grounds and reasons on which each prophecy is supported. Moses could not possibly have foretold the future destiny of the Jews by a sagacious induction of probable effects, from already existing and well-known causes. Whereas, in the poetical vaticination of Seneca, the train of thought which leads to the probable accomplishment, is easily traced:-added to which there is reason to believe that the existence of America was not altogether unknown to the ancients, as the reader will perceive by a reference to various authorities*.

The sum of the argument on this part of the subject having been stated, the simple question to be considered and answered is this, Whether under these circumstances the man who admits, or the man who denies, the divine inspiration of the prophecy of Moses, evinces the more blind and determined credulity.

SECTION V." The difficulties attendant upon Deistical Infi delity, in regard to the facts, and circumstances, and characters of the Christian Dispensation."

The present existence of Christianity being assumed as a fact, the only question between the believer and unbeliever is, how it first started into existence. An account of its origin and progress is contained in certain books called the Gospels, which are found so to correspond with the testimonies of Pagan writers, that we cannot reasonably doubt either their high antiquity or their general historical veracity. To dispute this, it is justly argued, would unhinge all historical evidence. In truth, the whole narrative approves itself to be authentic by its exactly falling in with general history. Christianity now exists: it must therefore have had a commencement. But before the Augustan age we have no evidence whatever of its existence; hence its commencement must be subsequent to that age; and accordingly Tacitus + expressly bears witness to its origin, its extension, and the means employed for its extermination; accordingly, from that period Christianity is constantly alluded to, by writers of every class and creed, as an absolute historical fact. Volney, however, boldly denies that such a person as Christ ever lived, founding

* Diod Sicul. lib. 4. p. 299, 300. Edit. Rhodoman. Ælian Hist. lib. 8. apud Horn de Origin. Americ. lib. 1. c. 10. p. 37. Apuleius de Mun. Oper. vol. 2. p. 122. Ammianus Marcellinus apud Horn ut supra Avitus in Sence. Suasor. ibid

Tacit. Annal. lib. 15. §. 44.

Gibbon's Decline and Fall, chap. 15. vol. 2.

his opinion upon the singular speculation of Burigni*, who proves that the Christ by us ignorantly revered, is neither more nor less than the Sun, that the Virgin Mary is a zodaical sign, and that the crucifixion and resurrection, are nothing more than the sun's declension to the winter solstice, and his subse quent return to the summer solstice, through the vivifying season of springt. On the supposition that the absurdity of such a line of argument may refute itself, Mr. Faber proceeds to reason upon the general circumstances detailed in the New Testament, as he would reason from the general circumstances detailed in any other historical fact:-such as are recorded, for instance, in the Memorabilia of Xenophon. The infidel, it is presumed, unable to refute the plain historical fact of the existence of Christ, defends his principles by assuming him to be either an impostor or an enthusiast; and the point for consideration is, therefore, whether from the historical documents before us we have sufficient evidence to esteem him as either the one or the other. It may be inferred from the impatience and dissatisfaction manifested by the Jews under the galling servitude of the Roman yoke, from the general expectation of the times, entertained alike by Jews and Gentiles, of the probable appearance of a mysterious being, announced as a mighty de liverer, or powerful sovereign, that there never was a period which offered more tempting invitations to the projects of an impostor, whose objects must have been of course, honour, advantage, or aggrandizement. The probable line of conduet which Christ would have pursued in this case, is then pointed out, and with reference to the analogous instance of the impostor Cozyba, who in the reign of Adrian assumed the name of Bar-bochab, or the Son of the Star, in allusion to the prophecy of Balaam respecting the Messiah. But the conduct of Christ was in toto at variance with these suppositions and examples, adopting a line which had a necessary tendency to baffle every

We have never been fortunate enough to meet with the enlightened specu lations of Burigni, but our readers will doubtless thank us for a similar creed, extracted from the lucubrations of a M. Dupuis, citoyen Francais, a worthy elevè of the Republican School, in his Abrègè de l'Origine de tous les Cultes, he alludes to the history of Christ as "la legende qui sous ce nom, a le soleil pour objet.”........Speaking of him under his apellation of Lamb of God, he adds, “et nous trouverons que le dieu Agneau, qui y est adoré, est l'ancien Jupiter, qui prit souvent les mêmes formes sous le nom d'Ammon.". -His classification of the Apostles is equally appropriate. "Nous v reconnaitrons aussi sous le nom de Pierre le vieu Janus, avec ses clefs et sa barque, à la tele des douze divinitès des douze mois, dont les autels sont à ses pieds !!”—Can' nonsence and credulity go farther.

+ For Volney's Theory, see Mr. Faber's Work on the Origin of Pagan Idolatry, b. i. ch. 6.

hope entertained by an ambitious adventurer,-a line of conduct, moreover, which common sense could not but point out as likely to be fatal to every flattering speculation of an impostor. Having illustrated this by entering into details respecting the claims, declarations, actions, and other parts of his conduct, the reader is brought to the conclusion, that if Christ were indeed an impostor, it must baffle the greatest ingenuity to determine what could have been his object. Wealth, and power, and reputation he slighted, by word and action. Infidelity may, therefore, justly be called upon to assign his reasons for giving himself out as the expected Messiah, considered with reference to temporal interests and effects.

But it may be contended, that he might have been an enthusiast. For a refutation of which assumption we are referred to his character, as it stands developed in his history; for whether he be, or be not an enthusiast, we can only form a judgment from his words and from his actions. With regard to his words, infidelity itself is challenged to produce a more perfect, and more pure, and more rational code of morals. It is easy to distinguish between the ravings of enthusiasm, and the words of soberness and truth. Let the Sermon on the Mount, and the other discourses of Jesus Christ, be carefully read, and an impartial opinion be formed as to which of these two classes such documents should be referred to. Such precepts surely belong not to enthusiasm! their unexampled purity will be controverted by none; their intrinsic excellence must stand approved by every heart and head.

And as little can enthusiasm be traced to any of his actions. To a captious question*, he delivers a clear and ready answer, subversive of every line of conduct which an enthusiast would have recommended. To another application† respecting the mysteries of a future state, he hesitates not a moment to give an answer calm and rational, the very reverse of enthusiasm. In short, whether assailed by violence, or abuse, he invariably manifests a spirit in which no marks of fanaticism are apparent; unless it be asserted that his claims to a heavenly mission bears the character. If this claim were false, farther proof indeed would be unnecessary; but if, on the other hand, it were true, such a claim would be no proof whatever. But so singularly was his appearance mingled with other circumstances, that in order fully to prosecute the inquiry, whether he was either an impostor or an enthusiast, more is requisite than merely to study his recorded character. Various matters stand immedi

Matt. xxii. 15–22.

+Ibid. 23-32.

ately connected with his appearance-matters wholly independent of him, on the supposition of his being either an impostor or an enthusiast,-matters over which he could not have had the slightest controul; for instance, prophecies expressive of the appearance of a Messiah at that identical time, to be born in a particular town,-the town of Bethlehem; to be of a particular tribe and family; foretelling that he should be sold for a certain price, that his hands and feet should be pierced, that his garments should be divided and disposed of by lot, with many other minute details. It is forcibly urged that the accomplishment or non accomplishment of such details is wholly out of the controul of any person, whether impostor or enthusiast: whence it follows, that the exact accomplishment of prophecies of this nature, in the case of one who during his life time had claimed to be the promised Messiah, has a strong tendency to establish the validity of his claims; and it is obvious that the greater is the number of such independent coincidences, the stronger is the presumption in favour of the claimant. On this very intelligent principle, if the case of the Jewish Messiahship and Jesus Christ be considered, it cannot be denied that in his person an amazing number of descriptions, purporting to be prophecies, were exactly verified; nor can it be denied, that a large proportion of these descriptions, whether they should or should not be verified, are, from the very necessity of their nature, placed wholly out of the controul of any interested adventurer, who might choose to assume the character of the predicted Saviour. But, as in the case of Jesus Christ, if he were an impostor, he could have had no controul over the several circumstances related of his birth, his life, and still more of his death, it is difficult to account for their application and exact correspondence with ancient prophecies. It is further observed, that he did not avail himself of these ancient predictions; they being applied to him by others in his childhood. By the course of this reasoning the reader is led to the conclusion, that to believe Christ an impostor or an enthusiast shews more credulity than to believe him a prophet really sent from God,

(To be continued.)

The Holy Bible. Containing the Old and New Testaments, arranged and adapted for Family Reading: with Notes Practical and Explanatory. By A LAYMAN OF THE CHURCH OF ENGLAND. 2 vols. 4to. 3, 3s. Hatchard. 1824.

To give the editor of this work an opportunity of speaking for himself, and of declaring his reasons for publishing a mutilated copy of the Holy Scriptures, we transcribe the beginning of his Preface.

"In some families, the pious custom is observed of reading to its assembled members a portion of the Holy Scriptures on the Lord's day; and it is devoutly to be wished that such custom was more general-it would be attended with the happiest effects: kindness and attention on one part beget love and respect on the other, and harmony and goodwill reign in a family where the Word of God is the rule of their actions. But there are few parents or masters of families that have not experienced serious inconvenience in reading the Bible in a regular order and succession, though it is very desirable for understanding the whole scheme of God's providence and dealings with mankind, that it should be so read: narratives occur which must almost of necessity be omitted: portions intervene, relating to the ceremonial and Levitical law and genealogies, which, though important to the Jews, are to Christians of small import: and expressions unexpectedly come upon the reader, which he is obliged to pass over or alter. To obviate these inconveniences, and to present the Holy Scriptures in a form adapted to general reading in regular succession, is one of the objects of the present undertaking; and to assist the reader and hearer to understand and benefit by what is read, is another. The Notes are plain and concise, and may in general be read in Conjunction with the Text, without causing too great an interruption. The usual division into chapters and verses is not adhered to: they are not in the original, and though useful for reference, in other respects they are inconvenient, and sometimes disturb the sense, and embarrass the reading. The larger books are divided into sections or chapters, at places where there is a natural pause or rest in the subject."

Without stopping to examine the weight of these reasons, we protest at once against any attempt to put forth a book under the sacred name of THE BIBLE, when it is only a part of the Bible. In the title page, the volumes before us are called "The Holy Bible, containing the O'd and New Testaments," and in the dedication page, they are styled "This Edition of the Holy Scriptures.' Now they are neither the one nor the other, but