become an astonishment, a proverb, and a byword among all nations whither the Lord fhall lead thee. He denounces many other evils, which were to come upon this rebellious nation and which did come, as he foretold, but many of them ages afterwards. To the principal of these the Jews at this day remain a living teftimony. And what the prophet fays upon thefe occafions is not attended with refentment and bitterness: on the contrary he fhews the most affecting tenderness and concern for them, and a true zeal for their welfare. We may therefore be affured, that things must have happened, as he describes them: and nothing but duty and conviction could have made him transmit these truths.

Farther

Farther Confideration.

Such are the inferences and deductions, which I have ventured to make from the ftructure, and compofition of this wonderful history; and from that internal evidence with which it abounds. No writings whatever are fraught with fuch latent truths as the fcriptures in general; and particularly that part, with which we have been engaged. By thefe incidental lights the hiftory of Mofes is very much illuftrated: and, I think, from the nature of the events, as well as from the mode of operation, it is manifeft, that he was an inftrument in the hands of providence, and his commiffion from heaven.

Argument fill pursued.

What I have faid, might perhaps be thought fufficient: but as the fubject is of the greatest confequence, I hope, that it will not be deemed tedious, if I recapitulate fome

of

of

my arguments, and farther fhew the force of the evidence, which results from them. It is certain, that traditional truths cannot admit of demonstration. Yet, if by a feries of co-operating evidence they attain to moral certainty, we ought, if we would act confiftently with reason, to acquiefce: for upon such grounds the chief business of life is tranfacted; and the truth of all traditional information is founded. By this test also the hiftory of Mofes is abundantly confirmed. But let us fee, if it be not fo peculiarly cir cumstanced, as to be entitled to a still higher proof.

I have maintained, and now once for all repeat it, that Mofes could not of himself have carried into execution fuch ordinances: nor could he ever have wished to enforce them. This, I think, to any perfon acquainted with the nature of the law is past contradiction manifeft. For no man would voluntarily make a yoke for his own neck: nor gives and fetters for his own hands and feet: nor defignedly work out to himself trouble, when he could avoid it. Nobody would

bind himself, his friends, and his posterity, by grievous, arbitrary, and unfupportable obligations, to the purport of which he was a ftranger; and from whence no apparent good could arife.

Nothing therefore remains, but to prove, that the law was given: and the internal evidence will shew plainly, who was the author. The code of Mofes is not like the laws of Minos, Zaleucus, or Charondas, concerning which any thing may be faid, as there can be no appeal to them. Of this law we have pofitive proof, and experimental knowledge for it exifts at this day. It is in the hands of the Jews, acknowledged and maintained by them, and religiously observed. If then it exifts, it must have had a beginning and if it confeffedly could not ab origine have been the work of man, it must have been appointed and authorized by God: and the immediate legiflator was his fubftitute, and fervant. His miffion therefore must have been of divine original, and his ordinances from heaven: which was the point, that from the beginning I purposed to

prove. Thefe truths are partly inferred, and partly experimentally obtained: and the proofs refulting from them will perhaps appear to many, as cogent and certain, as a direct demonftration. By fome they may be eftcemed more fatisfactory, and intimately affecting; as they afford more copious and redundant conviction from the various concurring articles, upon which they are founded. Such evidence is beft adapted to the general apprehenfion of mankind: and is certainly conclufive.

very

Conclufion.

Such are the arguments, which I have produced in proof of the divine miffion of Mofes. It is an article, which deferves our moft ferious confideration. For if the law, which was only preparatory, can be shewn to be of divine original; that which fucceeded, and was completed in Chrift, must have an equal fanction. The proofs for the one operate as ftrongly for the other, and point out