consequently, all you infer, from hence, falls with the foundation.

You further tell us, that “ the whole account is “ traditionary.” The truth of this assertion, will depend, in no small degree, upon the definition of the term. But, if what you assert, were granted, I cannot perceive, how this would falsify the account. If the supposed facts, contained in the Bible, be traditionary, and are, therefore, false, there is no historical account in existence, that will not be implicated in the common charge; and, if this be admitted, all moral and historical certainty, must, at one stroke, be banished from the world.

In the same page you say,

“ Whenever we read “the obscene stories, the voluptuous debaucheries, the “ cruel and torturous executions, with which more “ than half the Bible is filled, it would be more

consistent, that we called it the word of a dæmon, “ than the word of God: it is a history of wicked

ness, that has served to corrupt and brutalize “ mankind; and, for my part, I sincerely detest it,

I detest every thing that is cruel.” give no example, of the above description, I may justly doubt the truth of your allegation; however, I will venture to assert, that every story of obscenity and wickedness, recorded in the Bible, is exhibited there, not to induce imitation, but abhorrence.

as

As you

I believe, the maddest enthusiast that ever lived, never thought of calling every word in the Bible, the word of God. Many parts of the sacred writings record the speeches and actions of wicked men and dæmons; and they are handed down to us, to excite our disapprobation, and to instruct us to take warning by the awful examples they present. Acts of debauchery and obscenity are objects of Bible detestation, as well as yours; and what you call “ torturous executions” are frequently inflicted, as punishments for those deeds of criminality, with which you most unjustly reproach the Bible.

Whoever is acquainted with the contents of the Bible, must allow, that a prohibition of murder, theft, adultery, idolatry, and every species of wickedness, and an inculcation of benevolence, resignation, and every moral virtue, are enrolled among its permanent principles; and no man can suppose, that these prohibitions and injunctions, are calculated “ to corrupt and brutalize mankind." Instances of deviation from them, I readily allow, may be found, in many parts; but you must be well aware, that the causes of these deviations are frequently assigned. In numerous cases, the record of the act is accompanied with a development of character, which the writers introduce to condemn. On some occasions, man appears before us, as a mere instrument in the hand of God, to execute the decisions of his justice upon the guilty; and on others, the simple fact is mentioned, while the reasons for it, together with its causes and consequences, are concealed from human observation. Now if, under any of these, or similar circumstances, an ambiguous expression, or inexplicable fact, should appear before us, is it consonant with reason, or with common justice, to give to either an interpretation, in direct opposition to those fundamental principles which characterize the sacred volume ? To this question, I think, there can be but one reply; and I should conceive, that the “ Age of Reason" ought to bear another name, if its principles would lead its readers to decide in your favour.

In the natural, and in the moral world, we frequently perceive effects without their causes, and causes separated from their effects and consequences; and if, on numerous occasions, our judgments were to be formed, on the mere insulated fact which appears, we should, according to your mode of reasoning, be led to conclude, that the natural world was governed by chance; and that, in the moral department, justice and compassion had been excluded from the economy of beaven.

Shall we infer, that God has withdrawn his dominion from the works of nature, because Port Royal and Lisbon were ingulphed by earthquakes;-because Lima was destroyed by a similar deviation from the common course of things ;-because Herculaneum and Pompeii were overwhelmed with a fiery inundation ;or because Korah, Dathan, and Abiram, were swallowed by the yawning earth? Shall we conclude, that God has abandoned the moral government of the world, because the wicked triumph in prosperity, and virtue languishes in distress ? That man would be more deserving our pity, than our envy or imitation, who would draw a conclusion so absurd. Allow to Revelation the same exceptions, which the economy of God, in the natural and moral world, requires, and it demands no other vindication.

Adverting to the term prophecy, you seem solicitous to give it a meaning, that shall not include a prediction of future events. In page 14, you inform us, that " the word prophecy meant, the art of making “poetry." Without inquiring whether this be true or false, I perceive nothing, that can be inferred from hence, in your favour, even though we allow all for which you contend. Is the Bible false, because the word prophecy meant poetry? What, though the Bible furnishes no word for a poet, an astronomer, or a thousand characters in life, will this furnish any evidence, that it is a compound of fraud and falsehood ? It is not in the nature of a common absurdity, to rival a supposition so replete with extravagance.

was

erroneous.

It is somewhat curious to observe, that, after defining the word prophet to mean poet, you should retain an explanation which you will not allow, and set aside that for which you contend; and then argue against the consequences of the former, as though you were conscious, that your own definition

If those, whom we denominate prophets, have professedly delivered predictions, why do you argue that they are only poets? and if they are only poets, on what ground can you pretend to invalidate their predictions? You seem to have assumed it as a fact, that, if they are poets, they cannot be prophets, without once suspecting, that the two characters are perfectly compatible with each other.

That Isaiah wrote his predictions in the style and manner of poetry, is admitted; but it is incumbent on you to prove, that he has obtained the name of prophet, from his poetry, rather than from his predictions. When, or in what age of the world, did the corruption of the name take place? That the Jews always did, and still do, denominate him from his predictions, is an unquestionable fact; and, from his predictions, they form their expectation of a coming Messiah : and, in this case, it must be admitted, that they are the best living witnesses now extant. That he was a poet, I do not deny; but it rests on you to prove, that he was nothing else.