"in other circumstances; i. e. in Scripture language, 'that every "man shall be accepted according to what he had, not according "to what he had not.' This however doth not by any means "imply, that all persons' condition here, is equally advantageous "with respect to futurity. And Providence's designing to place "some in greater darkness with respect to religious knowledge, "is no more a reason why they should not endeavour to get out "of that darkness, and others to bring them out of it; than why 'ignorant and slow people, in matters of other knowledge, should "not endeavour to learn, or should not be instructed.

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"It is not unreasonable to suppose, that the same wise and good principle, whatever it was, which disposed the Author "of nature to make different kinds and orders of creatures, "disposed him also to place creatures of like kinds, in different "situations and that the same principle which disposed him "to make creatures of different moral capacities, disposed him "also to place creatures of like moral capacities, in different religious situations; and even the same creatures in different "periods of their being."

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Again, "A system or constitution (as that of nature) implies "variety; and so complicated an one as this world, very great "variety. So that were Revelation universal, yet from men's "different capacities of understanding, from the different lengths "of their lives, their different educations and other external "circumstances, and from their difference of temper and bodily "constitution; their religious situations would be widely differ"ent and the disadvantage of some in comparison of others, "perhaps, altogether as much as at present."+ Considerations these, which prove that all objections to Revelation derived from its want of universality, are contrary to the analogy of nature, and founded on mere arrogance and presumption.‡

* 2 Cor. viii. 12.

Butler's Anal. Part II. ch. vi. p. 320.

If any one who may happen to peruse this Work, finds himself disposed to believe, that the difficulties or objections which he thinks may be alleged against Revelation, from its not being universal or its proof appearing deficient, justify him in neglecting its evidence or violating its precepts; I earnestly entreat him to read and to reflect on the considerations Butler suggests, in the remaining part of this chapter of the Analogy; to prove that such difficulties and objections may be intended to tay his sincerity and moral rectitude, and that negligence and inattention under such a probation may prove most criminal and destructive. Vide Butler, Part II, ch. vi. p. 323.

T. II.-Philosophy not introduced into Europe until near the period of the Babylon1sh Captivity. Thales-Anaximander—Anaxagoras-Probability that some of their pinions were ultimately derived from the Jews. General circumstances in the history of Grecian philosophy and religion, render the same thing probable of them—Their sages travelling for learning into Egypt and the East-Connexion of the Jews with Egypt at this period. Early philosophers of Greece delivered their tenets dogmatically -Inference from thence. The higher we trace the philosophy and religion of Greece, the purer it is found-Inference. Providence gradually prepared the world for the Gospel-Grecian language and literature-Connexion of Greece with Asia increased― Conquests of Alexander-Singular distribution of the Jews at this period-Jews in Egypt use the Greek tongue-Septuagint translation, its importance-The formation of the Alexandrian library—Sects of Grecian philosophy-Their effect. Extension of the Roman empire-Facilitated the spread of Christianity.

HITHERTO We have traced the effects of the Jewish dispensation, chiefly in enlightening the Oriental nations; but let it be remembered, that previously to the Babylonish captivity, the greatest part of Europe had been sunk in barbarism, and Greece itself began to emerge from the depths of ignorance only at that period. It was not until after the first capture of Jerusalem by Nebuchadnezzar, that Thales travelled into Egypt, and from thence introduced into his native land, geometry, astronomy and philosophy: he appears to have been amongst the first who gave his countrymen any rational idea of the origin of the world and his opinion, that water was the first principle of things, and that God was that Spirit who formed all things out of water, seems evidently borrowed from the Mosaic account indistinctly understood; that "In the beginning, the earth was "without form, and void: and darkness was upon the face of the deep and the Spirit of God moved upon the face of the "waters."+

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* Vide Chronological Tables of Marshall; and the Universal History, also Brucker's Historia Philosophiæ, Lib. ii. ch. 1.

† Genesis, i. 1.

Thales enim Milesius qui primo de talibus rebus quæsivit, aquam dixit esse initium rerum, Deum autem eam mentem quæ ex aqua cuncta fingeret. Cicero de Natura Deorum, lib. i. cap. x. and Bruckeri Historia Philosophiæ, lib. ii. cap. i. vol. 1, p. 465.

Anaximander, the friend and disciple of Thales, seems to have expressed his opinion, though in different terms, yet such as indicate that it also sprang from the same source. He taught that infinity was the first principle of all things, from which they are produced, and in which they terminate. The most rational explanation of this idea seems to be, that it means that indefinite chaos combined with that infinite Mind, from which all things proceeded.

The great Anaxagoras + also, who first distinctly taught the separate existence of a supreme all-directing Mind, spoke of the material world as originating from a confused mass, consisting of different kinds of particles, each of which afterwards combined in homogeneous masses; an opinion so similar to that of the Mosaic records, that we can scarcely doubt but that it was from them derived.

But, not to enter into a disquisition unnecessary to the object of this work, and in which certainty is scarcely attainable, it may be sufficient to remark some general circumstances in the history of the Grecian philosophy and religion, which appear to confirm the opinion of their having been derived ultimately from the source of the Jewish revelations; though corrupted and debased with the impure mixtures of Egyptian mystery and superstition, and rendered still more extravagant and incoherent, by that poetic imagery, which the vivid imagination of the Greeks so promptly invented, and so fondly retained.

One of these circumstances is, that Egypt was certainly the school to which the sages of Greece resorted for instruction, at and after the Babylonish captivity; and that some are related to have extended their journeys and researches into Chaldæa and Assyria. Now at all times Egypt had maintained such

Bruckeri Historia, lib. ii. cap. i. sect. x. p. 483, who explains the opinion of Anaximander as I have done.

Ib. sect. xx. p. 503.

Brucker affirms this of Thales, from whom the Ionic sect derived their opinions; and conceived that Thales derived his opinion from the traditions of the Phœnicians, "which he had learned in Crete and in Egypt; who in their cosmogonies, "laying aside an operating cause, philosophised on the origin of natural objects "from a chaos." Vide Vol. i. p. 466. If this is true, it is a melancholy instance now perversely human reason misused and misinterpreted the information which evelation had supplied. The tenet of the soul's immortality is confessed to have een brought from Egypt to Greece by Thales. Brucker, vol. i. p. 475. Vide also Brucker's Account of the Opinions of Orpheus, particularly as to a chaos, vol. i, P. 390.

frequent intercourse with Judæa, that it could not be difficult there to learn the Jewish tenets, and have access to the Jewish Scriptures; while at the same time Assyria was full of the dispersed and captive Jews.

We have indeed the most decisive proof of the constant intercourse and close connexion of the Jews with Egypt, from the multitudes who at the beginning of the Babylonish captivity fled thither, and settled there in direct opposition to the commands of their God, and the warnings of his Prophet;* an event speedily followed by the reduction of Egypt under the Assyrian empire, and the signal punishment of the idolatrous Jews in that country, according to the prediction of Jeremiah; occurrences which would naturally excite a considerable degree of attention to the Law and the Prophets amongst the remaining Jews both in Egypt and Assyria; and possibly even amongst such of the natives of those countries, as well as foreigners, who were more learned and inquisitive.

From this period the intercourse between Europe, Asia, and Egypt, continued to increase; and consequently, access to the sacred treasures of revelation became more practicable.

It is another remarkable circumstance, connected with our present subject, that the tenets of the earliest Grecian philosophers were delivered, not in the form of regular systems, discovered by sagacious investigation, and supported by regular proof; but rather as unconnected dogmas learned from tradition, and resting on authority:† which would have been the natural consequence of their being formed from fragments of the Jewish revelations and records, separated from the scheme, and unsupported by the proofs and facts, with which they had been originally combined.

It is equally remarkable, that the higher we trace the theological opinions of the Grecian philosophers, and the popular systems of religion in the ancient world, the more pure and uncorrupted are they found. The nearer we approach to the * Vide Jeremiah, xlii. xliii. xliv. and xlvi.

The sages known by the name of the seven wise men of Greece, it is acknowledged, delivered their doctrines in this form; and Brucker observes of Thales, "As "the real reason which induced Thales to admit his grand principle is unknown; "it is not improbable that he arrived at it by tradition rather than by reasoning." Vol. I. p. 467.

Vide Leland on the Advantage and Part I. ch. ii. and xx.; and the learned

Necessity of the Christian Revelation,
Shuckford, in his Connection of Sacred

ources of Eastern tradition, the more conspicuous appears we radiance of that heavenly light of original Revelation, nose beams, though clouded and dispersed, still contributed

enlighten and direct mankind: the more clear traces do we 18 over of that primeval and patriarchal religion, which acknowledged the existence and inculcated the worship of the true and only God. We find no mortals yet exalted to divinities, no images in their temples, no impure or cruel rites. But when men "knowing God, glorified him not as God, their foolish hearts were darkened."* Notwithstanding the progress of reason, and civilization, the absurdities, profanations, and crimes of idolatry multiplied without end;† philosophy, plunging into vain disputations, wandered from the truth, or, shrinking from the terrors of persecution,‡ did not dare to avow it.

But amidst this increasing gloom of idolatrous ignorance and error, this wide-spreading confusion, which threatened to reduce the whole moral and religious world to a wild chaos of vice and disorder, an over-ruling Providence gradually prepared for introducing the glorious light of the Gospel, and turning mankind from the power of Satan unto God. Literature, phiosophy, and the fine arts, were rapidly diffused over Greece, and cultivated with a degree of ardour unequalled in any other age or country. Broken into small and free governments, lessed with the finest climate, the most picturesque scenery, and the most ingenious and animated people, here was formed a language, copious, expressive, and harmonious; and here were produced those immortal works in poetry, eloquence, and philosophy, which rendered that language the universal dialect of the polite and learned, both in the East and West; and thus prepared it to become a general and permanent medium of communication, in which the records and the truths of Christianity might be distinctly and safely handed to succeeding ages.

In the mean time, Rome was gradually emerging from weakness and barbarism to power and celebrity on one side; while on the other, the connexion of the European world with the East, the residence of the chosen people of God, and conse

and Profane History, the Preface, and Book v. sect. ii.; Dionysius Halicarnassus on he Ancient Religion of the Romans; Plutarch in Numa; and Juvenal, Sat. xiii. 46.

Vide Leland's Advantage of Revelation, Part I. from chap. x. to xxii.