admits of two, and rejects the third, may poffibly be the best;' but it hath every prepoffeffion against it: its inconfiftency ftares one full in the face.' In answer to this, it is afked, page 321, how it is poffible, if the firft religion feems to be the most indisputable, that the fecond can appear to be moft confiftent ? and how can the third be poffibly the beft, if it hath every prepoffeffion against it; and if its inconfiftency ftares us full in the face? The end, fay our authors, which this writer has in view, feems to be the deftruction of all religion He defires to shew no more favour to one, than the other; and therefore he fubtilly avails himself of one for demolishing the reft. To defeat thefe frivolous cavils, our authors profefs that it shall be their bufinefs to prove to Rouffeau, that the christian is the most ancient of all religions,-the moft indifputable,-and the moft confiftent, page 322. This proof they endeavour to make good, by examining the Mahometan religion, and comparing it with Christianity-by enquiring into the manner in which the two religions were propagated; and by accounting for the fuccefs of the Mahometan. In this process, the common arguments, for nothing new is advanced, are well arranged, and reduced into a narrower compafs, than they ufually are in larger treatifes. In the fixth fe&ion it is fhewn that the Chriftians have fufficient proof to convince the Jews. This argu ment is well fupported from feveral topicks, efpecially from a view of the prophecies, which concludes this work.

As this fubject has been largely difcuffed by some of the best and most learned writers on the fide of Chriftianity; it will be fufficient to apprize our readers, that the authors of this work have made good ufe of the arguments of thefe great men, and applied them to good purpofe in obviating the objections of Rouffeau; particularly where he would infinuate, that the Jews have stronger objections against Christianity, than they have as yet publifhed to the world; being deterred by the fear of what Chriftians might make them fuffer on that account. This our authors plainly fhew to be an invidious, and equally falfe fuggeftion of Rouffeau's; and that the Jews have no ftronger objections against Chriftianity than what are well known; and we may add, have been published to the world, if not by the Jews, yet by infidels, feemingly in their favour; but in reality, in fpite to Chriftianity. The last fection contains fome proofs, very properly urged, for the truth of Chriftianity, from a confideration of the prefent ftate of the Jews; and concludes with obferving, that every circumstance concurs to fhew to unbelievers, that the Chriftian religion derives its ftrength from whatever can be invented to destroy it.

Let any one look, add our authors, at this affemblage of proofs in favour of Chriftianity, and he must deplore the obftinate blindness of those who endeavour to bring it into contempt, or oblivion.'

Upon the whole, this work appears to be executed, with fufficient fidelity and perfpicuity. The ftile is not always equal; but it is plain and intelligible, and often lively and animated. The plan is easy, and the method clear. We would therefore recommend the book, not only as entertaining to readers of a religious turn, but also as highly useful for those who have not fufficient leisure to peruse the more voluminous works, which have been published upon this important subject.

VI. The want of Univerfality no Objection to the Chriftian Religion. Being the Subflance of a Difcourfe preached at the Temple Church the Tenth day of November 1765. By Gregory Sharpe, LL.D. Mafter of the Temple, Chaplain in ordinary to his Majefty, and Fellow of the Royal and Antiquarian Societies. 8vo. Pr. s. 6d. Hawkins.

I

T has been obferved that christianity hardly extends to a fifth part of the habitable world; it is certain, however, that some of the greatest empires are at prefent overfpread with false religion or grofs idolatry. If then, fays the unbeliever, you plead for the divine authority, and the fuperior excellence of the Christian religion, why is it not univerfal? In answer to this question our learned author, by a variety of arguments deduced from the gradual improvements of mankind, in every natural and moral accomplishment, endeavours to fhew, that the evidences for Christianity are to be admitted, notwithstanding the revelation of God's will is communicated to men by degrees. He then proceeds to enquire into the fact, and, from the opinions and practices of mankind, determine whether all knowledge of Chrift is confined to fo few men as the adversary is pleased to maintain.

The Mohammedan, he fays, Turk or Perfian, acknowledges the miraculous birth of Chrift: and the Jew before he is permitted to embrace Mohammedifm must profess his belief in Chrift. The Mohammedan expects a fecond appearance of our Lord from heaven; and believes that all men will then unite together in one religion, and one mode of worship. What is the opinion of other people and nations in the eastern world, who have long been confidered as pagans only, without any knowledge of the true God or of Chrift, may be known

with

with certainty from their writings and religious cere

monies.

*

• A Grecian philofopher who wrote against Christianity affures us, that the Indians believed that God created the world by his fon. And in their facred book, called the Vedam, which they revere as the Chriftian does his Bible, whatever may be the practice of the Indians, nothing is to be found that encou rages idolatry.

The Indians have applied to their God Xaca, who was no other than Sefac, renowned for his conquefts in the Eaftern world, and like other antient heroes deified after his death, almost every circumstance in the life of Jefus. He was born of a virgin, washed with the dew of heaven. The whole world -fhines with unusual splendor at his birth; the earth trembles chofen hymns are fung; the infant is adored and gifts are of fered unto him. He is prefented in the Temple, and is again worshipped. They who are inspired foretel many miracles to be performed by him; and the most antient prophet, taking him in his arms, embraces him with tenderness, and tears flowing, speaks of the wonders he is to perform, the divine truths he is to unfold, and, particularly, of what was to happen to him in the defert.- From his mother's womb he is endowed with the knowledge of all things, felf-taught, aftonishing the most learned.- -He is led into the wilderness, where he continues a long time, praying and fafting --Again he returns to the wilderness, and meditates folely upon the duties of brotherly love, and patience in enduring all things for the falvation of the world. -The adverfary of mankind, the evil one, is afto'nifhed at the greatnefs of this contemplation, and, furrounded by his infernal agents, affails him. Xaca is victorious: and Satan afks him how he could refift his darts, and remain fixed in meditation, unmoveable as a rock. Behold the bright marks of heaven upon me, and know that you have not any power to hurt me.--Upon which the evil one with his followers leave him. After this triumph, he chofe difciples, gave them new laws, provided the proper remedies againft fin; actuated by an ardent defire to redeem the world, he used his utmost endeavours to turn men from the way that leads to destruction. And infinite and most marvellous were the works he performed upon the minds of unbelieving men to convert them to his religion. His doctrine is preached to all the nations of the world, and fupported by miracles is univerfally embraced.--The faw reftored, he dies: the earth then shakes with dreadful con

* Porphyry de Styge.

euffions,

cuffions, and thick darkness obfcures the sky.--Xaca dead, his disciples commit to writing all the actions of their master, If any difficulty arifes in the mind from afcribing the actions of Chrift to Xaca, from the change of names only, affigning to a more remote object of worship the deeds and doctrines of the Savior, when newly introduced amongst them, allowing all the weight that can be given to such an observation, as I fhould chufe to call it rather than objection; we shall find that these Eastern people are not abfolutely ftrangers to the name of Christ and other persons and people recorded in the Gofpels.- -They speak of Chrift, whom they exprefly call Krifnu, as of one whofe conception was miraculous and divine, born under the fign or conftellation of the Virgin in the kingdom of Agiodia or Judæa; of whom it was foretold by (Aggr) an angel-He fhall fave his nation Judah of the race of the fhepherds, he fhall restore life to the good: he fhall flay the giants. All the world fhall acknowledge him and invoke his name. This is a divine prophecy: doubt not: it shall be.Sridoroh or Herod, feigning a defire to fee the infant, commands the slaughter of the innocents. This Krifnu of the Indians performed many miracles exactly the fame with those recorded of Jefus, healing the paralytic and raifing men from the dead..

The transfiguration upon mount Thabor is related in their hiftories, and the Apoftle John, in particular, is faid to have been one of those who were then prefent.-Krifnu before his death fups with his disciples, and they are washed: after this near Gethsemani a tumult arises; he is embraced by Judas, whom they call Giudistira; and he recommends the women to the care of Argiun or John.

Xaca (Sefac) Bifnu, the Chinese Fo, and Kris or Krifnu is Chrift; who is crucified in every mind; the first man, the first offspring, only fon, lawgiver, deliverer, favior.

The many croffes erected by the Indians of Nepal seem originally to have been in commemoration of the crucifixion of our Lord, though applied by them at this day to demons. These Indians of Nepal erect crucifixes with nails through the hands and feet and the grand Lamą celebrates a facrifice with bread, and what he is permitted to drink, wine being forbidden, of which he takes a small portion himself, and diftributes the rest to the Lamas who affift at the ceremony.

:

• Hence it is evident that these people and nations, Perfians, Indians, Tartars, and Chinese, have fome knowledge of Chrift, his hiftory, doctrines, and inftitutions: and therefore, that Christianity is more univerfal than many have imagined it to be.',

The

The author ascertains by proper teftimonies the facts which are here exhibited *; and concludes his discourse with some general observations, which are calculated to remove every part of the objection he undertakes to answer, and recommend the Christian religion to the acceptance of mankind.

VII. Several Discourses preached at St. James's, Westminster. By George Baddelley, D. D. Curate of St. James's, Westminster. 8vo. Pr. 5s. Keith.

T

HIS volume contains twelve plain and practical dif courfes.

In the firft the author fhews that Chriftianity promotes the true pleasure and happiness of mankind. In the fecond he points out the duty and advantages of an early piety; and in the third he proves, that Jefus Chrift, by foretelling future events, working miracles, and instructing mankind in piety and virtue, fupported, with the greatest propriety and dignity, the character of a divine prophet.

In the fourth he fhews that profperous and adverfe circumstances in life are providentially conducive to the good of every fincere and obedient chriftian.

The fifth and fixth contain an illustration of the parable of the prodigal fon, with obfervations.

In the feventh, which is a continuation of the fame fubject, the character of the elder brother is confidered, and applied to uncandid and cenforious chriftians.

In the eighth the author vindicates our Saviour's weeping at the death of Lazarus, by fhewing that his emotion, on that occafion, was confiftent with the character of the Meffiah, and the dignity of human nature; and that many of the greatest and wifeft of men have, in the fame manner, expressed a sense of pity and compaffion. He then proceeds to confider the proper ufe and government of the paffions.

St. Paul, Heb. xii. compares human life to a race. Our author, in his ninth discourse, endeavours to fhew the propriety of this comparison, and elucidate fome expreffions in which the apoftle alludes to the Olympic games.

Chriftian fortitude, exemplified in the conduct of Shadrach, Meshach, and Abednego, is the fubject of the tenth discourse.

* Dr. Sharpe cites Alphabet. Tibet. à Fr. Aug. Ant. Georgio, &c.They who want to fee a more particular enquiry into the extent of Chriftianity, may confult Millar's Hift. or Fabricii Lux Evangelii.

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