Vulcanus, i. e. Mael-gyn or Maelgynta (M pro V, ut fæpe in vocib. Brit.) the inventor, or firft wearer of fteel armour.

Mars, Mavors, i. e. Mawr-rwyfe, powerful, warlike; now Maurice or Maris.

Mercurius, i. e. March-ur, horfeman, or a fpeedy meffenger; hence the Britons called him Teutates, Duw- laith, the traveller's deity.

Neptunus, i. e. Nof-ddyfn (fuper aquas natans) a fea-faring prince.

Triton, i. e. Trwydon (per undas vagans) another fea-captain.

Apollo, i. e. ap Haul; Apollinis, ap Heulyn (filius folis.)

Rhea, Jove's mother, i. e. Rhies,

a lady or princefs.

Juno, i. e. Gain or Cain, fair;

now Gainor.

Venus, i. e. Gwen, white.

mon ufe in different languages: M. B. V. F. P. are labials; T.D. S. dentals; G. Ch. K. C. gutturals; and therefore that if the Hebrew word begins with, or contains any one of the labials, any other of the lame organ will anfwer it in the derivative language; fo that to make out the fimilitude, M must be confidered as the fame with B, and T as the fame with S; if this is not allowed, his instances of fimilitude will be greatly dimi

nished.

Diana, i. e. Di-anaf; Spotless, chafte, unharmed.

Minerva, i. e. Min-arfau; as if, among other arts, inventrefs of tempering and harpening of mechanical tools and weapons.

This feems to have been ridiculed by the celebrated Dr. Swift, in what he calls an attempt to prove the antiquity of the English language, where, among other inftances, he pretends that Archimedes is derived from the English words Hark ye maids. See the pofthumous pieces lately publifhed by Mr. Dean Swift.

Mr Rowlands has, at the end of his work, printed a table to flew more at large, the affinity and near refemblance, both in found and fignification, of many words of the ancient languages of Europe, with the original Hebrew tongue.

He premises, however, that letters of the fame organ are of com

to fhow, that the evidences of Christianity were at firft pro"pofed in the propereft manner:" the defign of the fecond, to flow, "that Chriftianity has been confirmed by the oppofition of Infidels.'

To thefe differtations, there is prefixed an introductory difcourfe, containing, among others, the following obfervations, which are equally ingenious and important.

The evidences of the Chriftian religion, may very properly be diftinguished into two kinds, the direct and the collateral. It is on the former of these that Chriftian writers have bestowed the greateft part of their attention. They are commonly reduced to two heads, internal and external evidences. Both have been fully illuftrated, and frequently urged. The external evidences of Chriftianity are, miracles, and prophecy these are the directeft proofs of its divinity. Its internal evidence, however, has likewife confiderable force; much greater force, it might easily be shown, than fome Chriftian writers have allowed it. This evidence arifes from its excellence. But when its excellence is urged as a direct proof of its truth and divinity, it will be pro

at random concerning the excellence or the defects of any fyftem, till we have firft difcovered the precife end and defign of that fyftem: excellence always confifts in the fitnefs of a thing for anfwering fome determined end of real importance. It is fufficient for rendering any inftitution excellent in its kind, that it be adapted to the end which it in fact propofes, though there may be many other ends, very valuable in themfelves, which it has no tendency to promote. The end which Chriftianity profeffedly aims at, is the fpiritual improvement of mankind, the prefent virtue and comfort, and the future perfection and happiness, of all who yield themselves up to its power. It keeps this end continually in view; it reprefents all its doctrines and all its precepts as means of promoting this end; it is careful to fet them in that attitude in which they moft directly and powerfully contribute to it. Chriftians have not always confidered the gospel in this light; they have not fearched it with a defign only to find food by which their fouls may be nourifhed unto eternal life; but they have fought for what may gratify their curiofity, give an occafion for displaying their ingenuity, or

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countenance refinements into which they had previoufly run; and, while they were intent on drav ing from the gospel imaginary benefits which it was never defigned to afford, they have too often left fight of the real and important advantages of which it is naturally productive. A mifapprehenfion of the proper and ultimate end of Chriftianity, and a defire, confequent on that mifapprehenfion, of applying it to purpofes remote from its intention, is the fource to which we may trace up moft of the fubtle and intricate difcuffions impofed on the world, in all ages, as the doctrines of Chrift, and most of the frivolous and abfirufe controverfies, which have been agitated as queftions very effential to religion. When Chriftians have thus overlooked the defign' of that religion which they profefs to believe, it is no wonder that Infidels have miftaken it too. Their miftake concerning it, is the only foundation of many of their objections. When they hear it afferted, that Chriffiority is excellent, they fuppofe that it ought to contribute foniething to every end that is valuable in any fenfe, however foreign to its profeffed defign: and if they can think of any purpofe which they are pleafed to reckon defirable, but to which Chriftianity contributes not, they take it, for granted, that this is contrary to excellence, that it is a defect, and an objection again.ft a divine original. But as the profelled end of Chriftianity is indifputably most important, and what ought to be the ultimate end of all religion, fo it is folely by examining its fitnefs for promoting

this end, that we ought to deler mine, whether it is excellent or not. If it contains powerful means of virtue, if it affords folid grounds of joy, fuited to the condition of human creatures, it is excellent; it not only is fuch a religion as may have been revealed by God, and ought to be received on a pofitive proof that it was revealed by him; but its very ftructure indicates that it actually is divine, in a manner fimilar to that in which the benign and wife contrivance of the world, proves it to be the work of God. Admit, that it throws no new light upon any of the fciences, that it corrects not the errors of the vulgar concerning the conflitution of nature, that it gives no decifion in many queltions which fpeculative men have railed concerning religion and morality, that it affords not the means of gratifying idle curiofity with refpect to all the circumfiances, and motives, and ufes of the very difpenfation which itfcif brings to light, that it is in no degree fubfervient to many purposes very defirable to mankind; a thoufand objections of this fort no weight: they are wholly befide the purpofe: they amount only to this, that Chriftianity promotes not ends which it never had in view: it is fufficient, that it is exactly adapted to its own end: it is from the importance of this, and from its fituels for promoting it, that the proper excellence of Chritianity ariles.

are

of

The author then obferves, that whatever does not belong either to the excellence of Chriftianity confidered in this light, or fall under the head of miracles wrought

to

to atteft it, or of prophecies fulfilled, and yet affords any proof or prefumption of its truth and divinity, is a collateral evidence for it. The fubject of thefe differtations, therefore are collateral evidences of Chriftianity.

In the firft the author obferves, that Chrift and his Apofiles pro pofed the evidences of their miffion, in two very different fitua tions they propofed them to those who had not yet expreffed any prejudice against the gofpel, or the proofs of its divinity that were offered; and they propofed them to thofe who were already engaged in oppofition, and had moved objections. In thefe different fituations they propofed them in different, manners: when they addressed those who did not raife objections against the gofpel, they fatisfied, themfelves with barely exhibiting its evidences; when they addrefled perfons who formed objections, they illuftrated the evidence that had been exhibited, urged it, and anfwered the objection. The author endeavours to how that each was proper in the circumftances in which it was used; that each had peculiar advantages, by means of which it affords collateral evidence of the truth of the gofpel; and that if both are confidered together, it will appear that the evidence of our religion was propofed in a manner, which is abfolutely complete, and which bears the firongest marks of a divine original.

In the fecond differtation he Endeavours. to fhew how the proof of Chriftianity has received ftrength from oppofition, and urges the ftrength that it has VOL. IX.

Nothing is more, certain, than that belief and unbelief are necef fary, and wholly independent upon the will; and thofe who fuppofe that the belief of certain propo fitions is requifite to falvation, fup. pofe this faving faith to be produced by the iminediate and extraordinary operation of divine grace upon the foul. All evidence fufficient for conviction convinces all evidence that does not convince, is infufficient evidence, though the fame, evidence that with re fpect to one períon may be futhi cient, may be infufficient with res fpect to another.

It is certain, that with refpect to fome perfons, the firft evidences of Chritianity were infufficient, whatever they were, and however propofed: why they were fo, is a vain inquiry; to prove that it was beft they fhould be fo, an impofible attempt. No proof therefore that Chritianity is true, can be drawn from the manner in which the evidence of it was firft propofed; becaufe we cannot prove; that fuch evidence as was only futs ficient for the conviction of fome, was more fuitable to the views of the divine mercy, in the proX mulgation

mulgation of Chriftianity, than fuch evidence as would have been fufficient for the conviction of all *.

As to the fecond differtation, it feems to be incumbered with this difficulty, that what produces infidelity, produces belief. The oppofition of infidels, fays Dr. Gerard, has furnished fome evidences for Chriftianity; which, if there had been no infidels, we fhould not have had: let it be remembered, that they are fuch evidences, as, if there had been no infidels, we fhould not have wanted.

That Chriftianity is now in difpute, both with refpect to its evidence and principles, muft not however be allowed as an objection against it, which the Chriftian is obliged either to obviate, or to renounce his religion. There are in nature innumerable facts and phænomena equally difficult to reconcile with our ideas of divine perfection. We can as little account for a state of things that made Christianity neceffary, as for the partial promulgation of Chriftianity, or any infufficiency in its evidences, or uncertainty in its doctrine. Upon the fame principles that are affumed to prove, that Christianity is not a revelation of

Bible,