fufceptible of a double interpretation? Might not we rather affert, that fuch prophecies, which relate directly to Chrift, have but one meaning, like that of Daniel, of Micab, &c? And could it not even be said, that the truth of religion would be proved, tho' we had never heard of the prophecies?

XVI.

The infinite distance between the body and Spirit points out the infinitely more infinite diftance between Spirit and love; this being fupernatural.

XVI.

We may reasonably fuppofe Mr. Pafchal would never have introduc'd fuch wild ftuff into his work, had he allow'd himself sufficient time for the compofing it.

XVII.

Such particulars as are most apparently weak, are found very strong by those who confider things in their proper light: for inftance, the two genealogies given by St. Matthew and St. Luke. 'Tis manifeft this was not done by confederacy.

XVII.

THE editors of Pafchal's thoughts ought to have fupprefs'd this reflection, the bare explication

explication of which would, perhaps, be of prejudice to religion. Of what use is it to declare that thofe genealogies, thofe fundamental points of religion, clash with one another, unless a method be pointed out to reconcile them? An antidote fhould have been administered at the fame time with the poison. What an idea should we form to ourselves of a lawyer who was to fay, my client contradicts himself? but these apparent weakneffes will be found of great ftrength, by those who view things in their proper light.

XVIII.

Let no one, therefore, reproach us with want of light, fince we ourselves declare this profefedly but let them acknowledge the truth of religion even in the gloom and obfcurity of it in the very little light we have in it; and in the indifference which we hew with regard to gaining light into it.

XVIII.

WHAT odd characteristics of truth are here brought us by Pafchal? Which then are the characteristics of falfhood? How ! wou'd it be enough for a man, who was defirous of being believed, to fay, I am obfcure, I am unintelligible? 'Twould fhew much more judgment to prefent nothing but

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but the light of faith to the eye, rather than fuch abftrufe touches of erudition.

XIX.

If there was but one religion, the Almighty would be too manifeft *.

XIX.

How! you say that if there was but one religion the Almighty would be too manifeft. You furely forget that you tell us, in every page, that the time will come when there will be but one religion. Ac cording to your reasoning, the Almighty will then be too manifeft.

XX.

I affirm that the Jewish religion did not confift in any of these things, but only in the love of God: and that God rejected and con demned all other things.

XX.

How! did God reject and condemn all thofe things, the performance of which he * Dr. Kennet has tranflated this (page 138.) in a very diffufe way, his words are thefe: Were there "but one religion in the world, the discoveries of the "divine nature might feem too free and open, and "with too little diftinction." The original ftands thus: S'il n'y avoit qu'une religion, Dieu feroit trop manifefte. I believe the learned Doctor's paraphraftical verfion is liable to the fame objections, which Mr. de Voltaire has made to the original. REM.

himself

himself had fo ftrictly, and fo minutely, enjoined the Jews? Is it not more just to affert, that the law of Mofes consisted in love and in worship? The reducing all things to the love of God argues much lefs a love for God, than the hatred which every fanfenift bears to his neighbour Molinift.

XXI.

The most important action in life, is the choice of a trade, and yet chance determines on this occafion. 'Tis cuftom makes foldiers,. bricklayers, and fuch like.

XXI.

WHAT is it fhould determine foldiers, bricklayers, and mechanics in general, but the things we call chance or custom? 'Tis only with refpect to arts of genius that perfons find a self-impulfe; but as to those trades or profeffions which all men are capable of exercising, 'tis extremely just and natural that cuftom fhould determine on thofe occafions.

XXII.

Every man who examines his own thoughts will find they are always bufied in things paft, and in thofe to come. We fcarce ever reflect on the prefent; and if we ever do reflect on it, 'tis with no other defign then to borrow

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lights

future! en Their uding of. The difference

lights from it, in order for our disposal of futurity. The prefent is never our aim: past and prefent are our means: futurity only is cur object.

XXIII.

'Tis our duty, fo far from complaining, to thank the author of nature, for informing us with that instinct which is for ever directing us to futurity. The most va

luable treasure poffeffed by man, is that hope which foftens our cares; and which, whilft we are enjoying prefent pleasures, paints future ones in the imagination. If mankind were fo unhappy as to employ their minds only on the time prefent, no perfon would fow, build, plant, or make the leaft provifion in any refpect; but would be in want of all things in the midst of this falfe enjoyment. Was it poffible for so elevated a genius as Mr. Pafchal to infift on the truth of fo falfe a propofition? Nature has fettled things on fuch a foot, that every man fhould enjoy the present, by fupporting himself with food, by getting children, by liftening to agreeable sounds, by employing his faculty of thinking and feeling; and that, at the inftant of his quitting these feveral conditions, and even in the midft of them, he should reflect on the morrow, without which he would die for want to day.