w be represented in the Old Testament as a
temporary, or a perpetual institution.

Chapter XII.
On the character of Paul, and his manner of reasoning.

Chapter XIII.
Examination of some doctrines in the New testament, derived from
the Cabbala, the Oriental philosophy, and the tenets of Zoroaster.

Chapter XIV.
A consideration of the "gift of tongues," and other miraculous
powers, ascribed to the Primitive Christians; and whether recorded
miracles are infallible proofs of the Divine Authority of doctrines
said to have been confirmed by them.

Chapter XV.
Application of the two tests, said in Deuteronomy to have been
given by God as discriminating a true prophet from a false one, to
the character and actions of Jesus.

Chapter XVI.
Examination of the evidence, external and internal, in favour of the
credibility of the Gospel history.

Chapter XVII.
On the peculiar morality of the New Testament, as it affects
nations and political societies.

Chapter XIX.
A consideration of some supposed advantages attributed to the
New, over the Old, testament; and whether the doctrine of a
Resurrection and a Life to Come, is not taught by the Old
testament, in contradiction the assertion, that "life and immorality
were brought to light by the Gospel."

Conclusion

Appendix

Addenda

PREFACE

The celebrated Dr. Price, in his valuable "Observation on
the Importance of the American Revolution," addressed to the
people of the United States, observes that, "It is a common
opinion, that there are some doctrines so sacred, and others of so
bad a tendency, that no public discussion of them ought to be
allowed. Were this a right opinion, all the persecution that has
ever been practised would be justified; for if it is a part of the duty
of civil magistrates to prevent the discussion of such doctrines,
they must, in doing this, act on their own judgments of the nature
and tendency of doctrines; and, consequently, they must have a
right to prevent the discussion of all doctrines which they think to
be too sacred for discussion, or too dangerous in their tendency;
and this right they must exercise in the only way in which civil
power is capable of exercising it--'by inflicting penalties upon all
who oppose sacred doctrines, or who maintain pernicious
opinions.' In Mahometan, countries, therefore, magistrates would
have a right to silence and punish all who oppose the divine
mission of Mahomet, a doctrine there reckoned of