But unfortunately again for the argument, though wonderfully for the confirmation that the scriptures are of divine original, the whole prophecy has been completed.  A part of the descendants of Canaan were hewers of wood and drawers of water, and became tributary and subject to the Israelites, or the descendants of Shem.  The Greeks afterwards, as well as the Romans, who were both the descendants of Japhet, not only subdued those who were settled in Syria and Palestine, but pursued and conquered all such as were then remaining.  These were the Tyrians and Carthaginians:  the former of whom were ruined by Alexander and the Greeks, the latter by Scipio and the Romans.

It appears then that the second argument is wholly inapplicable and false:  that it is false in its application, because those, who were the objects of the curse, were a totally distinct people:  that it is false in its proof, because no such distinguishing marks, as have been specified, are to be found in the divine writings:  and that, if the proof could be made out, it would be now inapplicable, as the curse has been long completed.

With respect to the third argument, we must now suppose that the scriptures are false; that mankind did not all spring from the same original; that there are different species of men.  Now what must we justly conclude from such a supposition?  Must we conclude that one species is inferiour to another, and that the inferiority depends upon their colour, or their features, or their form?—­No—­We must now consult the analogy of nature, and the conclusion will be this:  “that as she tempered the bodies of the different species of men in a different degree, to enable them to endure the respective climates of their habitation, so she gave them a variety of colour and appearance with a like benevolent design.”

To sum up the whole.  If the scriptures are true, it is evident that the posterity of Cain are no more; that the curse of Ham has been accomplished; and that, as all men were derived from the same stock, so this variety of appearance in men must either have proceeded from some interposition of the Deity; or from a co-operation of certain causes, which have an effect upon the human frame, and have the power of changing it more or less from its primitive appearance, as they happen to be more or less numerous or powerful than those, which acted upon the frame of man in the first seat of his habitation.  If from the interposition of the Deity, then we must conclude that he, who bringeth good out of evil, produced it for their convenience.  If, from the co-operation of the causes before related, what argument may not be found against any society of men, who should happen to differ, in the points alluded to, from ourselves?

If, on the other hand, the scriptures are false, then it is evident, that there was neither such a person as Cain, nor Ham, nor Canaan; and that nature bestowed such colour, features, and form, upon the different species of men, as were best adapted to their situation.