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 A 
 
 BRIEF OUTLINE 
 
 OF THE 
 
 1&1}ViMiMU UrliQimi 
 
 BY ARCHIBALD ALEXANDER, 
 
 PROFESSOR OF DIDACTIC AND POLEMIC THEOLOGY, IN THE THEOLO- 
 GICAL SEMINARY, AT PRINCETON, N. J. 
 
 -Tj <5s xou a<p' iaurwv ou xpivsrs to dixaiov \ 
 
 Luke xii. 57 
 
 SrcontJ Sfcttfott. 
 
 PRINTED J1ND PUBLISHED BY JD. A. JBOEREJYSTEIjX 
 
 1825. 
 
 
♦ \ 
 
 in 5 
 
 District of JYexv- Jersey, to wit : 
 ********* BE IT REMEMBERED, That on the Seventh day of April* 
 *3L>Sk'* m the ^ orty Ninth year of the Independence of the United 
 * ** States of America, Anno Domini 1825, D. A. Borreststeut, 
 
 ********* of the said District, hath deposited in this Office the title of a 
 book, the right whereof he claims a& proprietor, in the words following, to wit : 
 
 "A BRIEF OUTLINE OF THE EVIDENCES OF THE CHRISTIAN RELI- 
 GION. BY ARCHTBALD ALEXANDER, PROFESSOR OF DIDACTIC AND 
 POLEMIC THEOLOGY, IN THE THEOLOGICAL SEM1ANRY, AT PRINCE- 
 TON, N. J. 
 
 Tl Ss xai dq? lauTwv ou xgivsrs <ro dixaw ; 
 
 Luke, xh. 57. 
 In conformity to an act of the Congress of the United States, entitled, "An 
 act for the encouragement of learning by securing the copies of Maps, Charts, 
 and Books to the authors and proprietors of such copies during the times there- 
 in mentioned." And also to the act entitled, " An act supplementary to an 
 act entitled, An act for the encouragement of learning by securing the copies 
 of Maps, Charts and Books to the authors and proprietors of such copies during 
 the times therein mentioned, and extending the benefits thereof to the arts 
 of designing, etching, and engraving historical and other prints." 
 
 War. PENNINGTON, 
 Clerk of the District of JVetv- Jersey. 
 
 am 
 
 Mrs. Hormen Jennings 
 April 26, 1933 
 
gWrfeertteenmit 
 
 Hie author of the following pages was not desirous of 
 adding any thing of his own to the many valuable works 
 in circulation, on the Evidences of Divine Revelation ; 
 but having, in the performance of his official duty, preach* 
 ed a sermon on this subject, in the chapel o/'Nassau-Hall, 
 he received from the students of the College, a unani- 
 mous request to furnish a copy for publication. Feel- 
 ing disposed to comply with a request, coming from such 
 a quarter, and so respectfully made, but not judging it 
 expedient to publish a single discourse on a subject so ex- 
 tensive, he resolved to enlarge the work, not only by giv- 
 ing more ample discussion to the topics treated, but by 
 introducing others, which the narrow limits of a sermon 
 did not permit him to touch, and to throw the whole into 
 another form. The result is, the little volume now pre- 
 sented to the public, which he humbly hopes and prays, may 
 be useful, not only to those young gentlemen, at whose re- 
 quest, and at whose expense it has been published, but to 
 others, also, ivho may not have the opportunity or incli- 
 nation to peruse larger works. 
 

CONTENTS. 
 
 INTRODUCTION. 
 
 The right use of Reason in Religion. * * 9 
 
 SECTION I. 
 It is impossible to banish all Religion from the world ; 
 and if it were possible, it would be the greatest 
 calamity which could befall the human race. . £2 
 
 SECTION II. 
 
 If Christianity be rejected, there is no other religion 
 which can be substituted in its place ; at least, 
 no other which will at all answer the purpose for 
 which Religion is desirable 32 
 
 SECTION III. 
 
 There is nothing improbable or unreasonable in the 
 idea of a Revelation from God ; and conse- 
 quently nothing improbable or unreasonable in 
 such a manifest divine interposition, as may be 
 necessary to establish a revelation. . . 49 
 
 SECTION IV. 
 
 Miracles are capable of proof from testimony. . 56 
 
 SECTION V. 
 The Miracles of the Gospel are credible. . ... 75 
 
VI 
 
 SECTION VI. 
 
 The Bible contains predictions of events, which no 
 human sagacity could have foreseen, and which 
 have been exactly and remarkably accomplished. 127 
 
 SECTION VII. 
 
 No other Religion possesses the same kind and de- 
 gree of evidence, as Christianity : and no other 
 miracles are as well attested, as those recorded 
 in the Bible ,166 
 
 SECTION VIII. 
 
 The Bible contains Internal Evidence, that its origin 
 is divine. . . . <• ... 190 
 
 I 
 
EVIDENCES. 
 
INTRODUCTION 
 
 THE RIGHT USE OF REASON IN RELIGION, 
 
 THAT it is the right and the duty of all men 
 to exercise their reason in inquiries concerning 
 religion, is a truth so manifest, that it may be 
 presumed there are none who will be disposed 
 to call it in question. 
 
 Without reason there can be no religion ; for in 
 every step which we take, in examining the evi- 
 dences of revelation, in interpreting its meaning, 
 or in assenting to its doctrines, the exercise of 
 this faculty is indispensable. 
 
 When the evidences of Christianity are ex- 
 hibited, an appeal is made to the reason of men 
 for its truth ; but all evidence and all argument 
 would be perfectly futile, if reason were not 
 permitted to judge of their force. This noble 
 faculty was certainly given to man to be a guide 
 in religion, as well as in other things. He pos- 
 sesses no other means by which he can form a 
 judgment on any subject, or assent to any truth; 
 and it would be no more absurd to talk of see- 
 ing without eyes, than of knowing any thing 
 without reason. 
 
10 
 
 It is therefore a great mistake to suppose, that 
 religion forbids, or discourages the right use of 
 reason. So far from this, she enjoins it as a duty 
 of high moral obligation, and reproves those 
 who neglect to judge for themselves what is 
 right. 
 
 But it has frequently been said by the friends 
 of revelation, that although reason is legitimate- 
 ly exercised in examining the evidences of reve- 
 lation, and in determining the sense of the words 
 by which it is conveyed ; yet it is not within her 
 province to sit in judgment on the doctrines con- 
 tained in such a divine communication. This 
 statement, though intended to guard against the 
 abuse of reason, is not, in my opinion, altogeth- 
 er accurate. For it is manifest, that we can 
 form no conception of a truth of any kind, with- 
 out reason ; and when we receive any thing as 
 true, whatever may be the evidence on which it is 
 founded, we must view the reception of it to be 
 reasonable. Truth and reason are so intimately 
 connected, that they can never, with propriety, 
 be separated. Truth is the object, and reason 
 the faculty by which it is apprehended ; what- 
 ever be the nature of the truth, or of the evidence 
 by which it is established. No doctrine can be 
 a proper object of our faith which it is not more 
 reasonable to receive, than to reject. If a book 
 claiming to be a divine revelation, is found to 
 contain doctrines which can in no way be recon- 
 
 
11 
 
 died to right reason, it is a sure evidence that 
 those claims have no solid foundation, and ought 
 to be rejected. But that a revelation should con- 
 tain doctrines of a mysterious and incomprehen- 
 sible nature, and entirely different from all our 
 previous conceptions, and, considered in them- 
 selves, improbable, is not repugnant to reason ; 
 on the contrary, judging from analogy, sound 
 reason would lead us to expect such things in a 
 revelation from God. Every thing which re- 
 lates to this Infinite Being, must be to us, in 
 some respect, incomprehensible. Every new 
 truth must be different from all that is already 
 known; and all the plans and works of God 
 are very far above and beyond the conception of 
 such minds as ours. Natural Religion has as great 
 mysteries as any in revelation : and the created 
 universe, as it exists, is as different from any 
 plan which men would have conceived, as any 
 of the truths contained in a revelation can be. 
 
 But it is reasonable to believe what by our sen- 
 ses we perceive to exist ; and it is reasonable to 
 believe whatever God declares to be true. 
 
 In receiving, therefore, the most mysterious 
 doctrines of revelation, the ultimate appeal is to 
 reason. Not to determine whether she could 
 have discovered these truths; not to declare, 
 whether considered in themselves, they appear 
 probable; but to decide, whether it is not more 
 reasonable to believe what God speaks, than to 
 
12. 
 
 confide in our own crude and feeble conceptions* 
 Just as if an unlearned man should hear an able 
 astronomer declare, that the diurnal motion of 
 the heavens is not real but only apparent, or that 
 the sun was nearer to the earth in winter than in 
 summer ; although the facts asserted, appeared to 
 contradict his senses, yet it would be reasonable 
 to acquiesce in the declarations made to him, by 
 one, who understood the subject, and in whose 
 veracity he had confidence. If, then, we receive 
 the witness of men, in matters above our compre- 
 hension, much more should we receive the wit- 
 ness of God, who knows all things, and can- 
 not deceive his creatures by false declarations,, 
 
 There is no just cause for apprehending, that 
 we shall be misled by the proper exercise of rea- 
 son, on any subject, which may be proposed for 
 our consideration. The only danger is, of making 
 an improper use of this faculty, which is one of 
 the most common faults to which our nature is 
 liable. Most men profess, that they are guided 
 by reason in forming their opinions ; but if this 
 were really the case, the world would not be 
 overrun with error ; there would not be so many 
 absurd and dangerous opinions propagated, and 
 pertinaciously defended. They may be said, in- 
 deed in one sense, to follow reason, for they 
 are guided by a blinded, prejudiced, and perverted 
 reason. 
 
 One large class of men are accustomed, from 
 
13 
 
 a slight and superficial view of the important 
 subject of religion, to draw a hasty conclusion, 
 which must prove, in the highest degree, detri- 
 mental to their happiness. 
 
 They have observed, that in the modern as 
 well as ancient world, there is much superstition, 
 much imposture, much diversity of opinion and 
 variety of sects, many false pretences to Divine 
 Inspiration, and many false reports of miracles, 
 and prophetic oracles; and without giving them- 
 selves the trouble of searching diligently for 
 the truth amidst the various contending claims, 
 they draw a general conclusion, that all religions 
 are alike ; — that the whole affair is a cheat, 
 the invention of cunning men, who imposed on 
 the credulity of the unthinking multitude; and 
 that the claims to Divine Revelation, do not 
 even deserve a serious examination. Does 
 right reason dictate such a conclusion as this? 
 If it did, and we were to apply it to all other 
 concerns, it would make a sad overturning in 
 the business of the world. Truth, honesty, and 
 honour might, on these prnciples, be discarded, 
 as unmeaning names ; for of all these there have 
 been innumerable counterfeits, and concerning all 
 of them, endless diversity of opinion. 
 
 A second class, who profess to be men of rea- 
 son, pay more attention to the subject of religion * 
 but their reason is a prejudiced judge. They 
 listen with eagerness to all that can be said against 
 b2 
 
14 
 
 revelation. They read with avidity the hooks 
 written against Christianity, and but too faithfully 
 treasure up every objection to religion ; but her 
 advocates never obtain from them a fair hearing. 
 They never enquire whether the arguments and 
 objections which appear to them so strong, have 
 not been refuted. With the means of convic- 
 tion within their reach, they remain firmly fixed 
 in their infidelity ; and as long as they pursue 
 this partial method of investigation, they must 
 ever remain in the same darkness. 
 
 A third class, who wish to be considered as 
 taking reason for their guide, are under the do- 
 minion of vicious passions, of ambition, avarice, 
 lust, or revenge. Men of this character, how- 
 ever strong their intellect, or extensive their 
 erudition, can never reason impartially on any 
 subject, which interferes with the gratification 
 of their predominant desires ; and as religion 
 forbids, under severe penalties, all irregular pas- 
 sions and vicious indulgences, they pursue it 
 with malignant hatred. As one well observes, 
 " they are against religion, because religion is 
 against them." Such men never reason calmly 
 on the subject, and they are incapable of re- 
 ceiving any benefit from the arguments of others. 
 They never think of religion but with a feeling 
 of enmity, and they never speak of it, but in 
 the language of sne^r or abuse. There is no 
 object which this race of infidels have more at 
 
15 
 
 heart, than to root up every principle of religion 
 from the minds of men, and to drive it from the 
 earth, so that not one vestige of it might remain 
 to give them torment. Voltaire may be consid- 
 ered as the leader of this band ; and his humble 
 imitators have been too numerous, in every 
 Christian country. 
 
 But there is still another class of men, more 
 distinguished as masters of reason, than those 
 who have been mentioned. They are the cold, 
 speculative, subtle sect of skeptics, who in- 
 volve themselves in a thick mist of metaphysics, 
 attack first principles, and confound their readers 
 with paradoxes. The number of those who be- 
 long to this class, is perhaps, not large, but they 
 are formidable ; for while the other enemies of 
 the truth, scarcely make a shew of reason, these 
 philosophers are experienced in all the intricacies 
 of a refined logic ; so that in their hands, error is 
 made to appear in the guise of truth. Should 
 we yield ourselves to the sophistry of these men, 
 they will persuade us to doubt, not only of the 
 truth of revelation, but of our senses, and of our 
 very existence. If it be inquired, how they con- 
 trive to spread such a colouring of skepticism 
 over every subject ; the answer is, by artfully as- 
 suming false principles, as the premises of their 
 reasoning ; by reasoning sophistically on correct 
 principles ; by the dexterous use of ambiguous 
 terms ; by pushing their inquiries beyond the 
 
16 
 
 limits of human knowledge ; and by calling in 
 question the first principles of all knowledge. 
 But it is not easy to conjecture what their mo- 
 tive is : most probably, however, it is vanity. 
 They are ambitious of appearing more profound 
 and acute than other men ; and distinction is not 
 so readily obtained in the common course, as by 
 flying off in an eccentric orbit. It cannot be 
 any sincere regard for truth which influences 
 them ; for, upon their principles, truth and rea- 
 son are equally worthless. They pull down 
 every thing, but build up nothing in its place. 
 Truth has no greater enemies in the world than 
 this Pyrrhonic sect ; and it is to be lamented, 
 that sometimes ingenuous young men are caught 
 in the wiles of their sophistry, and are led so far 
 into the labyrinth of their errors, that they are 
 never able to extricate themselves; and all their 
 fair prospects of virtue and usefulness are obscu- 
 red for ever. 
 
 Before I leave the consideration of the various 
 classes of persons, who, while they profess to be 
 guided by reason, make an improper use of this 
 faculty, I ought to mention a set of men, distin- 
 guished for their learning and ingenuity, who 
 profess to receive the Christian revelation, and 
 glory in the appellation of rational Christians. 
 They proceed on the plausible and (if rightly un- 
 derstood) correct principle, of receiving nothing 
 as true, but what their reason approves ; but 
 
17 
 
 these very men, with all their fair appearances of 
 rationality, are chargeable with as gross a dere- 
 liction of reason, as can well be conceived ; and, 
 in regard to consistency, are more vulnerable, 
 than any of those already mentioned. For, while 
 they admit that God has made a revelation, 
 they insist upon the right of bringing the truths 
 revealed to the test of human judgment and opin- 
 ion, and reject them as unreasonable if they do 
 not accord with this standard. But the declara- 
 tion of God is the highest reason which we can 
 have for believing any thing. To set up our 
 opinion against the plain expression of his will, 
 is surely presumption of the highest kind. Per- 
 haps, however, I do not represent the case with 
 perfect accuracy. Perhaps, no man is charge- 
 able with such an inconsistency, as to admit a 
 thing to be contained in an undoubted revelation, 
 and yet reject it. 
 
 The exact state of the matter is this. The 
 Scriptures, it is admitted, contain a revelation 
 from God ; but there are many things in the 
 Bible, which, if taken in the most obvious sense^ 
 are inconsistent with reason ; now as nothing 
 inconsistent with reason can be from God, it is 
 concluded, that this cannot be the true sense of 
 Scripture. Accordingly, their wits are set to 
 work, and their learning laid under contribution^ 
 to invent and defend some other sense. Upon 
 these principles, a man may believe just as 
 
18 
 
 much, or as little as he pleases, of what the 
 Bible contains ; for it has been found that no 
 text is so stubborn as not to yield to some of the 
 modes of treatment, which have been adopted. 
 But I maintain, that this whole procedure is con- 
 trary to right reason. The plain course which 
 reason directs us to pursue, is, after examining 
 the evidences of revelation, and being satisfied, 
 to come to the interpretation of the Scriptures 
 with an unbiassed mind ; and in the exercise of 
 a sound judgment, and with the aid of those 
 helps and rules which reason and experience 
 suggest, to obtain the sense of the several parts 
 of the document ; and although this sense may 
 contradict our preconceived opinions, or clash 
 with our inclinations, we ought implicitly to re- 
 ceive it ; and not by a refined ingenuity, and 
 laboured critical process, extort a meaning, that 
 will suit our own notions. This is not to form 
 our opinions by the Word of God, but to cut 
 down the sublime and mysterious doctrines of 
 revelation, to the measure of our narrow concep- 
 tions. And thus, in the creed of many called 
 rational Christians, the divine system of heaven- 
 ly truth is shorn of its glory, and comes forth 
 little more than an improved theory of Natural 
 Religion. There is no reason in this. 
 
 But what if the plain sense of Scripture be 
 absolutely repugnant to the first principles of rea- 
 son ? Let that be demonstrated, and the effect 
 
19 
 
 will be, rather to overthrow the Scriptures, than 
 to favour such a method of forming a theory 
 from them. But no such thing can be demon- 
 strated. The reasonings by which it has been 
 attempted to prove, that the doctrines commonly 
 called orthodox, are contrary to reason, are falla- 
 cious ; and a similar mode of reasoning, on the 
 truths of Natural Religion, will land us in 
 atheism. 
 
 Deistical writers have been fond of represen- 
 ting faith and reason as irreconcilable. They 
 have insinuated, and even asserted, that revela- 
 tion cannot be conceived without a renunciaton 
 of reason ; and have affected to regret, that it 
 should be subjected to the trial of a rational in- 
 vestigation, which they allege, it can by no 
 means bear. This was a favourite topic with 
 Morgan, Bolingbroke, \ T oltaire, and Hume. The 
 last mentioned author, in the close of his far-fa- 
 med Essay on Miracles, uses the following lan- 
 guage ; " Our most holy religion is founded on 
 Faith, not on reason, and 'tis a sure method of 
 exposing it, to put it to a test, which it is, by no 
 means fitted to endure."— And again ; " Mere 
 reason is insufficient to convince us of its [the 
 Christian Religion's] veracity; and whoever is 
 moved by faith to assent to it, is conscious of 
 a continual miracle, in his own person, which 
 subverts all the principles of his understand- 
 ing-." 
 
20 
 
 On the insidious nature of this attack, I shall 
 not stop to remark, except to observe, that it 
 may be taken as a specimen, not only of Hume's 
 method of treating Christianity, but of that of 
 the whole tribe of deistical v\ liters, until very re- 
 cently, when they have come out boldly. Un- 
 der the mask of friendship, and with words of 
 respectfulness on their lips, they have aimed the 
 most deadly thrusts at the vitals of Christianity. 
 But in regard to the sentiment expressed in this 
 extract, the friends of revelation utterly disclaim 
 it, and hold it to be false and unfounded. The 
 state of the controversy between Christians and 
 deists, did not authorize any such assertion. 
 The defenders of the truth have ever been ready 
 to meet their antagonists on the ground of im- 
 partial reason. They have met them at every 
 point, where they have chosen to make the as- 
 sault ; and I may safely say, that no deistical ar- 
 gument remains unrefuted, no infidel objection 
 undetected and unexposed. As Mr. Hume wrote 
 this immediately after finishing his argument 
 against miracles, perhaps he felt a confidence, 
 that he had achieved what none before were 
 able to affect. But his confidence was prema- 
 ture ; the argument, of the discovery of which 
 he claims the honour, (though this might be 
 disputed on good grounds,) has been refuted, 
 with a clearness of evidence, sufficient to bring 
 conviction to any mind, but that of a sophist and 
 
21 
 
 a skeptic. But we shall have further occasion, 
 in the sequel of the discourse, to consider the 
 force of Mr. Hume's reasonings against mira- 
 cles. 
 
 It may, perhaps, require some apology, that 
 a subject which has been so fully and ably dis- 
 cussed, in numerous volumes, should be attempt- 
 ed to be treated in a short essay. My only apo- 
 logy is, that the poison of infidelity is imbibed 
 by many, who never have access to the antidote. 
 It is much to be regretted that some of the books 
 which are almost sure to fall into the hands of 
 literary youth, are deeply tinctured with skepti- 
 cism. How many read Hume, and Gibbon, 
 who never have seen the answers of Campbell, 
 and Watson ? Now, if we can present, even a 
 brief outline of the evidences of Christianity, to 
 those who may not be disposed to read larger 
 works, we may be contributing, in some small 
 degree, to prevent the progress of one of the 
 greatest evils to which men are liable. 
 
SECTION I. 
 
 IT IS IMPOSSIBLE TO BANISH ALL RELIGION FROM THE 
 WORLD; AND IF IT WERE POSSIBLE, IT WOULD BE 
 THE GREATEST CALAMITY WHICH COULD BEFALL 
 THE HUMAN RACE. 
 
 It is not my object here, to consider religion 
 as it is a matter of duty, or a means of obtain- 
 ing happiness in a future world ; for both these 
 would be equally disregarded by those men who 
 aim at the subversion of all religion. What I 
 shall attempt, at present, is to state and establish 
 the fact, that man is so constituted, that he must 
 have some sort of religion. And the truth of this 
 will be manifest, from an inspection of the prin- 
 ciples of human nature and from the history of 
 the world. Man has naturally a sense of moral 
 obligation, a perception of the difference between 
 right and wrong, feelings of remorse or approba- 
 tion on the review of his conduct, fears of future 
 retribution when he has committed a crime, and 
 a propensity to pay religious homage to some 
 object, visible or invisible. These are what 
 have been called his religious feelings ; and from 
 them he has received the appellation of a reli- 
 gious animal. And certainly, there is nothing by 
 which man is so clearly distinguished from the 
 
23 
 
 creatures below him, as this capacity for religion ; 
 for whatever indications they give of sagacity 
 in other matters, it is impossible to communicate 
 to them any ideas of morality, or any impressions 
 of a religious nature. Now that these feelings 
 are natural, and not adventitious, is manifest, 
 because they are found to exist in men of all 
 ages, of all countries, and in every different 
 state of society. And hence no nation, ancient 
 or modern, has ever been found without some 
 kind of religion. It would be as difficult to 
 find a whole nation without religion, as to find 
 one destitute of speech. Some travellers, it is 
 true, from superficial observation, have reported 
 that some savage tribes had no ideas of religion, 
 and no species of worship ; but, on more accu- 
 rate examination, it has been ascertained, that 
 this was a mistake. And from our present know- 
 ledge of the nations of the earth, we are autho- 
 rized to assert, that there is not one totally destitute 
 of some sense of religion, and some form of wor- 
 ship. The same thing was well known to all the 
 wisest men of antiquity. It is a fact from which 
 both Plato and Cicero have derived many impor- 
 tant conclusions. And these principles of our na- 
 ture are so deeply radicated, that they never can be 
 removed. Men may be induced to abandon 
 their old religion, and to adopt a new one ; 
 but they never can remain long free from some- 
 thing of the kind. Take away from them one 
 
 . 
 
 m 
 
24 
 
 object of worship, and they will soon attach 
 themselves to another. If, unhappily, they lose 
 the knowledge of the true God, they will set up 
 gods of their own invention ; or receive them 
 from others. The history of all nations bears 
 such ample testimony to this fact, that it cannot 
 be denied. Now, this universality of religion 
 evinces, in the clearest manner, that the princi- 
 ple is natural, that it is an essential thing in the 
 constitution of man ; just as the fact, that men 
 are always found living in society, proves that 
 the social principle exists, and is natural to 
 man. 
 
 Atheistical men, have, indeed, attempted to 
 trace all religious feelings, and all rites of wor- 
 ship, to the craft of priests, and policy of rulers ; 
 but this opinion is not only unsupported by his- 
 torical testimony, but is most unreasonable in it- 
 self. For if there had not! existed a predisposi- 
 tion to religion in the minds of men, such a design 
 would never have been conceived ; and if it had, 
 all attempts to introduce into the minds of man 
 ideas so foreign to his nature, must have been 
 abortive. At any rate, such an imposition could 
 not have continued for so long a time, and could 
 not have been extended to every tribe and nation 
 in the world. If no sense of religion had 
 existed in the minds of men, priests and politi- 
 cians, however cunning, would have had no han- 
 dle to take hold of, no foundation on which to 
 
• 
 
 25 
 
 build. Besides, it seems to be forgotten by the 
 advocates of this hypothesis, that the existence 
 of priests, supposes the previous existence of re- 
 ligion. 
 
 They have, moreover, alleged, that fear pro- 
 duced the gods. Be it so ; it still confirms my 
 position, that there is something in the nature 
 of man which leads him to religion : and it is 
 reasonable to conclude, that a cause which has 
 operated uniformly heretofore, will continue to 
 produce the same effects as long as the world 
 stands. It is impossible, therefore, to banish 
 all religion from the world. 
 
 To what degree atheists have succeeded, in di- 
 vesting themselves of all religious impression, I 
 do not pretend to know. That some men have 
 gone to a great length in counteracting the con- 
 stitutional tendencies, and extinguishing the feel- 
 ings of nature, is undoubtedly true ; but there 
 have been sufficient indications to lead to the 
 opinion, that there is more of affectation than 
 reality in the bravery of their profession. It 
 is known that some of them have, above other 
 men, been the slaves of superstitious fears ; and 
 that others, in times of extreme peril, as in a storm 
 at sea, have, for the moment, renounced their 
 atheism, and cried as earnestly for mercy, as 
 those around them. Now if these philosophers, 
 with all their reasoning, are not able to erase all re- 
 ligious impressions from their own minds, it is vain 
 
 c2 
 
26 
 
 to attempt to banish all religion out of the 
 world. 
 
 But suppose the great work achieved ; and that 
 every vestige of religion was obliterated ; what 
 would be the result ? Would men remain with- 
 out any objects of religious homage ? Would 
 they never again be afraid of invisible pow- 
 ers ? Would the feelings of remorse at no time 
 urge them to perform some sort of penance, or 
 attempt some kind of expiation ? Would no 
 impostors and false prophets arise to deceive 
 the world again with their dreams, fancies, and 
 pretended revelations ? They must have made 
 but superficial observations on human nature, 
 who think that none of these things would ever 
 occur. 
 
 If those persons, therefore, who oppose Chris- 
 tianity, hope by its subversion to get rid of all 
 religion, they do greatly deceive themselves. 
 This work being accomplished, they would soon 
 have more to perform, in endless progression. 
 Instead of the pure, mild, benignant religion of 
 Christ, they would soon find themselves sur- 
 rounded by superstitions as foul and as false, as 
 monstrous and as absurd, as any which the hot 
 bed of Paganism ever produced. Look into the 
 heathen world, and see the abominations and 
 miseries which inveterate superstition perpetu- 
 ates, in some of the fairest and most populous 
 regions of the globe. Look at the savage tribes 
 
27 
 
 of Africa and America, and contemplate the cruel 
 bondage of superstition, to which the people are 
 subjected. Evils as great would soon grow up 
 among us, were it not for the salutary influence 
 of Christianity. Our forefathers, before they 
 became Christians, were in the same degraded 
 and wretched situation. And shall we curse our 
 posterity by bringing back those evils from 
 which our fathers escaped ? It is a truth which 
 should be proclaimed every where on the house 
 tops, that it is the Bible which has delivered us 
 from the horrid dominion of superstition ; and it 
 is the Bible which must prevent its return. 
 Philosophy has had no hand in working out this 
 deliverance from the horrors of idolatry. With 
 all her celebrated schools and sages, she never 
 turned one individual from the worship of idols ; 
 and she would be equally powerless in prevent- 
 ing the return of superstition, if other barriers 
 were removed. 
 
 But, I proceed now to the second part of my 
 proposition, which is, that if religion could be 
 banished from the world, it would be the greatest 
 calamity which could befall the human race. 
 
 It has formerly been a matter of discussion 
 with the learned, whether the influence of su- 
 perstition or atheism was most baleful on soci- 
 ety. Plutarch, Bacon, and others, have han- 
 dled this subject in a learned and ingenious man- 
 ner, and arrived at very different conclusions. 
 
28 
 
 However doubtful this question may have been 
 considered in former times, I believe, all reflect- 
 ing men are now pretty well satisfied, that the 
 questiou is put to rest forever. We have recent- 
 ly beheld the spectacle of a great nation casting 
 off contemptuously the religion of their fathers, 
 and plunging at once into the abyss of atheism. 
 We have seen the experiment tried, to ascer- 
 tain whether a populous nation could exist 
 without the restraints of religion. Every cir- 
 cumstance was as favourable to the success of 
 the experiment as it could be. Learning was in 
 its highest state of advancement ; philosophy 
 boasted of an approximation to perfection ; 
 and refinement and politeness had never been 
 more complete among any people. But what 
 was the result? It is written in characters of 
 blood. It was as if a volcano had burst upon 
 the world, and disgorged its fiery fluod over all 
 Europe. Such a scene of cruelty, cold-blooded 
 malignity, beastly impurity, heaven-daring im- 
 piety, and insatiable rapaciousness, the world ne- 
 ver witnessed before, and I trust in God will 
 never witness again. The only ray of hope 
 which brightened the dismal prospect, was, that 
 this horrible system contained in itself the prin- 
 ciples of its own speedy downfal. Atheism has 
 no bond of union for its professors ; no basis of 
 mutual confidence. It breeds suspicion, and con- 
 sequently hatred, in every breast ; and it is ac- 
 
29 
 
 tuated by a selfishness which utterly disregards 
 all the bonds of nature, of gratitude, and of 
 friendship. To an atheist fear becomes the rul- 
 ing passion. Conscious of his own want of vir- 
 tue, of honour, and humanity, he naturally 
 views his fellows in the same light, and is 
 ready to put them out of the way as soon as 
 they appear, in any degree, to become obstacles 
 to the accomplishment of his plans. Hence, the 
 bloody actors in this tragedy, after glutting their 
 revenge, by shedding the blood of innocent 
 Christians and unoffending priests, turned their 
 murderous weapons against each other. Not 
 satisfied with inflieting death on the objects of 
 their suspicion or envy, they actually feasted 
 their eyes, daily, with the streams of blood which 
 incessantly flowed from the guillotine. Never 
 was the justice of heaven aginst impious and 
 cruel men more signally displayed, than in 
 making these miscreants the instruments of ven- 
 geance against each other. The general state of 
 morals, in France, during the period that Christ- 
 ianity was proscribed and atheism reigned, was 
 such as almost exceeds belief. An eye-witness 
 of the whole scene, and an actor in some parts 
 of it, has drawn the following sketch : "Multi- 
 plied cases of suicide, prisons crowded with 
 innocent persons, permanent guillotines, perju- 
 ries of all classes, parental authority set at 
 nought, debauchery encouraged by an allowance 
 
30 
 
 to those called unmarried mothers ; nearly six 
 thousand divorces within the single city of Paris? 
 within a little more than two years after the 
 law authorized them ; in a word whatever is 
 most obscene in vice, and most dreadful in 
 ferocity!"* If these be the genuine fruits of athe- 
 ism, then let us rather have superstition in its 
 most appalling form. Between atheism and su- 
 perstition, there is this great difference, the latter 
 may authorize some crimes, the former opens 
 the flood-gates to all. The one restrains partial- 
 ly, the other removes all restraint from vice. 
 Every kind of religion presents some terrors to 
 evil doers ; atheism promises complete immunity, 
 and stamps virtue itself with the character of 
 folly. 
 
 But we must not suppose that the whole mass 
 of the French people became atheists, during 
 this period. Far from it. A large majority 
 viewed the whole scene with horror and detes- 
 tation : but the atheistical philosophers had got 
 the power in their hands: and, though a small 
 minority of the nation, were able to effect so 
 much mischief. But from this example we may 
 conjecture, what would be the state of things, 
 if the whole mass of people in a nation should 
 become atheists, or be freed from all the restraints 
 of conscience and religion ; such an event will 
 never occur, but if it should, all must acknow- 
 
 * Gregoire. 
 
 
31 
 
 ledge, that no greater calamity could be imagin- 
 ed. It would be a lively picture of hell upon 
 earth ; for what is there in the idea of hell more 
 horrible than the absence of all restraint and all 
 hope, and the uncontrolled dominion of the most 
 malignant passions ! But there would be one re- 
 markable point of difference, for while atheists 
 deny the God that made them, the inhabitants of 
 
 hell BELIEVE AND TREMBLE ! 
 

 SECTION II. 
 
 IF CHRISTIANITY BE REJECTED THERE IS NO OTHER RE- 
 LIGION WHICH CAN BE SUBSTITUTED IN ITS PLACE 5 
 AT LEAST, NO OTHER WHICH WILL AT ALL ANSWER 
 THE PURPOSE FOR WHICH RELIGION IS DESIRABLE. 
 
 It has been proved in the former section, that 
 it is necessary to have some religion. We are al- 
 ready in possession of the Christian religion, 
 which, by the confession of deists themselves, 
 answer many valuable purposes. It behooves 
 us therefore, to consider well what we are likely 
 to obtain by the exchange, if we should relinquish 
 it. If any man can show us a better religion, 
 and founded on better evidences, we ought, in 
 that event to give it up willingly ; but if this can- 
 not be done, then surely it is not reasonable to 
 part with a certain good, without receiving an 
 equivalent, in its place. This would be, as if 
 some persons sailing on the ocean, in a vessel 
 which carried them prosperously, should deter- 
 mine to abandon it, without knowing that there 
 was any other, to receive them, merely because 
 some of the passengers, pretending to skill, sug- 
 gested that it was leaky, and would sooner or 
 later founder. 
 
 Let the enemies of Christianity tell us plainly 
 
33 
 
 what their aim is, and what they design to sub- 
 stitute in the place of the Bible. This, however, 
 thej are unable to perform ; and yet they would 
 have us to consent to give up our dearest hopes 
 without knowing what we are to receive, or 
 whether we are to receive any thing, to compen- 
 sate for the loss. 
 
 This is a point of vital importance, and de- 
 mands our most serious attention. If it is real- 
 ly intended to substitute some other religion in 
 the place of Christianity, we ought certainly, be- 
 fore we make the exchange, to have the opportu- 
 nity of examining its claims, that we may know 
 whether it will be likely to answer the purposes 
 for which religion is wanted. To bring this 
 subject fairly into view, let us take a survey of 
 the world, and enquire what it has to propose for 
 our selection, if we should renounce Christian - 
 ity. 
 
 And there are only three things, in that event, 
 between which we must choose. The first, to 
 adopt some of the existing, or some of the ex- 
 ploded systems of Paganism ; the second, to 
 accept the Koran instead of the Bible ; and 
 the third, to embrace natural religion, or pure 
 deism. 
 
 Few men have had the effrontery to propose 
 a return to Paganism : yet even this has not 
 been too extravagant for some whose names 
 stand high as men of literature. The learned 
 
 D 
 
34 
 
 Gibbon has not, that I recollect, expressed his 
 opinion, on this subject explicitly ; but it may 
 be fairly inferred, from many things in his His- 
 tory of the Decline and Jb all of the Roman 
 Empire, that he deeply regretted the subversion 
 of the old Pagan system, and that the progress 
 of Christianity was far from affording him any 
 pleasure. 
 
 But although he makes it sufficiently manifest, 
 that, could his wishes have governed past events, 
 the old system would never have been disturbed, 
 and Christianity never have had a footing; yet 
 we cannot say, whether he would have given 
 his vote to have the temples rebuilt, and the Pa- 
 gan rites restored. It is difficult to tell what he 
 wishes to accomplish, by his opposition to Christ- 
 ianity; or whether he had any definite view, other 
 than to manifest his hatred to the Gospel, and its 
 Author. 
 
 Taylor, the learned translator of Plato, open- 
 ly avowed his predilection for the religion of 
 the Athenian philosopher, and his wish that it 
 might be revived ; and speaks in contemptuous 
 terms of Christianity, in comparison with Pla- 
 tonism ; but he never could have supposed that 
 to be a suitable religion for the bulk of men, 
 which had not the least influence upon them, 
 while the philosophers lived. This, then, would 
 be no substitute for Christianity ; for under its 
 benign influence, even the poor have the Gos~ 
 
35 
 
 pel preached unto them. But if the truth could 
 be ascertained, I have no doubt that this su- 
 blime genius derived some of his best ideas, di- 
 rectly or indirectly from the Scriptures ; and 
 that if he had lived under the light of the Gos- 
 pel, he never would have spoken of it as his trans- 
 lator has done. 
 
 In the time of the revolution in France, after 
 some trial had been made of having no religion, 
 D'Aubermenil proposed a new religion, in imi- 
 tation of the ancient Persians. His plan was to 
 have the Deity represented by a perpetual fire, 
 and offerings made to him, of fruits, oil, and 
 salt ; and libations poured out to the four ele- 
 ments. It was prescibed, that worship should 
 be celebrated daily in the temple, that every ninth 
 day should be a sabbath, and that on certain fes- 
 tivals, all ages should unite in dances. A few 
 fanatics in Paris, and elsewhere, actually adopt- 
 ed the new religion, but thev were unable to at- 
 tract any notice, and in a little time sunk into 
 merited oblivion. 
 
 It has been common enough to set up the 
 Mohammedan religion, in a sort of rival compari- 
 son with Christianity, but I do not know that any 
 have gone so far as to prefer the Koran to the 
 Bible ; except those few miserable apostates, 
 who, after being long " tossed about with every 
 wind of doctrine," at length threw themselves 
 into the arms of the Arabian impostor. How far 
 
36 
 
 this religion will bear a comparison with Christ- 
 ianity, will be seen in the sequel. 
 
 Deism or Natural Religion, is then, the only 
 hope of the world, if the Christian religion be 
 rejected. To this our attention shall now be 
 turned. The first English deists extolled Natural 
 Religion to the skies, as a system which con- 
 tained all that man had any need to know ; and 
 as being simple and intelligible to the meanest 
 capacity. But strange to tell, scarcely any two 
 of them are agreed, as to what Natural Religion 
 is; and the same discordance has existed among 
 their successors. They are not agreed even in 
 those points, which are most essential in reli- 
 gion ; and most necessary to be settled, before 
 any religious worship can be instituted. They 
 differ on such points as these ; whether there is 
 any intrinsic difference between right and wrong; 
 whether God pays any regard to the affairs of 
 man ; whether the soul is immortal ; whether 
 prayer is proper and useful ; and whether any 
 external rites of worship are necessary. 
 
 But Natural Religion is essentially defective, 
 as a religion for sinners ; which all men feel 
 themselves to be. It informs us of no atone- 
 ment, and makes no provision for the pardon of 
 sin. Indeed if we impartially consider the law 
 of nature, all hope of pardon must be relinquish- 
 ed, because it is a first principle of Natural Re- 
 ligion, that every one will be rewarded or pun- 
 
37 
 
 ished exactly according to his works : and there- 
 fore if any man sin, he must suffer according to 
 the demerit of his crime. I know, indeed, that 
 Lord Herbert laid it down as one of the five ar- 
 ticles of Natural Religion, that pardon might be 
 obtained on repentance ; and the same idea has 
 been entertained by his followers ; but this is a 
 doctrine evidently borrowed from revelation. 
 Natural Religion, when properly understood, 
 knows nothing of pardon. It is in direct oppo- 
 sition to the principle mentioned above ; and if 
 it were so, that the law of nature promised par- 
 don to the penitent, without satisfaction, it would 
 have no sanction whatever ; for if men can re- 
 pent when they please, (which must be suppos- 
 ed,) then they may sin as much as they please, 
 without fear of punishment. The case is far 
 otherwise with the forgiveness of the Gospel. 
 
 As this religion teaches no plan of atonement 
 and forgiveness, so it inculcates no effectual me- 
 thod of reformation, or purification from the 
 pollution of sin, and affords no aid to those who 
 wish to live well, but leaves all to be performed 
 by the mere strength of men, which, alas ! is in- 
 sufficient to bear up against the power of temp- 
 tation. In those very points on which we want, 
 a clear response, natural religion is silent. It 
 can do no more, when its light is clearest, than 
 to direct us in the way of duty, and intimate the 
 
 consequences of disobedience. Deists, then, must 
 
 d2 
 
lead such lives of perfection, as to need no par* 
 don, no regeneration, no aid, no reformation. 
 The system is good for them, who can go through 
 life without sin : but, as was said, it is no religion 
 for a sinner ; — it sets no hope before the mourn- 
 ing penitent. 
 
 Again, if deism be the true religion, why has 
 piety never flourished among its professors ? 
 why have they not been the most zealous and 
 consistent worshippers of God ? Does not truth 
 promote piety ? and will it not ever be the case, 
 that, they who hold the truth will love God most 
 ardently, and serve him most faithfully ? But 
 what is the fact, in regard to this class of men ? 
 Have they ever been distinguished for their spirit 
 of devotion ? Have they produced numerous in- 
 stances of exemplary piety ? It is so much the 
 reverse, that even asking such reasonable ques- 
 tions, has the appearance of ridicule. And when 
 people hear the words ' pious deist,' they have 
 the same sort of feeling, as when mention is 
 made, of an honest thief, or a sober drunkard. 
 
 There is no slander in making this statement, 
 for deists do not affect to be pious. They have 
 no love for devotion. If the truth were known, 
 this is the very thing they wish to get rid of ; 
 and if they believed, that professing themselves to 
 be deists laid them under greater obligations to be 
 devout, they would not be so zealous for the sys- 
 tem. Believe me, the contest is not between one 
 
39 
 
 religion and another, it is between religion and 
 irreligion. It is impossible, that a man of truly 
 pious temper, should reject the Bible, even if he 
 were unacquainted with its historical evidences. 
 He would find it to be so congenial to his taste, 
 and so salutary in its effects on his own spirit, 
 that he would conclude, that it must have deri- 
 ved its origin from heaven. But we find no such 
 spirit in the writings of deists. There is not in 
 them a tincture of piety ; but they have more 
 than a sprinkling of profane ridicule. When 
 you turn to them from the Bible, you are sensi- 
 ble of as great a transition, as if you passed sud- 
 denly from a warm and genial climate into the 
 frigid zone. If deists expect ever to conciliate 
 regard for their religion, they must appear to 
 be truly pious men, sincerely engaged in the 
 service of God ; and this will have more effect 
 than all their arguments. But whenever this 
 event shall occur, they will be found no longer 
 opposing the Bible, but will esteem it the best 
 of books, and will come to it for fuel to feed the 
 tiame of pure devotion. An African prince, who 
 was brought to England and resided there some 
 time, being asked, what he thought of the Bible, 
 answered, that he believed it to be from God, for 
 he found all the good people in favour of it, and 
 all the bad people against it ! 
 
 The want of a spirit of piety and devotion, 
 must be reckoned the principal reason why the 
 
40 
 
 deists have never been able to establish, and keep 
 up, any religious worship among themselves. 
 The thing has been attempted at several differ- 
 ent times, and in different countries ; but never 
 with any success. 
 
 It is said, that the first enterprize of this kind 
 was that of David Williams, au Englishman, who 
 had been a dissenting minister in Liverpool, but 
 passing over first to Socinianism, and then to de- 
 ism, went to London, where, being patronised 
 by some persons of influence, he opened a house 
 for deistical worship, and formed a liturgy, con- 
 sisting principally of praise to the Creator. Here 
 he preached for a short time, and collected some 
 followers ; but he complained that most of his 
 congregation went on to atheism. After four 
 years trial, the scheme came to nothing. There 
 were neither funds, nor congregation remaining, 
 and the Priest of nature, (as Williams styled him- 
 self,) through discouragement and ill health, 
 abandoned the project. 
 
 Some feeble attempts of the same kind have 
 been made in the United States ; but they 
 are unworthy of being particularly noticed. 
 
 Frederick II., the deistical king of Prussia, had 
 once formed the plan of a Pantheon in Berlin, 
 for the worshippers of all sects and all religions; 
 the chief object of which was the subversion of 
 Christianity ; but the scheme was never carried 
 into execution. 
 
41 
 
 The most interesting experiment of this kincf ? 
 was that made by the Theophilanthropists, in 
 France, duringthe period of the revolution. After 
 some trial had been made of atheism and irreligion, 
 and when the want of of public worship was 
 felt by many reflecting persons, a society was 
 formed for the worship of God, by the name 
 just mentioned, upon the pure principles of Na- 
 tural Religion. Among the patrons of this so- 
 ciety, were men beloved for their philanthrophy, 
 and distinguished for their learning ; and some 
 high in power. 
 
 La Revelliere Lepaux, one of the directory of 
 France, was a zealous patron of the new reli- 
 on. By his influence, permission was obtained, 
 to make use of the churches for their worship. 
 In the city of Paris alone eighteen or twenty 
 were assigned to them, among which was the 
 famous church of Notre Dame. 
 
 Their creed was simple, consisting of two 
 great articles, the existence of God, and the im- 
 mortality of the soul. Their moral system also 
 embraced two great principles, the love of God, 
 and the love of man ; which were indicated by 
 the name assumed by the society. Their worship 
 consisted of prayers, and hymns of praise, which 
 were comprehended in a manual, prepared for a 
 directory in worship. Lectures were delivered 
 by the members, which, however, underwent 
 the inspection of the society, before they were 
 
42 
 
 pronounced in public. To these were added 
 some simple ceremonies, such as placing a bas- 
 ket of fruits or flowers on the altar. Music, vo- 
 cal and instrumental, was used : for the latter, 
 thej availed themselves of the organs in the 
 churches. Great efforts were made to have 
 this worship generally introduced, in all the 
 principal towns in France ; and the views of the 
 society were even extended to foreign countries. 
 Their manual was sent into all parts of the re- 
 public, by the minister of the interior, free of 
 expense. 
 
 Never did a society enjoy greater advantages 
 at its commencement. Christianity had been 
 rejected with scorn ; atheism had for a short time 
 been tried, but was found to be intolerable : the 
 government was favourable to the project ; men 
 of learning and influence patronised it, and 
 churches ready built, were at rhe service of the 
 new denomination. The system of Natural Re- 
 ligion, also, which was adopted, was the best 
 that could have been selected, and considerable 
 wisdom was discovered in the construction of 
 their liturgy. But with all these circumstances 
 in their favour, the society could not subsist. 
 At first, indeed, while the scene was novel, large 
 audiences attended, most of whom, however, 
 were merely spectators ; but in a short time, 
 they dwindled away to such a degree, that in- 
 stead of occupying twenty churches, they needed 
 
43 
 
 only four, in Paris ; and in some of the provin- 
 cial towns, where they commenced under the 
 most favourable auspices, they soon came to no- 
 thing. Thus they went on declining, until, un- 
 der the consular government, they were prohib- 
 ited the use of the churches any longer; upon 
 which they immediately expired without a strug- 
 gle ; and it is believed that not a vestige of the 
 society now remains. 
 
 It will be instructive and interesting to inquire 
 into the reasons of this want of success, in a so- 
 ciety enjoying so many advantages. Undoubt- 
 edly the chief reason was, the want of a truly 
 devotional spirit. This was observed from the 
 beginning of their meetings. There was nothing 
 to interest the feelings of the heart. Their ora- 
 tors might be men of learning, and might produce 
 good moral discourses, but they were not men of 
 piety ; and not always men of pure morals.* 
 Their hymns were said to be well composed, 
 and the music good ; but the musicians were 
 hired from the stage. There was also a strange 
 defect of liberality in contributing to the funds of 
 the society. They found it impossible to raise, 
 in some of their societies, a sum which every 
 Christian congregation, even the poorest, of any 
 sect, would have collected in one day. It is a 
 fact, that one of the societies petitioned govern- 
 
 * Thomas Paine was one of them. 
 
44 
 
 nient to grant them relief from a debt, which 
 they had contracted, in providing the appa- 
 ratus of their worship, not amounting to more 
 than fifty dollars, stating that their annual income 
 did not exceed twenty dollars. In the other 
 towns, their musicians deserted them, because 
 they were not paid, and frequently, no person 
 could be found to deliver lectures. 
 
 Another difficulty arose which might have 
 been foreseen. Some of the societies declared 
 themselves independent; and would not agree 
 to be governed by the manual which had been 
 received, any further than they chose. They 
 also remonstrated against the authority exercised 
 by the lecturers, in the affairs of the society, 
 and declared that there was danger of their form- 
 ing another hierarchy. 
 
 There were also complaints against them 
 addressed to the ministers, by the agents of 
 government in the provinces, on account of 
 the influence which they might acquire in civil 
 affairs. 
 
 The Theophilanthropists were moreover cen- 
 sured by those who had made greater advances 
 in the modern philosophy, for their illiberality. 
 It was complained, that there were many, who 
 could not receive their creed, and all such must 
 necessarily be excluded from their society. This 
 censure seems to have troubled them much ; 
 and in order to wipe off the stigma, they ap- 
 
45 
 
 pointed a fete, which they called the Anniversary 
 of the re-establishment of Natural Religion. To 
 prove that their liberality had no bounds, they 
 prepared five banners to be carried in procession. 
 On the first was inscribed the word Religion ; 
 on the second Morality ; and on the others re- 
 spectively, Jews, Catholics, Protestants. When 
 the procession was over, the bearers of the sever- 
 al banners gave each other the kiss of peace ; 
 and that none might mistake the extent of their 
 liberality, the banner inscribed Morality, was 
 borne by a professed atheist, universally known 
 as such in Paris. They had also other festivals 
 peculiar to themselves ; and four in honour of the 
 following persons, Socrates, St. Vincent de Paule, 
 J. J, Rousseau, and Washington ; a strange con- 
 junction of names truly !* 
 
 I have been thus particular in giving; an account 
 of this society, because the facts furnish the 
 strongest confirmation of my argument, and are 
 in themselves curious and instructive. After the 
 failure of this enterprise, deists will scarcely at- 
 tempt again to institute any form of public wor- 
 ship. 
 
 But among those philosophers, who believe in 
 the perfectibility of human nature, under the foste- 
 ring influence of increasing knowledge, and good 
 
 * Histoire de Theophilanthropic, par M. Gregoire. — See 
 Quarterly Review for January, 1823. 
 
 £ 
 
46 
 
 government, there is a vague theory, of a kind of 
 mental, philosophical religion, which needs the aid 
 of no external form. The primary article of their 
 creed is, that religion is a thing entirely between 
 God and every man's conscience ; that all that 
 our creator requires is the homage of the heart ; 
 that if we feel reverence, gratitude, and submis- 
 sion towards him, and act our part well in so- 
 ciety, we shall have fulfilled our duty ; that we 
 cannot know how we may be disposed of here- 
 after, and ought not to be anxious about it. 
 Whether this is expected to be the religion of 
 philosophers only, or also of the unlearned, and 
 the great mass of labouring people, I am unable 
 to say. But I know that such a system as this 
 will, to a large majority of every community, be 
 equivalent to no religion at all. The great body 
 of the people must have something tangible, 
 something visible in their religion. They need 
 the aid of the senses, and of the social princi- 
 ple, to fix their attention, to create an interest, 
 and to excite the feelings of devotion. But the 
 truth is, that if the heart be affected with lively 
 emotions of piety, it will be pleasant, it will be 
 useful, and it will be natural, to give them ex- 
 pression. This will hold in regard to philosophers, 
 and men of learning, as well as others. Where- 
 ever a number of persons participate in the same 
 feelings, there is a strong inclination to hold 
 communion together ; and if sentiments of genu- 
 
47 
 
 me piety exist in the bosoms of many, they will 
 delight to celebrate in unison, the praises of that 
 Being whom they love and adore. There is no 
 reason, why pious emotions, more than others, 
 should be smothered, and the tendency to express 
 them, counteracted. Such indeed will never be 
 the fact. Out of the abundance of the heart the 
 mouth will speak. Piety, it is true, consists es- 
 sentially in the exercises of the heart ; but that 
 religion which is merely mental, is suspicious ; 
 at best, very feeble ; is not likely to produce any 
 permanent effect on the character or comfort of 
 the person entertaining it ; and cannot be useful 
 to others in the way of example. 
 
 In the year 1802, when Christianity, which 
 had been proscribed in France, was restored by 
 an act of government, a speech was delivered 
 by one of the counsellors of state, which con- 
 tains excellent sentiments on the subject here 
 treated. One or two extracts will not be unac- 
 ceptable to the reader. " Science can never be 
 partaken of, but by a small number, but by re- 
 ligion one may be instructed without being learn- 
 ed. The Natural Religion, to which one may 
 rise by the effects of a cultivated reason, is mere 
 ly abstract and intellectual, and unfit for any peo- 
 ple. It is revealed religion which points out all 
 the truths that are useful to men who have neith- 
 er time nor means for laborious disquisitions. 
 Who then would wish to dry up that sacred 
 
48 
 
 spring of knowledge, which diffuses good max- 
 ims, brings them before the eyes of every indi- 
 vidual, and communicates to them that authori- 
 tative and popular dress, without which they 
 would be unknown to the multitude, and almost 
 to all men. — For want of a religious education 
 for the last ten years, our children are without 
 any ideas of a divinity, without any notion of 
 w 7 hat is just and unjust ; hence arise barbarous 
 manners, hence a people become ferocious. One 
 cannot but sigh over the lot which threatens 
 the present and future generations. Alas! what 
 have we gained by deviating from the path point- 
 ed out to us by our ancestors ? What have we 
 gained by substituting vain and abstract doc- 
 trines for the creed which actuated the minds of 
 Turenne, Fenelon, and Pascal ?" 
 
 I think enough has now been said, to establish, 
 beyond all reasonable doubt, our second proposi- 
 tion, that if Christianity be rejected, there is no 
 other religion tvhich can be substituted in its place; 
 or, at least, no other tvhich can at all answer the 
 purpose, for tvhich religion is desirable. 
 
 It may also be observed, in conclusion, that 
 the facts which have been adduced, not only 
 serve to confirm this proposition, but furnish 
 new and cogent arguments in proof of the pro- 
 position maintained in the preceding section. 
 
SECTION III. 
 
 THERE IS NOTHING IMPROBABLE OR UNREASONABLE IN 
 THE IDEA OF A REVELATION FROM GOD ; AND CONSE- 
 QUENTLY NOTHING IMPROBABLE OR UNREASONABLE 
 IN SUCH A MANIFEST DIVINE INTERPOSITION AS MAY 
 BE NECESSARY TO ESTABLISH A REVELATION. 
 
 That a revelation is possible, will not be called 
 in question by any who believe in the existence 
 of a God ; nor can it be believed that there is 
 any thing in the notion of a revelation, repugnant 
 to the moral attributes of the Supreme Being. 
 It cannot be inconsistent with the wisdom, good- 
 ness, or holiness of God, to increase the know- 
 ledge of his intelligent creatures. The whole end 
 of a revelation is to make men wiser, better, 
 and happier ; and what can be conceived more 
 accordant with our ideas of divine perfection 
 than this ? 
 
 That man is capable of receiving benefit from 
 a revelation, is a truth so evident, that, it would 
 be folly to spend time in demonstrating it ; for 
 whatever may be thought of the sufficiency of 
 Natural Religion, if it was fully understood and 
 improved ; yet all must admit, that men gener- 
 ally have not been sufficiently enlightened, on 
 the subject of religion. The history of the 
 
 e2 
 
50 
 
 world, in all ages, proves the deplorable igno- 
 rance of the greater part of the human race, 
 even on those subjects which the advocates of 
 Natural Religion confess to be most important, 
 and fundamental. 
 
 It cannot be thought an unreasonable suppo- 
 sition, that when God made the original progen- 
 itors of our race, he should furnish them with 
 such knowledge as was absolutely necessary, not 
 only for their comfort, but for their preservation. 
 As they were without experience, and had none 
 upon earth from whom they could derive instruc- 
 tion, is it unreasonable to suppose, that the bene- 
 ficent Creator communicated to them such a 
 stock of knowledge as was requisite for the com- 
 mon purposes of life ? The theory of those who 
 suppose that man was at first a dumb, irrational 
 animal, very little different from those which 
 now roam the forest ; and that from this state 
 he emerged by his own exertions ; that he in- 
 vented articulate speech, and all the arts of life, 
 without ever receiving any aid, or any revelation 
 from his Creator, is, to my apprehension, so im- 
 probable, and extravagant, so opposed to all au- 
 thentic history, and so inconsistent with experi- 
 ence, that I cannot but wonder, that it ever 
 should have found abettors. 
 
 If, then, man received, at first, such ideas as 
 were necessary to his condition, this was a reve- 
 lation : and if afterwards he should at anv time 
 
51 
 
 need information on any subjects connected with 
 his happiness, why might not the benevolent 
 Creator, who does not abandon the work of his 
 hands, again vouchsafe to make a communication 
 to him ? Such an exigency, deists themselves 
 being judges, did arise. Men, almost universal- 
 ly, fell into the practice of idolatry, and lost the 
 knowledge of the true God. They betook them- 
 selves to the worship of the luminaries of heaven, 
 of dead men, of beasts, and inanimate things. 
 They invented superstitious rites, not only irra- 
 tional, but cruel and abominable. These were 
 transmitted from generation to generation ; and 
 the children became still more involved in igno- 
 ranee than their parents. Now, that the righte- 
 ous Governor of the universe may leave men to 
 follow their own inventions, and suffer by their 
 own folly, is certain ; for he has done so : but 
 is it not consistent with his wisdom and goodness 
 to use extraordinary means to rescue them from 
 a state so degraded and wretched ? Would not 
 every sober deist admit that some means of bring- 
 ing them back to just ideas of Natural Religion 
 would be desirable ? If then, the apostacy of 
 man from his Maker should render some further 
 revelation necessary, would it not be highly be- 
 nevolent to communicate whatever his circum- 
 stances required ? Why should it be thought 
 unreasonable, that God should sometimes depart 
 from his common mode of acting, to answer great 
 
52 
 
 and valuable ends ? What is there in the estab- 
 lished course of nature so sacred, or so immuta- 
 ble, that it must never, on any occasion, or for 
 any purpose, be changed ? The only reason 
 why the laws of nature are uniform is, that this 
 is for the benefit of man ; but if his interest re- 
 quires a departure from the regular course, what 
 is there to render it unreasonable ? The Author 
 of the universe has never bound himself to pur- 
 sue one undeviating course in the government of 
 the world. The time may come when he may 
 think proper to change the whole system. As 
 he gave it a beginning, he may also give it an 
 end. General uniformity is expedient, that men 
 may know what to expect, and may have en- 
 couragement to use means to obtain necessary 
 ends ; but occasional and unfrequent deviations 
 from this uniformity, have no tendency to pre- 
 vent the benefit arising from it. This is so evi- 
 dent a truth, that I am almost ashamed to dwell 
 so long upon it ; but by the sophistry of infidels 
 a strange darkness has been thrown over the 
 subject, so that it seems to be thought that there 
 would be something immoral, or unwise, and 
 inconsistent, in contravening the laws of na- 
 ture. 
 
 Let it be remembered, that the object here, 
 is not to prove that there must be a revelation ; 
 it is only to show that there would be nothing 
 unreasonable in the thing ; and further, that it 
 
53 
 
 would be a very desirable thing for man, and 
 altogether consistent with the perfections of 
 God and the principles on which he governs the 
 world. 
 
 Now, suppose that God should determine to 
 reveal his will to man ; how could this be most 
 conveniently effected? We can conceive of two 
 ways. The first by inspiring all who needed 
 knowledge, with the ideas which he wished to 
 communicate. The second by inspiring a few 
 persons, and directing them to communicate to 
 others the truths received. The first would 
 seem to be the most effectual, but the last is more 
 analogous to his other dispensations. Reason 
 might have been given in perfection at once, and 
 not left to the uncertainty of education and hu- 
 man improvement ; but such is not the fact. By 
 slow degrees, and much culture, this faculty at- 
 tains its maturity, and when neglected, never ac- 
 quires any high degree of strength. In regard 
 to the best mode of making a revelation, how- 
 ever, we are totally incompetent to judge ; but 
 of one thing we may be certain, that if God 
 should give a revelation to men, he would so at- 
 test it, as to enable all sincere inquirers to know, 
 that it derives its origin from him ; for other- 
 wise it would be useless, as there would be no 
 evidence of its truth. Now, suppose a revela- 
 tion to be given ; what would be a satisfactory 
 attestation of its divine origin ? It must be some 
 
54 
 
 sign or evidence not capable of being counter- 
 feited ; something by which God should in some 
 way manifest himself. And how could this be 
 effected, but by the exertion of his power, or the 
 manifestation of his infinite knowledge? That 
 is, by miracles, or by prophecies, or by both. 
 There is, then, just as much probability* that 
 miracles will exist, (for prophecy may be con- 
 sidered one kind of miracle) as that a revelation 
 will be given. The conjunction of these two 
 things is reasonable ; if we find the one, we may 
 be sure that the other exists also. 
 
 It is admitted that a revelation from God 
 would have internal evidence of its origin, but 
 this does not strike the attention at once. It re- 
 quires time before it can be perceived ; but in the 
 first establishment of a revelation, there is need 
 of some evidence which is obvious to the senses, 
 and level to the capacities of all. Just such an 
 evidence are miracles. Moreover, internal evi- 
 dence requires, in order that it may be perceiv- 
 ed and appreciated, a certain favourable state of 
 the moral feelings, without which it is apt to be 
 overlooked, and produces no conviction ; where- 
 as external evidence is not only level to every 
 capacity, but adapted to bring home conviction 
 to every description of men, to the bad as well 
 as the good. 
 
 Miracles, then, furnish the best proof for the 
 establishment of a revelation. Thev seem to be 
 
55 
 
 its proper seal. They are the manifest attesta- 
 tion of God. Nothing can be conceived which 
 will more strikingly indicate his power and pre- 
 sence, than a visible suspension of the laws of 
 nature. He is invisible, he must make himself 
 known by his works ; and a miracle is such a 
 work as no other can perform. When, there- 
 fore, a person professes to have received a reve- 
 lation from God, and when we behold the effects 
 of Almighty power accompanying his words, all 
 are sure that God is with him, and that he is a 
 teacher sent from God ; for otherwise he could 
 never perform such wonderful works ; or rather, 
 to speak more correctly, God would never exert 
 his power to confirm the pretensions of an im- 
 postor, or to attest doctrines which are not 
 true. 
 
 d 
 
SECTION XV. 
 
 MIRACLES ARE CAPABLE OF PROOF FROM TESTIMONY. 
 
 I do not know that any one has denied that a 
 miracle would be credible, if exhibited to our 
 senses. A man might, indeed, be deceived by 
 an illusion arising from some disorder in his sen- 
 ses ; but if he was conscious of being in a sound 
 state of body and mind, and should witness not 
 only one, but a variety of miracles ; not only a 
 few times, but for years in succession; and if he 
 should find, that all around him had the same 
 perceptions of these facts as himself, I need not 
 say, that it would be reasonable to credit his 
 senses, for the constitution of his nature would 
 leave him no choice : — he would be under the 
 necessity of believing what he saw with his eyes, 
 heard with his ears, and handled with his hands. 
 But are there facts which a man would credit 
 on the evidence of his senses, which can, by no 
 means, be rendered credible by the testimony of 
 any number of witnesses? Then there might be 
 facts, the knowledge of which could never be so 
 communicated as to be worthy of credit. Ac- 
 cording to this hypothesis, the constitution of 
 our nature would require us to withhold our as- 
 
51 
 
 sent from what was true, and what others 
 knew to be true. If a thousand persons of 
 the strictest veracity should testify, that they 
 had repeatedly witnessed a miracle, and if all 
 circumstances should concur to corroborate their 
 testimony, yet upon this principle it would be 
 unreasonable to credit them, even if they should 
 consent to die in confirmation of what they de- 
 clared to be the fact. This is the ground taken 
 by Mr. Hume, in his boasted argument against 
 miracles. But it appears to me, that every man, 
 previously to examination, must be convinced 
 that it is false ; for it is contrary to common 
 sense, and universal experience of the effect of 
 testimony. The true principle on this subject, 
 is, that any fact which would be believed on the 
 evidence oj the senses, may be reasonably believed 
 on testimony. For there may be testimony 
 of such a nature, as to produce conviction as 
 strong as any other conceivable evidence; and 
 such testimony in favour of a miracle, would es- 
 tablish it as firmly as if we had witnessed it our- 
 selves. But, notwithstanding that this is the 
 conclusion of common sense and experience, 
 the metaphysical argument of Mr. Hume has 
 had the effect of perplexing, and unsettling the 
 minds of many; and as he boasts, that "it will 
 be useful to overthrow miracles as long as the 
 world endures," it seems necessary to enter into 
 an examination of his argument, that we may 
 
58 
 
 be able to expose its fallacy. This has already 
 been done, in a convincing manner, by several 
 men,* eminent for their learning and discrimina- 
 tion; and if their works were read by all who 
 peruse Hume, I should think it unnecessary to 
 add a single word on the subject. But it may 
 not be without its use, to present the substance 
 of their refutation, in a condensed form, for the 
 sake of those who will not take the trouble to 
 go through a minute and extended demonstra- 
 tion 
 
 The argument of Mr. Hume will be best ex- 
 hibited in his own words. " A miracle," says 
 lie, "supported by any human testimony, is more 
 properly a subject of derision, than of argument. 
 No testimony for any kind of miracle can ever 
 possibly amount to a probability" — "We establish 
 it as a maxim, that no human testimony can have 
 such force, as to prove a miracle, and make a 
 just foundation for any system of religion." — 
 " Our belief or assurance of any fact from the 
 report of eye witnesses, is derived from no other 
 principle, than experience ; that is, our observa- 
 tion of the veracity of human testimony, and of 
 the usual conformity of facts to the reports of 
 witnesses. Now, if the fact attested partakes 
 of the marvellous, if it is such as has seldom fal- 
 len under our own observation ; here is a contest 
 
 * Dr. Campbell, Prof. Vince, Mr. Adams, Dr. Douglas 
 
59 
 
 of two opposite experiences, of which the one 
 destroys the other, as far as its force goes. Fur- 
 ther, if the fact affirmed by the witnesses, instead 
 of being only marvellous is really miraculous ; if, 
 besides, the testimony considered apart, and in 
 itself, amounts to an entire proof; in that case 
 there is proof against proof, of which the strong- 
 est must prevail. — A miracle is a violation of the 
 laws of nature ; and as a firm and unalterable 
 experience has established these laws, the proof 
 against a miracle from the very nature of the 
 fact is as entire as any argument from experi- 
 ence can possibly be imagined. And if so, it is 
 an undeniable consequence, that it cannot be 
 surmounted by any proof whatever from testi- 
 mony. A miracle, therefore, however attested, 
 can never be rendered credible, even in the low- 
 est degree." Here we have the substance of 
 Mr. Hume's argument, on which I propose to 
 make some remarks, intended to show that its 
 whole plausibility depends on the assumption of 
 false principles, and the artful use of equivocal 
 terms. 
 
 1. Some prejudice is created in the minds of 
 the unsuspecting reader, by the definition of a 
 miracle here given. It is called " a violation of 
 the laws of nature," which carries with it an un- 
 favourable idea, as though some obligation was 
 violated, and some injury was done. But the 
 simple truth is, that the laws of nature are no- 
 
60 
 
 thing else than the common operations of divine 
 power in the government of the world, which 
 depend entirely, for their existence and continu- 
 ance, on the divine will ; and a miracle is nothing 
 else, than the exertion of the same power in a 
 way different from that which is common ; or 
 it may be a mere suspension of that power, 
 which is commonly observed to operate in the 
 world. 
 
 2. Mr. Hume's argument will apply to the 
 evidence of the senses as well as to that derived 
 from testimony, and will prove (if it prove any 
 thing) that it would be impossible to believe in a 
 miracle if we should witness it ever so often. 
 £ The very same principle of experience," says 
 he, u which gives us a certain degree of assu- 
 rance in the testimony of witnesses, gives us al- 
 so, in this case, another degree of assurance 
 against the fact which they endeavour to estab- 
 lish, from which contradiction there arises neces- 
 sarily a counterpoise, and mutual destruction of 
 belief and authority." The very same counter- 
 poise and mutual destruction of belief must also 
 occur between the assurance derived from the 
 senses, and that derived from experience. The 
 reason why testimony cannot be believed in fa- 
 vour of a miracle, is not, according to Mr. Hume, 
 because it has no force ; for taken by itself, it 
 may be sufficient to produce assurance ; but let 
 this assurance be as strong as it may, it cannot 
 
61 
 
 be stronger than that derived from universal ex- 
 perience. " In that case," says he, " there is 
 proof against proof." Now it is evident that up- 
 on these principles, the same equilibrium from 
 contradictory evidence must take place, between 
 experience and the senses. If one evidence be 
 stronger than another, " the strongest must pre- 
 vail, but with a diminution of force in proportion 
 to that of its antagonist." But in the case of the 
 senses, and a firm and unalterable experience, 
 the evidence is perfect on both sides, so that the 
 " counterpoise and mutual destruction of belief" 
 must occur. According to this metaphysical 
 balance of Mr. Hume, a miracle could not be be- 
 lieved if we witnessed it ever so often ; for al- 
 though there is a great weight of evidence on 
 each side, yet as there is an equilibrium, neither 
 can have any influence on our assent. Whether 
 Mr. Hume would have objected to this conclu- 
 sion, does not appear ; but it is manifest that it 
 logically follows from his argument, as much as 
 in the case to which he has applied it. And here 
 we see to what pitch of skepticism his reasoning 
 leads. 
 
 3. Mr Hume makes an unnecessary distinc- 
 tion between that which is marvellous, and that 
 which is miraculous ; for although there is a real 
 difference, yet as to his argument, there is none. 
 The force of his reasoning does not relate to 
 events as being miraculous, but as being opposite 
 
 f2 
 
62 
 
 to universal experience. If the conclusion, there- 
 fore, be correct, it will equally prove, that no 
 testimony is sufficient to establish a natural event, 
 which has not before been experienced. If ever 
 so many witnesses should aver, that they had 
 seen meteoric stones fall from the clouds, or the 
 galvanic fluid melt metals, yet if we have never 
 experienced these things ourselves, we must not 
 believe them. 
 
 4. The opposite or contrary experience of Mr. 
 Hume, in regard to miracles, can mean nothing 
 more, than that such things have not been expe- 
 rienced. There is no other opposite experience 
 conceivable, in this case, unless a number of per- 
 sons present, at the same time, should experience 
 opposite impressions. The distinction, which he. 
 artfully makes, in relation to "the king of Siam, 
 who refused to believe the first reports concern- 
 ing the effects of frost," between that which 
 is contrary to experience, and not conformable to 
 experience, is without foundation. For a fact 
 cannot be contrary to experience in any other 
 way, than by being not conformable to it. There 
 neither is, nor can be, any experience against 
 miracles, except this, that they have not occur- 
 red in our own experience or that of others. 
 When the proposition of our author is expressed 
 in language free from ambiguity, it will amount 
 to this, that what has never been experienced, 
 can never be believed on anv testimonv : than- 
 
63 
 
 which nothing can easily be conceived more 
 false. In what a situation must man have been, 
 at the beginning of the world, if he had adopted 
 the principles of this skeptic. 
 
 5. Mr. Hume uses the word experience in a 
 twofold sense, changing from one to the other, 
 as best suits his purpose. Sometimes it means, 
 personal experience, and at other times, and more 
 commonly, the experience of the whole world* 
 Now, if it be taken to mean our own individual 
 experience, the argument will be, that no fact 
 which we ourselves have not witnessed, can be 
 established by testimony ; which if correct, would 
 cut off, at a stroke, the greater part of human 
 knowledge. Much the most numerous class of 
 facts are those which we receive upon the testi- 
 mony of others, and many of these are entirely 
 different from any thing that we have personally 
 experienced. Many learned men never take the 
 trouble to witness the most curious experiments 
 in philosophy, and chemistry; yet they are as 
 well satisfied of their truth, as if they had per- 
 sonal experience of it. 
 
 But although an argument founded on an op- 
 position between testimony and experience, in 
 order to be of any validity, must relate to per- 
 sonal 'experience ; yet Mr. Hume commonly uses 
 the term to signify the experience of all men in 
 all ages. This extensive meaning of the term 
 must be the one which he affixes to it in most pla- 
 
64 
 
 ces of his essay ; because, it is an experience by 
 which we know that the laws of nature are 
 uniform and unalterable ; and he has given an 
 example which clearly determines the sense of 
 the word, " that a dead man should come to 
 life" says he, " has never been witnessed in any 
 age or country." 
 
 Now, according to this use of the word, what 
 he calls an argument, is a mere assumption of 
 the point in dispute ; what logicians call, a peiitio 
 principii; a begging of the question. For what 
 is the question in debate ? Is it not whether mi- 
 racles have ever been experienced ? And how 
 does Mr. Hume undertake to prove that they 
 never did exist ? By an argument intended to 
 demonstrate that no testimony can establish them; 
 the main principle of which argument is, that all 
 experience is against them. If miracles have 
 ever occurred, they are not contrary to universal 
 experience ; for whatever has been witnessed at 
 any time, by any person, makes part of uni- 
 versal experience. What sort of reasoning is it, 
 then, to form an argument against the truth of 
 miracles, founded on the assumption, that they 
 never existed ? If it be true, as he says, " that 
 it has never been witnessed in any age or coun- 
 try that a dead man should come to life," then, 
 indeed, it is useless to adduce testimony to prove, 
 that the dead have on some occasions, been 
 brought to life. If he had a right to take this 
 
65 
 
 for granted, where was the use of such a pa- 
 rade of reasoning on the subject of testimony ? 
 The very conclusion to which he wished to 
 come, is here assumed, as the main principle in 
 the argument. It is, however, as easy to deny 
 as to affirm ; and we do utterly deny the truth 
 of his position ; so that after all, we are at issue, 
 precisely on the point, where we commenced. 
 Nothing is proved by the argument which pro- 
 mised so much, except the skill of the writer in 
 sophistical reasoning. 
 
 6. Our author falls into another mistake, in 
 his reasoning. The object is to prove, that tes- 
 timony in favour of miracles, can never produce 
 conviction, because it is opposed by uniform and 
 unalterable experience. But how do we know 
 what this universal experience is? Is it not by 
 testimony, except within the narrow circle of 
 our own personal experience? Then it turns out, 
 that the testimony in favour of miracles is neu- 
 tralized or overbalanced, by other testimony. 
 That is, to destroy the force of testimony, he as- 
 sumes a principle founded on testimony. It is 
 admitted, that when testimony is adduced to es- 
 tablish any facts, if other and stronger testimony 
 can be brought against them, their credibility is 
 destroyed. But if I bring testimony for a fact, 
 and some one alleges that he can show that this 
 testimony is unworthy of credit, because he can 
 ibring witnesses to prove that many** persons in 
 
66 
 
 different countries and ages never saw any such 
 thing : to such a person I would reply, that even 
 if these witnesses declared the truth, it could 
 not overthrow the positive testimony which I 
 had adduced, as they did not contradict the facts 
 asserted; and, besides, it must be determined, 
 which witnesses are most credible, yours or 
 mine. Just so it is, in the case of Mr. Hume's 
 argument. He sets up uniform experience against 
 testimony, and gives a preponderance to the for- 
 mer, on the ground, that witnesses are known 
 sometimes to lie ; but all that he knows of what 
 has happened in other ages and countries, is by 
 testimony ; and they who give this testimony are 
 as fallible as others ; therefore, there existed no 
 ground for preferring the evidence of experience, 
 to testimony. Besides, he is not in possession of 
 testimony to establish a thousandth part of what 
 has been experienced ; and as far as it goes, it 
 amounts to no more than non- experience ; a mere 
 negative thing, which can never have any weight 
 to overthrow the testimony of positive witnesses. 
 In a court of justice, such a method of rebutting 
 testimony, would be rejected as totally inadmis- 
 sible. If we had sufficient evidence of a fact of 
 anjrkind, that testimony would not be invalidat- 
 ed, if it could be proved, that no person in the 
 world had ever witnessed the like before. This 
 want of previous experience naturally creates a 
 presumption against the fact, which requires 
 
67 
 
 some force of evidence to overcome : — but in all 
 cases, a sufficient number of witnesses, of un- 
 doubted intelligence and veracity, will be able to 
 remove the presumption and produce conviction. 
 
 7. Mr. Hume lays it down as a principle, that 
 our belief in testimony arises from " experience; 
 that is, observation of the veracity of human 
 testimony." But this is not correct. Our belief 
 in testimony is as natural and constitutional as 
 our belief in our senses. Children, at first, 
 believe implicitly all that is told them; and it 
 is from experience that they learn to distrust tes- 
 timony. If our faith in testimony arose from 
 experience, it would be impossible to acquire 
 any knowledge from instruction. If children 
 were to believe nothing that was told them, un- 
 til they had made observations on the veracity 
 of human testimony, nothing would ever be be- 
 lieved ; for they would never arrive at the matu- 
 rity and judgment necessary to make observa- 
 tions on a subject so complicated. 
 
 But although, I perceive, Mr. Hume's object 
 in wishing to establish this false principle, was, to 
 exalt the evidence of what he calls experience, 
 above testimony ; yet I think, if we should con- 
 cede it to him, it could answer him no purpose, 
 since w 7 e have shown, that this experience itself, 
 depends on testimony. Whatever use he can 
 make of this principle, therefore, against testi- 
 mony, can be turned against himself since his 
 
68 
 
 knowledge of what the experience of the world 
 is, can only be obtained by the report of wit- 
 nesses, who, in different ages have observed the 
 course of nature. 
 
 8. Mr. Hume, on reflection, seems to have 
 been convinced, that his argument was unsound, 
 for in a note appended to his Essay on Miracles, 
 he makes a concession, which entirely overthrows 
 the whole. But mark the disingenuity, or shall 
 I not rather call it, the malignity of the man 
 against religion, which is manifested in this only 
 evidence of his candour. He concedes that there 
 may be miracles of such a kind, as to admit of 
 proof from human testimony, in direct contra- 
 diction to his reiterated maxims, and in complete 
 repugnance to all his reasoning; but he makes 
 ■the concession with the express reservation, that 
 it shall not be applied to the support of religion. 
 He, however, not only makes this concession, 
 but gives an example of such a miracle, and of 
 the testimony which he admits to be sufficient to 
 establish it. "Suppose," says he, "all authors 
 in all languages agree, that from the first of Janu- 
 ary, J 600, there was a total darkness all over the 
 earth for eight days ; suppose that the tradition 
 of this event is still strong and lively among the 
 people ; that all travellers bring us accounts of 
 the same tradition, &c. — it is evident that 
 
 OUR PHILOSOPHEKS OUGHT TO RECEIVE IT FOR 
 
 certain." And this is a part of the same Essay* 
 
69 
 
 in which it is said, that a miracle, supported by 
 any human testimony is more properly a subject of 
 derision than argument." " No kind of testimo- 
 ny/or any kind of miracle can possibly amount 
 to a probability, much less to a proof" It might 
 appear, that after so complete a renunciation of 
 the principle which at first he so strenuously 
 asserted, we might have spared ourselves the 
 pains of a formal refutation. But not so. The 
 author is resolved, that his concession shall be of 
 no service whatever to religion. Hear his own 
 words ; u But should this miracle be ascribed to 
 any new system of religion ; men in all ages have 
 been so imposed upon by ridiculous stories of 
 that kind, that this very circumstance would be 
 full proof of a cheat, and sufficient with ail men 
 of sense, not only to make them reject the fact ? 
 but even reject it, without further examination." 
 I have heard of a maxim, which, I believe, the 
 Jesuits introduced, that that might be true in 
 philosophy, which was false in theology ; but I 
 never could have expected that a philosopher, a 
 logician, and a metaphysician too, would utter any 
 thing so unreasonable, and so marked with preju- 
 dice, as the declaration just quoted. The fact 
 was admitted to have such evidence that even 
 philosophers ought to receive it as certain ; but 
 not if it is ascribed to a new religion. On this 
 subject no evidence is sufficient. It is perfectly 
 unexceptionable in philosophy ; but in religion 
 
70 
 
 a sensible man will reject it, whatever it maybe; 
 even without further examination. The circum- 
 stance of its being a miracle connected with reli- 
 gion, is sufficient, in his opinion, to prove it a 
 cheat, however complete the testimony. The 
 world, it seems, has been so imposed on by ridi- 
 culous stories of this kind, that we must not 
 even listen to any testimony in favour of religi- 
 ous miracles. This author would indeed reduce 
 the advocates of religion to an awkward dilemma. 
 They are called upon to produce evidence for 
 their religion, but if they adduce it, sensible men 
 will not notice it ; even if it is good every where 
 else, it must go for nothing in religion. Upon 
 these principles, we might indeed give up the 
 contest ; but we are not willing to admit that 
 this is sound logic, or good sense. The reason 
 assigned for proscribing, in this summary way, all 
 the testimony in favour of religion, will apply 
 to other subjects. Men have been imposed on 
 by ridiculous stories in philosophy, as well as re- 
 ligion ; but when evidence is proposed, shall we 
 not even examine it, because there have been 
 impositions ? This is the very reason why we 
 should examine with care, that we may distin- 
 guish between the true and the false. 
 
 If it were true, that miracles had often been 
 ascribed to new religions, it would not prove that 
 there never were any true miracles, but rather 
 the contrary ; just as the abounding of counter- 
 
71 
 
 feit money, is evidence that there is some genu- 
 ine ; for that which has no existence is not coun- 
 terfeited. But the clamour, that has been raised 
 by infidels about new religions being commonly 
 founded on miracles, or the pretence of miracles, 
 has very little foundation in fact. Besides the 
 Jewish and Christian religions, (which are in- 
 deed parts of the same,) it would, I believe, be 
 difficult to point out any other, which claims 
 such an origin. 
 
 After all that has been said of the false max- 
 ims of the Jesuits, I doubt whether any one could 
 be selected so perfectly at war with reason, as 
 this of the Scotch philosopher : nay, I think I 
 may challenge all the enemies of revelation, to 
 cull from any Christian writer, a sentence, so 
 surcharged with prejudice. 
 
 But, to do justice to Mr. Hume ; although he 
 seems to have closed the door against all discus- 
 sion, on our part ; yet, in one of his general max- 
 ims, he leaves us one alternative. The maxim 
 is this, " that no testimony is sufficient to estab- 
 lish a miracle, unless it be of such a kind, that 
 its falsehood would be more miraculous than the 
 fact." An ingenious writer* has undertaken to 
 meet Mr. Hume on his own ground, and has 
 endeavoured to prove, that the testimony of the 
 apostles and early Christians, if the facts report- 
 
 * Dr. Gleiff. 
 
72 
 
 ed by them were not true, is a greater miracle 
 than any which they have recorded. But the 
 maxim, as stated by Mr. Hume, is not correct 
 With the change of a single word, perhaps, it 
 may be adopted, and will place the question on 
 its proper ground. The change which I pro- 
 pose, is, to substitute the word improbable, for 
 miraculous. And it will then read, no testimony 
 is sufficient to establish a miracle unless the tes- 
 timony be of such a kind, that its falsehood would 
 be more improbable, than the fact which it endea- 
 vours to establish. The ground of objection to 
 the word miraculous, is, that it involves a false 
 principle, which is, that facts are incredible in 
 proportion as they are miraculous ; which prin- 
 ciple, he, in several places avows, and which is, 
 indeed, a cardinal point in his system of evi- 
 dence. But it is not true. There are many 
 cases which might be proposed, in which, of 
 two events one of which must be true, that 
 which is miraculous is more probable than the 
 one which is merely natural. I will mention 
 only one at present. Man was either immedi- 
 ately created by God, or he proceeded from some 
 natural cause. Need I ask which of these is 
 most probable? and yet the first is miraculous, 
 the second not. The plain truth is, that in all 
 cases, the fact which has most evidence is most 
 probable, whether it be miraculous or natural. 
 
73 
 
 And when all evidence, relating to a proposition, 
 is before the mind, th&t is true which is ea- 
 siest to be believed ; because it is easier to 
 believe with evidence, than against it. 
 
 We are willing, therefore, that this maxim, as 
 now stated, should be the ground of our deci- 
 sion, and we pledge ourselves to prove, that the 
 falsehood of the miracles of the Gospel, would 
 be more improbable, and consequently more in- 
 credible, than the truth of the facts recorded in 
 them. But this discussion will be reserved for 
 another place. To conclude this section ; since 
 then it has been shown, that there is no antece- 
 dent presumption against miracles from the na- 
 ture of God, or from the laws by which he go- 
 verns the universe ; — since a miraculous fact is 
 not more difficult to be accomplished by omni- 
 potence, than any other ; since miracles are no 
 further improbable than as they are unusual ; — 
 since they are the most suitable and derisive evi- 
 dences which can be given of a revelation ; — 
 since, even by the concession of Mr. Hume him- 
 self, there may be sufficient testimony fully to 
 establish them ; and since the many false pre- 
 tences to miracles, and the general disposition to 
 credit them, are rather proofs that they have ex- 
 isted, than the contrary, we may safely conclude, 
 that Mr. Hume's argument, on this subject, is 
 sophistical and delusive ; and that it is so far 
 
 g2 
 
 
74 
 
 from being true, as he alleges, that they are in- 
 credible, whatever may be their evidence, when 
 brought to support religion, that this is, of all 
 others, that department, in which they are most 
 reasonable and credible. 
 
 
 
SECTION V. 
 
 THE MIRACLES OF THE GOSPEL ARE CREDIBLE. 
 
 Having shown, in the preceding section, that 
 miracles may be so attested as to be credible, I 
 come now to examine the evidence by which 
 the miraculous facts, recorded in the New Tes- 
 tament, may be established. 
 
 This is the main point in our inquiry ; for, after 
 all that has been said, it must be admitted, that 
 unless the Christian religion is attended with suf- 
 ficient evidence, we cannot believe in it, even 
 if we would. 
 
 Before entering directly on this discussion, it 
 may be useful to premise a few things, respect- 
 ing the nature and force of testimony, which, it 
 is presumed, will be admitted by all who have 
 attended to the subject. 
 
 This species of evidence admits of all conceiv- 
 able degrees, from the weakest probability to the 
 fullest assurance; for while, on this ground, we 
 yield to some reports, the most hesitating assent, 
 we are as certainly persuaded of others, as of 
 those things which we preceive by our senses, 
 or have demonstrated by mathematical reasoning. 
 
 The exact force of testimony cannot be cal- 
 
76 
 
 eulated by rule, nor estimated by reason ; but 
 is known, only from experience. Many things 
 are believed on testimony with the most unwa- 
 vering confidence, when we are utterly unable 
 to explain the precise ground on which our con- 
 viction rests. The sources of our information 
 have been so numerous, and the same facts pre- 
 sented to us in so many forms, that it is impos- 
 sible to attribute to each its influence in gaining 
 our assent. If we were asked, on what particu- 
 lar testimony we believe that there is such a 
 place as Rome, or why we believe that such a 
 person as Buonaparte lately figured in Europe, 
 we could only answer, in the general, that mul- 
 tiplied testimonies of these facts had reached us, 
 so that all possibility of doubting was excluded. 
 The same assurance, and resting on the same 
 grounds, is experienced in relation to facts which 
 occurred in ages long past. Who can bring him- 
 self to doubt, whether such persons as Julius 
 Caesar, Paul, Mohammed, Columbus, or Luther, 
 ever existed? 
 
 When we have obtained evidence to a certain 
 amount, nothing is gained by the admission of 
 more. The mind becomes, as it were, satura- 
 ed, and no change in its conviction is produced, 
 by multiplying witnesses. One sound demon- 
 stration of a theorem in mathematics, is as good 
 as a hundred. A few upright witnesses who 
 agree, and are uncontradicted by other evidence. 
 
77 
 
 are as satisfactory as any conceivable number. 
 On a trial for murder, if there were a thousand 
 witnesses who could attest the fact, a judicious 
 court would not deem it necessary to examine 
 more than half a dozen, or, at most, a dozen, if 
 there was a perfect agreement in their testimony. 
 Experience only can inform us what degree of 
 evidence will produce complete conviction; but 
 we may judge from former experience, what 
 will be the effect of the same evidence in fu- 
 ture ; and from the effect on our own minds, 
 what it will be on the minds of others. 
 
 Testimony, not of the strongest kind, may be 
 so corroborated by circumstances, and especially, 
 by the existing consequences of the facts report- 
 ed, that it may be rendered credible, and even 
 irresistible. Should a historian, of doubtful 
 credit, attest, that an eclipse of the sun occur- 
 red, on a certain day, and was visible in a cer- 
 tain place ; if we possessed no other evidence of 
 the fact, it might be considered doubtful, whether 
 the testimony was true or false ; but if by as- 
 tronomical calculation it should be found, that 
 there must have been an eclipse of the sun at 
 that time, and visible at that place, the veracity 
 of the witness, in this case, would be confirm- 
 ed, beyond all possibility of doubt. Or should 
 we find it recorded by an anonymous author, 
 that an earthquake, at a certain time, had over- 
 thrown a certain city ; without further evidence, 
 
78 
 
 we should yield but a feeble assent to the state- 
 ment ; but if, on personal observation, or by 
 the report of respeciable travellers, it was as- 
 certained, that, the ruins of an ancient city ex- 
 isted in that place, we should consider the truth 
 of the history sufficiently established. 
 
 The evidences of the Christian religion may be 
 sufficient, and yet not so strong as inevitably to 
 produce conviction. Our conduct in the pursuit 
 and reception of truth, may be intended by our 
 Creator, to be an important part of that proba- 
 tion to which we are subjected ; and therefore 
 the evidence of revelation is not so great as to 
 be irresistible ; but is of such a kind, that the 
 sincere and diligent inquirer will be in no danger 
 of fatal mistake, while men of pride and pre- 
 judice who prefer darkness to light, will be al- 
 most sure to err.* 
 
 It is natural for all men to speak truth; false- 
 hood requires an effort. Wicked men lie, only 
 when they have some sinister end in view. 
 Combinations to deceive, are never formed, but 
 with a view to accomplish some object desira- 
 ble to those concerned. No set of men will be 
 at the trouble of forging and propagating a false- 
 hood, which promises them no profit, or grati- 
 fication. Much less will they engage in such an 
 enterprise, with the view of bringing evil on 
 
 
 * See Pascal's Thoughts.. 
 
79 
 
 themselves, or when thej foresee, that it can be 
 productive of nothing but pain and reproach. 
 
 Between truth and falsehood there is so great 
 a difference, that it is extremely difficult for the 
 latter so effectually to assume the garb, and 
 exhibit the aspect of the former, as, upon a 
 strict scrutiny, not to be detected. No impos- 
 ture can stand the test of rigid inquiry ; and 
 when the inquisition is made, the truth seldom 
 remains doubtful : the fraud is pretty sure to be- 
 come manifest. The style and manner of truth 
 are entirely different from those of falsehood. 
 The one pursues a direct course, is candid, un- 
 affected and honest ; the other evasive, cunning, 
 tortuous, and inconsistent ; and is often betrayed, 
 by the efforts made to avoid discovery. 
 
 When both sides of a question are pressed 
 with difficulties, reason teaches us to choose 
 that which is attended with the fewest. Object- 
 ors to Christianity often forget to notice the diffi- 
 culties of their own hypothesis. Every question 
 has two sides ; if we reject the affirmative, we, 
 of necessity, receive the negative with all the 
 consequences with which it may be burdened. 
 If we reject the evidence of Christianity, and 
 deny that miracles ever existed ; we are bound 
 to account for the existence of the Christian 
 church, and for the conduct of the first preach- 
 ers and primitive believers, on other principles. 
 And whoever seriously undertakes this, will im- 
 
80 
 
 pose on hirxiself a difficult task. Gibbon has 
 put forth his strength, on this subject, with very 
 small success. His account of the origin of 
 Christianity is very unsatisfactory, and is totally 
 defective in historical evidence.* 
 
 If the evidences, on both sides of an import- 
 ant question, appear to be pretty equally balan- 
 ced, it is the dictate of wisdom, to lean to the 
 safe side. In this question, undoubtedly, the 
 safe side is that of religion ; for if we should be 
 mistaken here, we shall suffer no loss, and obtain 
 some good by our error ; but a mistake on the 
 other side, must prove fatal. 
 
 When a proposition has been established by 
 proper and sufficient evidence ; our faith ought 
 not to be shaken by every objection, which we 
 may not be able to solve. To admit this, would be 
 to plunge into skepticism, on all subjects ; for 
 what truth is there, to which some objection may 
 not be raised that no man can fully answer? 
 Even the clearest truths in science are not ex- 
 empt from objections of this sort. It must be so, 
 as long as our minds are so limited, and the ex- 
 tent of human knowledge so narrow. That 
 man judges incorrectly, who supposes, that when 
 he has found out some objection to Christianity 
 which cannot be satisfactorily answered, he has 
 gained a victory. There are indeed, objections. 
 
 * Decline and Fall of the Roman Empire, c. xv- 
 
81 
 
 which relate to the essence of a proposition, 
 which, if sustained, do overthrow the evidence ; 
 but there are other numerous objections which 
 leave the substantial evidence undisturbed. Con- 
 cerning them, I speak, when I say, that objec- 
 tions, though not capable of an answer, should 
 not be permitted to unsettle our faith. 
 
 Let us now proceed to the examination of the 
 testimony for the miracles recorded in the Gos- 
 pel. In this discussion, we shall take it for 
 granted, that such a person as Jesus Christ lived 
 in Judea, about the time mentioned by the evan- 
 gelists ; that he inculcated a pure and sublime 
 morality, lived a virtuous and unblamable life, 
 and was put to death by Pontius Pilate, at the 
 instigation of the Jewish rulers. Also, that 
 his apostles went forth into various countries 
 preaching to the people, and declaring that this 
 crucified Jesus was a person sent from God, for 
 the salvation of the world ; and that many were 
 induced to connect themselves with the Christ- 
 ian church. These facts not being of a miracu- 
 lous nature, and it being necessary to suppose 
 some such events, deists have commonly admitted 
 them. But Volney, in his Ruins, and some 
 others, have imagined, that such a person as Jesus 
 Christ never existed ; that this is the name of a 
 certain celestial constellation ; and that the Gos- 
 pel history is an allegory. Such visionary theo- 
 ries do not deserve a serious answer ; they are 
 
 H 
 
82 
 
 subversive of all historical truth, and have not a 
 shadow of evidence. They may be well left to 
 sink by the weight of their own extravagance. 
 Mons. Volney, however, has received a learned 
 answer from a gentleman,* who has met him on 
 his own ground ; and, being as much attached to 
 astronomical allegories as the Frenchman, has 
 vanquished him with his own weapons. 
 
 In the examination of written testimony, the 
 first thing requisite, is, to prove the authenticity 
 of the documents, in which it is recorded. r lhe 
 evidence, on which we depend, for the truth of the 
 miracles performed by Jesus Christ, and by his 
 apostles, is contained in the New Testament. 
 Here we have four distinct narratives oi the life, 
 miracles, death, resurrection, and ascension of 
 Jesus of Nazareth ; and also a history of the acts 
 and sufferings of the apostles in preaching the 
 Gospel, and laying the foundation of the first 
 Christian churches, after the resurrection and 
 ascension of their Master. We have, also, in this 
 collection of writings, a number of epistles ad- 
 dressed to the church in general, to particular 
 churches, and to individuals. These, with a 
 book of prophecy, compose the volume, called 
 the New Testament. 
 
 These books are certainly not of recent origin ; 
 for there are extant, copies of the New Testa- 
 
 * Mr. Roberts, 
 
83 
 
 merit, in the original Greek, which are, at the 
 least, twelve hundred years old. And before 
 the time, when these manuscripts were penned, 
 we have, in other books, numerous testimonies 
 to the existence of the Christian Scriptures. 
 They are not only mentioned, but quoted, ex- 
 pounded, and harmonized ; so that if every copy 
 of the New Testament had been lost, a large 
 portion of it might be recovered, by means of 
 the numerous quotations in the early Christian 
 writers. Besides, there are extant, versions of 
 the New Testament, into several languages, 
 made at a very early period. By these means, 
 we are able to trace these writings up to the time, 
 in which the apostles lived. 
 
 There is also ample proof, not only from 
 Christian but Heathen authors, that a society 
 calling themselves Christians, existed as early as 
 the reign of Nero, who was contemporary with 
 the apostles. It is evident, from the necessity of 
 the case, that some such accounts as those con- 
 tained in the Gospels, must have been received 
 as true, from the first existence of the Christian 
 church. Unless it had been preached and be- 
 lieved, that Christ was a divine Teacher, and 
 performed extraordinary works in attestation of 
 his mission, how is it possible that such a soci- 
 ety could have been formed ? To suppose such 
 a thing, would be to conceive of a superstruc- 
 ture, without a foundation. The resurrection 
 
84 
 
 of Christ from the dead, must have been an arti- 
 cle of the faith of Christians from their very 
 origin ; for it is the corner stone of the whole 
 edifice. Take the belief of this away, and the 
 Christian system has no existence. There are 
 also some external institutions peculiar to Christ- 
 ianity, which we must suppose to be coeval 
 with the formation of the society, for they are 
 the badges of the Christian profession, and con- 
 stitute a part of their worship. I refer to bap- 
 tism, and the eucharist. To suppose, that, in 
 some way, Christianity first existed, and after- 
 wards received these articles of faith, and these 
 institutions of worship, is too improbable to be 
 admitted by any impartial man. 
 
 It would be to suppose that a religious society 
 existed without any principles ; or that they re- 
 jected their original principles, and adopted new 
 ones, and that they who imposed these upon 
 them had the address to persuade them, that they 
 had always belonged to their system ; than which 
 it is not easy to conceive any thing more impro- 
 bable. Let us for a moment attempt to imagine 
 that previously to the publication of the Gospels, 
 the Christian Church had among them no re- 
 port of the miracles and institutions recorded in 
 these books ; when they opened them they would 
 read that their society was founded on the belief 
 of the resurrection of Jesus, and that baptism 
 and the eucharist were instituted by him before 
 
85 
 
 he left the world, and had existed among them 
 ever since. Nothing can be more evident, there- 
 fore, than that the substance of what is contain- 
 ed in the Gospels was believed and practised by 
 Christians from the commencement of the so- 
 ciety. 
 
 As these books have come down to us under 
 the names of certain apostles and disciples of 
 Jesus Christ, so they were ascribed to the same 
 persons, from the earliest mention of them. It 
 is by the ancient Fathers spoken of as a fact, 
 universally believed among Christians, and con- 
 tradicted by nobody. And we must not suppose, 
 that in the first ages of Christianity, there was 
 little care or discrimination exercised, in ascer- 
 taining the true authors, and genuine character 
 of the books in circulation. The very reverse is 
 the fact. The most diligent inquiries were insti- 
 tuted into matters of this kind. Other books 
 were published in the name of the apostles, pro- 
 fessing to give an account of Jesus Christ, which 
 were not genuine. The distinction between the 
 books of the New Testament, and all others, 
 of every class was as clearly marked, in the ear- 
 liest ages, as it has ever been since. The wri- 
 tings of the apostles were held in great venera- 
 tion ; were received by the churches all over the 
 world, as the rule of their faith, and directory 
 of their lives ; and publicly read at their meet- 
 ings for the instruction of the people. When 
 
 h2 
 
86 
 
 any controversy arose, they were appealed to, 
 as an authoritative standard. As soon as publish- 
 ed, they were so widely scattered, and so care- 
 fully guarded, that no persons had it in their 
 power to make any alteration in them. 
 
 The style or dialect in which these books are 
 written, furnishes an evidence of their authenti- 
 city, of a peculiar kind. It does not, indeed, 
 ascertain the persons of the writers; but proves 
 that they must have been exactly in the circum- 
 stances of those to whom these books have been 
 uniformly ascribed. The words are Greek, but 
 the idiom is Hebrew, or rather Syro-Chaldaic ; 
 the vernacular tongue of Judea, in the time of 
 Christ and his apostles. This is a peculiarity 
 which none could counterfeit ; and which de- 
 monstrates, that the New Testament was not 
 composed by men of a different country and age 
 from those in which the apostles lived. 
 
 In the New Testament, there are numerous 
 references to rivers, mountains, seas, cities, and 
 countries, which none but a person well ac- 
 quainted with the geography of Judea and the 
 neighbouring countries, could have made with- 
 out falling into innumerable errors. There is, 
 moreover, incidental mention, of persons and 
 facts, known from other authorities to have ex- 
 isted, and frequent allusions to manners and cus- 
 toms, peculiar to the Jews. 
 
 From all these considerations, it ought to be 
 
87 
 
 admitted without dispute, that these are indeed 
 the writings of the apostles, and of those particu- 
 lar persons to whom they are ascribed. It would 
 not, however, destroy their credibility, even if 
 other persons had written them, since#they were 
 certainly composed in that age, and were receiv- 
 ed by the whole body of Christians. But what 
 imaginable reason is there for doubting of the 
 genuineness of these books ? What persons were 
 so likely to write books to guide the faith of the 
 church, as the apostles ? If they did not write 
 them, who would ? And why would they give 
 the credit of them to others ? But their universal 
 reception, without opposition or contradiction, 
 should silence every cavil. The persons who 
 lived at the time, who knew the apostles, and 
 who were deeply interested in the subject, are 
 the proper judges of this question. And they 
 have decided it, unanimously, as it relates to the 
 historical books of the New Testament. From 
 them, the testimony has come down through all 
 succeeding ages, without a chasm. Even hea- 
 then writers, and heretics, are witnesses, that the 
 Gospels were written by the persons whose names 
 they bear. 
 
 In other cases, we usually possess no other evi- 
 dence of the genuineness of the most valued 
 writings of antiquity, except the opinion of con- 
 temporaries, handed down by uncontradicted tra- 
 dition. How soon would Homer be deprived of 
 
38 
 
 his glory, if such evidence was insisted on, as is 
 required for the genuineness of the books of the 
 New Testament ! Certainly, as it respects evi- 
 dence of genuineness, no books of antiquity 
 stand uporwa level with the books of the New Tes- 
 tament. The works of the Greek and Latin histo- 
 rians and poets, have no such evidence of being the 
 writings of the persons whose names they bear, 
 as the writings of Matthew, Mark, Luke and 
 John. For here we have the testimony, not 
 merely of individuals, but of numerous societies, 
 widely scattered over the world. We have in- 
 ternal evidence of a kind which cannot be coun- 
 terfeited. We have, in short, every kind of 
 evidence of which the case admits. It may 
 therefore be considered as an established fact^ 
 that the books of the New Testament are the gen- 
 uine productions of the apostles, and conse- 
 quently, contain their testimony to the miracles 
 of Jesus Christ, and also to those miracles which, 
 in his name, they performed after his ascension. 
 It is also certain, that the books of the New 
 Testament have not undergone any material 
 change, since they were written ; for there is a 
 general agreement in all the copies, in all the 
 versions, and in all the quotations. There are, it 
 is true, small discrepancies, which have occurred 
 through the ignorance or carelessness of transcri- 
 bers ; but not more than might naturally be ex- 
 pected. There is no ancient book which has 
 
89 
 
 come down to us so entire as the Scriptures, and 
 which is accompanied by so many means of cor- 
 recting an erroneous reading, where it has oc- 
 curred. This representation may appear sur- 
 prising to those who have heard of the vast mul- 
 titude of various readings which learned critics 
 have collected from a collation of the manu- 
 scripts ; but it ought to be understood by all who 
 have ever heard of these discrepancies, that not 
 one in a thousand of them, is of the least con- 
 sequence ; that a great majority of them are 
 merely differences in orthography, in the collo- 
 cation of words, or in the use of words perfectly 
 synonymous, by which the sense is not in the 
 least affected. A cursory reader would find as 
 little difference in the various Manuscripts of the 
 the New Testament, as in the different printed 
 editions of the English version. 
 
 Having established the authenticity of the re- 
 cord which contains the testimony, we shall next 
 proceed to consider its credibility. 
 
 The serious and candid attention of the reader, 
 is requested to the following remarks. 
 
 I. Many of the facts, related in the Gospels, 
 are undoubtedly of a miraculous nature. It is 
 declared, that Jesus Christ, in several instances, 
 raised the dead ; in one of which the person had 
 been dead four days, so that the body began to 
 be offensive to the smell. In every case, this 
 miracle was. wrought instantly, and without any 
 
90 
 
 other means, than speaking a word. It is de- 
 clared, that he healed multitudes of the most in- 
 veterate and incurable diseases ; that he gave 
 sight to the blind, hearing to the deaf, speech 
 to the dumb, and active limbs to the withered 
 and the maimed ; that he delivered those who 
 were furious and unmanageable, by reason of 
 the possession of demons ; that, on different oc- 
 casions, he fed thousands of people with a few 
 loaves and fishes until they were satisfied ; and 
 that the fragments which were gathered up, were 
 much greater in quantity than the original mate- 
 rials ; that he walked upon the sea, and with a 
 word allayed the raging storm and produced a 
 great calm. And, finally, it is repeatedly and 
 solemnly declared, by all the witnesses, that 
 Jesus Christ, after being crucified, and having 
 continued in the sepulchre three days, rose from 
 the dead ; and after showing himself, frequently, 
 to his disciples, ascended to heaven, in their 
 presence. 
 
 That all these were real miracles, none can 
 for a moment doubt. It is true, we do not know 
 all the powers of nature ; but we do know, as 
 certainly as we know any thing, that such works 
 as these could not be performed, but by the im- 
 mediate power of God. The same remark may 
 be extended to the miracles wrought by the 
 apostles, in the name of the Lord Jesus ; espe- 
 cially to that stupendous miracle on the day of 
 
91 
 
 Pentecost, when the Holy Ghost descended on 
 the apostles, in visible form, and conferred on 
 them the gift of tongues, and other extraordinary 
 endowments. AJ1 must admit, that if these 
 events ever occurred, then there have existed stu- 
 pendous miracles. 
 
 II. The miracles of Jesus were performed, 
 for the most part, in an open and public manner, 
 in the presence of vast multitudes of witness- 
 es, under the inspection of learned and malignant 
 enemies ; in a great variety of circumstances, 
 and for several years in succession. There w as 
 here no room for trick, sleight of hand, illusion 
 of the senses, or any thing else which could im- 
 pose on the spectators. This circumstance is 
 important, because it proves to a certainty, that 
 the apostles themselves could not be deluded and 
 deceived, in the testimony which they have 
 given. To suppose that they could think that 
 they saw such miracles every day, for years, 
 and yet be deceived, would be nearly as extrava- 
 gant a supposition, as that we were deceived in 
 all that we ever experienced. 
 
 III. The character of the miracles recorded 
 in the Gospels ought to be carefully observed. 
 They were all worthy of the majesty, justice, 
 and benevolence of the Son of God. They are 
 characterized by dignity, propriety, and kind- 
 ness. Most of them, indeed, were acts of ten- 
 der compassion to the afflicted. Although so 
 
92 
 
 many miracles were performed, in so great a 
 variety of circumstances ; yet there is nothing 
 ludicrous, puerile, or vindictive in any of them. 
 Christ never exerted his power to gratify the 
 curiosity of any, or to supply his own- daily 
 wants. He made no ostentatious display of this 
 wonderful power, and never used it to acquire 
 wealth and influence. While he fed hungry 
 multitudes by a miracle, he submitted to hunger 
 and want himself; while he could command all 
 nature, he remained in poverty, not having so 
 much as a home of any kind, to which he could 
 retire, to find repose. Although he was rejected 
 and ill-treated by the Jews, yet he never refused 
 to relieve any who sincerely sought his aid. His 
 life, in consequence of the multitudes who flock- 
 ed to him was fatiguing, and on many accounts, 
 unpleasant, but he never grew weary in doing 
 good. 
 
 Let any man compare the narrative of the mir- 
 acles of Christ, contained in the genuine Gos- 
 pels, with those fictitious accounts, which may 
 be found in the apocryphal and spurious Gospels 
 still extant, and he will be struck with the re- 
 markable contrast between them. The same 
 result will be the consequence of a comparison 
 of the miracles of Christ, with those, ascribed 
 by the followers of Mohammed to the impos- 
 tor ; or those contained in the legends of the 
 church of Rome. I know not how any imparti- 
 
93 
 
 al man can read attentively the account of the 
 miracles recorded in the Gospels, and not be con- 
 vinced, from the very nature and circumstances 
 of the facts reported, that they were real. 
 
 IV. There are no signs of fraud or imposture 
 to be discovered in the record itself. There is 5 
 on the contrary, every indication of truth, hones- 
 ty, and a good intention in the writers. Al- 
 though they differ from each other in style and 
 manner so much, that it is evident, that the same 
 person did not compose the four gospels ; yet 
 there is a character of style which belongs to the 
 whole of them, and which is without a paral- 
 lel among any writers but the penmen of the 
 sacred scriptures. It is an apparent exemption 
 from the passions and frailties of human nature. 
 The most stupendous miracles are related with- 
 out one exclamation of wonder from the histo- 
 rian ; and without the least appearance of a de- 
 sire to excite the wonder of the reader. 
 
 The character of Christ is drawn in no other 
 way, than by simply telling what he did. There 
 is no portraying of character in the way of gene- 
 ral description, or by using strong epithets to set 
 him forth. There is, perhaps, no such thing, 
 in the four gospels, as an expression of admira- 
 tion of any discourse or action, by the evange- 
 lists. If they relate such things, they are the 
 words of others, which they faithfully set down. 
 When they describe the sufferings of Christ, they 
 
94 
 
 never fall, as men usually do, into pathetic decla- 
 mation. They are never carried away from their 
 simple course by the power of sympathy. The 
 facts are related, as though the writer felt no- 
 thing, but the strong purpose of declaring the 
 truth without giving any colouring whatever to 
 the facts. Neither do they indulge themselves 
 in those vehement expressions of indignation 
 against the enemies of Christ, which we should 
 naturally have expected. They never give ut- 
 terance to a harsh expression against any one. 
 They relate the treachery of Judas with the same 
 unaffected simplicity, as if they had no feelings 
 relative to his base conduct. 
 
 But there is something, which exhibits the 
 true character of the writers, in a light still 
 stronger. It is the manner in which they speak 
 of themselves. Few men can write much concern- 
 ing themselves, without betraying the strength 
 of self-love. Weak men, when they get on this 
 topic, are commonly disgusting : and even when 
 persons seem willing to let the truth be known, 
 there is usually an effort discoverable, to seek 
 compensation, in something, for every sacrifice 
 which they make of reputation. But we may 
 challenge any one to designate any instance, in 
 w 7 hich the least indication of this moral weak- 
 ness has been given, by the Evangelists ? They 
 speak of themselves, and their companions, with 
 the same candour, which characterizes their nar- 
 
 
95 
 
 rative in regard to others. They describe, in 
 the most artless manner, the lovvness of their 
 origin, the meanness of their occupations, the 
 grossness of their ignorance, the inveteracy of 
 their prejudices, their childish contentions for 
 superiority, their cowardice in the hour of dan- 
 ger, and the fatal apostacy of one, and tempo- 
 rary delinquency of another of their number. If 
 any person supposes that it is an easy thing to 
 write as the evangelists have done, he must have 
 attended very little to this subject. The fact is, 
 it cannot be imitated now, when the model is 
 fully before us. That these unlearned men 
 should be able to write books at all, with propri- 
 ety, is a wonderful thing. Few fishermen or 
 mechanics, confined all their lives to laborious 
 occupations, and untutored in the art of compo- 
 sition, could produce, without committing great 
 faults, a narrative of their own lives. But, that 
 men of such an education should possess such 
 self-command and self-denial, as is manifest in 
 these compositions, cannot be easily accounted 
 for, on common principles. 
 
 That, however, which deserves our special 
 attention, is the absence of all appearance of ill 
 design. 1 should like to ask a candid infidel, 
 to point out, in the Gospel, some fact, or speech, 
 which in the remotest degree, tends to prove, 
 that the writers had a bad end in view. I need 
 not say, that he could find nothing of the kind. 
 
 « 
 
06 
 
 Then, upon his hypothesis, we have this extra- 
 ordinary fact ; that four books written by im- 
 postors, who have imposed on the world a se- 
 ries of falsehoods, should in no part of them be- 
 tray the least appearance of ill design, or sinister 
 purpose. Certainly, no other books, written by 
 deceivers, possess the same characteristics. 
 
 We have some instances of men of learning 
 and piety, manifesting uncommon candour, in 
 the accounts which they have left of their own 
 errors, prejudices, and faults, but in all of them 
 you perceive the semblance, if not the reality 
 of human frailty. These works, however, are 
 very valuable. Some eminent infidels, also, have 
 come forward, before the world, with confes- 
 sions, and narratives of their lives, and even of 
 their secret crimes. None has made himself 
 more conspicuous in this way, than J. J. Rous- 
 seau, who professess to exhibit to the world, a 
 full confession of his faults, during a period of 
 many years. And to do him justice, he has 
 exposed to view moral turpitude enough, to make, 
 if it were possible, a demon blush. But this 
 infatuated man gloried in his shame : and decla- 
 red it to be his purpose, when called before the 
 tribunal of Heaven, to appear with his book in 
 his hand, and present it to his Judge as his con- 
 fession and apology. Under the transparent 
 covering of affectation, we may observe the 
 most disgusting pride and arrogance. While 
 
97 
 
 common sense and decency are outraged, by a 
 needless confession of deeds which ought not to 
 be once named, he is so far from exhibiting any 
 thing of the character of a true penitent, that 
 he rather appears as the shameless apologist of 
 vice. By his unreserved disclosures, he aspired 
 to a new sort of reputation and glory. Perhaps, 
 there is not, in any language, a composition 
 more strongly marked with pride and presump- 
 tion. And, his confessions were manifestly 
 made, in a confidence of the corruption of man- 
 kind, from whom he expected much applause 
 for his candour, and small censure for his vices; 
 but as he has appealed, also, to another tribunal 
 we maybe permitted to doubt, whether he will 
 there find as much applause, and as slight con- 
 demnation, as he affected to expect. 
 
 Between such impious confessions as these, 
 and the simple, humble, and sober statements of 
 the Evangelists, there can be no comparison. 
 
 There is only one other thing, in the style of 
 the Apostles, which I wish to bring to view. Fn 
 all the detailed narratives which they have given 
 of Jesus Christ, no allusion is ever made to his 
 personal appearance. We are as much unac- 
 quainted with his stature, his aspect, his com- 
 plexion, and his gait and manner, as if the gos- 
 pels had never been written. There is profound 
 wisdom in this silence : yet I doubt whether any 
 writers, following merely the impulse of their 
 i 2 
 
ya 
 
 own feelings, would have avoided every allusion 
 to this subject. 
 
 V. There is no just ground of objection to the 
 testimony, on account of the paucity of the 
 witnesses. In regard to most facts handed down 
 to us by authentic history, it is seldom, that 
 we have more than two or three historians, tes- 
 tifying the same things ; and in many cases, we re- 
 ceive the testimony of one as sufficient, if all the 
 circumstances of the fact corroborate his narra- 
 tive. But, here, we have four distinct and inde- 
 pendent witnesses, who were perfectly acquainted 
 with the facts which they relate. Two of these, 
 Matthew and John, were of the number of the 
 twelve, who accompanied Jesus, wherever he 
 went, and saw, from day to day, the works 
 which he performed. Mark and Luke might 
 also have been eye witnesses. Many think that 
 they were of the number of the seventy disci- 
 ples, sent out by Christ to preach ; but if they 
 were not, they might have been his followers, 
 and have been often present, in Jerusalem and 
 other places, where he exhibited his miracles. 
 It is not necessary, however, to resort to either 
 of these suppositions. They were contempo- 
 raries, early disciples, constant companions of 
 the apostles, and travelled much among the 
 churches. Mark was first the companion of 
 Paul and Barnabas, and afterwards attached 
 himself to Peter, from whose preaching, accor- 
 
99 
 
 ding to the universal tradition of the early Fa- 
 thers, he composed his Gospel. Luke was chosen 
 by the churches in Asia to accompany Paul in 
 his labours, and was almost constantly with him, 
 until his first imprisonment at Rome ; at which 
 time, his history of the life and labours of that 
 apostle terminates. 
 
 Besides these four Evangelists, who have pro- 
 fessedly written an account of the miracles of 
 Jesus Christ, we have the incidental testimony 
 of those apostles, who wrote the epistles, espe- 
 cially of Paul. It is true, Paul was not one of 
 the twelve apostles who accompanied Christ on 
 earth ; but he became an apostle, under such 
 circumstances, as render his testimony as strong 
 as that of any other witness. He informs us, 
 that he was met by Jesus near to Damascus, 
 when he was " breathing out threatenings and 
 slaughter" against the disciples of Christ : who 
 appeared to him in the midst of a resplendent 
 light, and spoke to him. From that moment 
 he became his devoted follower, and the most 
 laborious and successful preacher of the Gospel. 
 He abandoned the most flattering worldly pros- 
 pects, which any young man in the Jewish na- 
 tion could have. He possessed genius, learn- 
 ing, an unblemished character for religion and 
 morality, was in high favour with the chief men 
 of his nation, and seems to have been more zeal- 
 ous than any other individual, to extirpate Christ- 
 
100 
 
 ianity. How can it be accounted for, that he 
 should suddenly become a Christian, unless 
 he did indeed see the risen Jesus? Instead of 
 bright worldly prospects, which he had before, 
 he was now subjected to persecution and con- 
 tempt, wherever he went. The catalogue of 
 only a part of his sufferings, which he gives in 
 one of his epistles, is enough to appal the stout- 
 est heart : yet he never repented of his becoming 
 a Christian, but continued to devote all his en- 
 ergies to the promotion of the Gospel, as long 
 as he lived. This change, in a person of Paul's 
 character and prospects, will never be account- 
 ed for upon principles of imposture, or enthu- 
 siasm.* Here, then, we can produce what 
 deists often demand, the testimony of an enemy. 
 Not of one who was unconvinced by the evi- 
 dence of Christianity, which would be an in- 
 consistent testimony, and liable to great objec- 
 tions ; but of one whose mind had been long 
 inflamed with zeal against Christianity; and 
 yet, by the force of evidence, was converted to 
 be a zealous disciple, and retained, all his life, 
 a deep and unwavering conviction of the truth of 
 the Gospel.f This man, although he has not 
 
 * See Lord Lyttelton's Conversion of Paul. 
 
 f There is a remarkable testimony to the extraordinary cha- 
 racter and works of Jesus Christ, in Josephus, which has been 
 rejected as spurious by modern critics ; not for want of external 
 evidence, for it is found in all the oldest and best MSS., but 
 
101 
 
 written a Gospel, has given repeated testimonies 
 to the truth of the leading facts, which are now 
 in question. Especially, he is one of the best 
 witnesses on the subject of the resurrection of 
 Christ ; for he not only saw and conversed with 
 Jesus after his ascension, but has informed us of 
 some circumstances, of great importance, not 
 mentioned by any of the evangelists* He asserts, 
 that Christ was seen by five hundred persons at 
 one time, most of whom were still living when 
 he wrote. If there had been any falsehood in 
 this declaration, how soon must it have been de- 
 tected ? His letters, no doubt, were immediately 
 transcribed, and conveyed to every part of the 
 church ; and how easy would it have been to 
 prove the falsehood of such a declaration, if it 
 had not been a fact ? But almost every page of 
 Paul's writings recognises as true, the resurrec- 
 tion of Jesus Christ. It is constantly assumed 
 as a truth most assuredly believed by all Christ- 
 ians. It is the great motive of exertion, and 
 source of consolation, in all his epistles. And 
 when he would convince certain heretics of the 
 absurdity of denying the resurrection of the 
 body, he reduces them to this conclusion, that 
 " if the dead rise not, then is Christ not risen," 
 which would be, at once, to subvert the Christ- 
 
 principally because it is conceived, that Josephus being a Jew, 
 and a Pharisee, never could have given such a testimony in fa- 
 vour of one in whom he did not believe. 
 
102 
 
 ian religion. His appeal to the common assu- 
 red belief of Christians is remarkably strong, 
 and pertinent to our purpose ; " If" says he, 
 " Christ be not risen, then is our preaching vain, 
 and your faith is also vain. Yea, and we are 
 found false witnesses of God ; because we have 
 testified of God, that he raised up Christ, whom 
 he raised not up, if so be that the dead rise not." 
 Would any man in his senses, have written thus, 
 if the resurrection of Christ had not been a fun- 
 damental article of faith among Christians ; or if 
 he had not been fully persuaded of its truth ? Had 
 Paul been an impostor, would he have dared to 
 appeal to five hundred persons, most of whom 
 were living, for the truth of what he knew to 
 be false ? How easy, and how certain, must 
 have been the detection of an imposture thus 
 conducted ? the same is evident from the epistles 
 of the other Apostles, and from the Apocalypse. 
 Now when we can clearly ascertain what any 
 persons believed, in relation to a fact, we have, 
 virtually their testimony to that fact; because, 
 when they come forward and give testimony, 
 explicitly, they do no more than express the con- 
 viction of their own minds. Certainly, then, 
 if we can by any means, ascertain what the pri- 
 mitive Christians believed in regard to the resur- 
 rection of Christ, and other miraculous facts, 
 w T e are in possession of all the testimony which 
 they could give.* This is an important point as 
 
 * See Dr. Channinsf's Dudleian Lecture. 
 
103 
 
 it relates to the number of witnesses. Now, 
 that all Christians, from the beginning, did be- 
 lieve in the facts recorded in the Gospels and epis- 
 tles of the Apostles, we have the strongest pos- 
 sible evidence. It is proved incontestably, from 
 the fact of their becoming Christians ; for how 
 could they be Christians without faith in Chris- 
 tianity ? unless any one will be so extravagant 
 as to believe, that not only the Apostles, but all 
 their converts, were wilful deceivers. It is pro- 
 ved, also, from the manner in which Christians 
 are addressed by the Apostles in all the epistles. 
 Suppose, for a moment, that the Corinthian 
 church had no belief in the resurrection of Christ, 
 when they received the above-mentioned epistle 
 from Paul ; would they not have considered him 
 perfectly insane ? But the universal reception of 
 the Gospels and epistles by all Christian church- 
 es, throughout the world, is the best possible 
 evidence that they believed what they contained. 
 These books were adopted as the creed and guide 
 of all Christians. It is manifest, therefore, that 
 we are in possession of the testimony of the 
 whole primitive church to the truth of the mira- 
 cles recorded in the Gospels. Suppose a docu- 
 ment had come down to us, containing a profes- 
 sion of the belief of every person who embraced 
 the Christian religion, and a solemn attestation 
 to the facts on which Christianity is founded, 
 would any man object, that the witnesses were 
 
104 
 
 too few ? The fact is, that we have, substanti- 
 ally, this whole body of testimony. 1 do not 
 perceive, that its force would have been sensibly 
 greater, had it been transmitted to us with all 
 the formalities just mentioned. There is there- 
 fore no defect in the number of witnesses. If 
 every one of the twelve Apostles had written a 
 Gospel, and a hundred other persons had done 
 the same, the evidence would not be essentially 
 improved. We should have no more, after all, 
 than the testimony of the whole primitive church, 
 which, as has been proved, we possess already. 
 VI. The credibility of the testimony is not 
 impaired, by any want of agreement among the 
 witnesses. In their attestation to the leading 
 facts, and to the doctrines and character of 
 Christ, they are perfectly harmonious. The 
 selection of facts bj T the several evangelists is 
 different, and the same fact is sometimes related 
 more circumstantially by one, than another ; yet 
 there is no inconsistency between them. In their 
 general character, and prominent features, there 
 is a beautiful harmony in the gospels. There is 
 no difference which can affect, in the judgment 
 of the impartial, the credibility of the testimony 
 which they contain. If all the evangelists had 
 recorded precisely the same facts, and all the 
 circumstances in the same order, the Gospels 
 would have the appearance of having been writ- 
 ten in concert, which would weaken their tes- 
 
105 
 
 timony. But it is almost demonstrable, from 
 internal evidence, that the evangelists, with the 
 exception of John, never had seen each other's 
 productions, before they wrote. Their agree- 
 ment, therefore, ought to have the effect of wit- 
 nesses examined apart from each other ; and 
 their discrepancies serve to prove, that there 
 could be no concerted scheme to deceive ; for in 
 that case, every appearance of this kind, would 
 have been carefully removed. 
 
 I am aware, however, that on the ground of 
 supposed contradictions, or irreconcilable discre- 
 pancies, the most formidable attacks have been 
 made on Christianity, It is entirely incompati- 
 ble with the narrow limits of this essay, to enter 
 into a consideration of the various methods which 
 have been adopted for harmonizing the Gospels, 
 and removing the difficulties which arise from 
 their variations. I can only make a few general 
 observations, with the view of leading the rea- 
 der to the proper principles of solution. 
 
 It ought to be kept in mind, that the Gospels 
 were written almost two thousand years ago, in 
 a language not now spoken ; in a remote coun- 
 try, whose manners and customs were very differ- 
 ent from ours. In all such cases, there will be 
 obscurities, and difficulties, arising entirely from 
 the imperfection of our knowledge. 
 
 The Gospels do not purport to be regular his- 
 tories of events arranged in exact chronological 
 
 K 
 
106 
 
 order, but a selection of important facts, out of 
 a much greater number left unnoticed. The 
 time when, or the place where, these facts oc- 
 curred, is of no consequence to the end contem- 
 plated by the evangelists. In their narratives, 
 therefore, they have sometimes pursued the or- 
 der of time; and in other cases, the arrange- 
 ment has been suggested by the subject previous- 
 ly treated, or by some other circumstance. 
 
 In recording a miracle, the number of per- 
 sons benefited, is not of much consequence ; the 
 miracle is the same, whether sight be restored 
 to one person, or two ; or whether demons be 
 expelled from one, or many. If one historian, 
 intent on recording the extraordinary fact, selects 
 the case of one person, which might, on some 
 accounts, be more remarkable ; and another 
 mentions two, there is no contradiction. If they 
 had professed to give an accurate account of the 
 number healed, there would be ground for this 
 objection ; but this was no part of the design 
 of the evangelists. 
 
 If a writer, with a view of exhibiting the skill 
 of an oculist, should mention a remarkable in- 
 stance of sight being restored to a person who 
 had been long blind, it could not be fairly infer- 
 red from the narrative, that no other persons re- 
 ceived the same benefit, at that time ; and, if, 
 another person should give a distinct account of 
 all the cases, there would be no contradiction 
 
107 
 
 between these witnesses. All the difference is, 
 that one selects a prominent fact out of many ; 
 the other descends to all the particulars. 
 
 There is no source of difficulty more usual, than 
 the confounding of things which are distinct. 
 The narratives of events truly distinct, may 
 have so striking a similarity, that the cursory 
 reader will be apt to confound them. It has been 
 remarked by a learned man,* that if the two 
 miracles of feeding the multitude, had been 
 mentioned by two different evangelists, each 
 mentioning one, it would have been supposed 
 by many that they were accounts of the same 
 occurrence, and that the evangelists did not agree 
 in their testimony ; but in this case, both these 
 miracles are distinctly related by the same evan- 
 gelist, and distinctly referred to by Christ, in 
 his conversation with his disciples. This con- 
 founding of distinct things is never more com- 
 monly done, than when a fact was attended with 
 a great number of circumstances and occurren- 
 ces, rapidly succeeding each other, and the his- 
 torian mentions only a few out of many. This 
 rem irk is fully verified with respect to Christ's 
 resurrection. The narrative of all the evangelists 
 is very concise. Few particulars are mentioned ; 
 and yet from the nature of the case, there must 
 have been an extraordinary degree of agitation 
 among the disciples ; a great running from one 
 
 * Dr. Macknight. 
 
108 
 
 part of Jerusalem to another to tell the news ; 
 and a frequent passing to and from the sepulchre. 
 It is not wonderful, therefore, that, as each 
 evangelist mentions only a few of the accompa- 
 nying occurrences, there should seem, at first 
 view, to be some discrepancy in their accounts. 
 
 Companies of women are mentioned by each, 
 and it is hastily taken for granted, that they 
 were all the same ; and the objector proceeds on 
 the supposition, that these women all arrived at 
 the sepulchre, at the same time, and that they 
 continued together. He forgets to take into 
 view, that the persons who might agree to meet 
 at the sepulchre, probably lodged at very differ- 
 ent distances from the place, and allows nothing 
 for the agitation and distraction produced by the 
 reports and visions of this interesting morning. 
 But on this, as on several other subjects, we 
 are indebted to the enemies of revelation, for 
 being the occasion of bringing forward able 
 men, who have shed so much light on this part 
 of the Gospel history, that even the appearance 
 of discrepancy is entirely removed.* 
 
 The genealogy of Jesus Christ, as given by 
 Matthew and Luke, has furnished to modern 
 infidels much occasion of cavil ; but it ought to 
 be sufficient to silence these objectors, that the 
 early enemies of Christianity made no objections 
 
 * See Weston the Resurrection; Townson; Maeknig-ht's Har- 
 mony and Credulity; Ditton on the Resurrection; Sherlock. 
 
109 
 
 on this ground. If one of these is the genea- 
 logy of Joseph, and the other of Mary, there 
 will be no discrepancy between them. Why it 
 was proper to give the descent of Joseph, the 
 husband of Mary, it is not now necessary to in- 
 quire. But on this whole subject, I would re- 
 mark, that we are very little acquainted with the 
 plan on which genealogical tables were construct- 
 ed. It seems to have been a very intricate busi- 
 ness, and it is not surprising that we should be 
 at a loss to elucidate every difficulty. 
 
 Again, it is highly probable, that these lists 
 were taken from some genealogical tables of the 
 tribe and family of the persons to whom they re- 
 fer. Every family must have had access to such ta- 
 bles, on account of their inheritance. Public 
 tables of acknowledged authority, would be far 
 better for the purpose which the evangelists had 
 in view, than new ones, even though these should 
 have been more full and accurate. These genea- 
 logies had no other object than to prove that Je- 
 sus of Nazareth was a lineal descendant of David 
 and Abraham ; which purpose is completely an- 
 swered by them ; and there are no difficulties 
 which may not be accounted for, by our igno- 
 rance of the subject. 
 
 Finally, it may be admitted, that some slight 
 inaccuracies may have crept into the copies of 
 the New Testament, through the carelessness of 
 transcribers. It is impossible for men to write 
 
 k2 
 
1 JO 
 
 the whole of a book, without making some mis- 
 takes ; and if there be some small discrepancies 
 in the Gospels, with respect to names and num- 
 bers, they ought to be attributed to this cause. 
 
 VII. The witnesses of the miracles of Christ 
 could have had no conceivable motive for pro- 
 pagating an imposture. That they were not 
 themselves deceived is manifest from the nature 
 of the facts, and from the full opportunity which 
 they had of examining them. It is evident, 
 therefore, that if the miracles recorded by them 
 never existed, they were wilful impostors. They 
 must have wickedly combined, to impose upon 
 the world. But what motives could have influ- 
 enced them to pursue such a course, we cannot 
 imagine ; or how men of low condition and small 
 education, should have ever conceived it possible 
 to deceive the world, in such a case, is equally 
 inconceivable. These men had worldly interests, 
 which it was rational for them to regard ; but 
 every thing of this kind, was fully relinquished. 
 They engaged in an enterprise, not only danger- 
 ous, but attended with certain and immediate 
 ruin to all their worldly interests. They exposed 
 themselves to the indignation of all in authority, 
 and to the outrageous fury of the multitude. 
 They must have foreseen, that they would bring 
 down upon themselves the vengeance of the ci- 
 vil and ecclesiastical powers, and that every 
 species of suffering awaited them. Their leader 
 
Ill 
 
 was crucified, and what could they expect from 
 declaring that he was alive, and had performed 
 wonderful miracles? If they could have enter- 
 tained any hopes of exemption from evils so ap- 
 parent, experience must soon have convinced 
 them, that they had engaged not only in a wick- 
 ed but most unprofitable undertaking. It was 
 not long after they began their testimony, before 
 they were obliged to endure unrelenting persecu- 
 tion from Jews and Gentiles. Could they have 
 been influenced by a regard to fame ? What re- 
 nown could they expect from proclaiming a 
 crucified man to be their master, and the object 
 of all their hope and confidence ? If this was 
 their object, why did they give all the glory to 
 another, who was dead ? But the fact is, instead 
 of fame, they met with infamy. No name was 
 ever more derided and hated than that of Christ- 
 ian. They were vilified as the most contempt- 
 ible miscreants that ever lived ; as the refuse and 
 offscouring of all things; as the pests and distur- 
 bers of society, and the enemies of the gods. 
 They were pursued as outlaws, and punished for 
 no other reason, but because they acknowledged 
 themselves to be Christians. Would men perse- 
 vere in propagating an imposture, for such fame 
 as this? It cannot be supposed, that they expec- 
 ted their compensation in another world ; for, 
 the supposition is, that they were wilful impos- 
 tors, who were, every day, asserting, in the 
 
112 
 
 most solemn manner, what they knew to be ut- 
 terly false. It would be as reasonable to suppose, 
 that the murderer, or highway robber, is influ- 
 enced, in the commission of his atrocious cri- 
 mes, by the hope of a future reward. 
 
 The only alternative is to suppose that they 
 were fanatics ; as it is known, that men under 
 the government of enthusiasm, contemn all the 
 common considerations which usually influence 
 human conduct ; and often act in a way total- 
 ly unaccountable. This representation of en- 
 thusiasm is just, but it will not answer the pur- 
 pose for which it is brought. Enthusiasts are 
 always strongly persuaded of the truth of the 
 religion which they wish to propagate ; but these 
 men, upon the hypothesis under consideration, 
 knew that all which they said was false. En- 
 thusiasm, and imposture, are irreconcilable. It 
 is true, that what begins in enthusiasm, may 
 end in imposture ; but in this case, the imposture 
 must have been the beginning, as well as the 
 end, of the whole business. There was no 
 room for enthusiasm, all was imposture, if the 
 facts reported were not true. But the best evi- 
 dence, that the evangelists were not wild fanatics, 
 is derived from their writings. These are at the 
 greatest remove from the ravings, or reveries of 
 enthusiasm. They are the most simple, grave, 
 and dispassionate narratives, that were ever writ- 
 ten. These books, certainly, were not the pro- 
 
113 
 
 duction of crazy fanatics. The writers are ac- 
 tuated by no phrenzy ; they give no indication of 
 a heated imagination ; they speak, uniformly, 
 the language of " truth and soberness." 
 
 VIII. But if we could persuade ourselves, 
 that the apostles might have been actuated by 
 some unknown and inconceivable motive, to 
 forge the whole account of Christ's miracles; 
 and were impelled by some unaccountable phren- 
 sy, to persevere, through all difficulties and 
 sufferings, to propagate lies ; yet, can we believe, 
 that they could have found followers, in the very 
 country and in the very city, where the miracles 
 were stated to have been performed ? 
 
 When these accounts of stupendous and nu- 
 merous miracles were published, in Jerusalem, 
 where the apostles began their testimony, what 
 would the people think ? Would they not say, 
 " These men bring strange things to our ears? 
 They tell us of wonders wrought among us, of 
 which we have never before heard. And they 
 would not only have us to believe their incredible 
 story, but forsake all that we have, abandon our 
 friends, and relinquish the religion of our fore- 
 fathers, received from God : and not only so, 
 but bring upon ourselves and families, the ven- 
 geance of those that rule over us, and the hatred 
 and reproach of all men." Is it possible to be- 
 lieve, that one sane person would have received 
 their report ? 
 
114 
 
 Besides, the priests and rulers, who had put 
 Jesus to death, were deeply interested to prevent 
 the circulation of such a story. It implicated 
 them in a horrid crime. Would they not have 
 exerted themselves to lay open the forgery, and 
 would there have been the least difficulty in ac- 
 complishing the object, if the testimony of these 
 witnesses had been false ? The places of many 
 of the miracles are recorded, and the names of 
 the persons healed, or raised from the dead, 
 mentioned. It was only one or two miles to the 
 dwelling of Lazarus; how easy would it have 
 been to prove, that the story of his resurrection 
 was a falsehood, had it not been a fact ? Indeed," 
 Jerusalem itself, and the temple were the scenes 
 of many of the miracles ascribed to Christ. As 
 he spent much time in that city, it is presuma- 
 ble, that not a person residing there, could have 
 been totally ignorant of facts, which must have 
 occupied the attention and excited the curiosity of 
 every body. An imposture like this could never 
 be successful, in such circumstances. The pre- 
 sence of an interested, inimical, and powerful 
 body of men would soon have put down every 
 attempt at an imposition so gross, and ground- 
 less. If the apostles had pretended, that at 
 some remote period, or in some remote country, 
 a man had performed miracles, they might have 
 persuaded some weak and credulous persons ; 
 but they appealed to the people to whom they 
 
115 
 
 preached, as the witnesses of what they related. 
 No more than a few weeks had elapsed after the 
 death of Jesus, before this testimony was pub- 
 lished in Jerusalem : and, notwithstanding all the 
 opposition of those in authority, it was receiv- 
 ed, and multitudes willingly offered themselves 
 as the disciples of him, whom they had recently 
 crucified. 
 
 The success of the Gospel, under the circum- 
 stances of its first publication, is one of the most 
 wonderful events recorded in history ; and it is 
 a fact beyond all dispute. In a little time, thou- 
 sands of persons embraced the Christian religion, 
 in Jerusalem, and in other parts of Judea. In 
 heathen countries, its success was still more as- 
 tonishing. Churches were planted in all the 
 principal cities of the Roman Empire, before 
 half a century had elapsed, from the resurrec- 
 tion of Christ. The fires of persecution raged ; 
 thousands and tens of thousands of unoffending 
 Christians were put to death, in a cruel manner; 
 yet this cause seemed to prosper the more ; so 
 that, it became a proverb, that ' the blood of 
 the martyrs was the seed of the Church.' And 
 it went on increasing and prevailing, until, in 
 less than three centuries, it became the religion 
 of the empire. 
 
 Learned infidels have in vain attempted to as- 
 sign an adequate cause for this event, on natu- 
 ral principles. Gibbon, as has been before stat- 
 
116 
 
 ed, exerted all his ingenuity to account for the 
 progress and establishment of Christianity ; but 
 although he has freely indulged conjecture, and 
 disregarded the testimony of Christians, his ef- 
 forts have been unavailing. The account, which 
 he has given, is entirely unsatisfactory. Upon 
 the deistical hypothesis, it is a grand revolution, 
 without any adequate cause. That a few un- 
 learned, and simple men, mostly fishermen of 
 Galilee, should have been successful in changing 
 the religion of the world, without power or pa- 
 tronage, and employing no other weapons but 
 persuasion, must, forever, remain an unaccount- 
 able thing, unless we admit the reality of mira- 
 cles, and supernatural aid. 
 
 The argument from the rapid and extensive 
 progress of the Gospel may be estimated, if we 
 consider the following circumstances. 
 
 1. The insufficiency of the instruments to ac- 
 complish such a work without supernatural aid. 
 They had neither the learning nor address to 
 make such an impression on the minds of men, 
 as was requisite, to bring about such a revolu- 
 tion. 
 
 2. The places in which the Gospel was first 
 preached, and had greatest success, furnish proof, 
 that it could not have been propagated merely 
 by human means. These were not obscure cor- 
 ners, remote from the lights of science, but the 
 most populous and polished cities, where every 
 
117 
 
 species of the learning of the age was concen- 
 trated, and whither men of learning resorted* 
 Damascus, Antioch, Ephesus, Corinth, Philip- 
 pi, and Rome, furnished the theatre for the first 
 preachers of the Gospel. It is believed, that 
 there was no conspicuous city, in the central part 
 of the Roman Empire, in which a Christian 
 church was not planted, before the death of the 
 Apostles. And it ought to be remembered, that 
 this did not occur in a dark age, but in what is 
 acknowledged by all, to be the most enlighten- 
 ed age of antiquity : it was the period which 
 immediately succeeded the Augustan Age, so 
 much, and so deservedly celebrated, for its clas- 
 sical authors. If the Gospel had been an impos- 
 ture, its propagators would never have gone to 
 such places, in the first instance ; or if they had, 
 they could not have escaped detection. 
 
 3. The obstacles to be overcome were great 
 and insurmountable by human effort. The peo- 
 ple were all attached to the respective supersti- 
 tions in which they had been educated, and 
 which were well adapted to retain their hold of 
 corrupt minds. How difficult it is to obtain even 
 a hearing, from people in such circumstances, 
 is manifest from the experience of all mission- 
 aries, in modern times. Philosophers, priests, 
 and rulers were combined against them. All 
 that learning, eloquence, prejudice, interest, and 
 power could oppose to them, stood in their way. 
 
118 
 
 4. It would have been impracticable for a few 
 unlettered Jews to acquire the languages of all 
 the nations, among whom the Gospel spread, in 
 so short a time. They must have had the gift 
 of tongues, or this conquest could never have 
 been achieved. Besides, it ought to be remem- 
 bered, that Jews were held in great contempt, by 
 all the surrounding nations. A few persons of 
 this nation, presenting themselves as the teachers 
 of a new religion, and exhibiting a very mean 
 appearance, as must have been the case, would 
 have called forth nothing but derision and con- 
 tempt, in any of the large cities in the Empire. 
 It is more unlikely that they should have been 
 able to make many converts, than it would be 
 now, for a few poor Jewish mechanics, to pro- 
 selyte to Judaism, vast multitudes, in all the 
 principal cities of Europe and America.* 
 
 5. The terms of discipleship which the Apos- 
 tles proposed, and the doctrines which they 
 preached, were not adapted to allure and flatter 
 the people, but must have been very repulsive to 
 the minds of men. 
 
 6. Many Christians were cut off by persecu- 
 tion, but still Christianity made progress, and 
 was extended in all directions. Because Chris- 
 tianity increased and flourished under bloody per- 
 secutions, many persons have adopted it as a 
 
 * See Dr. Smith's Lectures on the Evidences of Christianity. 
 
119 
 
 maxim, that persecution has a tendency to pro- 
 mote any cause ; than which it is difficult to 
 conceive of any thing more contrary to common 
 sense and experience. In most cases, by cutting 
 off the leaders of a party, however furious their 
 fanaticism, the cause will decline, and soon be- 
 come extinct. The increase of Christianity, un- 
 der ten bloody persecutions, can only be account- 
 ed for, by supposing that God, by his superna- 
 tural aid, and by his grace on the hearts of men 
 persuaded them to embrace the truth, and inspi- 
 red them with more than heroic fortitude, in suf- 
 fering for the sake of their religion. 
 
 IX. The Apostles and many of the primitive 
 Christians, attested the truth by martyrdom. 
 They sealed their testimony with their blood. 
 To this argument it is sometimes answered, that 
 men may suffer martyrdom for a false as well 
 as a true religion ; and that, in fact, men have 
 been willing to die for opinions, in direct oppo- 
 sition to each other. While this is admitted, it 
 does not affect the argument now adduced. All 
 that dying for an opinion can prove, (and of this 
 it is the best possible evidence) is the sincerity 
 of the person. — But in the case before us, the 
 sincerity of the witnesses proves the facts in 
 question ; for we have seen, that they could not 
 themselves have been deceived. Every martyr 
 had the opportunity of knowing the truth of the 
 facts on which Christianity was founded, and by 
 
120 
 
 suffering death in attestation of them, he has 
 given the most impressive testimony that can be 
 conceived. 
 
 The sufferings of the primitive Christians, for 
 their religion, were exceedingly great, and are 
 attested by Heathen as well as Christian writers. 
 It is a circumstance of great importance, in this 
 argument, that they could at once have escaped 
 all these torments, by renouncing Christianity. 
 To bring them to this, was the simple object of 
 their persecutors ; and uniformly it was put to 
 their choice, to offer sacrifice or incense to the 
 Heathen Gods, or be tormented. One word 
 would have been sufficient to deliver them ; one 
 easy action would have restored them to wordly 
 comforts and honours But they stedfastly ad- 
 hered to their profession. Some, indeed, were 
 overcome by the cruelty of their persecutors, but 
 was it ever heard that any of them confessed that 
 there was any fraud, or imposture, among them ? 
 So far from it, that they, whose courage failed 
 them in the trying hour, were commonly deep 
 penitents, on account of their weakness, all the 
 rest of their days. Let it be remembered, that 
 no person suffered for Christianity through neces- 
 sity. Every martyr made a voluntary sacrifice 
 of himself, to maintain the truth, and to preserve 
 a good conscience. There is yet another light 
 in which the sufferings of the primitive Christi- 
 ans ought to be viewed. It is the temper with 
 
121 
 
 which they endured every kind of torment. Here 
 again is a problem for the deist to solve. Per- 
 sons of all ages, of all conditions in life, and of 
 both sexes, exhibited under protracted and cruel 
 torments, a fortitude, a patience, a meekness, a 
 spirit of charity and forgiveness, a cheerfulness, 
 yea, often a triumphant joy, of which there are 
 no examples to be found in the history of the 
 world. They rejoiced when they were arrested ; 
 cheerfully bid adieu to their nearest and dearest 
 relatives ; gladly embraced the stake ; welcomed 
 the wild beasts let loose to devour them ; smiled 
 on the horrible apparatus by which their sinews 
 were to be stretched, and their bones dislocated 
 and broken ; uttered no complaint ; gave no in- 
 dication of pain when their bodies were envelop- 
 ed in flames ; and when condemned to die, beg- 
 ged of their friends to interpose no obstacle to 
 their felicity (for such they esteemed martyr- 
 dom) not even by prayers for their deliverance.* 
 What more than human fortitude was this ? By 
 what spirit were these despised and persecuted 
 people sustained ? What natural principles, in 
 the human constitution, can satisfactorily account 
 for such superiority to pain and death ? Could 
 attachment to an impostor inspire them with 
 such feelings ? No, it was the promised presence 
 of the risen Jesus which upheld them, and fill- 
 
 * See the Epistles of Ignatius and Polycarp. 
 L 2 
 
122 
 
 ed them with assurance and joy. It was the 
 Paraclete, promised by their Lord, who pour- 
 ed into their hearts a peace and joy so complete, 
 that they were scarcely sensible of the wounds 
 inflicted on their bodies. 
 
 Proud and obstinate men may, for aught I 
 know, suffer death for what they are secretly 
 convinced is not true ; but that multitudes, of 
 all conditions, should joyfully suffer for what 
 they knew to be an imposture, is impossible. 
 Tender women, and venerable old men, were 
 among the most conspicuous of the martyrs of 
 Jesus. They loved not their lives unto the death, 
 and having given their testimony and sealed it 
 with their blood, they are now clothed in white 
 robes, and bear palms in their hands, and sing 
 the song of Moses and the Lamb. Blessed mar- 
 tyrs, they have rested from their labours, and 
 their works have followed them ! 
 
 The last particular which I shall mention to 
 set the testimony of the witnesses to the miracles 
 of the Gospel in its true light, is, that there is no 
 counter testimony. These witnesses have never 
 been confronted and contradicted by others. 
 Whatever force or probability their declarations 
 are entitled to, from the circumstances of the 
 case, and from the evidences which we possess 
 of their integrity and intelligence, suffers no de- 
 duction, on account of other persons giving a 
 different testimony. 
 
123 
 
 The Jewish priests and rulers did, indeed, 
 cause to be circulated, a story, relative to the 
 dead body of Christ, contrary to the testimony 
 of the apostles, which has been handed down to 
 us by the evangelists. They hired the soldiers to 
 report, that Christ's disciples had come by night, 
 and stolen the body, while they slept — a story 
 too absurd and inconsistent to require a moment's 
 refutation. But as the body was gone out of 
 their possession, they could not, perhaps, have 
 invented any thing more plausible. It proved 
 nothing, however, except that the body was re- 
 moved while the soldiers slept, and for aught 
 they could testify, might have risen from the dead, 
 according to the testimony of the apostles, 
 
 Deists sometimes demand the testimony of the 
 enemies, as, well as the friends of Christianity. 
 To which I would reply, that the silence of ene- 
 mies, is all that can be reasonably expected from 
 them. That they should come forward, volun- 
 tarily, with testimony in favour of a religion, 
 which, through prejudice, or worldly policy, they 
 opposed, could not reasonably be expected. Now 
 since they would have contradicted these facts if 
 it had been in their power, their not doing so, 
 furnishes the strongest negative evidence, which 
 we can possess. And no other evidence, but 
 that which is negative, or merely incidental, 
 ought to be expected from the enemies of the 
 Gospel ; unless like Paul, they were convinced 
 
124 
 
 by the evidence exhibited to them. But no de- 
 nial of the reality of the miracles of Christ has 
 reached us from any quarter. As far as we have 
 any accounts, there is no reason to think, that 
 they were ever denied by his most implacable 
 enemies. They said, that he performed his works 
 by the help of Beelzebub. The first Heathen 
 writers against Christianity did not dare to deny 
 Christ's miracles. Neither Celsus, Porphyry, 
 Hierocles, nor Julian, pretend, that these facts 
 were entirely false ; for they attempted to account 
 for them. The Jewish Rabbies, in the Talmud, 
 acknowledge these miracles, and pretend that 
 they were wrought by magic, or by the power 
 of the venerable name of Jehovah, called tetra- 
 grammaton, which they ridiculously pretend, 
 Jesus stole out of the temple, and by which he 
 performed wonderful works. 
 
 From what has been said, I trust it is suffi- 
 ciently manifest, that we have such testimony for 
 the miracles of the New Testament as will render 
 them credible, in the view of all impartial persons. 
 We have shown, that the miracles recorded are 
 real miracles; — that they were performed in an 
 open and public manner ; — that the witnesses 
 could not possibly have been deceived themselves; 
 — that enemies had every opportunity and motive 
 for disproving the facts if they had not been 
 true ; — that there is every evidence of sincerity 
 and honesty m the evangelists ; — that the Epis- 
 
125 
 
 ties of the Apostles furnish strong collateral 
 proof of the same facts ; — that all Christians 
 from the beginning, must have believed in these 
 miracles, and they must therefore be considered 
 competent witnesses ; — that none of the witnes- 
 ses could have any motive to deceive ;- — that they 
 never could have succeeded in imposing such a 
 fraud on the world, if they could have attempted 
 it ; — that it would have been the easiest thing in 
 the world, for the Jewish Rulers to have silenced 
 such reports if they had been false ; — that the 
 commencement of preaching at Jerusalem, and 
 the success of Christianity there, cannot be ac- 
 counted for, on any other principles, than the 
 truth of the miracles ; — that the conduct of the 
 Apostles in going to the most enlightened coun- 
 tries and cities, and their success in those places, 
 can never be reconciled with the idea that they 
 were ignorant impostors ; — that the astonishing 
 progress of the Gospel, in the midst of opposition 
 and persecution ; and the extraordinary temper 
 of the primitive Christians, under sufferings of 
 the most cruel kind, can only be accounted for, 
 on the supposition of a full persuasion of the truth 
 of the facts, and that this persuasion is proof 
 of their reality ; — and, finally, that no contrary 
 evidence exists : but that even the early enemies 
 of Christianity have been obliged to admit, that 
 such miracles were performed. 
 
 Now when all these things are fairly and ful- 
 
126 
 
 ly considered, is it not reasonable to conclude, 
 that it is more probable that miracles should have 
 been performed, than that such a body of testi- 
 mony, so coroborated by circumstances, and by 
 effects, reaching to our own times, should be 
 false ? 
 
 If all this testimony is false, we may call in 
 question all historical testimony whatever ; for 
 what facts have been so fully attested ? 
 
 But why should this testimony be rejected? 
 No reason has ever been assigned, except that the 
 facts were miraculous ; but we have shown, that 
 it is not unreasonable to expect miracles in such 
 a case; and that miracles are capable of satisfac- 
 tory proof from testimony. It is therefore a just 
 conclusion, That the Miracles of the Gos- 
 pel ARE CREDIBLE, • 
 
SECTION VI. 
 
 THE BIBLE CONTAINS PREDICTIONS OF EVENTS, WHICH 
 NO HUMAN SAGACITY COULD HAVE FORESEEN, AND 
 WHICH HAVE BEEN EXACTLY AND REMARKABLY AC- 
 COMPLISHED. 
 
 The subject of prophecy is so extensive, and 
 the difficulty of presenting, with brevity, the ar- 
 gument which it furnishes, so great ; that if I 
 had not determined to give a general outline of 
 the evidences of revelation, I should have omit- 
 ted this topic, as one to which justice cannot be 
 done, in so short an essay. 
 
 But, I woidd not be understood as intimating, 
 that the evidence from prophecy is of an infe- 
 rior kind. So far from believing this to be the 
 fact, I am persuaded, that whoever will take the 
 pains to examine the subject thoroughly, will find 
 that this source of evidence for the truth of reve- 
 lation, is exceeded by no other, in the firmness 
 of conviction which it is calculated to produce. 
 Prophecy possesses, as a proof of divine revela- 
 tion, some advantages which are peculiar. For 
 the proof of miracles we must have recourse to 
 ancient testimony ; but the fulfilling of pro- 
 phecy may fall under our own observation, or 
 may be conveyed to us by living witnesses. 
 The evidence of miracles cannot, in any case, 
 become stronger than it was at first ; but that of 
 
 
128 
 
 prophecy is continually increasing, and will go 
 on increasing until the whole scheme of prophe- 
 cy is fulfilled. The mere publication of a pre- 
 diction furnishes no decisive evidence, that it is a 
 revelation from God ; it is the accomplishment 
 which completes the proof. As prophecies have 
 been fulfilled in every age, and are still in a 
 course of being fulfilled ; and as some most re- 
 markable predictions remain to be accomplished, 
 it is plain, from the nature of the case, that 
 this proof will continue to increase in strength. 
 
 It deserves to be well weighed, that any one 
 prediction which has been fulfilled, is of itself, a 
 complete evidence of divine revelation ; or to 
 speak more properly, is itself a revelation. For 
 certainly, no one but God himself can foretell 
 distant future events which depend entirely on 
 the purpose of Him, who worketh all things after 
 the counsel of his own will. 
 
 If then, we can adduce one prophecy, the 
 accomplishment of which cannot be doubted, we 
 have established the principle, that a revelation 
 has been given ; and if in one instance, and to 
 one person, the probability is strong, that he is 
 not the only person, who has been favoured 
 with such a communication. 
 
 The remark, which is frequently made, that 
 most prophecies are obscure, and the meaning 
 very uncertain, will not affect the evidence ari- 
 sing from such as are perspicuous, and of which 
 
 
139 
 
 the accomplishment is exact. There are good 
 reasons, why these future events should some- 
 times be wrapped up in the covering of strong 
 figures and symbolical language ; so that often 
 the prophet himself, probabiy, did not under- 
 stand the meaning of the predictions which he 
 uttered. It was not intended, that they should 
 be capable of being clearly interpreted, until the 
 key was furnished, by the completion. If these 
 observations are just, the study of the prophe- 
 cies will become more and more interesting every 
 day ; and they will shed more and more light on 
 the truth of the Scriptures. 
 
 What I shall attempt at present, and all that 
 is compatible with the narrow limits of this dis- 
 course, will be to present to view, a few remark- 
 able predictions, and refer to the events, in which 
 they have been fulfilled. They who wish for 
 further satisfaction, will find it, in the perusal 
 of bishop Newton's excellent Dissertations on the 
 prophecies, to which I acknowledge myself in- 
 debted for a considerable part of what is contain- 
 ed in this section. 
 
 The first prophecies which I will produce, are 
 those of Moses, respecting the Jews. They are 
 recorded, principally, in the xxvi. chapter of 
 Leviticus, and in the xxviii. chapter of Deutero- 
 nomy ; of which, the following predictions de- 
 serve our attention. 
 
 1 . The Lord shall bring a nation against thee 
 
 M 
 
140 
 
 from afar, from the end of the earth, as swift 
 as the eagle flieth ; a nation whose tongue thou 
 shall not understand. This prophecy had an ac- 
 complishment, both in the invasion of Judea by 
 the Chaldeans, and by the Romans ; but more 
 especially, the latter. Jeremiah, when predict- 
 ing the invasion of the Chaldeans, uses nearly 
 the same language as Moses ; ho, I will bring a 
 nation upon you from afar, O house of Israel, 
 saith the Lord, it is an ancient nation, a nation 
 whose language thou knowest not*— And again, 
 Our persecutors are swifter than the eagles of the 
 heaven.f 
 
 But with still greater propriety may it be said 
 that the Romans were a nation from afar; the 
 rapidity of whose conquests resembled the eagle's 
 flight ; the standard of whose armies was, an 
 eagle ; and whose language was unknown to the 
 Jews. The enemies of the Jews are also char- 
 acterized as, a nation of fierce countenance, who 
 shall not regard the person of the old, nor show 
 favour to the young. Which was an exact de- 
 scription of the Chaldeans. It is said 2 Chron. 
 xxxvi. 17, that God brought upon the Jews, the 
 king of the Chaldees, who slew their young men 
 with the sword, in the house of their sanctuary, 
 and had no compassion upon young men or maid- 
 ens, old man or him that stooped for age. Such 
 also were the Romans. Josephus informs us that 
 
 * Jer. x. 15. f Lam. iv. 19. 
 
 % 
 
141 
 
 when Vespasian came to Gadara, "he slew all, 
 man by man, the Romans showing mercy to no 
 age." The like was done at Gamala. 
 
 2. It was predicted, also, that their cities 
 should be besieged and taken, and he shall be- 
 siege thee in all thy gates, until thy high and fen- 
 ced walls come down, wherein thou trustedst. 
 This was fulfilled when Shalmaneser, king of 
 Assyria, came up against Samaria, and besieged 
 it, and at the end of three years took it :* when 
 Sennacherib came up against all the fenced cities 
 of Judah ; and when Nebuchadnezzar took Je- 
 rusalem and burned the temple, and broke down 
 the walls of Jerusalem round about.f The Jews 
 had great confidence in the strength of the for- 
 tifications of Jerusalem. And Tacitus, as well 
 as Josephus, describes it as a very strong place ; 
 yet it was often besieged and taken, before its 
 final destruction by Titus. 
 
 In their sieges they were to suffer much by 
 Famine, in the straitness wherewith their enemies 
 should distress them. Accordingly at Samaria, 
 during the siege, there was a great famine, so 
 " that an asses head ivas sold for four score pieces 
 of silver. ,"J And when Jerusalem was besieged 
 by Nebuchadnezzar, the famine prevailed in the 
 city, and there was no bread for the people of the 
 
 2 Kings, xviii. 9, 10. f 2 Kings, xxv. 10. 
 
 % 2 Kings, vi. 5. 
 
 m 
 
142 
 
 land* And in the siege of the same city by the 
 Romans, there was a most distressing famine.f 
 
 It was foretold, that in these famines, women 
 should eat their own children : Ye shall eat, says 
 Moses, thejiesh of your sons and of your daugh- 
 ters. And again, thou shall eat the fruit of thine 
 own body. t— The tender and delicate woman 
 among you, who would not adventure to set the 
 sole of her foot upon the ground, for delicateness 
 and tenderness — she shall eat her children for 
 want of all things, secretly in the siege and strait- 
 ness, wherewith thine enemies shall distress thee 
 in thy gates. This extraordinary prediction was 
 fulfilled, six hundred years after it was spoken, 
 in the siege of Samaria, by the king of Syria ; 
 when two women agreed together to give up their 
 children to be eaten ; and one of them was eaten 
 accordingly.^ It was fulfilled again, nine hun- 
 dred years after Moses, in the siege of Jerusalem, 
 by the Chaldeans. The hands of the pitiful 
 women, says Jeremiah, have sodden their own 
 children.]] And again, fifteen hundred years af- 
 ter the time of Moses, when Jerusalem was be- 
 sieged by the Romans, Josephus informs us, of 
 a noble woman killing and eating her own suck- 
 ing child, and when she had eaten half, she se- 
 creted the other part for another meal. 
 
 * 2 Kings, xxv. 3. f Josephus de Jud. Bello. 
 
 t Jer. xxvi. 29 ; Deut. xxviii. 53. $ 2 Kings, vi. 28, 29. 
 II Lam. iv. 10. 
 
 
 
143 
 
 3. Great numbers of the Jews were to be de- 
 stroyed. And ye shall be left few in number, 
 whereas ye were as the stars of heaven for mul- 
 titude. In the siege of Jerusalem by Titus, it 
 is computed, that eleven hundred thousand per- 
 sons perished, by famine, pestilence, and sword. 
 
 Perhaps, since the creation of the world, so 
 many persons never perished in one siege. The 
 occasion of so great a multitude of people being 
 found at Jerusalem, was, that the siege com- 
 menced about the celebration of the passover ; 
 and the people throughout the adjacent country, 
 took refuge in Jerusalem, at the approach of the 
 Roman army. 
 
 Moses also predicted, that the Jews should be 
 carried back to Egypt, and sold as slaves, for a 
 very low price, and described the method of their 
 conveyance thither ; And the Lord shall bring thee 
 into Egypt again with ships, where you shall be 
 sold unto your enemies for bondmen and bondwo- 
 men, and no man shall buy you. Josephus in- 
 forms us, that when the city was taken, the 
 captives who were above seventeen years of age, 
 were sent to the works in Egypt: but so little 
 care was taken of these captives, that eleven 
 thousand of them perished for want. There is 
 every probability, though the historian does not 
 mention the fact, that they were conveyed to 
 Egypt in ships, as the Romans had then a rleet 
 in the Mediterranean. The market was so over- 
 m2 
 
 m 
 
, 
 
 144 
 
 stocked, that there were no purchasers, and they 
 were sold for the merest trifle. 
 
 4. It is, moreover, predicted in this wonder- 
 ful prophecy of Moses, that the Jews should be 
 extirpated from their own land, and dispersed 
 among all nations. And ye shall be plucked from 
 off the land whither thou goest to possess it. And 
 the Lord shall scatter thee among all people, from 
 one end of the earth, even unto the other. How 
 remarkably this has been fulfilled, is known to 
 all. The ten tribes were first carried away from 
 their own land, by the King of Assyria; and 
 next, the two other tribes were carried captive 
 to Babylon ; and, finally, when the Romans took 
 away their place and nation their dispersion was 
 complete. 
 
 Afterwards, Adrian forbade the Jews, by a 
 public edict, to set foot in Jerusalem, on pain of 
 death ; or even to approrch the country round 
 it. In the time of Tertuliian and Jerome, they 
 were prohibited from entering into Judea. And 
 from that day to this, the number of Jews, in 
 the holy land, has been very small. They are 
 still exiles from their own land, and are found 
 scattered through almost every country on the 
 globe. 
 
 5. But it is foretold, that notwithstanding 
 their dispersion, they should not be totally de- 
 stroyed, but should exist still as a distinct people. 
 And yet for all that, when they be in the land of 
 
145 
 
 their enemies, I will not cast them away, neither 
 will I abhor them, to destroy them utterly, and to 
 break my covenant with them. u What a marvel- 
 lous thing is this," says Bishop Newton, " that 
 after so many wars, battles, and sieges ; after so 
 many rebellions, massacres, and persecutions; 
 after so many years of captivity, slavery, and 
 misery ; they are not destroyed utterly, and though 
 scattered among all people, yet subsist a distinct 
 people by themselves ! where is any thing like 
 this to be found in all the histories, and in all the 
 nations under the sun ?" 
 
 The prophecy goes on to declare, that they 
 should be, everywhere, in an uneasy condition ; 
 and should not rest long, in any one place. And 
 among these nations shalt thou find no ease, neither 
 shall the sole of thy foot have rest. How exactly 
 this has been verified, in the case of this unhap- 
 py people, even unto this day, is known to all. 
 There is scarcely a country in Europe, from 
 which they have not been banished, at one time 
 or another. To say nothing of many previous 
 scenes of bloodshed and banishment, of the most 
 shocking kind, through which, great multitudes 
 of this devoted people passed,in Germany, France 
 and Spain, in the thirteenth and fourteenth cen- 
 turies ; eight hundred thousand Jews, are said 
 by the Spanish historian, to have been banished 
 from Spain, by Ferdinand and Isabella. And 
 how often, when tolerated by government, they 
 
 
m 
 
 146 
 
 have suffered by the tumults of the people, it is 
 impossible to enumerate. 
 
 The prophet declares, that they should be op- 
 pressed and crushed ahvay ; that their sons and 
 their daughters should be given to another people ; 
 that they should be mad for the sight of their eyes, 
 which they should see. Nothing has been more 
 common, in ail the countries, where the Jews 
 have resided, than to fine, fleece, and oppress 
 them at will ; and in Spain and Portugal, their 
 children have been taken from them, by order 
 of the government, to be educated in the Popish 
 religion. The instances, also, in which their 
 oppressions have driven them to madness and 
 desperation, are too numerous to be here stated 
 in detail. 
 
 6. Finally, it is foretold by Moses, that they 
 should become an astonishment, a proverb, and 
 a by-word, among all nations ; and that their 
 plagues should be wonderful, even great plagues 
 and of long continuance. In every country the 
 Jews are hated and despised. They have been 
 literally a proverb, and a by-word. Mohammed- 
 ans, Heathens, and Christians, however they 
 differ in other things, have been agreed in vilify- 
 ing, abusing, and persecuting the Jews. Surely, 
 the judgments visited on this peculiar people, 
 have been wonderful and of long continuance.. 
 For nearly eighteen hundred years, they have 
 
147 
 
 been in this miserable state of banishment, dis- 
 persion, and persecution. 
 
 " What nation," says the distinguished writer 
 already quoted, '* hath subsisted as a distinct peo- 
 ple in their own country, so long, as these have 
 done in their dispersion into all countries ? And 
 what a standing miracle is this exhibited to the 
 view and observation of the whole world !" 
 
 " Here are instances of prophecies delivered 
 above three thousand years ago, and yeA, as we 
 see, fulfilling in the world, at this very time ; 
 and what stronger proofs can we desire of the 
 divine legation of Moses ? How these instances 
 may affect others, I know not, but for myself, 
 I must acknowledge, they not only convince, but 
 amaze and astonish me beyond expression." 
 
 The prophecies, in the Old Testament, con- 
 cerning Nineveh, Babylon, Tyre, and Egypt, 
 are highly deserving our attention ; not only be- 
 cause they are expressed in the plainest language, 
 but because the fulfilment of them has not been 
 confined to one age, but has continued for thou- 
 sands of years, and is as remarkable at this time, 
 as in any former period ; but the narrow limits 
 which we have prescribed to ourselves forbid us 
 entering on this subject. 
 
 The prophecy of Isaiah, respecting Cyrus, by 
 name, two hundred years before he was born, is 
 very clear, and no less remarkable. That saith 
 of Cyrus, he is my shepherd and shall perform 
 
148 
 
 all my pleasure, even saying to Jerusalem, thou 
 shaft be built, and to the temple, iKy foundation 
 shall be laid- Thus saith the Lord to Cyrus his 
 anointed, to Cyrus ivhose right hand I have holden, 
 to subdue nations before him, and I will loose the 
 loins of kings to open before him the two leaved 
 gates, that shall not be shut. I will go before thee 
 and make the crooked places straight ; I will break 
 in pieces the gates of brass, and will cut in sunder 
 the bars of iron, and I will give thee the treasures 
 of darkness, and hidden riches of secret places, 
 that thou mayest know, that I, the Lord, which call 
 thee by thy name, am the God of Israel. For 
 Jacob, my servants sake, and Israel mine elect, 
 I have even called thee by thy name, I have sur- 
 named thee, though thou hast not known me"* 
 
 It may be safely affirmed, however, that the 
 more elosely these prophecies are compared with 
 subsequent events — events altogether improbable 
 in themselves, and of a truly extraordinary cha- 
 racter — the more clearly will the impartial and 
 discerning see in them, marks of a divine origin. 
 
 The prophecies recorded in the book of Daniel, 
 also, are very wonderful. There, we have de- 
 scribed, the rise and fall of four successive 
 monarchies, or empires ; also, a prophecy con- 
 cerning the conquest of Alexander the great, and 
 concerning his successors, embracing so many 
 particulars, that it assumes the appearance of a 
 
 * Isa. xliv, xlv. 
 
149 
 
 history of events which it predicts. Porphyry., 
 an early and learned opposer of Christianity, was 
 so struck with the coincidence between the pre- 
 dictions, and the history of the events by which 
 they are fulfilled, that he declared that the pro- 
 phecy must have been written after the events 
 occurred. 
 
 The infidel can make no complaint of obscu- 
 rity here, as he commonly does, when prophe- 
 cies are adduced ; the objection now is, that 
 the prediction is too manifest, and circumstan- 
 tial. 
 
 This objection of Porphyry, induced Jerome to 
 use the following pertinent language, "Cujus 
 impugnatio testimonium veritatis est. Tanta 
 enim dictorum fides fuit, ut propheta incredulis 
 hominibus non videatur Juhira dixisse, sed nar- 
 rasse praeteritaP The meaning of which is, 
 " This objection is a testimony to the truth ; for 
 such is the perspicuity of the language, that the 
 prophet, in the opinon of infidel men, seems ra- 
 ther to be narrating past events, than predicting 
 those which are future." 
 
 It will be sufficient to observe, that there is 
 not the least foundation for this opinion of Por- 
 phyry that the book of Daniel was written after 
 the time of Antiochus Epiphanes. Josephus 
 relates that the prophecies of Daniel were shown 
 to Alexander the great,when he visited Jerusalem, 
 and that this was the reason of his granting so 
 
150 
 
 many privileges to the Jewish people. However, 
 this may be, Daniel is spoken of in the first book 
 of Maccabees ; and Josephus himself reckons him 
 among the greatest of prophets. And if they 
 had been written at that late period, thev never 
 could have found a place in the Jewish canon, as 
 the prophecies of Daniel. These prophecies are 
 also recognised and quoted by Jesus Christ, as 
 the productions of Daniel. 
 
 We are informed by Josephus, that after Cyrus 
 had got possession of Babylon, this prophecy 
 was shown to him ; and that he was struck with 
 admiration at the manifest divinity of the writing. 
 Besides the name of Cyrus, two extraordinary 
 events are foretold ; the capture of Babylon with 
 its iron bars and gates of brass, and containing 
 hidden treasures ; — and the restoration of the 
 Jews, and the rebuilding of their city and tem- 
 ple. And every thing is so plain, that there is 
 no possibility of evading the force of the argu- 
 ments. 
 
 The prophecies which relate to the Messiah 
 are so numerous and interesting, and involve so 
 much critical discussion, that to exhibit them in 
 their proper light, a volume would scarcely be 
 sufficient. I must therefore, be contented to re- 
 fer to the most remarkable of these predictions, 
 in a very brief and general way. 
 
 1. It is plain, from a cursory perusal of the 
 Old Testament, that frequent intimations are 
 
151 
 
 given of the coming of a remarkable personage. 
 From these, the Jewish nation have been led, in 
 all ages, to entertain the expectation of a Mes- 
 siah ; and from them, the idea of a distinguished 
 person who was to proceed from Judea, seems 
 to have pervaded the surrounding nations. Some 
 of the passages of Scripture, on which this opin- 
 ion w T as founded, were, the promise of the 
 seed of the woman ; — The seed of Abraham in 
 whom all nations should be blessed ; — The Shiloh 
 who was to come out of Judah, before the domi- 
 nion of that tribe should depart — The prophet 
 like unto Moses, whom the Lord would raise 
 up ; — the king whom the Lord would set upon 
 his holy hill ; — the priest after the order of Melchi- 
 sedek ; the anointed one, or Messiah — the righteous 
 branch — the comer stone — the desire of all na- 
 tions — the Shepherd of Israel. 
 
 2. The time of the arrival of the Messiah is 
 designated in prophecy. He was to come before 
 the sceptre departed from Judah ; at the end of 
 seventy prophetic weeks, or four hundred and 
 ninety years, from the time of the going forth of 
 the command, to restore and build Jerusalem ; 
 and while the second temple was yet standing. 
 
 3. The place of his birth, and the family from 
 which he was to descend, were also explicitly 
 mentioned in prophecy. From the evangelical 
 history, and from the acknowledgement of the 
 Jews, it is evident, that they well knew, that 
 
152 
 
 the Messiah was to be born at Bethlehem, and to 
 be of the family of David. 
 
 4. Things of an apparently contradictory na- 
 ture, are predicted concerning the Messiah. At 
 one time he is represented as a king and conquer- 
 or, whose dominion would be coextensive with 
 the earth, and flourish in righteousness and peace 
 forever ; at another, he is exhibited as one despis- 
 ed and injected ; a man of sorrow and grief; 
 as wounded and bruised ; — as cut off out of the 
 land of the living ; and as pouring out his soul 
 unto death. These apparently irreconcileable 
 characters led the Jews at one time, to entertain 
 the opinion, that two Messiahs were predicted ; 
 the one a triumphant conqueror; the other a 
 persecuted and patient sufferer. But however 
 great the apparent inconsistency, there is an ex- 
 act accomplishment of both characters in Jesus 
 of Nazareth. And certainly the same cannot 
 be said of any other person who ever lived. 
 
 5. It is predicted of the Messiah, that he should 
 be a light to the gentiles ; and that under 
 his administration, the face of the world should 
 be changed ; and that peace and righteousness 
 should prevail. Although, this prophecy is only 
 in part fulfilled, yet so much has been accom- 
 plished in the call of numerous Gentile nations 
 to the standard of the Messiah, and in the be- 
 nign and salutary influence of Christianity, that 
 we must conclude that it was uttered under the 
 influence of inspiration. 
 
153 
 
 6. It was not only predicted, that Messiah 
 should be cut off, but it is expressly stated, that 
 he should die as a vicarious sacrifice — an expia- 
 tory victim for sin and transgression. Thou 
 shall make his soul an offering for sin. 
 
 For the fulfilling of these predictions, I need 
 only refer to the New Testament. That there 
 is a remarkable coincidence between the lan- 
 guage of the prophets and the history of the 
 evangelists, cannot be denied, however it may be 
 accounted for. The fifty third chapter of Isaiah 
 has a counterpart in the sufferings and death of 
 Christ, which has forced conviction on the minds 
 of many unbelievers. 
 
 But there are also many particular facts, and 
 circumstances foretold respecting the Messiah, 
 which it may be proper, briefly to mention. His 
 forerunner, John the Baptist, is predicted by 
 Isaiah, and Malachi. His miracles, his uncom- 
 plaining meekness and tranquil submission, under 
 cruel sufferings, by Isaiah. His riding on an ass, 
 and a colt the foal of an ass ; his being pierced 
 where the wound should be visible ; — his being 
 sold for thirty pieces of silver, which should be 
 appropriated to buy the potters field, by Zecha- 
 riah. It is predicted in the Psalms, that they 
 would part his raiment, and cast lots for his ves- 
 ture ; and that vinegar would be given him to 
 drink. The very words, also, which he uttered 
 on the cross, when forsaken of God, are set down 
 in the xxii Psalm, v. 1. 
 
154 
 
 It was also predicted in the law of Moses, by 
 an expressive type, that not a bone of him should 
 be broken ; the fulfillment of which was won- 
 derful, since both those crucified with him had 
 their legs broken. 
 
 Isaiah foretold, that he should make his grave 
 among the wicked, and with the rich in his death, 
 which was literally accomplished, when Jesus 
 Christ was suspended on the cross, between two 
 thieves ; and when he was taken down from the 
 cross, by a rich man and buried by him, in his 
 own new tomb, 
 
 The most of these particulars were fulfilled by 
 the free actions of the enemies of Jesus, who 
 had no idea that they were fulfilling any divine 
 prophecy. It is impossible, that so many cir- 
 cumstances, literally predicted, should have been 
 fulfilled by a mere fortuitous concurrence. 
 
 The truth is, the whole ritual law, is a prophe- 
 cy of Jesus. To him the whole Old Testament 
 dispensation had reference. The Law, the 
 Psalms, and the Prophets, all testify of him. As 
 said the angel to St. John, " The testimony of 
 Jesus, is the spirit of prophecy." 
 
 Christ himself delivered, while upon earth, 
 many clear and remarkable prophecies. Most of 
 his parables have a prophetic character, and in 
 a striking manner represented the progress of the 
 Gospel, the rejection of the Jews, and calling of 
 the Gentiles, and the future condition of the 
 
155 
 
 Church. He also foretold in express words, the 
 treatment which his followers should receive in 
 the world : the treachery of Judas Iscariot ; the 
 conduct of Peter, in denying him- three times, in 
 one night ; and the particular circumstances and 
 exact manner of his own death ; and also his 
 resurrection on the third day. But I must pass 
 over all these, at present, and confine my atten- 
 tion to that astonishing prophecy, which Jesus 
 delivered to his disciples on Mount Olivet, con- 
 cerning the utter destruction of the temple of 
 Jerusalem, and of the whole Jewish nation. 
 This prediction was uttered about forty years 
 before the events occurred, to which it relates ; 
 and was recorded by St. Matthew, according to 
 the common opinion of early writers, thirty, or 
 at least twenty years, before it was fulfilled. 
 The same was recorded by Mark, and Luke, a 
 few years after the writing of Matthew's Gospel^ 
 but several years before the occurrence of those 
 prodigious things, which are foretold in it. The 
 testimony of antiquity is, that both these evan- 
 gelists were dead before the invasion of Juiea, 
 by the Romans, John was the only one of the 
 evangelists, or perhaps of the Apostles, who lived 
 to witness the fulfilling of his Lord's prophecy ; 
 and it is remarkable, that in his Gospel, this sub- 
 ject is never mentioned. 
 
 Let it be remembered, that when this prophecy 
 was delivered by our Saviour, there was not the 
 si 2 
 
156 
 
 least human probability of such an event, as the 
 destruction of Jerusalem. The Jews were in a 
 state of profound peace ; and the power of the 
 Romans was such, that it could not have been 
 conjectured, that one small nation, would think 
 of rebelling against them. 
 
 The words of this prophecy may be read in 
 the xxiv. chapter of the Gospel of Matthew ; also 
 in the xiii. chapter of the Gospel of Mark ; and 
 in the xix. and xxi. chapters of the Gospel of Luke. 
 
 I will first collect into one view, all the most 
 remarkable particulars of this prophecy, and then 
 shew how they were fulfilled. The predictions 
 relate, 1. to the signs and precursors of the de- 
 solation of the holy city ; 2. to the circumstances 
 of its siege and capture ; and 3. to the consequen- 
 ces of this tremendous catastrophe. 
 
 1. The signs and precursors of this event 
 were to be, false Christs; — seditions and wars ; — 
 famines, pestilences, earthquakes, and extraordi- 
 nary appearances in the heavens ; — the persecu- 
 tion of Christians ; — the apostacy of professors ; — 
 and the great want of charity and depravation of 
 morals among the people. 
 
 2. The circumstances of this tremendous judg- 
 ment of heaven, are such as these : — the event 
 should occur before the existing generation 
 had completely passed away : — that it should be 
 brought on by a war waged against the Jews, by 
 a heathen nation, bearing idolatrous ensigns: — 
 
157 
 
 that Jerusalem should be utterly destroyed, and 
 the temple so completely demolished, that one 
 stone of that sacred edifice, should not be left on 
 another : — that multitudes should perish by the 
 sword : — that great numbers should be carried 
 away captives ; — that the distress should exceed 
 any thing, which had ever occurred in the world ; 
 — and that the divine wrath should be manifest 
 in all these calamities ; as it is called, the day of 
 vengeance, and it is said, that there should be 
 xorath against the people. 
 
 3. The consequences of the destruction of the 
 temple of Jerusalem, as predicted by Christ, 
 were to be the dispersion of the Jews through 
 all nations ; — the total overthrow of the Jewish 
 commonwealth, which is expressed by the pro- 
 phetic symbols of the sun being darkened, the 
 moon not giving her light, and the stars falling 
 from heaven ; — the rejection of the Jews, and the 
 calling of the Gentiles ; — the rising of other false 
 prophets, and false Messiahs ; — the extent and 
 continuance of these judgments on the Jewish 
 nation ; with some intimation of their restoration. 
 The escape of the Christians from these calami- 
 ties is also foretold, and directions given for their 
 flight ; and on their account, it is promised, that 
 those days should be shortened ; and finally, it 
 is predicted, that the Gospel should be preached 
 among all nations. 
 
 Let us now proceed to inquire, in what man- 
 
153 
 
 ner, these numerous and extraordinary predictions 
 were accomplished ; and we cannot but remark, 
 that it seems to have been ordered, specially, by 
 Providence, that the history of the series of events 
 by which this prophecy was fulfilled, should be 
 written by a man who was not a Christian ; and 
 who was an eye-witness of the facts, which he 
 records. I allude to the Jewish historian, Jose- 
 phus, w T ho is an author of high respectability, 
 and of great value to the cause of Christianity. 
 
 1. In regard to false Christs, of which the 
 prophecy speaks so emphatically, w 7 e learn from 
 the historian, just mentioned, that impostors 
 and magicians drew multitudes after them, into 
 the wilderness, promising to show them signs 
 and wonders, some of whom became deranged, 
 and others were punished by Felix, the procura- 
 tor. One of these impostors was that Egyptian, 
 spoken of in the Acts of the Apostles, who drew 
 multitudes of people after him to Mount Olivet, 
 promising that he would cause the walls of Je- 
 rusalem to fall down at his word. 
 
 Theudas was another, who pretended to be a 
 prophet, and gave out that he would divide the 
 waters of Jordan ; but he was quickly routed 
 by Cuspius Fadus, and all his followers scattered. 
 The impostor himself was taken alive, and his 
 head cut off, and brought to Jerusalem. In the 
 reign of Nero, and during the time that Felix 
 was procurator of Judea, impostors arose, in such 
 
159 
 
 numbers, that the historian informs us, "many 
 of them were apprehended and killed every day." 
 
 There were also, at this time, great commo- 
 tions, and horrible seditions and wars, in various 
 places ; as at Cesarea, Alexandria, and Babylo- 
 nia. There were great contentions between the 
 Jews and Samaritans; and also between the 
 Jews and people of other nations, who dwelt in 
 the same cities with them. Both Josephus, and 
 Philo, give a particular account of these distur- 
 bances, in which multitudes of people were slain. 
 
 Famines, pestilences, and earthquakes are men- 
 tioned by Suetonius, by several profane historians, 
 who are cited by Eusebius, by Josephus, by Taci- 
 tus, and by Seneca. 
 
 That prodigies were frequent, is expressly as- 
 serted by Josephus, and Tacitus. The former 
 declares, that a star hung over the city like a 
 sword, for a whole year : — that at the ninth hour 
 of the night, a bright light shone round the al- 
 tar, and the temple, so that for the space of half 
 an hour, it appeared to be bright day. That the 
 eastern gate of the temple, which it required 
 twenty men to shut, and which w T as fastened by 
 strong bars and bolts, opened of its own ac- 
 cord ; — that before sun set, there was seen in the 
 clouds, the appearance of chariots, and armies 
 fighting; — that at the feast of Pentecost, while 
 the priests were going into the inner temple, a 
 voice was heard as of a multitude, saying, Let 
 
160 
 
 us depart hence ; — and what affected the people 
 more than any thing else was, that four years 
 before the war began, a countryman came to Je- 
 rusalem, at the feast of Tabernacles, and ran 
 up and down, crying, day and night, " A voice 
 from the East, a voice from the West, a voice 
 from the four winds, a voice against Jerusalem, 
 and the temple. Woe ! Woe to Jerusalem!" It 
 was in vain that by stripes and torture the magis- 
 trates attempted to restrain him : he continued 
 crying, especially at the public festivals, for seven 
 years and five months, and yet never grew hoarse, 
 nor appeared to be weary : until during the siege, 
 while he was crying on the wall, a stone struck 
 him and killed him, instantly. Tacitus, the Ro- 
 man historian, joins his testimony to that of Jo- 
 sephus; "Armies," says he, " were seen engaged 
 in the heavens, the glittering of arms was obser- 
 ved ; and suddenly the fire from the clouds illu- 
 minated the temple; the doors of the inner tem- 
 ple were suddenly thrown open ; and a voice 
 more than human was heard proclaiming, the 
 gods are departing : and at the same time, the 
 motion of their departure was perceived " Men 
 may form what judgment they please of these 
 narratives; but one thing is certain, that the 
 minds of men were, about this time, much agi- 
 tated and terrified with what appeared to them 
 to be prodigies. There were fearful sights and 
 great signs from heaven. 
 
161 
 
 2. The circumstances accompanying the siege 
 and capture of the city, were as exactly foretold, 
 as the preceding signs. The abomination af des- 
 olation, spoken of by Daniel the prophet, was 
 nothing else than the Roman armies, whose en- 
 sign was an eagle perched upon a spear ; which 
 ensigns were worshipped, as divinities. These 
 stood where they ought not, when they were 
 planted, not only in the holy land, but on the 
 consecrated spot, where the temple had stood. 
 But the Christians had been warned, at the first 
 appearance of this desolating abomination, im- 
 mediately to betake themselves to flight ; which 
 they did, and instead of going into the city, they 
 retired to Pella, beyond Jordan. 
 
 The distress of the Jews, within the city, 
 during the siege, where two or three millions of 
 people were crowded into a narrow space, almost 
 exceeds belief. What with their continual bat- 
 tles with the Romans ; what with intestine feuds 
 and tumults; and what with famine and pesti- 
 lence, the sufferings which they endured cannot 
 now be conceived. No such distress was ever 
 experienced by any people, before or since. 
 
 Jerusalem was hemmed in on all sides, by the 
 besieging army, and notwithstanding the great 
 strength of its fortifications, was taken. Al- 
 though Titus had given express orders, that the 
 temple should be preserved ; yet the mouth of the 
 Lord had declared, that it should be otherwise ; 
 
162 
 
 and accordingly it was burnt to the ground, and 
 the very foundation dug up by the soldiers, with 
 the hope of finding hidden treasures. After the 
 city had been destroyed, Titus ordered the whole 
 space to be levelled like a field ; so that a person 
 approaching the place, would hardly suspect, 
 that it had ever been inhabited. 
 
 The number slain in the war has already been 
 mentioned ; to which we may now add, that the 
 captives amounted to ninety seven thousand. Jo- 
 sephus, in relating these events, adopts a language 
 remarkably similar to that used by Christ, in the 
 prophecy. " The calamities of all people," says 
 he, " from the creation of the world, if they be 
 compared with those suffered by the Jews, will 
 be found to be far surpassed by them." The 
 words of Christ are; there shall be great tribula- 
 tion, such as was not from the beginning of the 
 world to this time ; no, nor ever shall be. 
 
 That these unparallelled calamities proceeded 
 from the vengeance of heaven, against a people 
 whose iniquities were full, was not only acknow- 
 ledged by Josephus, but by Titus, the Roman 
 general. After taking a survey of the city, the 
 height of the towers and walls, the magnitude 
 of the stones, and the strength of the bands by 
 which they were held together, he broke out in- 
 to the following exclamation, " By the help of 
 God, we have brought this war to a conclusion. 
 It was God who drew out the Jews from these 
 
 
163 
 
 fortifications ; for what could the hands or mili- 
 tary engines of men avail, against such towers 
 as these ?" and refused to be crowned after 
 the victory, saying, <c That he was not the author 
 of this achievement, but the anger of God against 
 the Jews, was what put the victory into his 
 hands." 
 
 3. Finally, the consequences of this catastro- 
 phe were as distinctly predicted, and as accurate- 
 ly fulfilled as the preceding events. The Jews, 
 who survived, were dispersed over the world, in 
 which condition they continue until this day. 
 The Christians, availing themselves of the warn- 
 ing of their Lord, escaped all the calamities of 
 the siege. Jerusalem was trodden down of the 
 gentiles; and continues to be thus trodden down 
 until this day. 
 
 Jerusalem was rebuilt by Adrian, but not pre- 
 cisely on the old site, and was called Ml'va '•> 
 which name it bore until the time of Constan- 
 tine. The apostate Julian, out of hatred to 
 Christianity, and with the view of defeating the 
 prediction, that Jerusalem should be trodden down 
 of the Gentiles, determined to restore the Jews, 
 and rebuild their temple. Immense sums were 
 appropriated for the work ; the superintendence 
 of which was assigned to one of his lieutenants ; 
 and the governor of the province to which Jeru- 
 salem belonged, assisted in it. " But horrible 
 balls of fire bursting forth from the foundations 
 
 o 
 
164 
 
 rendered the place inaccessible to the workmen, 
 who were often much burnt, so that the enter- 
 prise was laid aside." The account now given 
 is attested by Julian himself, and his favourite 
 heathen historian. The witnesses are indeed 
 numerous and unexceptionable; " Ammianus 
 Marcellinus, a heathen; Zemach David, a Jew, 
 who confesses that Julian was divinitus impedi- 
 tus, providentially hindered, in his attempt ; Na- 
 zianzen and Chrysostom, among the Greeks ; 
 Ambrose, and Ruffin among the Latins ; all of 
 whom flourished at the very time when this 
 wonderful event occurred. Theodoret, Socra- 
 tes, Sozomen, and Philostorgius, respectable his- 
 torians, recorded it within fifty years after the 
 event; and while the eye witnesses of the fact 
 were still surviving."* That part of the pro- 
 phecy which relates to the restoration of the 
 Jews remains to be accomplished, and we hope 
 the accomplishment is not far distant. When 
 this event shall take place, the evidence from 
 this prophecy will be complete and almost irre- 
 sistible. This shall occur when the times of the 
 Gentiles shall be fulfilled. The circumstances 
 of this glorious event are more particularly de- 
 scribed by Paul in the epistle to the Romans, 
 chap. xi. If the fall of them be the riches of the 
 ivorld, and the diminishing of them the riches 
 
 * See Whitby's " General Pre&ce to the New Testament." 
 
165 
 
 of the Gentiles ; how much more their fulness ? 
 for I would not, brethren, that ye should be ig- 
 norant of this mystery, that blindness in part is 
 happened to Israel, until the fulness of the Gen- 
 tiles be come in ; and so all Israel shall be saved. 
 The preaching of the Gospel to all nations has 
 been considered in another place. 
 
 After this concise review of some remarkable 
 prophecies contained in the Bible, is there any 
 one, who can persuade himself, that all these 
 coincidences are accidental ; , or that the whole 
 is a cunningly devised fable? That man must in- 
 deed be blind, who cannot see this light which 
 shineth in a dark place : — this sure word of pro- 
 phecy, which holy men of God spake as they were 
 moved by the Holy Ghost. 
 
SECTION VIX. 
 
 NO OTHER RELIGION POSSESSES THE SAME KIND AND 
 DEGREE O? EVIDENCE AS CHRISTIANITY: AND NO 
 OTHER MIRACLES ARE AS WELL ATTESTED, AS THOSE 
 RECORDED IN THE BIBLE. 
 
 Having given a brief view of the external 
 evidences of Christianity, it is now proper to in- 
 quire, whether any system of religion, ancient 
 or modern, is as welt supported by evidence ; 
 and whether other miracles have testimony in 
 their favour, as satisfactory, as that by which 
 the miracles of the Gospel are accompanied. 
 
 The usual declamation of infidel writers, on 
 this subject, is calculated to make the impression 
 on unsuspicious readers, that all religions are simi- 
 lar in their origin ; that they all lay claim to mi- 
 racles and divine communications ; and that all 
 stand upon an equal footing. But when we de- 
 scend to particulars, and inquire, what religions, 
 that now exist, or ever did exist, profess to rest 
 their claims on well attested miracles, and the 
 exact accomplishment of prophecy ; none be- 
 sides the Jewish and Christian can be produced. 
 Among the multiform systems of Paganism, there 
 is not one, which was founded on manifest mira- 
 cles or prophecies. They had, indeed, their pro- 
 
167 
 
 digies and their oracles, by which the credulous 
 multitude were deceived ; and their founders pre- 
 tended to have received revelations, or to have 
 held communication with the gods. But what 
 well attested miraculous fact, can be produced 
 from all the religions of the heathen world ? What 
 oracle ever gave responses so clear and free from 
 ambiguity, as to furnish evidence, that the know- 
 ledge of futurity was possessed ? It is easy to 
 pretend to divine revelation. It is not disputed, 
 that many impostors have appeared in the world, 
 as well as many deluded fanatics. But the rea- 
 son why all their claims and pretensions may 
 with propriety be rejected, is, that they were 
 not able to exhibit any satisfactory evidence, that 
 they were commissioned from heaven, to instruct 
 mankind in religion. 
 
 In this we are all agreed. Of what use there- 
 fore, can it be, to bring up these impostures and 
 delusions, when the evidences of the Christian 
 religion are under consideration ? Can it be a 
 reason for rejecting a religion which comes well 
 attested, that there have been innumerable false 
 pretensions to divine revelation ? Must miracles, 
 supported by abundant testimony, be discredited, 
 because there have been reports of prodigies and 
 miracles which have no evidence ? And because 
 heathen oracles have given answers to inquiries 
 respecting future events, dark, indeterminate, and 
 designedly ambiguous ; shall we place no confi- 
 
 o 2 
 
168 
 
 deuce in numerous authentic prophecies, long 
 ago committed to writing, which have been most 
 exactly and wonderfully accomplished ? 
 
 It is alleged, that the early history of all an- 
 cient nations is fabulous, and abounds in stories 
 of incredible prodigies ; and hence it is inferred, 
 that the miracles of the Old and New Testaments 
 should be considered in the same light. To which 
 it may be replied, that this general consent of 
 nations, that miracles have existed, is favourable 
 to the opinion that true miracles have at some 
 time occurred. It may again be observed, that 
 the history of Moses, which is more than a thou- 
 sand years older than any profane history, has 
 every evidence of being a true relation of facts ; 
 — and, moreover, that the age in which the mi- 
 racles of the New Testament were performed, 
 so far from being a dark and fabulous age, was 
 the most enlightened period of the heathen world. 
 It was the age of the most celebrated historians, 
 orators, and poets. There never was a time, 
 when it would have been more difficult to gain 
 general belief in miracles, which had no suffi- 
 cient testimony, than in the Augustan and suc- 
 ceeding age. Not only did learning flourish ; but 
 there was, at this period, a general tendency to 
 skepticism and atheism. There can evidently, 
 therefore, be no inference unfavourable to Christ- 
 ianity, derived from the belief of unfounded 
 stories of miraculous events, in the dark ages of 
 
169 
 
 antiquity. The only effect of the prevalence of 
 false accounts of miracles, should be to produce 
 caution, and careful examination into the evidence 
 of every report of this kind. Reason dictates, that 
 truth and falsehood should never be confound- 
 ed. Let every fact be subjected to the test of a 
 rigid scrutiny, and let it stand or fall, accordingly 
 as it is supported or unsupported by testimony. 
 If the miracles of the Bible have no better evi- 
 dence than the prodigies of the heathen, they 
 ought to receive no more credit ; but if they have 
 solid evidence, they ought not to be confounded 
 with reports which carry imposture on their very 
 face, or at least, have no credible testimony in 
 their favour. 
 
 There is no other way of deciding on facts, 
 which occurred long since, but by testimony. 
 And the truth of Christianity is really a matter 
 of fact. In support of it, we have adduced tes- 
 timony which cannot be invalidated ; and we 
 challenge our opponents to show, that any other 
 religion stands on the same firm basis. Instead 
 of this, they would amuse us, with vague decla- 
 mations on the credulity of man, and the many 
 fabulous stories which have been circulated and 
 believed. But what has this to do with the ques- 
 tion ? We admit all this, and maintain that it 
 does not furnish the semblance of an argument 
 against the truth of the well attested facts record- 
 ed by the Evangelists. Because there is much 
 
170 
 
 falsehood in the world, is there no such thing as 
 truth ? It would be just as reasonable to con- 
 clude, that, because many men have been con- 
 victed of falsehood, there were no persons of 
 veracity in the world ; or that because there were 
 many knaves, all pretensions to honesty were 
 unfounded. 
 
 The Mohammedan religion is frequently 
 brought forward by the enemies of revelation 5 
 with an air of confidence, as though the preten- 
 sions and success of that impostor, would dero- 
 gate from the evidences of Christianity. It is 
 expedient, therefore, to bring this subject under 
 a particular examination. And here, let it be 
 observed, that we do not reject any thing, re- 
 specting the origin and progress of this religion, 
 which has been transmitted to us by competent 
 and credible witnesses. We admit that Moham- 
 med existed, and was the founder of a new sect ; 
 and that from a small beginning his religion 
 spread with astonishing rapidity over the fairest 
 portion of the globe. We admit also, that he 
 was the author of the Koran, which he compo- 
 sed, from time to time, probably with the aid of 
 some one or two other persons. Moreover, it 
 is admitted that he was an extraordinary man, 
 and prosecuted the bold scheme which he had 
 projected, with uncommon perseverance and ad- 
 dress. Neither are we disposed to deny, that 
 the Koran contains many sublime passages, re- 
 
171 
 
 lative to God and his perfections, and many 
 sound and salutary precepts of morality. That 
 the language is elegant, and a standard of puri- 
 ty in the Arabic tongue, has been asserted by all 
 Mohammedan writers, and conceded by many 
 learned Christians. But as to his pretended re- 
 velations, there is no external evidence whatever, 
 that they were real ; and there is an overwhelm- 
 ing weight of internal evidence, that they were 
 not from God. 
 
 To bring this subject fairly before us, let the 
 following considerations be impartially weighed. 
 
 1. The pretensions of Mohammed were sup- 
 ported by no miracles, or prophecies. He was 
 often called upon by his opposers to confirm his 
 mission, by this decisive proof; but he always 
 declined making the attempt; and resorted to 
 various excuses and subterfuges. In the Koran, 
 God is introduced, as saying, "Nothing hinder- 
 ed us from sending thee with miracles, except 
 that the former nations have charged them with 
 imposture: — thou art a preacher only." Again, 
 " That if he did perform miracles, the people 
 would not believe, as they had before rejected 
 Moses, Jesus, and the prophets who performed 
 them." 
 
 Dr. Paley* has enumerated thirteen different 
 places, in the Koran, where this objection is 
 
 * Paley's Evidences. 
 
172 
 
 considered, in not one of which is it alleged, 
 that miracles had been performed for its confir- 
 mation. It is true, that this artful man told of 
 things sufficiently miraculous; but for the truth 
 of these assertions, we have no manner of proof, 
 except his own word, which, in this case, is 
 worth nothing. 
 
 Now, if it had been as easy a thing to obtain 
 credit to stories of miracles, publicly performed, 
 as some suppose, surely Mohammed would have 
 had recourse to this measure, during the period 
 that he was so pressed and teased by his enemies 
 with a demand for this very evidence. But he 
 had too much cunning to venture upon an expe- 
 dient so dangerous: his opposers would quickly 
 have detected and exposed the cheat. At length, 
 however, he so far yielded to the demand of his 
 enemies, as to publish one of the most extrava- 
 gant stories, which ever entered into the imagi- 
 nation of man; and solemnly swore that every 
 word of it was true. I refer to his night journey- 
 to Jerusalem, and thence to heaven, under the 
 guidance of the angel Gabriel. As this story 
 may afford some amusement to the reader, I will 
 subjoin in a note the substance of it, omitting 
 those particulars which are most ridiculous and 
 extravagant.* 
 
 This marvellous story, however, had well nigh 
 ruined his cause. His enemies treated it with 
 * See Note A. 
 
173 
 
 deserved ridicule and scorn ; and a number of 
 his followers forsook him, from that time. In 
 fact, it rendered his further continuance at Mec- 
 ca entirely inexpedient ; and having before des- 
 patched some of his disciples to Medina, he be- 
 took himself, with his followers, to that city, 
 where he met with a more cordial reception, than 
 in his native place. 
 
 The followers of Mohammed, hundreds of 
 years after his death, related many miracles 
 which they pretended that he performed : but 
 their report is not only unsupported by testimo- 
 ny, but is in direct contradiction to the Koran, 
 where he repeatedly disclaims all pretensions to 
 miraculous powers. And the miracles which 
 they ascribe to him, while they are marvellous 
 enough, are of that trifling and ludicrous kind, 
 commonly to be met with in all forgeries, in 
 which miracles are represented as having been 
 performed ; such as that the trees walked to 
 meet him ; that the stones saluted him ; that a 
 beam groaned to him ; that a camel made com- 
 plaint to him ; and that a shoulder of mutton 
 told him, that it was poisoned. 
 
 It appears, then, that Mohammedanism has 
 no evidence whatever, but the declaration of the 
 impostor. It is impossible, therefore, that Christ- 
 ianity should be placed in a more favourable 
 point of light, than in comparison with the re- 
 ligion of Mohammed. The one, as we have 
 

 seen, rests on well attested miracles ; the other 
 does not exhibit the shadow of a proof, that it 
 was derived from heaven. 
 
 2. It is fair to compare the moral characters 
 of the respective founders of these two religions. 
 And here we have as perfect a contrast as histo- 
 ry can furnish. Jesus Christ was holy, harm- 
 less, undefiled, and separate from sinners. His 
 life was pure, without a stain. His most bitter 
 enemies could find no fault in him. He exhibited, 
 through life, the most perfect example of disin- 
 terested zeal, pure benevolence, and unaffected 
 humility, which the world ever saw. Moham- 
 med was an ambitious, licentious, cruel, and un- 
 just man. His life was stained with the most 
 atrocious crimes. Blasphemy, perjury, murder, 
 adultery, lust, and robbery, were actions of daily 
 occurrence. And to shield himself from censure, 
 and open a door for unbridled indulgence, he 
 pretended revelations from heaven, to justify all 
 his vilest practices. He had the effrontery to 
 pretend, that God had given him privilege to 
 commit, at pleasure, the most abominable crimes. 
 The facts which could be adduced in support of 
 these general charges, are so numerous, and 
 so shocking, that I will not defile my paper, nor 
 wound the feelings of the reader, by a recital of 
 them. 
 
 3. The Koran itself can never bear a compa- 
 rison with the New Testament, in the view of 
 
175 
 
 any impartial person. It is a confused and in- 
 congruous heap, of sublime sentiments, moral 
 precepts, positive institutions, extravagant and 
 ridiculous stories, and manifest lies and contra- 
 dictions. Mohammed himself acknowledged, 
 that it contained many contradictions ; but he 
 accounted for this fact, by alleging, that what 
 had been communicated to him, in one chapter, 
 was repealed in a subsequent one ; and so he 
 charges this inconsistency on his Maker. The 
 number of abrogated passages is so great, that a 
 mussulman cannot be easily confuted by pro- 
 ving the falsehood of any declaration in the Ko- 
 ran, for he will have recourse to this dotrine of 
 abrogation. There is nothing in this book, 
 which cannnot easily be accounted for ; nothings 
 above the capacity of impostors to accomplish. 
 It is artfully accommodated to the religions of 
 Arabia, prevalent at the time. It gives encourage- 
 ment to the strongest and most vicious passions 
 of human nature ; encourages ambition, despo- 
 tism, revenge, and offensive war ; opens wide 
 the door to licentiousness; and holds out such 
 rewards and punishments, as are calculated to 
 make an impression on the minds of wicked 
 men. It discourages, and indeed forbids, all free 
 inquiry, and all discussion of the doctrines which 
 it contains. Whatever is excellent in the Koran, 
 is in imitation of the Bible ; but wherever the 
 author follows his own judgment, or indulges 
 
 p 
 
176 
 
 his own imagination, we find falsehood, impiety, 
 or ridiculous absurdity.* 
 
 4. The means by which the religion of Mo- 
 hammed was propagated, were entirely different 
 from those, employed in the propagation of the 
 Gospel. If there is any point of strong resem- 
 blance between these two systems, it consists 
 merely, in the circumstance of the rapid and 
 extensive progress, and permanent continuance 
 of each. But when we come to consider the 
 means by which this end was attained, in the 
 two cases, instead of resemblance, we find again, 
 a perfect contrast. Mohammed did indeed at- 
 tempt, at first, to propagate his religion by per- 
 suasion and artifice ; and these efforts he conti- 
 nued for twelve years, but w T ith very small suc- 
 cess- At the end of three years, he had gained 
 no more than fourteen disciples ; at the end of 
 seven years, his followers amounted to little more 
 than eighty ; and at the end of twelve years, when 
 he tied from Mecca, the number was very incon- 
 siderable. As far, therfore, as there can be a 
 fair comparison between the progress of Christ- 
 ianity and Mohammedanism ; that is, during the 
 time that Mohammed employed argument and 
 persuasion alone, there is no resemblance. The 
 progress of Christianity was like the lightning, 
 which shineth from one part of heaven to the 
 other ; extending in a few years, not only with- 
 
 :: -' See Ryan's History of the effects of Religion on Mankind. 
 
177 
 
 out aid from learning and power, but in direct 
 opposition to both, throughout the whole Roman 
 empire, and far beyond its utmost limits : but 
 Mohammedanism,for twelve years, made scarcely 
 any progress ; yet it commenced among an igno- 
 rant, and uncivilized people. During this period, 
 the progrress was scarcely equal to what might 
 be expected from any artful impostor. This re- 
 ligion never spread in any other way than by 
 the sword. As soon as the inhabitants of Medina 
 declared in favour of Mohammed he changed his 
 whole plan, and gave out that he was directed to 
 propagate his religion by force. From this time, 
 he is found engaged in war. He began by attack- 
 ing mercantile caravans, and as his force increas- 
 ed, went on to conquer the petty kingdoms, into 
 which Arabia w r as then divided.* Somtimes he 
 put all the prisoners to death, and at other times, 
 sold them into slavery. At first, the order was to 
 masacre every creature that refused to embrace 
 his religion ; but he became more lenient after- 
 wards, especially to Jews and Christians. The 
 alternative was, " The Koran, death, or tribute." 
 But it is a great mistake, to suppose that the 
 conquests of Mohammed himself were very exten- 
 sive. The fact is, that he never, during his life, 
 extended his dominion beyond the limits of Ara- 
 bia, except that he overran one or two inconsid- 
 erable provinces of Syria. It was by the Ca- 
 
 * See Prideaux's Life of Mahomet. 
 
178 
 
 liphs, his successors, that so great a part of Asia, 
 and Egypt, were brought into subjection. But 
 what is there remarkable in these successes, more 
 than those of other great conquerors ? Surely, 
 the propagation of Mohammedanism, by the 
 sword, however rapid or extensive, can never bear 
 any comparison with that of Christianity, by 
 the mere force of truths under the blessing of 
 heaven. 
 
 5. The tendency and effects of Mohammed- 
 anism, when compared with the tendency and 
 effects of Christianity, serve to exhibit the lat- 
 ter in a verry favourable light. The Christian 
 religion has been a rich blessing to every coun- 
 try which has embraced it ; and its salutary ef- 
 fects have borne proportion to the care which 
 has been taken to inculcate its genuine principles, 
 and the cordiality with which its doctrines have 
 been embraced. If we cast our eyes over the 
 map of the world, and inquire, what nations 
 are truly civilized ? Where does learning flourish? 
 Where are the principles of morality and the 
 dictates of humanity best understood ? Where 
 are the poor and afflicted most relieved ? Where 
 do men enjoy the greatest security, of life, pro- 
 perty, and liberty? W T here is the female sex 
 treated with due respect, and exalted to its pro- 
 per place in society ? Where is the education of 
 youth most assiduously pursued? Where are the 
 brightest examples of benevolence, and where 
 
179 
 
 do men enjoy most rational happiness ? I say, if 
 we were called upon, to designate those countries? 
 in which these advantages are most highly en- 
 joyed, every one of them would be found in 
 Christendom ; and the superiority enjoyed by 
 some, over the others, would be found to bear an 
 exact proportion to the practical influence of pure 
 Christianity. 
 
 On the contrary, if we take a survey of the 
 rich and salubrious regions, possesed by Moham- 
 medans, we behold a wide spread desolation. The 
 fairest portion of the globe, where arts, literature 
 and refinement formerly most flourished, are now 
 blighted. Every noble institution has sunk into 
 oblivion. Despotism extends its iron sceptre over 
 these ill fated countries, and all the tranquillity 
 ever enjoyed, is the dead calm of ignorance and 
 slavery. Useful learning is discouraged ; free 
 inquiry proscribed, and servile submission re- 
 quired of all. Justice is perverted or disregard- 
 ed. No man has any security for life or proper- 
 ty ; and as to liberty, it is utterly lost, wherever 
 the Mohammedan religion prevails. While the 
 fanatic ardour of making proselytes continued, 
 the fury of the propagators of this faith rendered 
 them irresistible. Indeed, their whole system 
 is adapted to a state of war. The best work 
 that can be performed, according to the Koran, 
 is to fight for the propagation of the faith, and 
 the highest rewards are promised to those who 
 f 2 
 
180 
 
 die in battle. There is no doubt, but that 
 the principles of the Koran greatly contributed 
 to the conquests of the Saracens, by divesting 
 them of all fears of death, and inspiring them 
 with an assurance of being admitted into a sensual 
 paradise, if it should be their fate to be slain in 
 battle. " The sword," said he, " is the key of 
 heaven and hell ; a drop of blood shed in the 
 cause of God, a night spent under arms, is of 
 more avail, than two months of fasting and pray- 
 er. Whosoever falls in battle, his sins are for- 
 given. At the day of judgment, his wounds 
 shall be resplendent as vermilion, and odorifer- 
 ous as musk; and the loss of his limbs shall be 
 replaced by the wings of angels and cherubim." 
 
 But when they had finished their conquests, 
 and a state of peace succeeded their long and 
 bloody wars, they sunk into torpid indolence and 
 stupidity. While other nations have been mak- 
 ing rapid improvements in all the arts, they have 
 remained stationary ; or rather have been con- 
 tinually going backward. They have derived 
 no advantages from the revival of letters, the in- 
 vention of printing, or the improvement in the 
 arts and sciences. The people who have been 
 subjected to their despotism without adopting 
 their religion, are kept in the most degrading sub- 
 jection. 
 
 At present, the Greeks are making noble ex- 
 ertions to break the cruel yoke, which has op- 
 
181 
 
 pressed them, and though unsupported by Christ- 
 ian nations, have succeded in expelling the Turks 
 from a large portion of their country. God grant 
 them success, and give them wisdom to make 
 a good use of their liberty and independence, 
 when acquired and established ! Mohammedan- 
 ism was permitted to prevail, as a just punish- 
 ment to Christians, for their luxury and dissen- 
 tions. It is to be hoped, however, that the pre- 
 scribed time of these locusts of the abyss* is near- 
 ly come to an end ; and that a just God, who 
 has so long used them as a scourge to Christ- 
 ians, as he formerly did the Canaanites, to be 
 thorns in the eyes and in the sides to the Israel- 
 ites, will soon bring to an end this horrible des- 
 potism, which has been founded on a vile im- 
 posture. The signs of the times give strong in- 
 dications, that the Mohammedan power will 
 shortly be subverted. But it is not for us to 
 know the times and the seasons, which the Fa- 
 ther hath put in his own power. 
 
 The only thing further, necessary to be consi- 
 dered, in this section, is, the miracles which have 
 been brought forward as a counterpoise, to the 
 miracles of Christ and his apostles. This is an 
 old stratagem — at least as early as the second 
 century, when one Philostratus, at the request of 
 Julia Augusta, wife of the emperor Severus, 
 •vrote a history, or rather romance, of Apollo- 
 
 * Rev. ix. 3. 
 
182 
 
 nins, of Tyana, a town in Cappadocia. This 
 Apollonius was nearly cotemporary with Jesus 
 Christ ; but whether he was a philosopher, or a 
 conjurer, cannot now be ascertained; for as to 
 this story of Philostratus, which is still extant, 
 it is totally unsupported by any reference to eye 
 witnesses of the facts, or any documents what- 
 ever, and has throughout, as much the air of ex- 
 travagant fiction, as any thing that was ever pub- 
 lished. That the design of the writer was to 
 set up this Apollonius as a rival to Jesus Christ, 
 is not avowed, but is sufficiently evident from 
 the similarity of many of the miracles ascribed 
 to him, to facts recorded in the Gospels, and 
 which are manifestly borrowed from the evan- 
 gelical history. He is made to raise the dead, 
 to cast out demons, and to rise from the dead, 
 himself. In one instance, the very words of the 
 demons expelled by Jesus Christ, as recorded by 
 St. Luke, "Art thou come to torment us before 
 the time" are put into the mouth of a demon 
 said to be cast out by Apollonius. But in ad- 
 dition to these miracles, his biographer pretends 
 that he saw beasts with a human head and lion's 
 body ; — women half white and half black, to- 
 gether with phoenixes, griffins, dragons, and si- 
 milar fabulous monsters. 
 
 In the fourth century, Hierocles, a bitter ene- 
 my of Christianity, instituted a comparison be- 
 tween Jesus and Apollonius, in which, after con- 
 
m 
 
 sidering their miracles, be gives the preference 
 to the latter. This book was answered by Eu- 
 sebius, from whose work only, we can now learn 
 how Hierocles treated the subject, as the book of 
 the latter is not extant. 
 
 The only conclusion which can be deduced 
 from this history of Apollonius, is, that the mira- 
 cles of Christ were so firmly believed in the se- 
 cond century, and were attended by such testi- 
 mony, that, the enemies of Christianity could not 
 deny the facts, and therefore resorted to the ex- 
 pedient of circulating stories of equal miracles 
 performed by another. 
 
 Modern infidels have not been ashamed to re- 
 sort to the same stale device. Mr. Hume has 
 taken much pains to bring forward a great array 
 of evidence, in favour of certain miracles, in 
 which he has no faith, with the view of discred- 
 iting the truth of Christianity. These have been 
 so fully and satisfactorily considered by Dr. 
 Douglass, Bishop of Salisbury, in his Chi-te-* 
 rion, and by Dr. Campbell, in his Essay on 
 Miracles, that J need only refer to these learn- 
 ed authors for a complete confutation of Hume's 
 arguments from this source. 
 
 For the sake, however, of those who may not 
 have access to these works, \ will lay down a 
 few general principles, by which we may distin- 
 guish between true and false miracles ; for which 
 
134 
 
 I am indebted, principally, to the author of the 
 Criterion, above mentioned. 
 
 1. The nature of the facts should be well con- 
 sidered, whether they are miraculous. The tes- 
 timony which supports a fact may be sufficient, 
 and yet it may have been brought about by natu- 
 ral causes. 
 
 The miracles of Jesus Christ were such, 
 that there was no room for doub,t respecting their 
 supernatural character ; but a great part of those 
 performed by others, which have received the 
 best attestation, were of such a nature, that they 
 may readily be accounted for, without supposing 
 any divine interposition. The case of the man 
 diseased in his eyes, said to have been cured by 
 Vespasian's rubbing his hand over them, and the 
 lame man cured by a touch of the emperor's 
 foot, were, no doubt, impositions practised by 
 the priests of the temple, where they were per- 
 formed. The emperor did not pretend to pos- 
 sess any miraculous power, and was induced, 
 only after much persuasion, to make the experi- 
 ment. The facts as related by Tacitus, though 
 he was not an eye witness — it may be admitted — 
 are true. Such persons were probably brought 
 forward, and a cure pretended to be made, but 
 there is no evidence that there was a real mira- 
 cle. There was no one present who felt interest- 
 ed to examine into the truth of the miracle. The 
 priests, who proposed the thing, had, no doubt, 
 
185 
 
 prepared their subjects ; and the emperor was 
 flattered with the honour of being selected by 
 their god, to work a miracle. How often do 
 beggars in the street impose upon many, by pre- 
 tending to be be blind and lame ? The high 
 encomiums which Mr. Hume bestows on the 
 historian Tacitus, in order to set off the testimo- 
 ny to the best advantage, can have no weight 
 here ; for he only related what he had heard 
 from others, and shewed pretty evidently that he 
 did not credit the story himself. 
 
 The same may be said, respecting the man 
 spoken of by Cardinal de Retz, at Saragossa, 
 who was represented as having been seen with- 
 out a leg, but obtained one by rubbing the 
 stump with holy oil. The Cardinal had no other 
 evidence of his having ever been maimed, than 
 the suspicious report of the canons of the Church; 
 and he took no pains to ascertain, whether the 
 leg, which he had obtained, was really flesh and 
 blood, or an artificial limb. 
 
 A great part of the cures said to have been 
 performed at the tomb of the Abbe Paris, were 
 proved, upon examination, to be mere preten- 
 ces ; and those which were real, may easily be 
 accounted for from the influence of a heated 
 imagination and enthusiastic feelings ; especial- 
 ly, since we have seen the wonderful effects of 
 animal magnetisms and metallic tractors.* 
 
 * See Note JB. 
 
186 
 
 2. A second consideration of great weight is, 
 that in true miracles we can trace the testimony 
 to the very time when the facts are said to have 
 occurred, hut in false miracles, the report of the 
 facts originates a long time afterwards, as in the 
 case of Apollonius ; and as, in the case of the 
 miracles ascribed to Mohammed by Abulfeda and 
 Al-Janabbi ; and also of the miracles ascribed by 
 the Jesuits to Ignatius Loyola, their founder, 
 which were never heard of, until long after his 
 death. 
 
 3. Another criterion of importance, is, that the 
 report of miracles should originate, and first ob- 
 tain credit, in the place, and among the people, 
 where they are said to have been performed. 
 This is too remarkably the fact, in regard to the 
 miracles of the Bible, to require any proof. But 
 many stories of miracles are rendered suspicious 
 by the circumstance that they were first reported 
 and believed,in some place,far from that in which 
 they were alleged to have been wrought. The 
 miracles ascribed by the Romanists to Francis 
 Xavier, are condemned by both the rules last men- 
 tioned. In all his letters, while a Missionary in 
 the East, he never hints that miracles had been 
 wrought, and a reputable writer, who gave some 
 account of his labours nearly forty years after 
 his death, not only is silent about Xavier's mira- 
 cles, but confesses, that no miracles had been 
 performed among the Indians* These miracles 
 
187 
 
 were said to be performed in the remote parts of 
 India and Japan, but the report of them was pub- 
 lished first in Europe. Almost all the miracles 
 ascribed by the Romish Church to her saints, fall 
 into the same predicament. The history of them 
 was written long after they are said to have been 
 performed, and often in countries remote from the 
 place where they are pretended to have occurred. 
 
 4. Another thing necssary to be taken into 
 view, in judging of the genuineness of miracles, 
 is, whether the facts were scrutinized at the 
 time, or were suffered to pass without exami- 
 nation. When the miracles reported coincide 
 with the passions and prejudices of those before 
 whom they are preformed ; or when they are ex- 
 hibited by persons in power, who can prevent all 
 examination and put what face they please on 
 facts, they may well be reckoned suspicious. Now, 
 the cures at the tomb of the Abbe Paris, were 
 not performed in these circumstances. The Jan- 
 senists were not in power, and their enemies not 
 only had the opportunity to examine into the 
 facts, but actually did it with the utmost dili- 
 gence. We have reason to believe therefore, 
 that we have now a true report of the occurren- 
 ces. The defect of these miracles is in their na- 
 ture, not in their evidence. 
 
 But in most cases, the miracles which have 
 been reported, took place, when there was no 
 opportunity of examining into the facts ; when 
 
 Q 
 
188 
 
 the people were pleased to be confirmed in their 
 favourite opinions ; or, when the ruling pow- 
 ers had some particular end to answer.* 
 
 But supposing these miracles to be ever so 
 well attested, I do not perceive how the evidence 
 of Divine revelation can be affected by them ; 
 for if it could be made to appear, that they were 
 supported by testimony, as strong as that which 
 can be adduced in favour of the miracles of the 
 New Testament, the only fair conclusion is, 
 that in consistency, they who believe in Chris- 
 tianity, should admit them to be true ; but what 
 then ? Would it follow, because miracles had 
 been wrought on some rare occasions, different 
 from those recorded in the Bible, that therefore, 
 these were of no validity as evidence of divine 
 revelation ? Would not the fact that other mira- 
 cles had been wrought, rather confirm our be- 
 lief in those which were performed with so im- 
 portant a design ? Mr. Hume does, indeed, art- 
 fully insinuate, that the various accounts of mi- 
 racles which exist, cannot be true, because the 
 religions which they were wrought to confirm, 
 are opposite ; yet not one of those which he 
 brings forward, as being best attested, was per- 
 formed in confirmation of any new religion, or 
 to prove any particular doctrine, therefore they 
 are not opposed to Christianity. If they had 
 actually occurred, it would not in the least dis- 
 
 * On this whole subject, see Doug-lass's Criterion. 
 
189 
 
 parage the evidence for the facts recorded in the 
 New Testament. And, especially, it is a strange 
 conceit, that miracles performed within the bo- 
 som of the Christian Church, should furnish any 
 proof against Christianity. 
 
 It is, however, no part of the object of those 
 who bring forward such an array of testimony, 
 in support of certain miracles, to prove that 
 such facts ever occurred. This is diametrically 
 opposite to their purpose. Their design is, to 
 discredit all testimony in favour of miracles, by 
 showing, that facts acknowledged to be false, 
 have evidence as strong as those on which reveal- 
 ed religion rests. But they have utterly failed in 
 the attempt, as we have shown ; and if they 
 had succeeded in adducing as strong testimony 
 for other miracles, then we would readily admit 
 their truth, and that, in perfect consistency with 
 our belief in Christianity. 
 
SECTION VZXI. 
 
 THE BIBLE CONTAINS INTERNAL EVIDENCE, THAT ITS 
 ORIGIN IS DIVINE. 
 
 As the Old and New Testaments are intimate- 
 ly connected, and form parts of the same system, 
 it is unnecessary to make any distinction between 
 them, in considering this branch of the evidence 
 of divine revelation. 
 
 A late writer,* of great eminence and popu- 
 larity, has represented this species of evidence 
 as unsatisfactory, as not capable of being so 
 treated as to produce conviction in the minds of 
 philosophical infidels, and as opening a door to 
 their most specious objections to Christianity. 
 But, certainly, this is not the most effectual me- 
 thod of supporting the credit of the Scriptures. 
 Another popular writerf has gone to the other 
 extreme, and seems to set little value on the ex- 
 ternal evidences of Christianity, while he exhi- 
 bits the internal, in a light so strong, that his ar- 
 gument assumes the appearance of demonstration. 
 
 But. these two species of evidence, though dis- 
 tinct, are harmonious, and strengthen each other. 
 There is, therefore, no propriety in disparaging 
 the one, for the purpose of enhancing the value 
 
 -'- Br. Chalmers. f Soame Jenyns. 
 
191 
 
 of the other. I believe the fact is, however, 
 that more instances have occurred of skeptical 
 men being convinced of the truth of Christianity, 
 by the internal, than the external evidences, it 
 is the misfortune of most infidels, that they have 
 no intimate acquaintance with the Bible; and 
 even many of those who have undertaken to 
 write against it, appear never to have read it, 
 with any other view, than to find some ground 
 of objection. 
 
 No doubt, it is necessary to come to the ex- 
 amination of this species of evidence, with a can- 
 did and docile disposition. If reason be permit- 
 ted proudly to assume the seat of judgment, and 
 to undertake to decide what, a revelation ought 
 to contain, in particular ; in what manner, and 
 with what degree of light it should be commu- 
 nicated ; whether it should be made perfectly at 
 once, or gradually unfolded ; and whether, from 
 the beginning, it should be universal: no doubt, 
 the result of an examination of the contents of 
 the Bible, conducted on such principles, will 
 prove unsatisfatory ; and insuperable objections 
 will occur at every step in the progress. Jt was 
 wise in Dr. Chalmers, to endeavour to discour- 
 age such a mode of investigation, as being most 
 unreasonable; for how is it possible, that such 
 a creature as man, should be able to know what 
 is proper for the infinite God to do, or in what 
 way he should deal with his creatures upon 
 
 q 2 
 
192 
 
 earth ? To borrow the language of this power- 
 ful writer ;* "We have experience of man, but we 
 have no experience of God. We can reason upon 
 the procedure of man in given circumstances, 
 because this is an accessible subject, and comes 
 under the cognizance of observation ; but we 
 cannot reason on the procedure of the Almighty 
 in given circumstances." But when he speaks 
 " of disclaiming all support from what is com- 
 monly understood by the internal evidence" and, 
 u of saving a vast deal of controversy, by prov- 
 ing that all this is superfluous and uncalled for," 
 I am constrained to think, that instead of aiding 
 the cause of Christianity, the excellent author 
 has attempted to take away one of its firmest 
 props. The internal evidence of revelation is 
 analogous to the evidence of the being and per- 
 fections of God, from the works of creation : 
 and the same mode of reasoning which the deist 
 adopts, relative to the doctrines and institutions 
 of the Bible, the atheist may adopt, with equal 
 force, against the existence of a God. If men 
 will be so presumptuous as to determine, that if 
 God makes a world he will form it according to 
 their ideas of fitness, and that the -apparent im- 
 perfections and incomprehensibilities in the ma- 
 terial universe, could never have proceeded from 
 a Being of infinite perfection, atheism must fol- 
 
 * Chalmers' Evidences. 
 
193 
 
 low of course. But if, notwithstanding all these 
 apparent evils and obscurities, there is in the 
 structure of the world, the most convincing evi- 
 dence of the existence of an all-wise and all- 
 powerful Being ; why may we not expect to 
 find the same kind of evidence, impressed on a 
 revelation from God ? Upon Dr. Chalmers' prin- 
 ciples, we ought to depend simply on historical 
 testimony, for the fact, that God created this 
 world ; and ' disclaim all support 5 from what 
 may, without impropriety, he termed the internal 
 evidence of the existence of God, derived from 
 the contemplation of the work itself. The truth, 
 however, is, that every thing which proceeds 
 from God, whatever difficulties or obscurities 
 accompany it, will contain and exhibit the im- 
 press of his character. As this is resplendently 
 visible in the heavens and the earth, it is reason- 
 able to think, that it will not be less manifest in 
 his word. If the truths contained in a revela- 
 tion be worthy of God, they will be stamped with 
 his image ; and if this can be, in any measure, 
 discovered, undoubtedly, it furnishes the most 
 direct and convincing evidence of their divine 
 origin. In fact, this is, without being reduced 
 to the form of a regular argument, precisely the 
 evidence on which the faith of the great body (If 
 Christians has always rested. They are incapa- 
 ble of appreciating the force of the external evi- 
 dence. It requires an extent of learning, which 
 
194 
 
 plain, labouring Christians, cannot be supposed 
 commonly to possess. But the internal evidence 
 is within their reach: it acts directly upon their 
 minds, whenever they read or hear a portion of 
 the word of God. The belief of common, un- 
 learned Christians, is not necessarily founded in 
 the mere prejudice of education : it rests on the 
 best possible evidence. And as there is a faith 
 which is saving, and to which a purifying effica- 
 cy is ascribed ; if we inquire, on what species of 
 evidence this depends, it must be answered, on 
 internal evidence : not, indeed, as perceived by 
 the unaided intellect of man, but as it is exhibit- 
 ed to the mind, by the illumination of the Holy 
 Spirit. We cannot consent, therefore, to give 
 up this species of evidence, as "superfluous and 
 uncalled for," but must consider it, if not the 
 most effectual to silence gainsayers, yet certainly 
 the most useful to the real Christian ; and if un- 
 believers could be induced to attend to it, with 
 docility and impartiality, there is reason to think, 
 that they would experience its efficacy, in the 
 gradual production of a firm conviction of the 
 truth of Christianity. The internal evidence of 
 the truth of the Scriptures, cannot be fully 
 brought into view, in any other way, than by a 
 careful study of the Bible. It cannot easily be 
 put into the form of logical argument, for it con- 
 sists in moral fitness and beauty ; in the adapta- 
 tion of the truth to the constitution of the human 
 
195 
 
 mind ; in its astonishing power of penetrating 
 and searching the heart, and affecting the con- 
 science. There is a sublime sanctity in the doc- 
 trines and precepts of the Gospel ; a devotional 
 and heavenly spirit, pervading the Scriptures; a 
 purity and holy tendency, which cannot but be felt 
 by the serious reader of the word of God ; and 
 a power to soothe and comfort the sorrowful 
 mind : all which qualities may be perceived, and 
 will have their effect, but cannot be embodied 
 and presented, with their full force, in the form 
 of argument. But, although this evidence, from 
 the nature of the case, cannot be exhibited in 
 its entire body, to any, but those who study the 
 Scriptures, and meditate on their truths, day and 
 night, yet it is possible to select some prominent 
 points, and present them to the reader, in such 
 a light, as to produce a salutary impression. This 
 is what will now be briefly attempted, in the 
 following remarks, which might, without diffi- 
 culty, be greatly enlarged. 
 
 1 . The scriptures speak of God and his attri- 
 butes, in a way which accords with what right 
 reason would lead us to expect, in a divine re- 
 velation. He is uniformly represented in the 
 Bible, as one, and as a Being of infinite perfec- 
 tion ;» as eternal, — omnipotent,— omniscient, — 
 omnipresent, — -and immutable. And it is truly 
 remarkable, that these correct and sublime views 
 of theology were entertained by those who pos- 
 
196 
 
 sessed the Scriptures, when ail other nations 
 had fallen into the grossest polytheism, and most 
 degrading idolatry. Other nations were more 
 powerful, and greatly excelled the Israelites in 
 human learning; but in the knowledge of God, 
 all were in thick darkness, whilst this people en- 
 joyed the light of truth. Learned men and phi- 
 losophers arose in different countries, and obtain- 
 ed celebrity on account of their theories, but 
 they effected no change in the popular opinions : 
 indeed, they could not enlighten others, when 
 they were destitute of the light of truth them- 
 selves. However deists may deride and scoff at 
 the Bible, it is a fact capable of the clearest 
 proof, that had it not been for the Scriptures, 
 there would not, at this time, be such a thing, 
 as pure theism, upon earth. There is not now 
 in the world, an individual, who believes in one 
 all-perfect God, whose knowledge of this truth, 
 may not be traced directly or indirectly, to the 
 Bible. 
 
 How can it be accounted for, that the true 
 theology should be found accompanying the 
 Scriptures, in all ages, while it was lost, every 
 where else ; unless we admit, that they are a 
 revelation from God ? If the knowledge of the 
 true God as received by the Jews was the disco- 
 very of reason, why was it that other nations 
 advanced far beyond them, in learning and men- 
 tal culture, never arrived at the knowledge of 
 his important truth ? 
 
197 
 
 It is true, indeed, that the Scriptures some- 
 times represent God as having bodily parts, and 
 human passions ; but a little consideration will 
 show the attentive reader, that all these expres- 
 sions are used, in accommodation to the manner 
 of speaking among men. The truth is, that all 
 human language is inadequate to express the at- 
 tributes and operations of the Supreme Being. 
 He is infinitely above our conceptions, both in 
 his essence, and mode of existence and acting. 
 We can do no more than approximate towards 
 just ideas, on this subject. When we speak of Him, 
 we are under the necessity of conceiving of his 
 perfections and operations with some relation to 
 the faculties and operations of the human mind, 
 and to employ language expressive of human acts 
 and feelings : for all other language would be 
 unintelligible. The necessity of this accomoda- 
 tion extends much further than many seem to 
 suppose : it exists not. only in relation to words, 
 which, taken literally, convey the idea of bodily 
 members and human passions, but also in regard 
 to those which express the operations of will and 
 intellect. This mode of speaking, therefore, in- 
 stead of being an objection against the Bible, is 
 an argument of the wisdom of its Author, who 
 has spoken to man in the only way in which he 
 could he understood. 
 
 Again, it is seen by the most cursory reader, 
 that truth is not taught in the Bible, in a scienti- 
 
198 
 
 fie, or systematic order. We have here, no pro- 
 found metaphysical disquisitions ; no discussion 
 of philosophical principles ; no array of artificial 
 dialectics ; and no systematic arrangement of the 
 subjects treated. In all this, there may be great 
 wisdom and whether we can see the reason, or 
 not, the objection to revelation, on this ground, 
 is not greater than the one which may be made 
 to the natural world because the materials for 
 building which it contains, are not found erected 
 into houses ; and because all its fields and for- 
 ests are not placed in the order of an artificial 
 garden, or regular orchard. 
 
 The method of speaking of God, in the Sacred 
 Scriptures, is at once most simple, and sublime. 
 Few words are employed, but these are most 
 significant. When Moses wished to receive an 
 appropriate name which he might mention to 
 Pharaoh, to whom he w r as sent, he was directed 
 to say, i am that i am hath sent me. And 
 when, on another occasion, the name of the 
 Most High was declared to Moses, it was in the 
 following remarkable words, the lord, the 
 lord god, merciful and gracious, long suf- 
 fering and abundant in goodness and truth. 
 Keeping mercy for thousands; forgiving 
 iniquity, and transgression and sin ; and 
 that w'ill by no means clear the guilty. 
 If the most perfect simplicity, united with the 
 highest sublimity would be received as a proof. 
 
199 
 
 that the writers of these books were inspired, 
 we could adduce hundreds of passages of this 
 description ; but we mean not to lay any undue 
 stress on the argument derived from this source. 
 
 The glory of the Scriptures is the revelation 
 which they contain of the moral attributes of 
 God. These are manifested with but a feeble 
 light, in the works of creation, but in the Bible, 
 they shine with transcendent lustre. It would, 
 by no means comport with the intended brevity 
 of this work, to enter much into detail on this 
 subject, but I must beg the indulgence of the 
 reader, while I endeavour to bring distinctly into 
 view, the account which the Scriptures give us 
 of the holiness, and the goodness of god. 
 
 These two attributes are stamped oris the 
 pages of the Bible, and form its grand character- 
 istic. It is of no importance, whether we consi- 
 der each of these as distinct, or as expressive 
 of two aspects, in which the same infinite ex- 
 cellence is exhibited. Who can open this sacred 
 book without perceiving that the God of the 
 Bible is holy? All his laws, institutions, and 
 dispensations are holy ; even those laws which 
 are ceremonial have this characteristic. Every 
 person, edifice, and utensil, employed in his wor- 
 ship, must be solemnly consecrated ; and all must 
 approach God with caution and reverence, be- 
 cause he is holy. The very ground where he 
 occasionally makes himself known, is rendered 
 
 R 
 
 
200 
 
 holy. Every external sign and emblem of pro- 
 found reverence is required in them, who wor- 
 ship Him ; and when he manifests himself with 
 more than usual clearness, the holiest men are 
 overwhelmed, and become as dead men, under a 
 sense of their own vileness. And not only so, 
 but even the heavenly hosts, who are free from 
 every stain of sin, seem to be overwhelmed with 
 the view of the holiness of God. They not 
 only cry to one another, as they worship around 
 his august throne, holy, holy, holy, but they 
 are represented, as falling prostrate at his feet* 
 and veiling their faces, in token of profound ve- 
 neration. Ail those passages of Scripture, which 
 speak of the wrath, the indignation, the fury, 
 the jealousy, or the anger of the Almighty, are 
 no more than strong expressions of his infinite 
 holiness. All his severe judgments and threaten- 
 ings ; all the misery which he ever inflicts on his 
 creatures, in this world or the next; and above 
 all, the intense and protracted sufferings of 
 Christ, are exhibitions of the holiness of God. 
 Now, if there be a God, he must be holy ; 
 and if he make a revelation of himself, it will 
 be marked with this impress of his character. 
 But wicked men would never have made this at- 
 tribute so prominent; they would rather have 
 been disposed to keep it entirely out of view. 
 Ihere is no truth more evident to the attentive 
 observer of human nature, than that men do not 
 
201 
 
 naturally love holiness, although they are oblig- 
 ed to acknowledge its worth. This, I believe, 
 is the true reason why the Scriptures, although 
 they contain the highest excellence in composi- 
 tion, both in prose and poetry, of which a good 
 taste cannot be insensible, are neglected by liter- 
 ary men, or rather studiously avoided. A mere 
 fragment of any other book, if it could claim an 
 equal antiquity with the Bible, and especially, 
 if it contained so much excellence, would be 
 sought after with avidity, by all men of taste; 
 but the Bible remains almost as much unstudied, 
 as the Koran. This has often appeared to me 
 paradoxical ; but I am now persuaded, that the 
 true reason is the awful holiness of God as ex- 
 hibited in this book, and impressed ©a almost 
 every page. This glares upon the conscience of 
 an unholy man, as the meridian sun on diseased 
 eyes. Goo is a consuming fihe. But this 
 common dislike of the Bible, even in men of re- 
 fined taste, and decent lives, furnishes a strong 
 argument for its divine origin. The question 
 before us, is, who composed this book — inspired 
 men, or wicked impostors ? The characteristic, 
 which we have been considering, will accord 
 perfectly with the former supposition, but never 
 can be reconciled with the latter. There is a 
 moral certainty, that base impostors never would 
 have written a book, the most remarkable trait 
 of which is, holiness. 
 
202 
 
 The goodness of God, or that benevolence 
 which he exercises towards his creatures, as it 
 appears in the providence which sustains and 
 feeds so great a multitude of creatures, and 
 which is so conspicuously manifested to the hu- 
 man family, is often celebrated in the Scrip- 
 tures. Some of the most beautiful and sublime 
 poems which were ever written, are employed 
 in celebrating the praise of God for his marvel- 
 lous goodness. The reader is requested to turn 
 to the xxxiv, the ciii, civ, cxlv, cxlvi, cxlvii, and 
 cxlviii, Psalms, as an exemplification of this re- 
 mark. 
 
 But there is another and a peculiar view of 
 the divine goodness, given in the Scriptures. It 
 
 IS Uldl lOiin CI gimuncss ^ciiicu aibiibii n *& 
 
 the love of creatures who had forfeited all claim 
 to any kindness. It is the bestowing of pardon 
 and salvation on those who are condemned to 
 death by the righteous law of God ; and this, 
 without shewing himself less displeased with 
 their sins, than if he had punished them for- 
 ever. This is the view of divine goodness, 
 which is peculiar to the Bible. Reason could 
 not have formed a conjecture concerning it. 
 It is the developement of a trait in the divine 
 character, before unknown. To reveal the mer- 
 cy of God, may with truth be said, to be the 
 principal object of the Bible. But our idea of 
 this divine goodness is very imperfect, until we 
 
learn, in what way it was manifested. No words 
 can expess this so well, as those of Christ him- 
 self, " God so loved the world that he gave his 
 only begotten Son, that whosoever believeth in him 
 should not perish, but have everlasting life." 
 
 To many, perhaps, it will appear, that this 
 love is so extraordinary, that it rather forms an 
 objection against the Bible, than an argument in 
 its favour. If the wonderful and unparalleled 
 nature of any thing were an objection to it, then 
 I acknowledge, that there would be some ground 
 for this opinion. But what is there which is 
 not full of wonders, when we come to contem- 
 plate it attentively? It is wonderful that there 
 should exist such a creature as man, or such a 
 body of light as the sun ; but shall we therefore 
 refuse to believe in their existence ? To come 
 nearer to the subject, what is there in the cha- 
 racter of God, or his works, which is not calcu- 
 lated to fill the mind with surpassing wonder! His 
 eternity— His omniscience — His omnipresence 
 — His creating power, and universal providence, 
 are so wonderful, that we are at a loss to say 
 which is most wonderful ; or whether any thing 
 else can be more wonderful. But is this any ar- 
 gument against their reality ? And if God is so 
 wonderful in his other attributes, shall we ex- 
 pect to find nothing of this kind, in his love, 
 which is his highest glory ? There is indeed no 
 goodness of this sort among men; but shall v\e 
 r 2 
 
204 
 
 make our faint and limited shadow of perfection, 
 the measure by which to judge of the character 
 of the infinite God ? How unreasonable such a 
 procedure! The objection derived from the in- 
 significance of man, the object of this wonder- 
 ful love, is delusive ; for the same objection 
 would lie, if his powers were increased ever so 
 much. In comparison with God, all creatures 
 may be considered as on a level; in this view, all 
 distinctions among them are, as it were, annihi- 
 lated. How easy would it be to construct an 
 argument against the providence of God, on the 
 same principles ! There are innumerable myr- 
 iads of animalcules, invisible to man, all of 
 which have a perfect organization, and no more 
 than an ephemeral existence. It might be said, 
 these minute creatures are too diminutive, to 
 occupy the attention of an infinite Being. It 
 might be said, that the display of so much skill 
 in the organization of creatures of a day, was 
 unsuitable to the wisdom of God. But how- 
 ever plausible such objections may be made to 
 appear, they are all founded in a presumptuous 
 intrusion into what does not appertain to us ; 
 and concerning which, we have no ability to 
 form any correct judgment. The truth is, that 
 man has an infinitude below him, as well as 
 above him, in the gradation of being. 1 do not 
 mean to say, that creation is absolutely infinite, 
 bnt that we can fix no bounds to the possibility 
 
205 
 
 of a continual existence of creatures on the scale 
 of perpetual diminution, any more than we can 
 to the possibility of creatures still increasing, in 
 magnitude, above us. In this respect, as in 
 others, we stand between two infinitudes, the 
 great and the small, if I may so speak. A sin- 
 gle drop of liquid contains myriads of perfectly 
 organized creatures; and who knows but every 
 particle of the blood of these invisible animal- 
 cules may contain other worlds of beings still 
 more minute, without it being possible for us to 
 fix any limit to the diminution in the size of crea- 
 tures. 
 
 But to return ; unless it can be shown that 
 such love, as that exhibited in the Gospel, is im- 
 possible, which will not be pretended ; or that 
 it is repugnant to the moral attributes of God ; 
 its wonderful nature can never be properly used 
 as an argument against its existence. Rather, 
 it should be argued, the more wonderful, the 
 more like to God ; the more wonderful, if no 
 appearance of human weakness accompany it, 
 the more unlikely to be the invention of man. 
 
 And, here, I would mention an idea, which, 
 if correct, will shed light on this subject ; name- 
 ly, that wonder is congenial to the constitution 
 of our minds. The soul of man never enjoys 
 more elevated emotions and more exalted plea- 
 sure, than in the contemplation of objects so 
 great and vast, as to be perfectly incomprehen- 
 
206 
 
 sible. This is the foundation of that perpetual 
 adoration which occupies the inhabitants of Hea- 
 ven. An incomprehensible God is the object 
 of contemplation and wonder to every creature. 
 
 2. The account which the Bible gives of the 
 origin and character of man, accords, very ex- 
 actly, with reason and experience. 
 
 Indeed, this is the only source of our know- 
 ledge respecting the circumstances in which man 
 was placed, when he came from the hand of his 
 Creator. Here we learn the origin of many 
 things which we observe, but the reason of which 
 we never could have discovered. The Bible 
 teaches us, that the wickedness which has exist- 
 ed in all ages and among all people, originated 
 in the apostacy of the first pair. It tells us the 
 reason of covering the body with clothing, which 
 is the custom of all nations, even where clothing 
 is unnecessary to preserve the body from the ef- 
 fects of cold. Here, we learn the cause of the 
 earth's producing briers and thorns spontaneous- 
 ly, while useful grain and fruits must be culti- 
 vated. Here, we learn the origin of marriage, 
 and, of the curse which has followed the female 
 sex, through all ages. Moses has also given us the 
 origin of that species of religious worship, which 
 was anciently practised among all people, but of 
 which, reason can teach us nothing. I mean 
 the sacrifice of animals on an altar, and the of- 
 ferings of grain, and of incense, &.c. He has 
 
207 
 
 also related the fact of a universal deluge, of 
 which we have so many ocular proofs, in every 
 country, and on every mountain. 
 
 The dispersion of the human family over the 
 face of the earth, and the origin of the several 
 nations of antiquity, are recorded in the Bible : 
 and, although, this record is contained in a single 
 short chapter, and has much obscurity, to us ; 
 yet Bishop Watson declared, that if he had no 
 other evidence of the authenticity of the Penta- 
 teuch, besides the tenth chapter of Genesis, he 
 would deem that alone, satisfactory.* 
 
 The origin of the diversity of language, is 
 also found in the Bible, and not learned from 
 any other source. Indeed, the origin of language 
 itself. CGuCeifiing which philosophers have dis- 
 puted so much, is very evident from the history 
 of Moses. Many learned men have thought 
 that alphabetical writing took its rise from the 
 writing of the decalogue, by the finger of God, 
 upon the tables of stone ; and I believe, that it 
 would be found very difficult to prove, by any 
 authentic documents, that this art existed be- 
 fore. Be this as it may, it must be admitted, 
 that the earliest specimen of alphabetical writing 
 now extant, is contained in the Bible. 
 
 To these particulars it may be added, that we 
 have an account, in the Bible, of those nations 
 and people, concerning whom the earliest pro- 
 
 * See Watson's Address to Scoffers. 
 
208 
 
 fane historians treat, long before their histories 
 commence ; and when the sacred history comes 
 down to that period, when the affairs of nations 
 are described by others, it receives ample corro- 
 boration from their narratives, as well as gives 
 great light, to enable us to understand many 
 things, which they have imperfectly recorded. 
 
 But the account which the Bible gives of the 
 moral condition of man, is that, which is now 
 most to our purpose. In all ages, and circum- 
 stances, the human race are represented as ex- 
 ceedingly depraved and wicked. Every man is 
 declared to be a transgressor, and the root of this 
 depravity is placed in the heart. Many of the 
 gross crimes, to which all are inclined, and into 
 the practice of which many fall, are enumerated .; 
 and where these are avoided and concealed, the 
 heart is described as deceitful and desperately 
 wicked ; and that pride and hypocrisy which 
 spread a false covering over the true character of 
 man, are denounced, as among the things most 
 hateful to God. 
 
 Now if this picture is not taken from the life ; 
 if the character of man is entirely different from 
 that delineated in the Scriptures ; or if the vices 
 of our nature are exaggerated ; however difficult 
 it may be to account for such misrepresentation, 
 still it would furnish a strong argument against 
 the inspiration of the writers of the several books 
 of which the Bible consists. But, on the other 
 
 « 
 
 
209 
 
 hand, if the character of man, as given in the 
 Scriptures, is found exactly to correspond with 
 universal experience and observation, it will he 
 an incontestable proof, that the writers were 
 guided by a strict regard to truth, in their com- 
 positions. To enter into a particular consider- 
 ation of this subject, does not comport with the 
 plan of this work ; but for the truth of the repre- 
 sentations of Scripture, I would appeal to all 
 authentic history, and to every man's own obser- 
 vation and experience. The description which 
 the Apostle Paul gives of the vices of the Hea- 
 then world, in his time, is corroborated by all 
 the historians, and satirists, who lived near that 
 period. And who needs a laboured proof, to 
 show, that men have generally a tendency to be 
 wicked? Every civil institution, and all the most 
 expensive provisions of civil government are in- 
 tended to set up barriers against the violence, 
 injustice, and licentiousness of man. Indeed, 
 civil government itself, originated in nothing 
 else, than the necessity of protection against the 
 wickedness of men. This, however, is a pain- 
 ful and mortifying conclusion ; and it is not won- 
 derful, that pride and self flattery should render 
 us reluctant to admit it; nevertheless, every im- 
 partial man must acknowledge, that our character 
 is correctly drawn in the Bible. 
 
 There is something wonderful, in the power 
 which the word of God possesses over the con- 
 
210 
 
 sciences of men. To those who never read or 
 hear it, this fact must be unknown ; but it is 
 manifest to those who are conversant with the 
 sacred volume, or who are in the habit of hear- 
 ing it expounded. Why should this book, above 
 all others, have the power of penetrating, and, 
 as it were, searching the inmost recesses of the 
 soul, and showing to a man the multitude and 
 enormity of the evils of his heart and life ? This 
 may, by some, be attributed to early education, 
 but I believe, that if the experiment could be 
 fairly tried, it would be found, that men who 
 had never been brought up with any sentiments 
 of reverence for the Bible, would experience its 
 power over the conscience. The very best cure, 
 therefore, for infidelity, would be, the serious 
 perusal of the Holy Scriptures. "The entrance 
 of thy ivord giveth light. The Law of the Lord. 
 is perfect, converting the soul." 
 
 3. It deserves our special attention, in consi- 
 dering the internal evidences of Christianity, 
 that the Scriptures contain explicit information, 
 on those points, on which, man stands most in 
 need of instruction. These may be reduced to 
 three: first, the doctrine of a future state of re- 
 tribution; secondly, the assurance that sin may 
 be pardoned, and the method by which this can 
 consistently be done ; and thirdly, the means of 
 restoring the depraved nature of man to a state 
 of rectitude. We are not capable of determin- 
 
211 
 
 iri£, in particular, as we have before sTiown, 
 what a revelation should contain, but it is rea- 
 sonable to think, that if God give a revelation, 
 it will contain some instruction on these impor- 
 tant points. 
 
 And when we examine what the Scriptures 
 teach, on these subjects, it is found that the doc- 
 trine is worthy of God, and so adapted to the 
 necessities of man, that it affords a strong argu- 
 ment in favour of their inspiration. 
 
 The certainty of a future existence to man, 
 is a prominent feature in the New Testament. 
 The connexion between our present conduct and 
 future condition, is clearly and expressly incul- 
 cated. Many interesting and momentous truths, 
 connected with the world to come, are present- 
 ed in a light the best calculated to make a deep 
 and salutary impression on the mind. It is re- 
 vealed, that there will be a general judgment, of 
 all men ; and that God hath appointed a day 
 when this event shall take place : it is moreover, 
 taught, in the New Testament, that not only 
 will every man be judged, but every action of 
 every individual, whether it be good or bad, will 
 be brought under review ; and that the eternal 
 destiny of all nien will be fixed, agreeably to 
 the judicial decision of this impartial trial. Some 
 will be admitted to everlasting life, in the world 
 above, while others, shall go away into everlast- 
 
212 
 
 ing misery, into that place, "prepared for the 
 devil and his angels. 
 
 Another interesting fact revealed in the New 
 Testament, is, that there will be a general resur- 
 rection of the bodies of all men, previously to 
 the final judgment. This fact, reason could 
 never have conjectured : it must, from its nature, 
 be a matter of pure revelation. We may, in- 
 deed, discover some remote analogy to the re- 
 surrection, in the apparent death and resuscita- 
 tion of vegetables, and some animals, but this 
 could never have authorized the conclusion, that 
 the bodies of men, after being mingled with the 
 dust of the earth, would be re-organized, and re- 
 animated by the same souls which were connect- 
 ed with them before their death. This doctrine, 
 however, is very interesting : and to the pious, 
 must be very pleasing and animating, as we may 
 learn from the beautiful and striking description 
 of the resurrection, given by Paul, " It is sown 
 in corruption, it is raised in in corruption : it is 
 soivn in weakness, it is raised in power ; it is 
 sown a natural body, it is raised a spiritual body ; 
 —For this corruptible must put on incorruption, 
 and this mortal must put on immortality" 
 
 It is worthy of remark, that although the 
 Scriptures express the joys of heaven, and the 
 miseries of hell, by the strongest figures, they do 
 not enter much into detail, respecting the condi- 
 tion of men, in the future world. There is true 
 
213 
 
 wisdom in this silence ; because it is a subject, 
 of which we are, at present, incapable of form- 
 ing any distinct conceptions. Paul, after being- 
 caught up " to paradise, and to the third heaven" 
 gave no account of what he saw and heard, when 
 he returned. How different is this from the ri- 
 diculous description of the seven heavens, by 
 Mohammed ; and from the reveries of Emman- 
 uel Swedenborg ! The account of a future state, 
 contained in the New Testament, is just that 
 which is best suited to our present imperfect 
 mode of conceiving, and at the same time, adapt- 
 ed to make the deepest impressions on the minds 
 of men. 
 
 The method of obtaining the pardon of sin, 
 which is made known in the Scriptures, is so 
 extraordinary, and yet so perfectly calculated to 
 reconcile the forgiveness of the sinner, with the 
 justice and holiness of God, that it seems very im- 
 probable, that it is a mere human device. The 
 mission from heaven of a person called the Son 
 of God; his miraculous assumption of human na- 
 ture ; his holy and benevolent character; and his 
 laying down his life as an expiation for the sins 
 of men, are indeed wonderful events, but on that 
 account, not likely to be the invention of impos- 
 tors. The death of Christ may be considered the 
 central point in the Christian system. This was 
 so far from being an incidental thing, or an 
 event occurring in the common course of nature^ 
 
214 
 
 that it is, every where, represented to be the very 
 purpose of Christ's coming into the world. This 9 
 according to the Gospel, is the grand means of 
 obtaining all blessings for sinners. It is the 
 great vicarious sacrifice, offered up to God in 
 behalf of the people, in consequence of which, 
 God can be just, and the justifier of all who be- 
 lieve in Jesus. To know Christ crucified, there- 
 fore, is to know the whole Gospel ; — to preach 
 Christ crucified, is to preach the whole Gospel ; 
 for all its doctrines are involved .in this event. 
 The plan of salvation revealed in the Scriptures 9 
 is founded on the principle of receiving satisfac- 
 tion for the transgressions of the sinner from 
 another person, who is able to render to the law 
 all that is required from the offender. This sa- 
 tisfaction was made by the obedience of Christ 
 unto death, and is accepted by the Judge of all, 
 in place of a perfect obedience of the sinner, 
 in behalf of all those, to whom it is applied. 
 This method of obtaining pardon is honourable 
 to God, because, while he receives the trans- 
 gressor into favour, he expresses his hatred of sin 
 in the strongest manner, and requires that the 
 demands of his holy law be perfectly fulfilled ; 
 and it is suited to man, for it comes down to 
 his impotence and wretchedness, and offers him 
 a finished and gratuitous salvation, without 
 works or merit of his own. And, that there 
 may be no room for an abuse of this doctrine of 
 
215 
 
 free grace, it is provided, that all who hope for 
 the benefits of this redemption, shall yield a sin- 
 cere obedience to the Gospel, and thus evince 
 their penitence for their sins, and their love to the 
 Saviour. Ungodly men may pervert this doc- 
 trine, and turn the grace of God into licentious- 
 nesss, hut this has no encouragement from the 
 principles of the Gospel : it is merely the effect 
 of the perverseness of sinful men. 
 
 This leads me to speak of the third thing? 
 which was mentioned as important to be known, 
 by man, which is, the means by which a depra- 
 ved nature may be restored to rectitude ; or in 
 other words, how the thorough reformation of a 
 sinner may be effected. On this subject philoso- 
 phy has never been able to shed any light. And 
 this is not wonderful ; for the most that human 
 wisdom, if ever so perfect, could effect, would 
 be the direction and regulation of the natural 
 principles and passions of men ; but, in this way, 
 no true reformation can be produced. What- 
 ever changes are effected will be only from one 
 species of sin to another. In order to a radical 
 restoration of the soul to moral rectitude, or to 
 any degree of it, there is a necessity for the in- 
 troduction, into the mind, of some new and pow- 
 erful principle of action, sufficient to counteract, 
 or expel the principles of sin. It is in vain that 
 men talk of producing a restoration to virtue, by 
 reason : the mere perception of the right way 
 
 s 2 
 
216 
 
 will answer no purpose, unless there is some in- 
 clination to pursue it. Now the want of virtu- 
 ous affections, or to speak more correctly, of ho- 
 ly dispositions, is the great defect of our nature, 
 in which our depravity radically consists ; and 
 the only way, by which man can be led to love 
 and pursue the course of obedience to the law of 
 God, is, by having love to God and to holiness, 
 excited or implanted in his soul. But to effect 
 this, is not in the power of any creature : it is a 
 work which requires a divine energy — a creating 
 power ; and therfore a true conversion from the 
 ways of sin was never effected without super- 
 natural aid. There may be an external refor- 
 mation. There may be, and often is, a change 
 of governing principles. The man who in his 
 youth was under the predominate influence of 
 the love of pleasure, may in advanced years, 
 fall completely under the control of avarice or 
 ambition : but in every such case, the change is 
 effected by one active principle becoming so 
 strong, as to counteract or suppress another. It 
 may be laid down as a universal maxim, that all 
 changes of character are brought about by excit- 
 ing, implanting, or strengthening, an active prin- 
 ciple sufficient to overcome those principles which 
 before governed the man. 
 
 Now, let us enquire what plan of reformation 
 is proposed in the Scriptures. It is such a one, 
 as precisely accords with the principles laid down. 
 
217 
 
 The necessity of regeneration, by the power of 
 God, is taught in almost every variety of form, 
 both in the Old, and New Testament. The ef- 
 fect of the divine energy in the soul, is, a new 
 heart ; or, new principles of moral action, the 
 leading exercises of which are love to God, and 
 love to man. Let a philosophical survey be 
 taken of the nature of man with his complete 
 system of perceptions, passions, appetites, and 
 affections, and then suppose this powerful and 
 holy principle introduced into the soul, and it 
 will be seen, that all the faculties and propensi- 
 ties of man, will be reduced to order ; and the 
 vices of our nature will be eradicated. Pretend- 
 ers to reason and philosophy have often ridiculed 
 this doctrine as absurd, whereas it is, in every 
 respect, consistent with the soundest philosophy. 
 It is the very thing which a wise philosopher, 
 who should undertake to solve the problem, how 
 depraved man might be restored to virtue, would 
 demand. But like the foundation, which Ar- 
 chimedes required for his \e\er, to raise the earth, 
 the principle necessary for a sinner's reformation 
 is one, which reason and philosophy cannot fur- 
 nish. 
 
 The Bible is the only book, which ever taught 
 the true method of purifying the soul from sin. 
 A thousand ineffectual devices have been tried 
 by philosophers, and devotees of other systems. 
 One of the most common has been, to endeavour 
 
218 
 
 to extricate the soul from the influence of the 
 body, by various methods of mortification, and 
 purgation ; but all these plans have adopted the 
 false principle, that the body is the chief seat of 
 depravity, and therefore, they have ever proved 
 unsuccessful. The disease lies deeper, and is 
 further removed from the reach of their remedies, 
 than they supposed. It is the Gospel which 
 teaches the true philosophy respecting the seat of 
 sin, and its cure. Out of the heart proceed all 
 evils, according to the Bible. And if we would 
 make the fruit good, we must first make the tree 
 good. 
 
 This necessity of divine agency to make men 
 truly virtuous, does not, however, supersede the 
 use of means, or exclude the operation of rational 
 motives. When a new principle is introduced 
 into a rational soul, in the exercise of this prin- 
 ciple, the soul is governed by the same general 
 laws of understanding and choice, as before. 
 The principle of piety is preeminently a rational 
 principle in its operation. God is loved because 
 he is now viewed to be a most excellent and 
 amiable being. Heaven is preferred to earth, 
 because it is seen to be a far better and more en- 
 during inheritance ; and so of all other exercises. 
 
 I am naturally led, from the consideration of 
 this subject, to speak of the moral system of the 
 New Testament. I confine my remarks here, to 
 the New Testament, not because it teaches a dif- 
 
219 
 
 ferent rule of moral duty, from the Old, but be- 
 cause it teaches it more clearly. 
 
 I need say nothing, in general commendation 
 of the moral precepts of the Gospel. They have 
 extorted the highest praise from many of the 
 most determined enemies of Christianity. No 
 man has been able to show how they could be 
 improved in any one point. It has sometimes, 
 indeed, been objected, that this system was not 
 suited to man, because it requires a purity and 
 perfection, to which he can never attain ; but this 
 objection concedes the very point which we wish 
 to establish, namely, the absolute perfection of 
 the Gospel system of morality. It surely requires 
 no argument to prove, that if God reveal a rule? 
 for the regulation of his creatures, it will be a 
 perfect rule. It will never do to admit, that the 
 law must be lowered in its demands, to adapt it 
 to the imperfection of creatures. This would be 
 destructive of all law. 
 
 It has again been objected, that in the precepts 
 of the New Testament, many splendid virtues, 
 acknowledged by the Heathen moralists, have 
 been omitted. Patriotism, friendship, bravery, 
 &c, have been specified. To which we reply, 
 that so far as patriotism and friendship are moral 
 virtues, they are included in the general precepts 
 of the Gospel which require us to love our fellow 
 men, and do them good ; and in those which 
 command us to think of ivhaisoever things are 
 
220 
 
 lovely ', whatsoever things are of good report ; but 
 when the love of country, and attachment to a 
 friend, interfere with the general obligation of 
 loving all men, they are no longer virtues, but 
 vices. 
 
 The excellence of the moral system of the New 
 Testament will be manifest, if we consider, 
 
 1. Its simple, }et comprehensive character. 
 All moral duties, which can be conceived, as 
 obligatory on man, are here reduced to two grand 
 principles, the love of God, and the love of man,. 
 The measure of the first, is, the full extent of 
 our capacity ; of the second, the love which wi 
 have for ourselves. On these tivo, says Christ, 
 hang all the law and the prophets. The duties 
 which relate to temperance and self-government, 
 do not need any additional principle. If the soul 
 be filled with love to God, and with love to man, 
 self-love will be so regulated and directed, as to 
 answer every purpose in moving us to perform 
 what has been called our duty to ourselves. 
 
 2. The precepts of morality in the New Testa- 
 ment, although sometimes expressed in compre- 
 hensive language, are often applied to the actual 
 relations and various conditions of men. We are 
 not left to infer particular duties from general 
 principles, but the duties of individuals, according 
 to their circumstances, are distintctly enjoined. 
 Parents and children, husbands and wives, ma- 
 gistrates and subjects, ministers and people, the 
 
221 
 
 rich and the poor, the friend and the stranger, 
 have all their respective duties clearly marked 
 out. 
 
 3. Mor il duties, which had been overlooked, 
 or misunderstood, by other teachers, are here 
 prominently exhibited, and solemnly inculcated. 
 The virtues of humility, meekness, forbearance, 
 and the forgiveness of injuries, were not aknow- 
 ledged by the Heathen moralists; but in the New 
 Testament, they are made to assume their 
 proper place, and much of true goodness is 
 made to consist in their exercise. At the 
 time of the advent of Christ, many false princi- 
 ples of morality had gained currency. The du- 
 ty of loving all men, had been circumscribed 
 within narrow limits. Men charged with here- 
 sy, as the Samaritans ; or notorious sinners, as 
 the Publicans, were, by the Jews, considered 
 as properly excluded from all participation in 
 their kindness or courtesy. The duty of sub- 
 jection to a foreign power by whom they had 
 been conquered, and especially, the duty of 
 yielding obedience to a wicked tyranical prince, 
 was one on which it required much wisdom to 
 decide aright. The people were divided among 
 themselves on this point, and it was, therefore, 
 selected by a combination of both parties, as a 
 fit subject to entangle our Lord, by forcing him 
 to decide one way or the other, and thus exci- 
 ting the opposition of one of the parties. But 
 
222 
 
 when they asked him, whether it was lawful to 
 give tribute unto Cresar or not, he called for a 
 denarius, and looking at the image stamped upon 
 it, asked whose it was; and upon being an- 
 swered, Caesar's, made the following remark- 
 able reply, Render unto Caesar the things that are 
 Caesar's, and unto God, the things that are God's. 
 By which, he decided that, inasmuch as they 
 permitted the coin of Csesar to circulate among 
 them, which was an evidence of his sovereignty 
 over them, and availed themselves of this mo- 
 ney for purposes of trade, there could be no im- 
 propriety in rendering to Ceesar what properly 
 belonged to him ; and also, that this was not in- 
 compatible with their allegiance to God. So that, 
 virtually, in this answer, he reproved both the 
 Pharisees and the Herodians ; the former of 
 whom made their duty to God a pretext for re- 
 fusing to pay tribute to the Emperor ; and the 
 latter to secure the favour of the reigning pow- 
 ers, neglected their duty to God. 
 
 Paul, living under the government of Nero, 
 prescribes obedience to the existing powers, not 
 only from fear of suffering their displeasure, but 
 for conscience sake. This is the general rule of 
 duty, on this difficult subject, than which ncne 
 can be wiser: but it must not be considered as 
 inculcating passive obedience and non-resistance, 
 in all cases. Yet, as long as a government has 
 authority, so long we are bound to obey. Chris- 
 
223 
 
 tianity is so constituted, as not to interfere with 
 any civil institution. It takes men as it finds 
 them, in all the relations of life, and teaches 
 them their duty. It never can, therefore, be 
 the cause of sedition, and opposition to existing 
 governments. It considers all civil rulers, as the 
 ministers of God, ordained for the peace and 
 good order of society, and for the punishment 
 of those that do evil. It is made the duty of 
 Christians, therefore, to be subject unto the high- 
 er powers, and, not to resist the ordinance of 
 God. — To render to all their dues; tribute to 
 whom tribute is due, custom to whom custom; 
 fear to whom fear ; honour to whom honour* 
 But if they who have the right to change the 
 government of a country, exercise it, and put 
 down one set of rulers, and set up another, the 
 principle of Christian duty remains the same. 
 And if, in any country, Christians form the ma- 
 jority of the nation, there is no reason why 
 they may not exercise this right of new model- 
 ling their government, or changing their rulers, 
 •as well as others. 
 
 4. The moral system of the New Testa- 
 ment, traces all virtue to the heart, and sets no 
 value on the most splendid and costly offerings, 
 or the most punctilious discharge of religious 
 duties, when the motives are not pure. The 
 first inclination of the mind to an illicit object is 
 
 ^ Rom. xiii. 
 T 
 
224 
 
 denounced to be a violation of the law^ and 
 words of reproach, and all idle words, are among 
 the sins for which an account must be given in 
 the Judgment. Prayers and alms, proceeding 
 from vain glory, are represented as receiving no 
 reward from God, however they may be ap- 
 plauded by men. 
 
 The love of this world, and the love of mo- 
 ney, are represented as radical sins, from which 
 many others proceed. 
 
 Pride and revenge are held up, as not only 
 odious, but as incompatible with the divine fa- 
 vour. Purity of heart, and heavenly- minded- 
 ness, with trust in God and submission to his 
 w 7 ill, are, in this system, cardinal virtues. 
 
 5. The moral precepts of the New Testament 
 were exemplified in the lives of the Apostles, 
 and primitive Christians ; and especially, and to 
 the utmost perfection, in the example of Jesus 
 Christ. It is impossible to conceive of a charac- 
 ter more perfect, than that given by the evange- 
 lists, of the Founder of the Christian religion ; 
 and it has already been observed, that this cha- 
 racter, embracing every variety of excellence, 
 often exhibited in delicate and difficult circum- 
 stances, is delineated, by a simple narrative of 
 facts. There is no panegyric ; no effort or art 
 to excite admiration ; but the writers merely in- 
 form us, what Jesus said, did, and suffered. 
 From this narrative we learn, that he connected 
 
 
225 
 
 himself with no sect, and courted the favour of 
 neither the rich nor the poor. He adopted none 
 of the errors or prejudices of his nation ; but, by 
 his discourses and his conduct, showed, that he 
 acted from far higher views, than national preju- 
 dices. The apparent sanctity of the Pharisees 
 he denounced as hypocrisy ; the traditions of 
 the elders, as subversive of the law of God ; 
 the skeptical opinions of the Sadducees, as pro- 
 ceeding from ignorance of the true meaning of 
 the Scriptures. 
 
 Jesus Christ continnually turned the attention 
 of his hearers from earthly to heavenly things, 
 as alone worthy of their affections and pursuit. 
 Although he flattered no class of men, his atten- 
 tion was particularly turned to the poor ; their 
 spiritual necessities and their bodily afflictions 
 excited his most tender compassion ; and to 
 them he addressed many kind and encouraging 
 declarations. But his healing power was exert- 
 ed in behalf of all applicants, rich and poor ; 
 and without regard to their sect or nation. Jews, 
 Samaritans, Heathen, publicans, and sinners, 
 were the objects of his compassion. He was 
 not deterred by the proud prejudices of the Scribes 
 and Pharisees, from associating with penitent 
 sinners, however vile and infamous they had 
 before been. He graciously received return- 
 ing sinners, comforted them with the assurance 
 of pardon, and permitted them to mnaifest their 
 
226 
 
 grateful affection to his person, by the most ex- 
 pressive signs and actions. 
 
 He manifested the kindest sympathy with his 
 friends in their afflictions, weeping with those 
 that wept, and often exerting his omnipotence 
 in raising their dear relations from the bed of 
 sickness, or from death. And, although he of- 
 ten uttered severe rebukes against the incorrigi- 
 bly wicked, and was sometimes grieved and an- 
 gry with them, yet his compassion towards them 
 never failed ; and even when their day of grace 
 was ended, he wept over them with the most af- 
 fecting tenderness. 
 
 Jesus Christ was often brought into conflict 
 with insidious, malignant, and learned adversa- 
 ries. They attacked him with deliberate craft, 
 and proposed to him questions on delicate and 
 difficult subjects, to which he was required to re- 
 turn an immediate answer ; but in no case of this 
 sort was he ever confounded, or even puzzled, 
 by the cunning craftiness of his enemies. His 
 answers were so appropriate, and so fraught with 
 wisdom, that his adversaries were commonly 
 confounded, and the audience filled with admi- 
 ration. 
 
 The parables of Christ are unparalleled for 
 beauty and force, in the species of composition 
 to which they belong. But this is the smallest 
 part of their excellence. They contain so much 
 important truth, and so happily adapted to the 
 
227 
 
 subject, and the occasion, that often, the persons 
 intended to be reproved by them, were constrain- 
 ed to give judgment against themselves. In 
 these discourses, the leading doctrines of the 
 Gospel are exhibited in a beautiful dress of alle- 
 gory which rivets the attention, and greatly aids 
 us in understanding the fulness and freeness of 
 the grace of the Gospel. They are also propheti- 
 cal of the rejection of the Jews, and calling of 
 the Gentiles ; of the various reception of the 
 Gospel by different classes of hearers ; of the 
 mixture of sincere and unsound Christians, of 
 which the Church should consist; of the cruel 
 persecutions which the followers of Christ should 
 endure ; and of the final overthrow and destruc 
 tion of his enemies. 
 
 Jesus Christ spake, in all his discourses, as 
 never man spake. He removed the false glosses 
 which had been put on the law, and set its pre- 
 cepts in their proper light. He mingled the dog- 
 mas of no philosophical system with his instruc- 
 tions. He entered into no metaphysical and 
 abstruse disquisitions, but taught the truth plain- 
 ly, and with authority. 
 
 His zeal for the honour of God, and for the 
 purity and sanctity of his worship, and his dis- 
 like of all human inventions and will-worship, 
 are manifest in all 1ih conduct. A spirit of fer- 
 vent and elevated devotion was a remarkable 
 characteristic of Jesus of Nazareth. Whole 
 
 t2 
 
228 
 
 nights he spent in prayer; and before day, he 
 would retire for the purposes of devotion. He 
 was in the habit of praying and giving thanks, 
 on all occasions ; but his devotion was free from 
 all tincture of superstition, or enthusiasm. He 
 taught, that not the words, but the heart ; not 
 the length of prayers, but their spirit, was re- 
 garded. 
 
 His benevolence, meekness, and laborious di- 
 ligence, in promoting the welfare of men, were 
 manifested every day of his life. But in his 
 acts of mercy, and in his most extraordinary 
 miracles, there was no appearance of parade or 
 ostentation. He went about doing good, but he 
 sought no glory from men. He was humble, 
 retired, and contented with the lowest state of 
 poverty. 
 
 When the people applauded him, he withdrew 
 unto some other place. When they would have 
 made him a king, he escaped from their hands. 
 When they asked curious questions, he directed 
 them to something important. When they ut- 
 tered unmeaning expressions of praise, he took 
 occasion to announce some important truth, or 
 deliver some interesting discourse. 
 
 In nothing did he discover more profound wis- 
 dom, than in declining to interfere, in any case, 
 with temporal concerns, and disputes about earth- 
 ly possessions. He showed by his conduct, what 
 he solemnly declared on his trial, that his king- 
 dom was not of this world* 
 
229 
 
 In his intercourse with his disciples, we ob- 
 serve a sweet mixture of dignity and gentleness ; 
 of faithfulness and humble condescension to their 
 weakness, and their prejudices. No wonder 
 that they should love such a Master. But his 
 last discourses with them before his passion, and 
 the remarkable prayer offered in their behalf, 
 for affectionate tenderness, and the sweet spirit 
 of consolation which pervade them, are altogeth- 
 er inimitable. How flat and unsatisfactory are 
 the conversations of Socrates with his friends, 
 when compared with those of Christ, recorded 
 in the xiv, xv, and xvi, chapters of the Gospel of 
 St. John ! Indeed, it would be impossible to refer 
 to any discourses, in any language, Which could 
 bear acomparison with this Valedictory of Christ: 
 and that which should enhance our admiration of 
 the pure benevolence of the author is, that he was 
 aware that his own sufferings were near, and 
 would be most cruel and ignominious ; and yet his 
 attention is turned to the case of his sorrowful dis- 
 ciples, and all that he says has relation to them. 
 The institution of the Eucharistical supper, 
 intended to be commemorative of his death, was 
 attended with circumstances which exhibit the 
 character of Jesus in a very peculiar and interest- 
 ing light. This scene will be best understood by 
 a perusal of the simple and affecting narrative of 
 the Evangelists, to which the reader is referred. 
 
 The last thing in the character of Christ, 
 
230 
 
 which I shall bring into view at this time, is the 
 patience and fortitude with w 7 hich he endured 
 sufferings, which were intense and overwhelming, 
 beyond conception. There is something myste- 
 rious in this whole affair. The symptoms of the 
 most intense agony which Jesus suffered, seem 
 to have had no connexion w 7 ith external circum- 
 stances. When he was betrayed, deserted, and 
 arrested, he discovered no signs of fear or per- 
 turbation. He gave himself up, and submitted 
 with unruffled composure to every species of con- 
 tumely and insult. While his trial was going on 
 before the Sanhedrim, and before PiSate, he main- 
 tained, for the most part, a dignified silence, ut- 
 tering no reproaches, or complaints ; nor even 
 speaking in his own defence. When particularly 
 interrogated by the judges, he answered directly 
 to the questions proposed, and avowed himself 
 to be the Messiah, the Son of God, and the King 
 of Israel. Under the mockery and insult which 
 were heaped upon him, he remained perfectly 
 composed, and uttered not a word indicative of 
 impatience or resentment. As a sheep before her 
 shearers is dumb, so he opened not his mouth. 
 When he was bewailed by the daughters of Je- 
 rusalem, as he ascended the hill of Calvary bear- 
 ing his cross, he requested them not to weep for 
 him but for themselves and their children, on 
 account of the calamities that were coming on 
 that devoted city. While suspended on the cross., 
 
231 
 
 he saw his beloved mother among the spectators, 
 and knowing that she would now need a friend 
 and protector, he recommended her to the care 
 of the disciple whom he most tenderly loved. 
 Although no compassion was mingled with the 
 vindictive feelings with which he was persecuted, 
 jet he set a glorious example of that most diffi- 
 cult duty of loving our enemies : as says the 
 apostle Peter, "Because Christ also suffered for 
 us, leaving us an example, that ye should follow 
 his steps: who did not sin, neither was guile 
 found in his mouth ; who, when he was reviled, 
 reviled not again ; when he suffered, he threaten- 
 ed not, but committed himself to him that judgeth 
 righteously" Among his last words, was a 
 prayer for those that were then engaged in cru- 
 cifying him ; Father forgive them, for they know 
 not what they do. A penitent thief, who was 
 crucified with him, implored his blessing and re- 
 membrance when he should come to the posses- 
 sion of his kingdom, to whom he replied, " This 
 day shalt thou be with me in Paradise" And 
 finally he said, " Father, into thy hands I commit 
 my spirit" and bowed his head and died. 
 
 The moral excellence of the character of 
 Christ is very remarkable for uniting in perfec- 
 tion, qualities, which, among men, are considered 
 almost incompatible. He exhibited a complete 
 indifference to the possessions and glory of the 
 world and a devout and heavenly temper, with- 
 
232 
 
 out the least mixture of austerity : he combined 
 uniform dignity with humility and condescension : 
 he manifested strong indignation against all man- 
 ner of sin, and against impenitent sinners, but the 
 most affectionate tenderness towards every hum- 
 ble penitent. He united the spirit of elevated 
 devotion with a life of activity and incessant ex- 
 ertion. While he held free intercourse with men 
 of all classes, he adopted the prejudices and 
 spared the vices of none. On this subject I will 
 take the liberty of quoting a passage ^frorn an 
 excellent discourse of Dr. Channing, referred to 
 already, "I will only observe," says the eloquent 
 author, speaking of the character of Christ, "that 
 it had one distinction, which, more than any 
 thing, forms a perfect character. It was made 
 up of contrasts ; in other words, it was a union 
 of excellencies which are not easily reconciled, 
 which seem at first sight incongruous, but which, 
 when blended and duly proportioned, constitute 
 moral harmony, and attract with equal power, 
 love, and veneration. For example, we discover 
 in Jesus Christ an unparalled dignity of charac- 
 ter, a consciousness of greatness, never discovered 
 or approached by any other individual in history ; 
 and yet this was blended with a condescension, 
 loveliness, and unostentatious simplicity, which 
 had never before been thought consistent with 
 greatness. In like manner he united an utter 
 superiority to the world, to its pleasures and or- 
 
233 
 
 dinary interests with suavity of manners and 
 freedom from austerity. He joined strong feel- 
 ing and self-possession ; an indignant sensibility 
 to sin and compassion to the sinner; an intense 
 devotion to his work, and calmness under oppo- 
 sition and ill success ; a universal philanthropy, 
 and a susceptibility of private attachments ; the 
 authority which became the Saviour of the world, 
 and the tenderness and gratitude of a Son." 
 
 The salutary effects of Christianity on com- 
 munities aud individuals, open a wide field for 
 important remarks; but it is a subject which we 
 have not time to pursue; yet we must not pass 
 it over in entire silence. The argument from 
 this topic may readily be reduced to a point. 
 Take a survey of the whole world, at this time, 
 and let an impartial judgment be formed of the 
 condition of all the nations, and let the question 
 be answered, whether Christian nations are in a 
 less favourable, or more favourable condition, 
 than others. And again, whether among Christ- 
 ians, those nations who have the free use of the 
 Bible, and are carefully instructed in the doc- 
 trines of Christianity, are in a better, or worse 
 condition, than those to whom the Scriptures are 
 interdicted, and who are permitted to remain in 
 ignorance of the religion which they profess ? 
 The answer to these questions is so obvious, that 
 I cannot but presume, that all readers will be 
 of the same mind. It may then be asked, would 
 
234 
 
 a vile imposture be the means of meliorating the 
 condition of the world, and prove salutary in 
 proportion as it was known and obeyed ? " / 
 speak as unto wise men, judge ye what I say" 
 
 We have, moreover, seen, in our own time, 
 the wonderful effects of the Gospel in civilizing 
 someof the most barbarous people, on the face of 
 the earth. Men who seemed to have sunk to a lev- 
 el with the beasts, have been reclaimed, enlight- 
 ened, exalted to a participation of the blessings 
 of civilized life, their ferocious temper being com- 
 pletely subdued and softened. Look at Greenland, 
 — at Africa,— at Otaheite ; and nearer home, at 
 the Cherokees, Choctaws, and other Indian tribes, 
 and see what the Gospel can effect. I know not 
 what infidels think of these things, but for my own 
 part, I should not esteem one coming from the 
 dead, or a voice of thunder from the heavens, so 
 undoubted an evidence of the truth of the Gos- 
 pel, as these effects. Will a series of false hoods 
 produce such effects as these ? 
 
 I know that it has been objected, that Christ- 
 ianity has been the cause of many bloody wars 
 and cruel persecutions ; but this is impossible. 
 That religion which breathes nothing but bene- 
 volence and peace, and which requires its disci- 
 ples not to resist evil, but freely to forgive their 
 most malignant enemies, never can be the cause 
 of war and persecution. It may indeed be the 
 occasion, and no doubt has been made the occa- 
 
2$5 
 
 sion, of such evils; but it would be absurd to at- 
 tribute to Christianity the evils of which it has 
 been the innocent occasion, when its own spirit 
 is in direct opposition to those evils. As well 
 might we charge civil government with all the 
 wars and tumults which it has occasioned. As 
 reasonably might we accuse liberty, as being the 
 cause of all the atrocities of the French revolu- 
 tion. The truth is, that the wickedness of man 
 is the cause of these evils ; and the most excel- 
 lent things in the universe may be made the oc- 
 casion of exciting, or occasioning its exercise. 
 Christ foretold, that his religion would be an oc- 
 casion of family discord ; and to express the 
 certainty of the event predicted, he said, Think 
 not that I am come to send peace on earth ; I came 
 not to send peace, hut a sword ; which some su- 
 perficial readers have strangely misconstrued, as 
 though he had signified, that it was the tendency 
 of his religion to produce strife among friends. 
 No man can remain in error on this subject who 
 will take the pains to read the New Testament. 
 And I will venture to predict, or rather to publish 
 what is already predicted, that as soon as the 
 world shall sincerely embrace the Christian reli- 
 gion, wars will cease to the ends of the earth. 
 Then shall men beat their swords into plough 
 shares, and their spears into pruning hooks, and 
 learn war no more. 
 
 But the salutary effects of the Gospel on those 
 u 
 
236 
 
 individuals who cordially embrace it, furnish the 
 most manifest proof of its divinity. How often , 
 by the secret but powerful influence of the truths 
 of the Bible, have the proud been humbled ; the 
 impure rendered chaste; the unjust, honest; the 
 cruel and revengeful, meek and forgiving ; the 
 drunkard, temperate; the profane, reverent; and 
 the false swearer and liar, conscientious in de- 
 claring nothing but the truth ! Under the influ- 
 ence of what other system are such salutary 
 changes effected ? Will it be said, that many who 
 profess to experience such a change, prove them- 
 selves to be hypocrites? Admitted; but does this 
 evince that they who give evidence of sincerity 
 by the most incontestable proofs, all their lives, 
 are also hypocrites? All men wish to be thought 
 honest ; but if many are discovered to be knaves, 
 does this prove that there is not an honest man 
 in the world ? 
 
 But however this argument may affect those 
 who have had no experience of the power of the 
 Gospel, it will have great weight with all those 
 who have, by means of the truth, been converted 
 from the error of their ways. There are thou- 
 sands who can attest that they have experienced 
 the salutary efficacy of the Bible, in turning them 
 away from their iniquities, and enkindling within 
 them a love of God, and of virtue. They can- 
 not but believe, that the Christian religion is from 
 God, for they are persuaded that no imposture 
 
237 
 
 could so elevate and sanctify the mind ; — that no 
 human device could possess such a power over 
 the conscience and the heart, as they have expe- 
 rienced from the Scriptures. These persons, 
 therefore, may truly be said to have the witness 
 of the truth in themselves. 
 
 But there is an efficacy in the truths of the 
 Bible, not only to guide and sanctify, but also to 
 afford consolation to the afflicted in body or mind. 
 Indeed, the Gospel brings peace into every bosom, 
 where it is cordially received. When the con- 
 science is pierced with the stings of guilt, and 
 the soul writhes under a wound which no human 
 medicine can heal, the promises of the Gospel 
 are like the balm of Gilead, a sovereign cure for 
 this intolerable and deeply seated malady. Un- 
 der their cheering influence, the broken spirit is 
 healed, and the burden of despair is removed far 
 away. The Gospel, like an angel of mercy, can 
 bring consolation into the darkest scenes of ad- 
 versity : it can penetrate the dungeon and soothe 
 the sorrows of the penitent in his chains, and on 
 his bed of straw. It has power to give courage 
 to the heart, and brighten the countenance of the 
 man, who meets death on the scaffold or on the 
 gibbet, if its precious invitations to the chief of 
 sinners be sincerely embraced. It mitigates the 
 sorrows of the bereaved, and wipes away the bit- 
 ter tears occasioned by the painful separation of 
 affectionate friends and relatives. By the bright 
 
23% 
 
 prospects which it opens, and the lively hopes 
 which it inspires, the darknesss of the tomb is 
 illuminated; so that Christians are enabled, in 
 faith of the resurrection of the body, to commit 
 the remains of their dearest friends to the secure 
 sepulchre, in confident hope, that, after a short 
 sleep, they will awake to life everlasting. 
 
 The cottages of the poor are often blessed 
 with the consolations of that Gospel, which is 
 peculiarly adapted to the children of affliction 
 and poverty. It was one of the signs of Jesus 
 being the true Messiah, " that the poor had the 
 Gospel preached unto them." Here, it produces 
 contentment, resignation, mutual kindness, and 
 the longing after immortality. The aged and 
 infirm, who by the gradual failure of their facul- 
 ties, or by disease and decrepitude, are shut out 
 from the business and enjoyments of this world, 
 may find in the word of God, a fountain of con- 
 solation. They may, while imbued with its 
 celestial spirit, look upon the world without the 
 least regret for its loss, and may rejoice in the 
 prospect before them, with a joy unspeakable 
 and full of glory. The Gospel can render tole- 
 rable, even the yoke of slavery, and the chains of 
 the oppressor. How often is the pious slave, 
 through the blessed influence of the word of God, 
 a thousand times happier than his lordly master! 
 He cares not for this short deprivation of liberty ; 
 he knows and feels that he is u Christ's freeman," 
 
239 
 
 and believes ' that all things shall work together 
 for his good,' and that, ' these light afflictions 
 which are for a moment, will work out for him 
 a far more exceeding and eternal weight of glo- 
 ry !' But moreover, this glorious Gospel is an 
 antidote to death itself. He that does the say- 
 ings of Christ, shall never taste of death: that is, 
 of death as a curse ; — he shall never feel the en- 
 venomed sting of death. How often does it over- 
 spread the spirit of the departing saint with se- 
 renity ! How often does it elevate, and fill with 
 celestial joy, the soul which is just leaving the 
 earthly house of this tabernacle ! It actually 
 renders, in many instances, the bed of the dying, 
 a place of sweet repose. No terrors hover over 
 them— No anxious care corrodes their spirit ;— 
 no burden oppresses the heart. All is light ; — 
 all is hope, and assurance; — all is joy and tri- 
 umph ! 
 
 Now, the question to be decided is, whether 
 a book which is replete with such sublime and 
 correct views of theology ; — which exhibits the 
 true history and true character of man, without 
 flattery, distortion, or exaggeration ; and which 
 possesses an astonishing power of penetrating 
 the human heart and affecting the conscience ; — 
 which gives us information on the very points, 
 with which it is most important that we should 
 be acquainted ; — which opens to us the future 
 world, and shows us how we may attain to its 
 
 u 2 
 
240 
 
 felicity and glory ; which exhibits a perfect sys- 
 tem of moral duty, adapted to our nature and 
 circumstances, and free from all the defects of 
 other systems of morality, forbidding nothing 
 which is innocent, and requiring nothing which 
 is not reasonable and virtuous; — which reduces 
 all duty to a few general principles, and yet il- 
 lustrates the application of these principles by a 
 multitude of particular precepts addressed to 
 persons in every relation of life, and exemplifies 
 them, by setting before us the lives of holy men, 
 who are portrayed according to truth, with such 
 imperfections as experience teaches us belong 
 to the best men; — which delineates the charac- 
 ter of Jesus Christ, the founder of Christianity, 
 with such a perfection of moral excellencies, by 
 simply relating his words, actions, and suffer- 
 ings, that nothing can be taken from it or added 
 to it, without detracting from its worth ; — and 
 finally, which contains the true sources of con- 
 solation for every species of human suffering, 
 and comfort in death itself. I say, is it reason- 
 able to believe, that such a book is the produc- 
 tion of vile impostors ; and especially, of unedur 
 cated fishermen of Galilee ? 
 
 Would such men have fallen into no palpable 
 blunders in theology or morality ? Could they 
 have preserved so beautiful a harmony and con- 
 sistency between all the parts ? Could they have 
 exhibited such a character as that of Jesus 
 
 
241 
 
 Christ, and while they introduce him acting 
 and speaking so often, and in circumstances so 
 peculiar and difficult* never ascribe to him any 
 error or weakness, in word or deed ? Would im- 
 postors have denounce nanner of falsehood 
 and deceit, as is done in the New Testament? 
 Would they have insisted so much on holiness 5 
 even in the thoughts an 1 purposes of the heart ? 
 Could they have so perfectly adapted their for- 
 gery to the constitution of the human mind, and 
 to the circumstances of men ? Is it probable- that 
 they would have possessed the wisdom to avoid 
 all the prejudices of their nation, and all connex- 
 ion with existing sects and civil institutions ? 
 And finally, could they have provided so effec- 
 tually for the consolation of the afflicted ? What 
 man now upon earth could compose even the 
 discourses, said by the Evangelists, to have been 
 spoken by Christ ! 
 
 If any man can bring himself, after an impar- 
 tial examination of the Scriptures, to believe 
 that they were written by unprincipled impos- 
 tors, then he may believe, that an untutored sav- 
 age might construct a ship of the line ; that a 
 child might have written the Iliad, or Paradise 
 lost ; or even, that the starry firmament was 
 the work of mere creatures. No : it cannot be, 
 that this book is a forgery : — No man, or set of 
 men, ever had sufficient talents and knowledge 
 to forge such a book as the Bible. It evidently 
 
242 
 
 transcends all human effort It has upon its 
 face, the impress of divinity. It shines with a 
 light, which, from its clearness and its splendour, 
 shows itself to be celestial. It possesses the en- 
 ergy and penetrating influence, which bespeak 
 the omnipotence and omniscience of its Author. 
 It has the effect of enlightening, elevating, puri- 
 fying, directing, and comforting all those who 
 cordially receive it. Surely, then, it is the 
 word of god, and we will hold it fast as the 
 best blessing which God has vouchsafed to man. 
 O precious gospel ! Will any merciless 
 hand endeavour to tear away from our hearts 
 this best, this last, this sweetest consolation ? 
 Would you darken the only avenue through 
 which one ray of hope can enter ! Would you 
 tear from the aged and infirm poor, the only 
 prop, on which their sonls can repose in peace? 
 Would you deprive the dying of their only source 
 of consolation ? Would you rob the world of its 
 richest treasure ? Would you let loose the flood- 
 gates ef every vice, and bring back upon the 
 earth, the horrors of superstition, or the atroci- 
 ties of atheism ? Then endeavour to subvert the 
 Gospel — throw around you the firebrands of in- 
 fidelity — laugh at religion, and make a mock of 
 futurity ; but be assured that for all these things 
 God will bring you into judgment. But no : I 
 will not believe, that any who reflect on what 
 has been said, in these pages, will ever cherish a 
 
243 
 
 thought so diabolical. I will persuade myself, 
 that a regard for the welfare of their country, if 
 no higher motive, will induce them to respect the 
 Christian Religion. And every pious heart will 
 
 Say, RATHER LET THE SUN BE DARKENED IN THE 
 HEAVENS, THAN THE PRECIOUS LIGHT OF THE 
 
JMteg* 
 
 Note A. 
 
 Mohammed asserted, that while he was in his bed one 
 night, the angel Gabriel knocked at his door, and that when 
 he went out, he saw him with seventy pair of expanded 
 wings, whiter than snow, and clearer than crystal. The 
 angel informed him that he had come to conduct him to 
 heaven ; and directed him to mount an animal, which 
 stood ready at the door, and which was between the na- 
 ture of an ass and a mule. The name of this beast was 
 Alborak, in colour whiter than milk, and swift as light- 
 ning. But when the prophet went to mount, the animal 
 proved refractory, and he could not seat himself upon 
 its back, until he promised it a place in paradise. 
 
 The journey from Mecca to Jerusalem was performed in 
 the twinkling of an eye. When he arrived at the latter 
 place, the departed prophets and saints came forth to 
 meet him, and saluted him. Here, he found a ladder of 
 light, and tying Alborak to a rock, he followed Gabriel 
 on the ladder, until they arrived at the first heaven, 
 where admittance was readily granted by the porter, 
 when he was told by Gabriel, that the person, who ac- 
 companied him, was Mohammed, the prophet of God, 
 Here, he met an old decrepit man, who it seems was no 
 other than our father Adam; and who greatly rejoiced at hav- 
 ing so distinguished a son. He saw also innumerable an- 
 
248 
 
 gels,in the shapes of birds, beasts, and men. This heaven 
 was made of pure silver, and he saw the stars suspended 
 from it, by chains of gold. 
 
 In like manner he ascended to the second heaven, a 
 distance of five hundred years journey, which was of 
 pure gold, and contained twice as many angels as the 
 former. Here, he met Noah. Thence he proceeded to 
 the third, which was made of precious stones, where he 
 met Abraham. The fourth was all of emerald, where he 
 met Joseph, the son of Jacob. In the fifth, which was of 
 adamant, he met Moses. In the sixth, which was of 
 carbuncle, he saw John the Baptist. In the seventh, 
 which was made of divine light, he saw Jesus Christ, 
 and commended himself to his prayers. All the persons 
 he had seen before, however, begged an interest in his 
 prayers. Here Gabriel informed him, that he could go 
 no further, and he proceeded alone, through snow and 
 water, until he came near the throne of God, when he 
 heard a voice saying, " Mohammed, salute thy Creator!" 
 He was not permitted to come near the throne of the 
 Almighty, on the right side of which he saw inscribed, 
 this sentence, there is no God but God, and Moham- 
 med is his prophet, which is the fundamental article of 
 the Mohammedan creed. 
 
 After being permitted to hold a long conversation with 
 the Creator, he returned as he came, and found Alborak 
 ready to convey him home, on whose back he swiftly 
 glided again to Mecca. All this happened in the space of 
 the tenth part of one night. 
 
 In the third heaven, he says, he saw an angel of so 
 great a size, that the distance between his eyes was of 
 
249 
 
 seventy thousand days journey. This was the angel of 
 death, who has a large table before him in which he is 
 ever writing and blotting out : whenever a name is blot- 
 ted, the person immediately dies. He speaks also of 
 another angel, in the sixth heaven; which had seventy 
 thousand heads, and as many tongues.* 
 
 * Koran, Sui'at xvii. 
 
 Note B. 
 
 The Abbe Paris was the oldest son of a counsellor of 
 Paris, but being much inclined to a life of devotion, he 
 relinquished a patrimony to his younger brother, and 
 retired to an obscure part of Paris, where he spent his 
 life in severe penance, and in charitable exertions, for 
 the relief of the distressed poor. He was buried in the 
 ground of the church of St. Medard, near the wall, where 
 his brother erected a tomb-stone over the grave. To this 
 spot many poor people, who knew his manner of life, 
 came to perform their devotions, as much, probably, out 
 of a feeling of gratitude, as any thing else. Some among 
 the devotees, who attended at this place, professed that 
 they experienced a salutary change in their ailments. 
 This being noised abroad, as the Abbe had been a zealous 
 Jansenist, all who were of this party encouraged the 
 idea of miracles having been performed, and multitudes 
 
 x 
 
 ' 
 
250 
 
 who were indisposed, were induced to go to the tomb of 
 the saint ; and some, as they confessed before a compe- 
 tent tribunal, were persuaded to feign diseases which 
 they never had. It is a fact, however, that the greater 
 part received no benefit, and that more diseases were 
 produced than were cured ; for, soon, many of the wor- 
 shippers were seized with convulsions, from which pro- 
 ceeded the sect of Convulsionists^ which attracted attention 
 for many years. It was soon found expedient to close up 
 the tomb ; but cures were still said to be performed by 
 the saint, on persons, in distant places. The Jesuits 
 exerted themselves to discredit the whole business, and 
 the Archbishop of Paris had a judicial investigation made 
 of a number of the most remarkable cases, the results of 
 which were various, and often ludicrous. A young wo- 
 man, said to have been cured, at the tomb, of blindness 
 and lameness, was proved to have been neither blind nor 
 lame. A man with diseased eyes was relieved, but it ap- 
 peared that he was then using powerful medicine, and 
 that after all his eyes were not entirely healed. A certain 
 Abbe who had the misfortune to have one of his legs 
 shorter than the other, was persuaded that he experi- 
 enced a sensible elongation of the defective limb, but on 
 measurement no increase could be discovered. A wo- 
 man in the same situation danced on the tomb daily, 
 to obtain an elongation of a defective limb, and was 
 persuaded that she received benefit ; but it was ascer- 
 tained, that she could have to dance there fifty four 
 years, before the cure would be effected at the rate at 
 which it was proceeding; but for the unfortnnate Abbe? 
 
 At 
 
251 
 
 seventy two years would have been requisite. In short, 
 the. whole number of cures, after examination, was redu- 
 ced to eight or nine, all of which can easily be account- 
 ed for, on natural principles; and in several of these in- 
 stances, the cures were not perfect* 
 
 FINIS. 
 
 ERRATUM. 
 
 The page bearing folio 139. ought to be, 129. 
 
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