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E W II) E N CES
OF THE
AUTHENTICITY, INSPIRATION,
AND
CANONIC A. L. A U THORITY
OF THE
HOLY SCRIPTURES,
BY ARCHIBALD ALEXANDER,
PROFESSOR OF THEOLOGY 1 N THE THEolo G 1c AL SEM INARY AT PRINCETON, N. J.
NEW EDITION.
PHILADELPHIA:
J. WHETHAM & SON, 144 CHESTNUT STREET.
1842.
ENTERED according to the act of Congress, in the year 1836,
by ARCHIBALD ALEXANDER, in the Clerk's Office of the District
Court of the District of New Jersey.
ADVERTISEMENT.
THIS edition of the Evidences has been enlarged
by the addition of one-fourth part of the volume,
and contains nearly twice as much matter as was in-
cluded in the first editions of the work. The parts
which have been added to the preceding and to the
present edition, are the chapter on “the necessity of
Divine Revelation;” a new chapter on prophecy, re-
lating to Nineveh, Babylon and Tyre; the chapters
on Inspiration; and the whole of what relates to the
Canon of the Old and New Testaments. This last
is an abridgment of the volume which the author
published on the CANoN ; of which work two edi-
tions have been given to the public.
C O N T E N T S.
CHAPTER. I.
Page
The right use of reason in religion,
CHAPTER II.
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, * te $ * *
CHAPTER III.
lf 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 desi-
rable, . tº g ſe tº * O Ke & *
CHAPTER IV.
Revelation necessary to teach us how to worship God accept-
ably—the nature and certainty of a future state—and
especially, the method by which sinners may obtain sal-
vation, . g e e e
CHAPTER W.
There is nothing improbable or unreasonable in the idea of a
revelation from God, and consequently nothing improba-
ble or unreasonable in such a manifest divine interposition,
as may be necessary to establish a revelation,
19
27
39
71
Wł CONTENTS.
CHAPTER VI.
Miracles are capable of proof from testimony,
CHAPTER VII.
The miracles of the gospel are credible,
CHAPTER VIII.
The rapid and extensive progress of the gospel, by instru-
ments so few and feeble, is a proof of divine interpo-
sition, *
ſº © &
CHAPTER IX.
Prophecies respecting the Jewish nation which have been
remarkably fulfilled,
CHAPTER X.
Prophecies relating to Nineveh, Babylon, Tyre, &c.
CHAPTER XI.
Prophecies respecting Messiah—predictions of Christ re-
specting the destruction of Jerusalem, g
CHAPTER XII.
No other religion possesses the same kind and degree of
evidence as Christianity; and no other miracles are as
well-attested as those recorded in the Bible;
CHAPTER XIII.
The Bible contains internal evidence that its origin is
divine, iº e te e
CHAPTER XIV.
The Scriptures of the Old and New Testament were writ-
ten by the inspiration of God; and this inspiration, how-
7%
105.
I41
157
16?
207
229
CONTENTS.
vii
ever it may be distinguished, was plenary; that is, the
writers were under an infallible guidance, both as to
ideas and words; and yet the acquired knowledge, habits,
and peculiar dispositions, of the writers, were not super-
seded.
CHAPTER XV.
The inspiration of the books of the New Testament. ,
CANONICAL AUTHORITY OF THE Books of
SCRIPTURE,
CHAPTER XVI.
The importance of ascertaining the true canon of holy
scripture, * * sº & º ge e e £
CHAPTER XVII.
The care with which the books of the Old Testament were
preserved—their canonical authority—the sanction given
to these books by the Saviour and his apostles—and the
method of ascertaining what books were in the canon at
£he time of Christ's advent, . sº
CHAPTER, XVIII.
The books denominated apocryphal have no just claim to a
place among the canonical scriptures of the Old Tes-
tament, g ſe * & º & * * *
CHAPTER XIX.
Canon of the New Testament—method of settling it—testi-
mony of the church—constitution of the canon—whence
these books derive their authority—solicitude of early
Christians to obtain these books—their care to distin-
guish them from others—autographs, &c., . .
273
289
301
303
309
32}.
viii CONTENTS,
CHAPTER XX.
Testimonies in favour of the canonical authority of the
books of the New Testament, . º gº § . 345
CHAPTER XXI.
Canonical authority of Paul’s Epistles, gº * © 358
CHAPTER XXII.
The canonical authority of the seven Catholic epistles, and
of the book of Revelation, gº ë tº tº e 369
CHAPTER XXIII,
Recapitulation of evidence on the canon of the New Tes-
tament, {} g e * g © o © & 379
EVIDENCES OF CHRISTIANITY.
CHAPTER I,
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 evidences of revela-
tion, in interpreting its meaning, or in assenting to its doc-
trines, the exercise of this faculty is indispensable.
When the evidences of Christianity are exhibited, 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 possesses 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 seeing without eyes, than of knowing any
thing without reason.
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,
10 EVIDENCES OF CHRISTIANITY.
Use of reason in Religion.
and reproves those who neglect to judge for themselves
what is right.
It has frequently been said by the friends of revelation,
that although reason is legitimately exercised in examin-
ing the evidences of revelation, 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
contained in such a divine communication. This state-
ment, though intended to guard against the abuse of rea-
son, is not, in my opinion, altogether accurate. Without
reason we can form no conception of a truth of any kind;
and when we receive anything as true, whatever may be
the evidence on which it is founded, we must view the re-
ception 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; whatever 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 doc-
trines which can in no way be reconciled to right reason,
it is a sure evidence that those claims have no solid foun-
dation, and ought to be rejected. But that a revelation
should contain doctrines of a mysterious and incompre-
hensible nature, and entirely different from all our previous
conceptions, and, considered in themselves, 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 relates to
this Infinite being must be to us, in some respects, incom-
EVIDENCES OF CHRISTIANITY. 11
Use of reason in Religion.
prehensible. 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 con-
ceived, as any of the truths contained in a revelation can
be. But it is reasonable to believe what by our senses 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 appealis to reason. Not to deter-
mine 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 confide in our own
crude and feeble conceptions. Just as if an unlearned
man should hear an able astronomer declare the diurnal
motion of the heavens is not real but only apparent, or
that the sun is nearer to the earth in winter than in sum-
mer, although the facts asserted appeared to contradict
the senses, it would be reasonable to acquiesce in the de-
clarations made to him by one who understood the sub-
ject, and in whose veracity he had confidence. If then
we receive the witness of men in matters above Our Com-
prehension, much more should we receive the witness of
God, who knows all things, and cannot deceive his crea-
tures by false declarations.
There is no just cause for apprehending that we shall
be misled by the proper exercise of reason on any subject
which may be proposed for our consideration. The only
12 EVIDENCES OF CHRISTIANITY.
Abuse of reason in Religion.
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. In one sense, indeed, they
may be said to follow reason, for they are guided by a
blinded, prejudiced, and perverted reason.
One large class of men are accustomed, from a slight
and superficial view of the important subject of religion, to
draw a hasty conclusion, which must prove in the highest
degree detrimental to their happiness. They have ob-
served, 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 Di-
vine Inspiration, and many false reports of miracles and
prophetic oracles. Without giving themselves the trouble
of searching diligently for the truth admidst 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 principles, be
discarded as unmeaning names; for of all these there have
been innumerable counterfeits, and concerning all of them
an endless diversity of opinion,
EVIDENCES OF CHRISTIANITY. 13
Abuse of reason in Religion.
A second class, who profess to be men of reason, 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 revelation. They read with avidi-
ty the books written against Christianity, and but too faith-
fully treasure up every objection to religion; but her ad-
vocates never obtain from them a fair hearing. They
never inquire whether the arguments and objections which
appear to them so strong, have not been refuted. With
the means of conviction 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 rea-
son for their guide, are under the dominion of vicious pas-
sions; ambition, avarice, lust or revenge. Men of this
character, however 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 passions 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 in-
capable of receiving any benefit from the arguments of
others. They never think of religion but with a feeling
of enmity; they never speak of it but in the language of
sneer or abuse. There is no object which this race of in-
fidels have more at 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 vesse of it may remain to give
- 2
14 EVIDENCES OF CHRISTIANITY.
Abuse of reason in Religion.
them torment. Voltaire may be considered 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 distin-
guished, as masters of reason, than those who have been
mentioned. They are the cold, speculative, subtle skep-
tics, who involve themselves in a thick mist of metaphysics,
attack first principles, and confound their readers with
paradoxes. The number of those who belong to this class
is perhaps not large, but they are formidable; for while
the other enemies of the truth scarcely make a show of
reason, these philosophers are experienced in all the intri-
cacies 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. It it be inquired how
they contrive to spread such a colouring of skepticism
over every subject; the answer is, by artfully assuming
false principles as the premises of their reasoning; by
reasoning sophistically on correct principles; by the dex-
terous use of ambiguous terms; by pushing their inquiries
beyond the limits of human knowledge; and by calling in
question the first principle of all knowledge. It is not
easy to conjecture what their motive is; most probably it
is vanity. They are ambitious of appearing more pro-
found 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 reason are equally worthless. They pull down
EVIDENCES OF CHRISTIANITY 15
Rational Christians.
every thing, but build up nothing. Truth has no greater
enemies in the world than this Pyrrhonic sect; and it is to
be lamented that sometimes ingenföus 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 vir-
tue and usefulness are obscured forever.
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, distinguished for their learning and ingenui-
ty, who profess to receive the Christian revelation and
glory in the appellation of Rational Christians. They
proceed on the plausible and (if rightly understood) cor-
rect principle of receiving nothing as true but what their
reason approves; but these very men, with all their fair
appearances of rationality, are chargeable with as gross a
dereliction of reason as can well be conceived; and, in re-
gard to consistency, are more vulnerable than any of
those already mentioned. 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
opinion, and reject them as unreasonable if they do not
accord with this standard. But the declaration 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.
Perhaps, however, I do not represent the case with perfect
accuracy. Perhaps no man is chargeable with such an
inconsistency, as to admit a thing to be contained in an
undoubted revelation, and yet rejectit. The exact state of
16 EVIDENCES OF CHRISTIANITY.
Rational Christians.
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 incon-
sistent with reason; and as nothing inconsistent with rea-
son 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 princi-
ples, a man may believe just as 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. This whole
procedure is contrary 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 unbiased mind;
and in the exercise of a sound judgment, and with the aid
of those helps and rules which reason and experience sug-
gest, to obtain the sense of the several parts of the docu-
ment; and although this sense may contradict our precon-
ceived opinions, or clash with our inclinations, we ought
implicitly to receive it; and not by a refined ingenuity,
and laboured critical process, to 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 miste-
rious doctrines of revelation to the measure of our nar-
row conceptions. In the creed of many, called Rational
Christians, the divine system of heavenly 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 re-
pugnant to the first principles of reason? Let that be de-
EVIDENCES OF CHRISTIANITY. 17
Reason and faith not irreconcilable.
monstrated and the effect 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 demonstrated.
The reasonings by which it has been attempted to prove
that the doctrine commonly called orthodox are contrary
to reason, are fallacious; and a similar mode of reasoning
on truths of Natural Religion will land us in Atheism.
Deistical writers have been fond of representing faith
and reason as irreconcilable. They have insinuated and
even asserted, that revelation cannot be received without a
remumciation of reason; and have affected to regret that
it should be subjected to the trial of a rational investiga-
tion, which they allege it can by no means bear. This
was a favourite topic with Morgan, Bolingbroke, Voltaire
and Hume. The last mentioned author, in the close of
his Essay on Miracles, used the following language: “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 sufficient to convince us of its [the Chris-
tian 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 un-
derstanding.”
On the insiduous 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 Chris-
tianity, but of that of the whole tribe of deistical writers,
until very recently when they have come out boldly. Un-
der the mask of friendship and with words of respect on
their lips, they have aimed the most deadly thrusts at the
vitals of Christianity. But in regard to the sentiment ex-
18 EVIDENCES OF CHRISTIANITY.
Reasons for Publishing.
pressed in this extract, the friends of revelation utterly dis
claim 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 impartial reason. They have met them at every
point where they have chosen to make the assault; and I
may safely say that no deistical argument remains unre-
futed, no infidel objection undetected and unexposed. As
Mr. Hume wrote this immediately after finishing his ar-
gument against miracles, he may have felt a confidence
that he had achieved what none before were able to effect.
But his confidence was premature; the argument which
he claims the honour of having discovered, (though this
might be disputed on good ground) has been refuted, with
a clearness of evidence sufficient to bring a conviction to
any mind but that of a sophist and a skeptic. We shall
have farther occasion, in the sequel, to consider the force
of Mr. Hume’s reasoning against miracles.
It may perhaps require some apology, that a subject
which has been so fully and ably discussed in numerous
volumes, should be attempted to be treated in a short es-
say. My only apology 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 skepticism. How many read Hume
and Gibbon, who never have seen the answers of Camp-
bell 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 contribu-
ting, in some small degree, to prevent the progress of one
of the greatest evils to which men are liable.
( 19 )
CHAPTER II.
It is impossible to banish all religion from the world, and if it were
possible it would be the greatest calamity which could befal the
human race.
IT is not my object here to consider religion as it is a mat-
ter of duty, or a means of obtaining 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 inspec-
tion of the principles of human nature, and from the histo-
ry of the world. Man has maturally a sense of moral
obligation, a perception of the difference between right and
wrong, feelings of remorse or approbation on the review
of his conduct, fears of future retribution when he has
committed a crime, and a propensity to pay religious ho-
mage 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 religious animal.
And certainly there is nothing by which man is so clearly
distinguished from the creatures below him, as this capa-
city 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 re-
ligious nature. 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
20 EVIDENCES OF CHRISTIANITY.
Religion not invented by Priests.
*—
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 mation without reli-
gion, 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 accurate examination it has been
ascertained that this was a mistake. And from our pre-
sent knowledge of the nations of the earth, we are author-
ized to assert that there is not one totally destitute of some
sense of religion and some form of worship. 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 important conclusions. And these principles of our
nature are so deeply radicated that they never can be re.
moved. Men may be induced to abandon their old religion
and to adopt a new one; but they never can remain long
free from all religion. Take away one object of worship
and they will soon attach themselves to another. If un-
happily 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 bear such ample testi-
mony to this fact that it cannot be denied. Now, this uni-
versality of religion evinces, in the clearest manner, that
the principle 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 ex-
ists and is natural to man.
Atheistical men have indeed attempted to trace all re-
ligious feelings, and all rites of worship to the craft of
priests and policy of rulers; but this opinion is not only
EVIDENCES OF CHRISTIANITY. 21
Religion not invented by Priests.
unsupported by historical testimony, but is most unreason-
able in itself. For if there had not existed a predisposition
to religion in the minds of men, such a design would never
have been conceived; and if it had, all attempts to intro-
duce into the minds of men ideas so foreign to their 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 re-
ligion had existed in the minds of men, priests and poli-
ticians, however cunning, would have had no handle to
take hold of, no foundation on which to build. Besides, it
seems to be forgotten by the advocates of this hypothesis,
that the existence of priests supposes the previous exist-
ence of religion.
They have moreover alleged that fear produced the gods.
Be it so; it still confirms the 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 ef-
fects as long as the world stands. It is impossible there-
fore to banish all religion from the world.
To what degree atheists have succeeded in divesting
themselves of all religious impression, I do not pretend to
know. That some men have gone to a great length in
counteracting the constitutional tendencies, and extinguish-
ing the feelings 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;
3
22 EVIDENCES OF CHRISTIANITY.
Religion cannot be eradicated.
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 religious impressions from their minds, it is
vain to attempt to banish all religion from the world.
But suppose the great work achieved, and that every
vestige of religion were obliterated, what would be the re-
sult? Would men remain without any objects of religious
homage? Would they never again be afraid of invisible
powers? Would the feelings of remorse at no time urge
them to perform some sort of penance or attempt some
kind of expiation? Would no imposters 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 Christianity, hope
by its supervision 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 surrounded by supersti-
tions 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 mi-
series which inveterate superstition perpetuates in some of
the fairest and most populous regions of the globe. Look
at the savage tribes of Africa and America, and contem-
plate the cruel bondage of superstition to which the peo-
ple are subjected. Evils as great would soon grow up
EVIDENCES OF CHRISTIANITY. 23
Banishment of Religion a calamity.
among us, were it not for the salutary influence of Chris-
tianity. 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 do-
minion of superstition, and it is the BIBLE which must pre-
vent 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 preventing 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 befal the hu-
IłłąH T8 Cé.
It has formerly been a matter of discussion with the
learned, whether the influence of superstition or atheism is
most baneful to society. Plutarch, Bacon, Bayle, Warbur-
ton, and others, have handled this subject in a learned and
ingenious manner, and arrived at very different conclu-
sions. However doubtful this question may have been con-
sidered in former times, I believe all reflecting men are
now pretty well satisfied, that the question is put to rest
for ever. We have recently beheld the spectacle of a great
nation casting off contemptuously the religion of their fa-
thers, and plunging at once into the abyss of atheism. We
have seen the experiment tried, to ascertain whether a po-
pulous nation could exist without the restraints of religion.
24 EVIDENCES OF CHRISTIANITY.
Irreligion of France.
Every circumstance was as favourable to the success of
the experiment as it could be. Learning was in its high-
est state of advancement; philosophy boasted of an ap-
proximation to perfection; 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 dis-
gorged its fiery blood over all Europe. Such a scene of
cruelty, cold-blooded malignity, beastly impurity, heaven
daring impiety, and insatiable rapaciousness, the world
never 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 principles of its own speedy downfal. Atheism
has no bond of union for its professors, no basis of mutual
confidence. It breeds suspicion, and consequently hatred
in every breast; and it is actuated by a selfishness which
utterly disregards all the bonds of nature, of gratitude, and
of friendship. To an atheist fear becomes the ruling pas-
sion. Conscious of his own want of virtue, 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 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 inflicting
death on the object 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 jus-
tice of heaven against impious and cruel men more signally
EVIDENCES OF CHRISTIANITY". 25
Fruits of Atheism.
displayed, than in making these miscreants the instruments
of vengeance upon each other. The generalstate of morals
in France, during the period in which Christianity was pro-
scribed, 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:-
“Multiplied cases of suicide; prisons crowded with inno-
cent persons; permanent guillotines; perjuries of all clas-
ses; parental anthority set at naught; debauchery en-
couraged by an allowance to those called unmarried mo-
thers: 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 atheism, then let us rather have superstition in its
most appalling form. Between atheism and superstition
there is this great difference; the latter may authorize
some crimes, the former opens the flood gates to all. The
one restrains partially, 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 detestation; but the atheistical philosophers had
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 must be the state of
* Gregoire.
3%
26 EVIDENCES OF CHRISTIANITY.
Result of universal Atheism.
things, if the whole mass of people in a nation should be-
come atheists, or to be freed from all the restraints of con-
science and religion. Such an event will never occur, but
if it should, all must acknowledge that no greater calamity
could be imagined. It would be a lively picture of hell
upon earth; for what is there in the idea of hell more hor-
rible than the absence of all restraint and all hope, and the
uncontrolled dominion of the most malignant passions?
But there would be one remarkable point of difference, for
while atheists deny the God that made them, the inhabitants
of hell BELIEVE AND TREMBLE.
CHAPTER III.
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.
IT has been proved in the former section, that it is neces-
sary to have some religion. We are already in possession
of Christianity which, by the confession of deists them-
selves, answers 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 to give it up willingly; but if this cannot be done,
then surely it is not reasonable to part with a certain good,
without receiving an equivalent. This would be, as if
some persons sailing on the ocean in a vessel which car-
ried them prosperously, should determine to abandon it
without knowing that there was any other to receive them,
merely because some of the passengers, pretending to skill,
suggested that it was leaky, and would sooner or later
founder.
Let the enemies of Christianity tell us plainly what their
aim is, and what they design to substitute in the place of
the Bible. This however they 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 compensate for the loss.
This is a point of vital importance and demands our
most serious attention. If it is really intended to substitute
some other religion in the place of Christianity, we ought
28 EVIDENCES OF CIIRISTIANITY".
Paganism befriended by some.
certainly, before we make the exchange, to have the op-
portunity of examining its claims, that we may know whe-
ther it will be likely to answer the purposes for which re-
ligion is wanted. To bring this subject fairly into view,
let us take a survey of the world, and inquire, what it has
to propose for our selection, if we should renounce Chris-
tianity.
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 exploded 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 Gibbon has not, that I recollect, expressed his opin-
ion on this subject explicitly; but it may be fairly inferred,
from many things in his History of the Decline and Fall
of the Roman empire, that he deeply regretted the subver-
sion 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 pastevents, 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 Pagan rites re-
stored. It is difficult to tell what he wished to accomplish
by his opposition to Christianity; or whether he had any
definite view, except to manifest his hatred to the gospel
and its author.
Taylor, the learned translator of Plato, openly avowed
EVIDENCES OF CHRISTIANITY. 29
Mohammedanism and Deism.
his predilection for the religion of the Athenian philoso-
pher, and his wish that it might be revived; and speaks in
contemptuous terms of Christianity, in comparison with
Platonism; 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 philosopher lived.
This then would be no substitute for Christianity; for un-
der its benign influence even THE Poor HAVE THE Gos-
PEL PREACHED UNTo THEM. But I have no doubt that,
if the truth could be ascertained, we should find that this
Sublime genius derived some of his best ideas directly or
indirectly from the Scriptures; and that if he had lived
under the light of the gospel, he would never have spoken
of it as his translator has done.
In the time of the revolution in France, after some trial
had been made of having no religion, D’Aubermenil pro-
posed a new religion, in imitation 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 elements. It was pre-
scribed that worship should be celebrated daily in the tem-
ple, that every ninth day should be a sabbath, and that on
certain festivals all ages should unite in dances. A few
famatics in Paris, and elsewhere, actually adopted the new
religion, but they were unable to attract 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 comparison 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
30 JEWII) ENCES OF CHRISTIANITY.
No piety among Deists.
Arabian impostor. How far this religion can bear a com-
parison with Christianity, will be seen in the sequel.
Deism, then, or Natural Religion, is the only hope of
the world, if the Christian Religion be rejected. The first
English deists extolled Natural Religion to the skies, as a
system which contained all that man had need to know;
and as being simple and intelligible to the meanest capacity.
But strange to tell, scarcely any two of them are agreed
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 religion, 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 betwen 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 wor-
ship are necessary.
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 re-
gard to this class of men? Have they ever been distin-
guished for their spirit of devotion; Have they produced
numerous instances of exemplary piety? It is so much
the reverse, that even asking such reasonable questions 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 sobey
drunkard,
EVIDENCES OF CHRISTIANITY. 31
Devotional spirits wanting among Deists.
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 them-
selves to be deists laid them under greater obligations to
be devout, they would not be so zealous for the system.
Believe me, the contest is not between one religion and
another, is it between religion and irreligion. It is impos-
sible that a man of truly pious temper should reject the
Bible, even if he were unaquainted with its historical evi-
dences. 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 derived its origin from
heaven. But we find no such spirit in the writings of de
ists. There is not in them a tincture of piety; but they
have more than a sprinkling of profane redicule. When
you turn to them from the Bible, you are sensible of as
great a transition, as if you passed suddenly 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 argu-
ments. But whenever this event shall occur, they will be
found no longer opposing the Bible, but will esteem it as
the best of books, and will come to it for fuel to feed the
flame 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 be-
lieved 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
32 EVIDENCES OF CHRISTIANITY.
Theophilanthropists of France.
reckoned the principal reason why the deists have never
been able to establish and keep up any religious worship
among themselves. The thing has been attempted at
several different times and in different countries, but never
with success. -
It is said that the first enterprise of this kind was that of
David Williams, an Englishman, who had been a dissent-
ing minister in Liverpool, but passing over first to So-
cinianism, and then to deism, went to London, where, be-
ing patronised by some persons of influence, he opened a
house for deistical worship, and formed a liturgy, consist-
ing principally of praise to the Creator. Here he preached
for a short time and collected some followers; but he com-
plained 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 himself) through dis-
couragement 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 par-
ticularly 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.
The most interesting experiment of this kind was that
made by the Theophilanthropists in France during the
period of the revolution. After some trial had been made
of atheism and irreligon, and when the want of public
worship was felt by many reflecting persons, a society
EVIDENCES OF CHRISTIANITY. 33
Advantages of the Society.
was formed for the worship of God, upon the pure princi-
ples of Natural Religion. Among the patrons of this so-
ciety, were men beloved for their philanthropy, and dis-
tinguished for their learning, and some high in power.
La Revelliere Lepaux, one of the directory of France,
was a zealous patron of the new religion. By his influ-
ence, 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
cathedral church of Notre Dame. -
Their creed was simple, consisting of two great articles,
the easistence of God, and the immortality of the soul.
Their moral system also embraced two great principles,
the love of God and the love of man;–which were indi-
cated by the name Theophilanthropists. 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 pronounced in public. To these were added
some simple ceremonies, such as placing a basket of fruit
and flowers on the altar. Music, vocal and instrumental
was used; for the latter they availed themselves of the or-
gans 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 ex-
tended to foreign countries. Their manual was sent into
all parts of the republic by the minister of the interior, free
of expense.
Never did a society enjoy greater advantages at its com-
mencement. Christianity had been rejected with scorn;
4
34 EvidENCEs of CHRISTIANITY.
Difficulties of the Society.
atheism had for a short time been tried, but was found to
be intolerable; the government was favourable to the pro-
ject; men of learning and inſluence patronised it, and
churches ready built were at the service of the new de-
nomination. The system of Natural Religion which was
adopted was the best that could have been selected, and
considerable wisdom was discoverd 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 instead of
occupying twenty churches in Paris, they needed only
four; and in some of the provincial towns, where they be-
gan under the most favourable auspices, they soon came
to nothing. Thus they went on declining until, under the
consular government, they were prohibited the use of the
churches any longer; upon which they immediately ex-
pired without a struggle, and it is believed that not a ves.
tige of the society now remains.
It will be instructive and interesting to inquire into the
reasons of this want of success, in a society enjoying so
many advantages. Undoubtedly 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 orators 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 com-
posed and the music good; but the musicians were hired
from the stage. There was also a strange defect of libe-
EVIDENCES OF CHRISTIANITY. 35
Liberality of the Society.
rality 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 government to grant
them relief from a debt, which they had contracted, in pro-
viding the apparatus 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 fore-
seen. Some of the societies declared themselves indepen-
dent, and would not agree to be governed by the manual
which had been received any farther 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 forming another hierarchy.
There were also complaints against them addressed to the
ministers, by the agents of government in the provinces,
on account of the inſluence which they might acquire in
civil affairs.
The Theophilanthropists were moreover censured by
those who had made greater advances in the modern phi-
losophy, for their illiberality. It was complaimed, 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 appointed a fête, 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 he carried in pro-
36 EVIDENCES OF CHRISTIANITY.
Cause of their failure.
cession. On the first was inscribed the word Religion;
on the second Morality: and on the others, respectively,
Jews, Catholics, Protestants. When the procession was
over, the bearers of the several 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 Socrates, St. Vincent de Paul, J. J.
Rousseau, and Washington;–a strange conjunction of
names truly?%
I have been thus particular in giving an account of this
society, because the facts furnish the strongest confirma-
tion of my argument, and are in themselves curious and
instructive. After the failure of this enterprise, deists will
scarcely attempt again to institute any form of public
worship.
But among those philosophers who believe in the perfec-
tibility of human nature under the fostering influence of
increasing knowledge and good government, there is a
vague theory of a kind of mental, philosophical religion,
which needs the aid of no external forms. The primary
articles of their creed are that religion is a thing entirely
between God and every man's conscience; that all our
Creator requires is the homage of the heart; that if we
feel reverence, gratitude, and submission, towards him,
and act our part well in society, we have fulfilled our
duty; that we cannot know how we may be disposed of
hereafter, and ought not to be anxious about the matter.
* Histoire de Theophilanthropie, par M. Gregoire.—See Quarter-
ly Review for January, 1823.
EVIDENCES OF CHRISTIANITY. 37
Restoration of Religion in France.
Whether this is expected to be the religion of philosophers
only, or also of the unlearned, and the great mass of la-
bouring people, I am unable to say. But I know that such
a system as this will, to a large majority of every commu-
mity, 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 principle, to fix their attention, to create
an interest, and to excite the feelings of devotion. The
truth is that if the heart be effected with lively emotions of
piety, it will be pleasant, it will be useful, and it will be
matural, to give them expression. This will hold in regard
to philosophers and men of learning, as well as others.
Wherever a number of persons participate in the same
feelings, there is a strong inclination to hold communion
together; and if sentiments of genuine 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 essentially in the exercises of the
heart; but that religion which is merely mental, is suspi-
cious; 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 govern-
ment, a speech was delivered by one of the counsellors of
state, which contains excellent sentiments on the subjects.
4%
38 EVIEENCES OF CHRISTIANITY".
Conclusion.
here treated. One or two extracts will not be unaccepta.
ble to the reader. “Science can never be partaken of but
by a small number, but by religion one may be instructed
without being learned. 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 people. It
is revealed religion which points out all the truths that are
useful to men who have neither time nor means for labo-
rious disquisitions. Who then would wish to dry up that
sacred spring of knowledge which diffuses good maxims,
brings them before the eyes of every individual, and com-
municates to them that authoritative 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 what is just and un-
just; hence arise barbarous manners, hence a people be-
come 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 pointed out to
us by our ancestors? What have we gained by substi-
tuting vain and abstract doctrines for the creed which ac-
tuated the minds of Turenne, Fenelon, and Pascal?”
I think enough has now been said to establish, beyond
all reasonable doubt, our second proposition, that if Chris-
tiainty be rejected, there is no other religion which can
be substituted in its place, or at least, no other which can
at all answer the purpose for which religion is desirable.
Ft 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 proposition maintained in the preceding chapter.
( 39; )
..” " CHAPTER IV.
Revelation necessary to teach us how to worship God acceptably—
the nature and certainty of a future state and especially, the me-
thod by which sinners may obtain salvation.
IT would be superfluous here to repeat what was said in
the preceding chapter, respecting the need in which man
stood of a revelation when he first proceeded from the
hands of his Creator. The object which we have, at pre-
sent, in view, is, to inquire, whether man, in the condition
in which we now find him, and in which history informs
us he has existed for ages, does not stand in urgent need
of more light than he possesses; and whether there are
not some points of vital importance concerning which he
must remain in the dark, unless the knowledge of the truth
is communicated to him by a revelation from God. Let
it be understood, however, in what sense it is asserted,
that a revelation is necessary. Of course, it is not meant
that there is any natural necessity for such an event; nor
is it intended that God is obliged by any necessity to grant
a revelation. The necessity contended for relates alto-
gether to the wants of man. It is found that in all times,
and under all circumstances, he needs information, which
he cannot obtain from the unassisted exercise of his own
reason; or at least not so satisfactorily, as from divine re-
velation.
For even if it were possible for a few philosophers of
the highest order of intellect, by long and profound inves-
tigation, to discover all the truths absolutely necessary to be
40. EVIDENCES OF CHRISTIANITY".
Insufficiency of Natural Light.
known; yet for the bulk of mankind, it might be all im-
portant to have these same things made known by divine
revelation, because the great majority of our race have
neither leisure nor ability for such tedious and difficult re-
searches. But the truth, as made known by history, is,
that on those very points on which it is most needful that
man should be instructed, the wise men of this world
have been as much at a loss as the vulgar. They rea-
soned much, and speculated as far as human intellect could
go; but instead of clearly ascertaining truth, they rested
at last in mere conjecture or deviated into gross error.
Again, if the light of nature were sufficient to shed some
light on the great truths needful to be known by man; yet
a clear well-attested communication from heaven, might
be of the greatest utility, by speaking decisively and au-
thoritatively, in regard to matters concerning which the
conclusions of reason are feeble and uncertain. To affect
the conscience and influence the heart, it is highly impor.
tant that religious truth should be attended with certainty,
and should be felt to possess the sanction of divine authori-
ty. What men discover by the slow deductions of reason,
is found to operate feebly on the conscience, compared
with the persuasion that God speaks to us immediately by
divine revelation. In reasoning about the most important
truths, men differ exceedingly from one another: and this
very circumstance spreads doubt and uncertainty over all
their speculations. When we peruse the discourses of the
wisest of the heathen sages, and observe what darkness
surrounded them, we cannot but feel commiseration for
the imbecility of the human intellect; and indeed the best
of them were deeply convinced of the insufficiency of their
EVEDENCES OF CHRISTIANITY". 41
Natural ſight left men in darkness.
own reason to guide them; and sometimes seemed to en-
tertain a glimmering hope, that at some future period, and
in some uml;nown way, divine instruction might be com-
municated to the erring children of men.
It is also more than probable that the clearest and most
important ideas, which the heathen philosophers enter-
tained, were not the discoveries of their own reason, or a
light struck out from an observation of the works of na-
ture, but rays of truth derived more remotely or more di-
rectly from divine revelation, as has been remarked in
another part of this essay.
But, after all, it is an undeniable fact, that reason aided
as it was by tradition, left men to grope in the dark, and
to fall into the most degrading idolatry.—Indeed, though
reason may teach that there is a God, and that he ought
to be worshipped; yet, of what kind his worship should be
in order to be acceptable, she never has made known, nor
is it within the reach of her ability. All the rites of wor-
ship invented by man are altogether unworthy of God:
and, truly, it is in the nature of things impossible, that
men should devise a form of acceptable worship, for no
service of this kind can be pleasing in the sight of God,
which he has not himself appointed. Now, if men have
lost the knowledge of the original institutions of religion;
or, if these have become altogether corrupt, there must be
a new revelation, before man will be able te render an ac-
ceptable service to his Creator. There is good reason to
believe, that many of the heathen rites of worship are
nothing but corruptions of divine institutions, which were
given to men by an early revelation. This seems espe-
cially to be the fact, in relation to sacrafices, which consti-
42 EVIDENCES OF CEIRISTIANITY.
Heathen rites a corruption of Revelation.
tuted an essential part of the worship of almost all ancient
nations, and some vestiges of which have come down by
tradition among the most barbarous tribes. Reason cer-
tainly never taught men that shedding the blood and tak.
ing away the life of an animal could be an acceptable
sacrifice to the deity; or that presenting it on an altar,
and consuming it wholly or partially by fire, could be a
propitiation for sin; and yet these mysterious ceremonies
were almost as universal as the gift of speech. And be-
tween the sacrifices of nations, remote from each other,
there has been remarked a wonderful similarity in the cir-
cumstances of their sacred offerings; in the erection of
altars; in the pouring out of the blood; in dividing the
animal into pieces; in combining the offering of salt, wine,
bread, and incense, with the sacrifice of animals; in con-
sidering the blood and death of the victim, as expiatory for
sin; in having an order of priesthood to officiate in these
sacredrites, who were solemnly consecrated to the service,
and considered more holy than other men; and when only
a small part of the animal sacrificed was consumed by
fire, in feasting on the remainder, within the precincts of
the temple or sacred enclosure. This analogy may be
traced even in the names, by which similar sacrifices
were denominated among different nations. These and
many other striking resemblances in the rites of ancient
nations, go to prove incontestably that they must have had
a common origin; and no account of this is half so proba-
ble as that which ascribes sacrificial rites to an original
revelation, which brings us to see the credibility of the
Mosaic history in regard to the origin of religious worship.
But supposing that any heathen nation should now be
EVIDENCES OF CHRISTIANITY. 45
Reason cannot teach acceptable worship.
convinced of the absurdity of idolatry; and should become
sensible of their obligation to render some kind of external
homage to the great Creator, by what means could they
learn what sort of service would be acceptable 2 Reason
could not teach them what rites should be observed. With-
out a revelation from God, they must for ever remain
without a form of worship; or if they attempted to invent
certain rites, all experience teaches that these human in-
ventions will ever be marked with human weakness, and
reason herself intimates that no worship, not appointed by
God, can be acceptable to him. It appears then, that even
if man were not a sinner, he would need a divine revela-
tion to teach him how to render an acceptable worship to
his Creator.
Some infidel writers have pretended, that it is a matter
of indifference by what rites God is worshipped, and that
he is equally pleased with the services of all nations, how-
ever different from each other in their mode of worship.
This doctrine is utterly inconsistent with the dictates of
sound reason. Upon this principle even human sacrifices,
which have been so common in the world, would be justi.
fied. And the most impure and abominable rites would
be sanctioned by the Deity. The whole worship of Pagan
nations, both in ancient and modern times, is detestable;
and no one, who has any just conceptions of the attributes
of God, can persuade himself that he ever could be pleased
with services so characterized by cruelty, impurity, and
folly. Their worship is not directed to the true God, but
to the false deities of their own invention. They sacrifice
not to God but to devils. They have substituted for the
august Creator, creatures of almost every kind and spe-
44 EVIDENCES OF CHRISTIANITY,
—a-
Reason cannot teach acceptable worship.
cies. No man, under the government of reason, can look
into any heathen temple without being shocked and con-
founded with the degrading and abominable rites of idola-
try. The more this subject is contemplated the more clear-
ly will the necessity of divine revelation be felt, and the
greater will appear to be its value to the human race
Who can read an account of the mythology and idolatry
of the ancient Egyptians, or of the modern Hindoos, and
not be deeply impressed with the necessity of something
to dispel the horrible darkness, and break asunder these
cruel bonds of superstition?
Another argument for the necessity of a divine revela-
tion is, that without it man must remain ignorant of his
origin and his end, and utterly unable to account for the
circumstances by which he is surrounded. He finds him-
self here upon the earth, and feels that he is borne along
the stream of time with the rest of his generation, towards
a dark gulph before him, which he perceives he can by no
means escape. But when he inquires respecting the origin
of the human race, when he seeks a solution of the enig-
ma of his sinful, suffering, and mortal exsitence, he finds
no one among the living or the dead, from whom he can
obtain the least satisfactory information. All the tradi-
tions and histories of men are full of fables; and if they
contain some rays of truth, they are so mingled with error
that no man can distinguish the one from the other. Leave
out of view the history contained in the Bible, and all that
we can learn from others cast not a solitary ray of light
on the points under consideration. We have no means of
tracing up our race to its origin, and the deist can give no
rational account of the wickedness of men and their suffer.
EVIDENCES OF CHRISTIANITY. 45
Necessity of Divine Revelation.
ings and death. The darkness and uncertainty resting on
these subjects, have led many, who rejected the authority
of the Bible, to adopt most absurd and atheistical hypo-
theses respecting the origin of man. Some have professed
to believe that the earth and its inhabitants have existed
from all eternity; which is too absurd to require refuta-
tion. Others have amused themselves and their readers
with the idea, that originally mankind were merely a spe-
cies of monkey or baboon, and that by degrees they laid
aside their brutal appearance and manners, and certain
inhuman appendages, and having in process of time in-
vented language and the arts most necessary to provide
for the clothing and shelter of the body, they gradually
rose higher and higher in the scale of improvement, until
they arrived at that pitch of refinement and civilization,
which has been attained by the most polished nations.
These, it is true, are rather atheistical than deistical hypo-
theses; but they serve to show how little light reason can
shed on this subject, and how much we need a divine reve-
lation. For the deist can form no theory which can satis-
fy our reasonable desires. He can give no good reason
for the moral condition and mortality of our race. He
may say, that it is the law of nature; but this is merely to
declare the fact, not to account for it.
But we might, perhaps, be contented to remain ignorant
of our origin, if we could know what is to be our destiny
hereafter, and how far it is connected with our present
character and conduct. Reason has exerted and exhausted
all her resources to demonstrate a future existence and to
place the immortality of the soul on an immoveable basis.
But what has been the result of all these reasonings?
5
46 EVIDENCES OF CHRISTIANITY.
Reason cannot demonstrate the certainty of a future state.
Why, a possibility, or, to say the most, a strong proba-
bility, that the soul survives the body. But this, of all
others, is the point, on which we want certainty, absolute
certainty. How painful to be involved in a cloud of doubt
and suspense, when we look forward to futurity; and,
especially, when descending into the grave, to have nothing
to lay hold of, but the conclusions or conjectures of our
own feeble reason! That I do not depreciate the force of
the arguments for the soul’s immortality, will appear from
the fact that many of the heathen philosophers held that
the soul died with the body; that of those who believed in
a future existence, some were of opinion, that after the
lapse of a thousand years or some longer period, it would
come to an end; others—and these very numerous—be-
lieved in the doctrine of metempsychosis, or the transmi-
gration of souls from the body of one animal to that of
another, in perpetual succession; and more still had no
other idea of immortality, than that the soul—which they
thought was a particle of deity—would at death be re-
funded into the divine essence; which was virtually to
deny its future existence, as to its distinct personality or
as possessing individuality and consciousness. Even such
men as Socrates, Plato, and Cicero, had no clear, consis-
tent, and satisfactory views of this interesting subject; not
because they neglected to exercise their cultivated and
powerful intellects upon it; for it was a subject, which
more than all others engaged their thoughts;–but because
it was surrounded by a darkness which unassisted reason
could not penetrate. O how glad would these sages have
been to possess one ray of that revelation which our infi-
dels foolishly despise! The earlier deists generally admit-
EVIDENCES OF CHRISTIANITY. 47
Degradation of Pagans.
ted the doctrine of a future state of retribution, and affected
to believe that reason was sufficient to establish the doc-
trine; but their successors in modern times, or at least a
large majority of them, have either denied or called in
question this fundamental doctrine. And if we should
weigh impartially all the arguments which have ever been
adduced, in ancient or modern times, to establish this
point, we should be obliged to confess that we needed far-
ther light. And from the very nature of the case, no one
can give us an absolute assurance of our future and im-
mortal existence, but God alone. It is an event which
depends on his will and nothing else. Arguments may be
adduced to prove that the soul is naturally immortal; but
they prove no more than this, that the same causes which
effect the dissolution of the body can have no tendency to
destroy the existence and activity of the soul. And what
are called the moral arguments only go to prove, that if
God exercises a moral government over his creatures here,
there must be a place for a just retribution hereafter. But
we want, on this point, more certainty. We want one to
come from the other world to tell us that there is a future
state. We want to hear the voice of God testifying, that
there is not only a future state but a day of righteous
judgment. Here every man can judge for himself, whe-
ther he needs a revelation.
This argument for the necessity of a divine revelation,
will be corroborated by observing the state of religion and
morals among all heathen nations. It has often been re-
marked that the most certain method of ascertaining what
reason is capable of accomplishing, is to see what she has
actually done in time past, especially when enjoying all
48 EVIDENCES OF CHRISTIANITY.
Effects of Christianity.
the advantages of high culture and extensive information.
In physical science we may expect new discoveries by the
exercise of reason; and the science of morals may in time
to come be better understood; but if all nations, the most
civilized and learned as well as the rude and barbarous,
have utterly failed in forming correct opinions on the most
essential points of theology and ethics, and have all fallen
into the most absurd and degrading errors, and acquiesced
in the most abominable and impure rites of Idolatry; then,
what can be more evident, than that they needed a divine
revelation? Probably one reason why the nations were
left so long to walk in their own ways, was, to convince
us of our own imbecility, and to prepare us to receive
gratefully, when offered this most comprehensive gift of
God. *
To do justice to this argument would require volumes;
but as the subject has been amply treated by LELAND and
others, I will pass it over, only remarking that the abomi-
nable rites of Pagan worship, and the shocking cruelties
and impurities which have ever been perpetrated under the
sanction of every heathen religion, make but a faint im-
pression on our minds, because we only hear the distant
report of these things, and are often tempted to think that
the narrative of these horrible doings must be too highly
coloured; but the half, and far more than the half, remains
untold, and cannot be publicly told, without outrageously
offending against decency. It is an awful thought that for
so long a time so many millions of our fellow creatures
have been under the cruel bondage of superstition, a sla-
very which affects the mind, and is productive of more hu-
man misery than all other causes. As Paganism still ex-
EVIDENCES OF CHRISTIANITY". 49
Effects of Christianity.
ists, and as its evils are unmitigated by the lapse of time,
it is an easy matter to compare the Christian with the hea-
then world. Cast your eye over the map of the earth, and
say, where is found the densest darkness? Where does
the light of truth shine? Is not the line of demarkation
between light and darkness visible 2 And is it not as evi-
dent as any thing can be, that the Bible is a rich blessing
to all who possess and read it? We might here also in-
stitute a comparison between those Christian nations which
freely circulate the Scriptures, and those who lock them.
up in a dead language; but this we omit, and go on to re-
mark, that he who is informed of the events which have
occurred on missionary ground in our own times, must
have his eyes covered with thick scales of prejudice, if he
does not acknowledge that the gospel is the richest benefit
which can be conferred on Pagan nations. Either them, a
vile imposture, a cunningly devised fable, has the power of
reforming and civilizing the most degraded of the heathen
tribes; or Christianity is a Divine Revelation, and is still
accompanied by the power of God making it effectual to
the illumination, conversion, and salvation of the Gentiles.
Let the deist take his choice between these two things.
But here let me ask whether if a company of deists had
gone out to Africa or to the Society or Sandwich Islands,
any such reformation would have been wrought? The
reader will smile at the idea of a deist turning missionary
to the heathem; but this very feeling demonstrates that de-
ism is not to be the means of regenerating the world. If
the deist were right he would be the only proper person to
send on a mission to convert the idolatrous world. But all
are ready to pronounce tº very idea to be ludicrous.
5
50 EVIDENCES OF CHRISTIANITY.
Effects of Christianity at home.
What! a missionary society of deists? Why, they have
mo confidence in their own principles, in this respect, and
no zeal for propagating them in such a field, and with such
sacrifices as the Christian willingly makes.
But why should I go to distant and heathen lands, to
prove that a revelation is necessary, when we have proof
enough before our eyes? In any of our populous cities we
may draw a visible line between that part of the population
who are under the light of evangelical truth, and those
who place themselves out of the reach of all the direct rays
of the gospel. Betweenthese two extremes there is alarge
class not properly reckoned with either; but let us, with-
out caring for exact accuracy in our computation, suppose
that one-third of the adult population are regular church-
going people, who hear the leading truths of the gospel
from Sabbath to Sabbath; and that another third seldom or
never attend any place of public worship. Between these
two classes of citizens we can institute a comparison.
Exceptions you may have to make on both sides, but taking
them in mass, is there any room to doubt whether re-
Higion is useful and necessary? From which of these
classes are our prisons crowded with inmates? Suppose,
first, that all those who never read the Bible, and frequent
no place of worship, were removed from among us, would
the state of society be meliorated or deteriorated? Or
again, suppose that all the church-going people should be
translated to another country, what would then be the con-
dition of society? If I am not egregiously erroneous in
my calculations, on the former supposition we should be
able to dispense with most of our means of coercion and
restraint, and would save the enormous expense of keeping
EVIDENCES OF CHRISTIANITY, 51
None reformed by Infidelity.
up such an array of courts, police-officers, and prisons.
On the latter supposition, all the wealth of the country
would be insufficient to provide places of confinement and
means of support for the guilty; or, to come nearer to the
truth, our large towns would soon become as Sodom, or
as a den of theives, and soon the doom of Sodom would
sink them never to rise again.
But does any one think that this is not a fair statement
of the matter, as it seems to take for granted that there is
no religion, nor can be any, without revelation? I would
request the person who makes this objection to tell me
what kind of religion might be expected if the Bible were
banished from among us? Suppose that instead of the
hundreds of gospel preachers, whose voices are lifted up
on the first day of every week, to warn men of the danger
of a sinful course, and to point out to them the way of life,
all their pulpits should be filled with infidellecturers, male
and female; what, in your consciences, do you think
would be the effect on morals and social happiness? We
all know that many sinners have been converted by the
faithful preaching of the gospel; do you know or have you
heard of any transgressors being turned from the error of
their ways, by attending on deistical lectures, or even on
the theatre, that boasted school of morality? No doubt,
some of my readers have heard of conversions at these
places of fashionable resort, but not to righteousness, not
to God. And as I have happened to mention the theatre,
I will farther add, that I am far more afraid of the moral
influence of this institution, than of that of deistical and
atheistical lectures; not because it pleads for vice—this
would not be tolerated—but because it draws thousands
52 EVIDENCES OF CHRISTIANITY.
Truth the only barrier to falsehood.
within the enchanted circle of temptation, and plunges
thoughtless youth into the vortex of sensual pleasure.
I admit that there may be much religion without revela-
tion; the whole heathen world is a proof of it. Some men of
the world indeed confound all religions and all the ministers
of religion together, as if they were all alike; whereas true
and false religion are as dissimilar as light and darkness;
and the only effectual barrier to false religion, is to cul-
tivate that which is true. Infidelity may serve to sweep
away one form of superstition, but after a time the tide will
turm, and enthusiasm or superstition will come in like a
flood; for, as we have shown, the people must have some
sort of religion, and if you banish that which is true, ration-
al, sober, and benevolent, you will soon be visited with the
most absurd and degrading systems of wild fanaticism;
and these will, when the fires of enthusiasm are extin-
guished, settle down, or rather grow up, into hideous forms
of superstition. The Pagan religions had some mixture
of truth derived from early tradition; for they were all,
as we have seen, a corruption of the primitive worship of
fallen man. But banish the Bible, and you will have in
its place either the dark horrors of atheism, accompanied
with crime, in her polluted and blood-stained robe, or you
will have the reign of superstition, chilling every gener-
ous emotion, degrading every noble affection, and blighting
all domestic bliss.
Sometimes, a splendid temple rests upon a few solid
pillars, and falls to ruin if they be removed. Thus the
peace and order and comfort of civil society depend much
on two institutions, for both of which we are indebted to
revelation. The first of these is the SACRED INSTITUTION
EVIDENCES OF CHRISTIANITY. 53
Reason teaches no method of Pardon.
of MARRIAGE: the second is the RELIGIOUS.OBLIGATION
of AN oATH or solemn affirmation, which is virtually the
same thing. Remove these, and the fabric of human hap-
piness totters at once to its very base.
But the argument on which I chiefly mean to dwell, to
evince the necessity of a revelation, is, that without it we
can never learn how sin can be forgiven or the sinner
saved. Admitting that reason can direct us with sufficient
clearness in regard to all our moral duties; admitting that
if a man performs his duty, no more is required of him,
and he may confide in the justice and goodness of God;
admitting that from this course no evil will ensue, and the
suitable reward will not be wanting; admitting all this for
argument’s sake—yea, more, that all men possess this
knowledge: yet, I maintain, that in relation to the state in
which man actually is, it amounts to nothing. It is one
thing to have a system of religion which suits the case of
an innocent being, and quite another to find out a plan by
which A SINNER can obtain forgiveness. A citizen may
know full well, that if he obeys the laws of his country he
will be protected by all upright magistrates; but if he has
already violated the laws and incurred a formidable penal-
ty, the knowledge mentioned dose not reach his case.
What he needs now, is to know how he can obtain a pardon
and evade the vengeance of the violated law. In every
such case, there is an absolute need of a declaration or re-
velation from the supreme power of the state, of a willing-
ness to pardon on some certain condition. In no govern-
ment can a pardon be a matter of course, or provided for
by the law itself; for such a provision would be subver-
sive of all government. It would be a complete nullifica.
54 EVIDENCES OF CHRISTIANITY.
Men are sinners and need Pardon.
tion of obligation and authority of the law. Here then
the momentous question occurs, is man a sinner Have
all men transgressed the law of God? I am willing to
wave the proof of this point, for the present, and to leave
it to the decision of every man's conscience. Is there a
man upon earth who is not conscious of having violated
the law of his nature, both by omissions of duty and the
actual commission of sin
Assuming it then as a fact, that men are sinners, I ask,
what does the light of nature teach respecting the forgive-
ness of sin; I shall endeavour to demonstrate, that reason
sheds not a ray of light on this fundamental point, and,
therefore, that Natural Religion, if known ever so perfect-
ly and universally, could not bring us the relief which we
need. The main argument for the position which I have
laid down, is short and simple. It is the dictate of right
reason, that God is just, and will render to every one ac-
cording to his character and conduct; and that his law,
being wise and good, must not be violated with impunity.
Can the deist conceive of an objection to this principle :
Certainly not. It must be considered a self-evident truth
by every theist who believes in the moral government of
God. The case is plain, therefore, and as far as the dic-
tates of reason extend, the sinner has no prospect before
him but to suffer the just punishment of his offences, what-
ever that may be.
To suppose that reason can inform us that God will par-
dom our sins, is to suppose that its dictates are contradic-
tory; for, to pardon is the same as not to punish; but as
we have just seen, the voice of reason is, that God is just,
and will render to every man what he deserves. These
EVIDENCES OF CHRISTIANITY. 55
Fallacious argument considered.
two things are not compatible. Before I proceed farther,
I must put the reader on his guard against loose and illogi-
cal reasoning on a point so vital. I scarcely know a sub-
ject, on which most men appear to satisfy themselves with
more vague and fallacious arguments. Some of the more
common of these it will be my object now to consider.
In the first place, it is alleged, and with much confi-
dence asserted, by many, that God is a Being of too much
benevolence and kindness to inflict severe punishments on
his erring creatures. This suggestion, for it has not the
shape of an argument, seems to give honour to God, while
it is very soothing to the mind of the sinner. But when it
is examined it will be found to be rather an insult than an
honour; for it supposes that the Ruler of the universe, out
of kindness to a rebellious creature, will cease to be just,
that rather than punish offences as they deserve, he will
dishonour his own law. What sort of compliment would
it be to an upright judge among men, to say of him, that
his benevolence and compassion would surely prevent his
inflicting the penalties annexed to the laws? But if the
Judge of all the earth does not act upon the principle of
punishing all sin as it deserves, on what other principle
does he act? By punishing it half as much as it deserves?
this might be a severe suffering and therefore the conclu-
sion to which this reasoning must lead, is that God’s good-
mess will, altogether and for ever prevent him from inflict-
ing any punishment on sin, however atrocious it may be.
Many in our days, who are not called deists or atheists,
but who are more dangerous because they mingle some
Christian truth with their errors, greedily embrace and
zealously inculcate this very opinion. But look at its con-
56 EVIDENCES OF CHRISTIANITY.
God's attributes harmonious.
----sºme
sequences. The infinitely perfect God will treat alike the
most malignant rebel and the most affectionate and obedi-
ent servant. He will, in his treatment of his creatures,
manifest no more displeasure at sin, than he does towards
the most perfect virtue.—If such benevolence as this ex-
isted, it would be no moral perfection, but a defect. But
no; God’s attributes are never at variance. There is no
goodness in God which forbids or prevents the fullest ex-
ercise of justice. If ever he chooses to rescue sinners from
the consequences of their sins, it will not be by sacrificing
his justice, but by fully satisfying it. But this is an affair
of which mere reason knows nothing. If the deist how-
ever should insist, that all moral goodness consists in be-
nevolence, and nothing else, and therefore God will not
punish any but for his own good, I answer that the good
of the whole is to be preferred by a benevolent being to
the happiness of an offending individual; and in all com-
munities, the general good requires that transgressors
should be intimidated and restrained by punishment; so
that it must be proved that the good of the universe does
not require the punishment of the guilty, before any such
conclusion can be drawn from the benevolence of God.
It is manifest, therefore, that the suggestion which we
have been considering, however pleasing to the mind in
love with sin, and however plausible at first sight, will not
bear examination, and instead of tending to the honour of
God, takes from him all that is estimable in moral charac-
ter. It allows him no other excellence than an indiscrimi-
mate benevolence to his creatures, without the least regard
to their moral character. Such a being would not be an
object of veneration and esteem to all holy intelligences.
EVIDENCES OF CHRISTIANITY. 57
Punishment not confined to this world.
An infinitely good God may punish transgressors accord-
ing to the demerit of their crimes, without any disparage-
ment of his goodness; and an infinitely just and holy God
must punish sin. “Shall not the Judge of all the earth do
right?”
Another suggestion, supposed by many to be a dictate
of reason, is, that all the punishments ever inflicted on
men for their sin is the evil which arises out of it from the
laws of nature, and the constitution of the human mind;
and that there is no good ground for any apprehension of
any farther or greater penalty. There is no proof adduced
of the truth of this position, nor does it admit of proof.
Who can tell what the judge of all may think it necessary
to inflict hereafter on sinners, for the manifestation of his
justice, the vindication of his law, and as a terror to other
offenders? Indeed, as far as we can judge of the facts,
men do not suffer in this life, in any just proportion to
their crimes. The wicked are often prosperous; and when
the conscience becomes callous, they experience but little
remorse for their worst crimes. Transgressors who are
only beginning their career, experience the agonies of an
accusing conscience in the keenest manner; while the
veteran in iniquity has long since ceased to be much trou.
bled with these “compunctious visitings.” But, suppos-
ing it true, that all the punishment of sin is that which
maturally follows it, who can tell what all the consequences
are or where they will end? Crimes do not always produce
their bitterest fruit immediately. We see the sins of the
intemperate, the lewd, and the dishonest, often overtaking
them with their saddest consequences, long after the acts
were committed. Sins committed in youth often produce
6
58 EVIDENCES OF CHRISTIANITY.
Punishment after Death.
a miserable old age. Look into the history of multitudes
whose vices have consigned them to a prison or a mad
house, and you will find that the cause of their wretched-
mess and disgrace may be traced back to the sins of their
youth, those very sins on which many are disposed to look
with so indulgent an eye. And as these evils go on in-
creasing until death, who can assure the sinner that this
fearful progression will not continue beyond the grave?
As we are not now arguing with atheists, we have a right
to assume as a truth the soul’s future existence, and if it
exists in conscious activity, will it not carry with it the
moral character acquired in this world? Will not the self-
ish, the proud, the malignant, be selfish, proud, and ma-
lignant, when the clay tabernacle is dropped; Can death
transform a sordid and guilty creature into an angel? Will
not the man who is wicked up to the moment of dissolu.
tion continue to be wicked after death? Will not he carry
with him his memory, his conscience, and his craving de-
sires? There is then but little comfort for the sinner in
this suggestion, if true; for he may find springing out of
his own corruption a worm which will never die, and
which will gnaw his vitals with as corroding a pain as any
which he is capable of enduring. Be it so, that conscience
is the only fire to be dreaded in another world—who can
tell us how intense and interminable the pain which this
principle of our nature is capable of inflicting on the sin-
mer? The fear, remorse, and horrible perturbation, which
sometimes surround the death-bed of profligate sinners, af.
ford a tremendous intimation of what they may expect in
a future state. How great, or how long, the evil conse-
quences of sin may be, our reason certainly cannot tell;
EVIDENCES OF CHRISTIANITY". 59
IRepentance gives no assurance of Pardon.
as far as her dictates extend, we can see no end to this
progression in vice and misery.
But I come now to the consideration of a much more
specious opinion, on which deists, and others who agree
with them in these matters, place great confidence. It is,
that whatever the deserved penalty of sin may be, reason
teaches us that it can be set aside, or evaded, by a sincere
and seasonable repentance. This principle has been as-
sumed in a fundamental article in all the systems of Sober
deists. It is well known that Lord Herbert laid it down,
as one of the five positions on which he founded his sys-
tem; and, therefore, as perfectly understood by all mem.
And as many who wish to be considered rational Chris-
tians, adopt the same principle, it has gained very general
possession of the public mind. And again, as pardon and
repentance are closely connected, according to the doc-
trines of the Gospel, this truth of revelation is by many
not distinguished from what is considered a dictate of rea-
son; and hence it becomes a matter of real difficulty to
separate truth from error on this point; and in attempting
it, we must encounter a formidable front of prejudice. Be-
fore I proceed farther, I must request the reader to sepa-
rate evangelical doctrine of pardon on repentance, from
the deistical principle under consideration; for they stand
on entirely different grounds, as will appear in the course
of the discussion.
And here let it be carefully remarked, that before this
doctrine of reason, as it is called, can become a practical
principle, two things must be pre-supposed; first, that all
men know what that repentance is which will insure our
pardon; and next, that every sinner has ability to perform
60. EVIDENCES OF CHRISTIANITY.
Inability of a sinner to repent.
it. The reasonableness of these pre-requisites is self-evi.
dent. But great difficulty attends the theory, as it relates
to these points. We would ask whether by that repent-
ance which reason inculcates, any thing more is meant
than sorrow or compunction for our sins; or whether it
includes a thorough reformation of life, and that not mere-
ly extending to external acts, but to the motives and affec-
tions of the heart? It is also reasonable to ask, whether
any certain degree or continuance of sorrow is requisite
And whether repentance will not cease to be available, if
the sinner revert to his former ways of iniquity ? More-
over, whether repentance, flowing simply from fear of
punishment, is genuine; and if not, what sort of principles
must it have as its source : It is also needful and impor-
tant to inquire, whether an inveterate, hardened sinner can
repent of his sins, so as to hate and forsake them; and
surely no other repentance is worth any thing. With a
mindfilled with error, his conscience sacred, and his habits,
deeply radicated, what hope is there of his turning about
and commencing a new life & From what principle could
we anticipate such a change in a confirmed villain or de-
bauchee ? You might as reasonably expect the Ethiopian
to change his skin, as that he who has been long accus-
tomed to do evil should learn to do well. It will answer
no purpose to say, that he can repent if he will, and if he
will not, the blame is all his own; for we are inquiring whe-
ther reason can teach a method of salvation adapted to the
condition of sinners, and it matters not whether the obsta-
cle be in the will or in something else: if it uniformly
prevents the desired effect, it is plain, that something else
is needed. As to the blame being on his own head, it is
EVIDENCES OF CHRISTIANITY. 61.
Sinners will not repent.
admitted; but this is true in regard to every sin. In every
act of transgression the sinner is culpable, otherwise it
would be no sin; and if the only object be, to fix the blame
upon the culprit, this is sufficiently provided for, without
offering him pardon upon repentance; for life and happi-
mess can be secured without repentance, if men will only
obey the law of God perfectly. And there is no greater,
nor other inability in the way of his doing this, than in the
way of his exercising true penitence. There is manifestly
a radical defect in the deistical theory, on this very point;
it makes no provision for bringing the sinner to repent-
ance, but merely offers pardon, in case he will do that to
which his whole heart is averse. And does not fact ac-
cord with our sentiments? Where are the instances of
deists repenting of their sins, and yet adhering to this sys-
tem? There are indeed many glorious examples of infidels
being brought to repentance and reformation by the Gos-
pel; but I would challenge the world to produce an in-
stance of any one being brought to repentance, and a
thorough change of life, merely on the principles of deism.
And if the principle is in practice utterly ineffectual, of
what value is it? and why should it be magnified into a
matter of so much importance as to be adduced as a proof
that a revelation is not needed?
As, however, I wish to give a full and impartial discus-
sion to this point, I will now, for the sake of argument,
suppose, that the repentance which is necessary to pardon
is understood by all men, and that all have ability to per-
form it. The opinion then is, that all sinners by repent-
ance may escape the punishment justly due to their sins ;
and this repentance they can bring into exercise at any
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62 EVIDENCES OF CHRISTIANITY.
Repentance a doctrine of Revelation.
time when it may be needed. If this be true, and a dic-
tate of reason, then it must be confessed that a revelation
is not absolutely necessary; for what method of salvation
can be simpler, easier, or more intelligible than this? But
I deny that any such doctrine belongs to the system of
natural religion, or is dictated by the light of reason. This
opinion of the efficacy of repentance is borrowed from the
Gospel, and has been tacked to deism, with which it has
no coherence. It is altogether incompatible with the first
great fundamental principle of natural religion; namely,
that God being just will render to every one according to
his moral character and conduct. Deists have ever been
in the habit of borrowing from revelation, without giving
credit for what they take, and perphaps, without knowing
whence the sentiment is derived. Men, born and educated
under the light of revelation, however they may come to
reject the Bible, and all the positive institutions of Chris-
tianity, cannot divest themselves of all those important
moral principles which directly or indirectly, they have
derived from this source. The light of divine revelation
is widely diffused in Christian countries, and has given
complexion to all our laws, institutions, and systems of
education; so that a man can no more escape entirely
from its influence than from the effect of the light of the
sun. Many truths which the deist pretends to have dis-
covered by the light of reason, are nothing else than the
reflected light of divine revelation; for how else can you
account for it, that the theory and moral system of our
sober deists should be so much superior to the attainments
of Socrates, Plato, and Cicero? Their conduct resembles
that of a man who should light his taper by means of the
EVIDENCES OF CHRISTIANITY. 63
This Deistical Doctrine would subvert all law.
sun's rays, and then pretend that all the light around him
he had struck out himself, or that it was produced by the
feeble taper which he held in his hand. s &
But to return to the point under discussion. If a man,
now that he is a sinner, can certainly know that the pu-
nishment of his sins may be evaded by a repentance com-
pletely in his own power, he could also know this before
he sinned. Then, with the law written on his heart, and
sanctioned with a penalty, he had the clear knowledge
from reason, that commit whatever atrocious sins he might,
and incur whatever punishment he might, he would at any
and at every moment of his existence, have it in his power
to escape all the punishment which he had merited, simply
by the act of repentance. This is a plain and fair state-
ment of the case, and it is easy to see that it is completely
subversive of the law of God as a binding rule, and leaves
it fully in the power of the creature to do whatever he
pleases. He may deliberately determine that he will rebel
against his Maker, till the last moment of life, and then
disarm his vengeance by repentance. The penalty of the
law may be in itself tremendous, but it can deter no one
from any course which he may be inclined to pursue, be-
cause he can at any moment remove himself from its opera-
tion. What greater license could the most daring rebel
wish than what is thus granted? This single principle
admitted into the moral government of God, would be a
complete nullification of the divine authority.
These consequences of the doctrine under consideration
are evident and inevitable, and demonstrate that it cannot
be a principle of reason or natural religion. But it may be
thought by some, that the same objection will lie, with all
64 EVIDENCES OF CHRISTIANITY,
This Deistical Doctrine would subvert all law.
its force, against the doctrine of the gospel, which pro-
mises a plenary pardon to every true penitent. But the
evangelical doctrine of repentance stands on entirely dif.
ferent grounds. That such an offer would be made, could
be known by no creature before he sinned? This doctrine
does not in the least clash with the justice of God; for all
the sins of the penitent, to which pardon is granted, are
virtually and actually punished in the sinner's substitute.
Here is the grand point of difference between Christianity
and all other systems. The former maintains the glory
and harmony of all the divine attributes; the latter ob-
scures or would destroy one attribute, to make way for
another. The consequence is, that the way in which par-
don is granted to the penitent, according to the gospel, has
no tendency to relax our obligation to obedience, or to les-
sen our sense of the evil of sin; but the deistical principle
of forgiveness, as we have seen, nullifies the law and au-
thority of the Governor of the universe, and leaves it com-
pletely at the option of the creature, whether he will obey
or transgress the law of God. The former is perfectly
consistent with the justice of God, extending pardon to no
sin for which satisfaction has not been made; while the
latter is in direct repugnance to the clearest demands of
justice. •
Another objection to the opinion that the punishment of
sin is remitted upon repentance, is that this is contrary to
experience and fact. We have seen that the deistis fond
of considering the punishment of sin as being nothing else
but its consequence, arising out of the laws of nature. Is
it true then that the laws of nature change their course as
Soon as a sinner repents: Is it not a fact, that the penitent
EVIDENCES OF CHRISTIANITY. 65
Contrary to experience.
thief, in the jail, and the repentant debauchee, in the hos-
pital, are still suffering the consequences of their crimes
long since committed? Repentance cannot bring back lost
health, ruined reputation, dissipated fortune, and alienated
friends. How then can the deist, on his own principles,
pretend that the punishment of sin is removed by repent-
ance? He may allege that the future punishment of sin
will be remitted; but how does he know this? Reason
can judge nothing in regard to the future, but by some an-
alogy with what is observed to take place in this life; and
all analogy is against the opinion, that the evil conse-
quences of sin will be terminated by death.
Again if pardon be granted only to the penitent, and the
impenitent be punished according to the demerit of their
crimes, then there is a state of sinning which renders it
proper that sin should be punished rigidly according to its
desert. There can, therefore, be no argument drawn from
the goodness and compassion of God against the condign
punishment of sinners. But why is impenitence alone to
be considered as exposing a sinner to the wrath of God?
And why are the penitent alone exempt from the penalty
of the law The answer must be either that the sin of im-
penitence is so great as to deserve this severe treatment, or
the merit of repentance is such as to atone for the greatest
sins. But supposing that impenitence draws after it deeper
guilt than all other sins, that does not prove that this alone
should be punished; it only proves that it should be pu-
mished more. If there be a plain principle injurisprudence,
it is that every sin should certainly be visited with punish-
ment, but exactly according to its nature. There is no
reason why a less sin should be suffered to pass rather
66 Evid ENCES OF CHRISTIANITY.
l{epentance cannot atone for sin.
than a greater. Strict justice says, let every sin have its
due retribution. The greatness of the sin of impenitence
therefore cannot be a reason why the impenitent alone are
to be punished. Nor can this great difference in the treat-
ment of sinners be owing to the merit of repentance; for it
would be difficult to tell wherein its extraordinary merit
consists. It must either be in the obedience or the suffer-
ing involved in the exercise of repentance. But it cannot
consist in the degree of obedience which it contains; for if
this were perfect, it could do no more than answer the de-
mands of the moral law for the time being, but could have
no effect on sins already committed. I think it a self.
evident truth that my obedience this moment cannot atome,
or satisfy, for my disobedience the preceding moment; for
I do no more than my duty. Then certainly the obedience
included in repentance cannot atome for all past sins how-
ever enormous, for it is imperfect, and moreover has no-
thing in it which enhances its value above other acts of
obedience. Neither can the suffering involved in repent-
ance atone for past sins; for these pangs of compunction
owe all their virtue to the obedience with which they are
connected, and without which they would not even be of a
moral nature. Unless some one should be of opinion, that
these penitential sorrows are to be considered as an equi-
Valent for the penalty of the law: but this cannot be cor-
rect because an equivalent for the penalty of the law would
be an equal degree and duration of suffering. If indeed a
person of higher dignity and greater worth is permitted to
suffer in the place of another, in proportion to the difference
in dignity, the sufferings may be diminished. It is how-
ever always a matter in the breast of the Supreme Judge,
EVIDENCES OF CHRISTIANITY". 67
Forgiveness a christian duty.
whether to allow of such a substitution. I see nothing un-
reasonable in it. But in the case under inquiry, the same
person who owes the suffering, if I may so speak, endures
the sorrows of repentance; and how, I would ask, can the
pious griefoſ a few hours or days be an equivalent for the
punishment of the most heinous transgressions? Besides,
the penitent sinner ever feels, and is ready to confess, that
he deserves other punishment. No one who ever truly
repented entertained the idea that by this he had made a
complete atonement for his sins. These stains are of too
deep a dye to be washed out by a few penitential tears.
Nothing can be more opposed to this opinion than the
views and feelings involved in the exercises of true repent-
ance. Every true penitent is deeply convinced, that he
deserves heavier punishment than is involved in the sor-
rows which he now experiences.
Thereis, however, one ground for the opinion, that there
is a reasonable connexion between repentance and forgive-
mess, perhaps more plausible than any other argument;
it therefore merits a distinct consideration. It is, that all
good men acknowledge, that it is a virtue to forgive those
who offend us, when they appear to be penitent; and
Christians cannot deny that this is a part of moral duty,
for it is repeatedly and emphatically enjoined in the New
Testament as a thing essential. What is here alleged we
fully admit, and are willing to go farther and say, that it
is made the duty of Christians to forgive those who injure
them whether they repent or not; for they are required
to “love their enemies, to do good to them that hate them,
to bless them that curse them, and pray for them which
despitefully use them.” But this is entirely a distinct case,
68 EVIDENCES OF CHRISTIANITY.
Pardon in human governments.
and resting on principles entirely different from the one
under consideration. It is no part of the duty of Chris-
tians to inflict condign punishment on those who sin, even
if they have been injured by them. They are forbidden to
seek revenge, or to render to the wicked according to their
iniquities; not because there is any thing improper or in-
consistent with moral goodness in punishing the guilty as
they deserve; but because this is the peculiar prerogative
of the Governor of the universe. In those very passages
of Scripture where vengeance is forbidden to the creature,
in express and emphatical language it is claimed for the
Almighty. “Wengeance is mine, I will repay, saith the
Lord; therefore, if thine enemy hunger, feed him, if he
thirst, give him drink, for in so doing thou shalt heap coals
of fire on his head.” If this duty of forgiveness in the
Christian, proved any thing, it would prove more than is
wished; it would follow, that God would cetainly pardon
not only the penitent, but all sinners, however obstinate in
their rebellion. But this conclusion is altogether at vari-
ance with the opinion which we have had under discussion,
and is not even held by the deist. -
Another argument in favour of the doctrine that repent-
ance is naturally connected with pardon, is derived from
the practice of granting pardon in human governments. But
here there is a mistake respecting the real state of the fact;
for although it is true that in all human governments, it is
found expedient to have a pardoning power, lodged some-
where; yet no government ever yet professed to act on
the principle of pardoning all offences on the condition of
repentance; nor indeed is the extension of mercy to cer-
tain criminals, who have incurred the penalty of the law,
EVIDENCES OF CHRISTIANITY. 69
Connexion between Repentance and Pardon.
at all connected with this principle. The reason why it is
sometimes right to pardon offences against the state, is
either because, in some particular case, the rigid execution
of law would not be entirely just; or, because on account
of the number of persons implicated, sound policy may
dictate that only the most guilty should be held up as an
example. It appears then that the weakness of human
governments is the ground on which the penalty of the
law is remitted; but no such reason can exist in the divine
government. In the execution of human laws, no inquiry
is ever instituted whether the criminal be penitent; nay
though his repentance should be most evident, this never
disarms the law of its penalty. The penitent thief or mur.
derer is punished by our laws, as well as the obstinate and
impenitent. If in a few cases rulers who possessed the
power of granting pardon have acted on the principle, that
criminals who discovered signs of penitence should be on
that account pardoned, it only proves, that men entrusted
with power may be misled; for undoubtedly this principle
carried out would soon be subversive of all law. If the
only end of punishment were the good of the culprit, then
indeed such a course might be defended; but as long as
the good of the community is the chief end of punishment,
it never can be safe to offer pardon to all who profess re-
pentance, or who for a time appear to be reformed.
I think it is manifest, from the preceding discussion, that
the idea of a certain connexion between repentance and
pardon, in the moral government of God, is not derived
from the light of nature, but from the gospel; and therefore
if pardon is to be had in this way, it is only on the ground
7
70 EVIDENCES OF CHRISTIANITY.
Connexion between Repentance and Pardon.
of the atonement of Christ, and not on account of any
merit or efficacy in repentance to take away the guilt of
sin.
If these views are correct, then is a divine revelation
absolutely necessary to teach us that God is willing to re-
ceive the penitent into favour, and on what terms this is
practicable. 24-
( 71 )
CHAPTER. W.
There is nothing improbable or unreasonable in the idea of a revela-
tion from God, and consequently nothing improbable or unrea-
sonable in such a manifest divine interposition, as may be neces-
sary to establish a revelation.
THAT a revelation is possible, will not be called in ques-
tion by any who believe in the existence of a God; nor
can it be believed that there is anything in the motion of a
revelation repugnant to the moral attributes of the Supreme
Being. It cannot be inconsistent with the wisdom, good-
mess or holiness of God, to increase the knowledge 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 per-
fection than this?
That man is capable of receiving benefit from a revela-
tion, 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 were fully under-
stood and improved, all must admit, that men generally
have not been sufficiently enlightened on the subject of re-
ligion. The history of the world in all ages proves the de-
plorable ignorance 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,
as has been proved in the preceding chapter.
It cannot be thought an unreasonable supposition, that
when God made the original progenitors of our race, he
should furnish them with such knowledge as was absolute-
72 EVIDENCES OF CHRISTIANITY.
Original Revelation.
ly necessary, not only for their comfort but for their pre-
servation. As they were without experience, and had
none upon earth from whom they could derive instruction,
is it unreasonable to suppose that the beneficent Creator
communicated to them such a stock of knowledge as was
requisite for the common 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, that from this state he emerged by his own ex-
ertions, that he invented articulate speech and all the arts
of life, without ever receiving any aid or any revelation
from his Creator, has already been sufficiently refuted.
If then man received at first such ideas as were necessa-
ry to his condition, this was a revelation; and if after-
wards he should at any time need information on any sub-
ject connected with his happiness, why might not the be-
nevolent 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 universally, fell into the practice of
idolatry and lost the knowledge of the true God. They
betook themselves to the worship of the luminaries of hea-
ven, dead men, beasts, and inanimate things. They in-
vented superstitious rites, not only irrational, but cruel and
abominable. These were transmitted from generation to
generation; and the children became still more involved in
ignorance than their parents. That the righteous Governor
of the universe may leave men to follow their own inven-
tions, 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
EVIDENCES OF CHRISTIANITY. 73
Revelation reasonable.
a state so degraded and wretched? Would not every sober
deists admit, that some means of bringing them back to just
ideas of Natural Religion would be desirable? If then the
apostacy of man from his Maker should render some far-
ther revelation necessary, would it not be highly benevo-
lent to communicate whatever knowledge his circumstan-
ces required? Why should it be thought unreasonable, that
God should sometimes depart from his common mode of
acting, to answer great and valuable ends? What is there
in the established course of nature so sacred or so immu-
table, that it must never on any occasion or for any purs
pose 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 requires a departure from the regular course,
what is there to render it unreasonable : The Author of
the universe has never bound himself to pursue one unde-
viating 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 encouragement to use
means to obtain necessary ends; but occasional and un-
frequent deviations from this uniformity have no tendency
to prevent the benefit arising from it. This is so evident
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 in-
consistent, in contravening the laws of nature.
Letit be remembered that the object here is not to prove
that there must be a revelation; it is only to show that
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74. EVIDENCES OF CHRISTIANITY.
––––----------
Method of making a Revelation.
there would be nothing unreasonable in the thing; and
farther, that it 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.
If 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 communi-
cate. The second, by inspiring a few persons, and direct-
ing them to make known to others the truths received. The
first would seem to be the most effectual, but the last is
mose analogous to his other dispensations. Reason might
have been given in perfection at once, and not left to the
uncertainty of education and human improvement; but
such is not the fact. By slow degrees and much culture
this faculty attains its maturity, and when neglected never
acquires any high degree of strength. In regard to the
best mode of making a revelation, however, 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
attest it as to enable all sincere inquirers to know that it
derives its origin from him; for otherwise it would be use-
less, as there would be no evidence of its truth. Suppo-
sing a revelation to be given, what would be a satisfactory
attestation of its divine origin? It must be some sign or
evidence not capable of being counterfeited; 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 pro-
EVIDENCES OF CHRISTIANITY 75
Revelation must have evidence.
phecy may be considered 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
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 requires time before it can be per-
ceived; 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 evidence requires, in or-
der that it may be perceived and appreciated, a certain fa-
vourable state of the moral feeling, without which it is apt
to be overlooked, and produces no conviction; whereas
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 establish-
ment of a revelation. They seem to be its proper seal.
They are the manifest attestation of God. Nothing can
be conceived which will more strikingly indicate his power
and presence than a visible suspension of the laws of na-
ture. He is invisible: he must make himself known by
his works, and a miracle is such a work as no other can
perform. When therefore a person professes to have re
ceived a revelation from God, and when we behold the ef.
fects 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 preten-
sions of an impostor or to attest doctrines which are not true.
( 77 )
CHAPTER VI.
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 allusion arising from some disor-
der in his senses; but if he were 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 cre-
dit 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 cannot
possibly be rendered credible by the testimony of any mum-
ber of witnesses? Then there might be facts the knowledge
of which could never be so communicated as to be worthy
of credit. According to this hypothesis, the constitution
of our nature would require us to withhold our assent from
what was true and from 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 declared to be the fact. This is the ground
78 EVIDENCES OF CHRISTIANITY.
Hume's argument.
taken by Mr. Hume, in his boasted argument against mi-
racles. But it appears to me that every man, even be-
fore 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 evi-
dence of the senses may be reasonably believed on testimony.
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 establish
it as firmly as if we had witnessed it ourselves. But
though this is the conclusion of common sense and expe-
rience, 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 neces-
sary to enter into an examination of his argument, that
we may be able to expose its fallacy This has already
been done, in a convincing manner, by several men,*
eminent for their learning and discrimination; 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 a refutation
in a condensed form, for the sake of those who will not
take the trouble to go through a minute and extended de-
monstration. *
The argument of Mr. Hume will be best exhibited in his
own words. “A miracle,” says he, “supported by any
human testimony, is more properly a subject of derision,
* Dr. Campbell, Prof. Vince, Mr. Adam, Dr. Douglas,
EVIDENCES OF CHRISTIANITY. 79
Hume's argument.
than of argument. No testimony for any kind of miracle
can ever possibly amount to a probability.”—“We esta-
blish it as a maxim that no human testimony can have
such force as to prove a miracle, and make a just founda-
tion for any system of religion.”—“Our belief or assu-
rance of any fact from the report of eye witnesses, is de-
rived from no other principle than experience; that is, our
observation 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 fallen under our own observation; here is
a contest of two opposite experiences, of which the one
destroys the other as far its force goes. Farther, if the
fact affirmed by the witness, instead of being only marvel-
lous is really miraculous; if, besides, the testimony con-
sidered apart, and in itself, amounts to an entire proof; in
that case there is proof against proof, of which the strongest
must prevail. A miracle is a violation of the laws of na-
ture; and as a firm and unalterable experience has esta-
blished these laws, the proof against a miracle, from the
very nature of the fact, is as entire as any argument from
experience can possibly be imagined. And if so it is an
undemiable consequence, that it cannot be surmounted by
any proof whatever from testimony. A miracle, therefore,
however attested, can never be rendered credible, even in
the lowest 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 mind of the unsus:
80 EVIDENCES OF CHRISTIANITY.
Answer to Mr. Hume.
pecting reader by the definition of a miracle here given.
It is called “a violation of the laws of nature,” which car-
ries with it an unfavourable idea, as though some obligation
were violated and some injury done. But the simple truth
is that the laws of nature are nothing else than the com-
mon operations of divine power in the government of the
world, which depend entirely for their existence and con-
tinuance 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 suspen-
sion 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 impossi-
ble to believe in a miracle if we should witness it ever so
often. “The very same principle of experience,” says he,
“which gives us a certain degree of assurance in the tes-
timony of witnesses, gives us also, in this case, another
degree of assurance against the fact which they endeavour
to establish, from which contradiction there arises neces-
sarily a counterpoise, and mutual destruction of belief and
authority.” The very same counterpoise and mutual de-
struction 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 favour 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 be stronger than that derived from universal ex-
perience. “In that case,” says he, “there is proof against
EVIDENCES OF CHRISTIANITY. 81
Answer to Mr. Hume.
proof.” It is evident that upon these principles the same
equilibrium from contradictory evidence must take place
between experience and the senses. If one evidence be
stronger than another, “the stronger must prevail, but
with a diminution of force in proportion to that of its an-
tagonist.” 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 believed if we witnessed
it ever so often; for though there is a great weight of evi-
dence 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 conclusion does not ap-
pear; 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 a pitch of skepticism his
reasoning leads.
3. Mr. Hume makes an unnecessary distinction between
that which is marvellous and that which is miraculous;
for though there is a real difference, there is none as to his
argument. The force of his reasoning does not relate to
events as being miraculous, but as being opposite to uni-
versal experience. If the conclusion therefore be correct,
it will equally prove, that no testimony is sufficient to es-
tablish a natural event which has not before been experi-
enced. If ever so many witnesses should aver that they
had seen meteoric stones fall from the clouds, or the gal-
vanic 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
82 EVIDENCES OF CHRISTIANITY.
Answer to Mr. Hume.
regard to miracles, can mean nothing more than that such
things have not been experienced. There is no other op-
posite experience conceivable in this case, unless a number
of persons present at the same time should experience op-
posite impressions. The distinction which he artfully
makes in relation to “the king of Siam, who refused to
believe the first reports concerning the effects of frost,” be-
tween that which is contrary to experience and that which
is 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 occurred in our own experience or that
of others. When the proposition of our authoris expressed
in language free from ambiguity, it will amount to this,
that what has never been experienced can never be believed
on any testimony; than which nothing can easily be con-
ceived 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 carperience in a two-fold
sense, changing from one to the other as best suits his pur-
pose. 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 in-
dividual 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
mumerous class of facts are those which we receive upon
testimony of others, and many of these are entirely dif-
EVIDENCES OF CHRISTIANITY. 83
Hume begs the question.
ferent from anything 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
personal experience of it.
But though an argument founded on an opposition be-
tween testimony and experience, in order to be of any vali-
dity, must relate to personal 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 places of his es-
say; because it is 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 coun
try.” Now, according to this use of the word, what he
calls an argument is a mere assumption of the point in dis-
pute, what logicians call a petitio principii, a begging of
the question. For, what is the question in debate 2 Is it
not whether miracles 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 umi-
versal experience; for whatever has been witnessed at any
time, by any person, makes part of universal 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
84 EVIDENCES OF CHRISTIANITY.
Sophistry of Hume.
it has never been witnessed in any age or country, that a
dead man should come to life, then indeed it is useless to
adduce testimony to prove that the dead have on some oc-
casions been brought to life. If he had a right to take this
for granted, where was the use of such a parade of reason-
ing 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 this posi-
tion; so that after all we are at issue precisely on the roint
where we commenced. Nothing is proved by the argu-
ment which promisco so much, except the skill of the wri-
ter in sophistical reasoning.
6. Our author falls into another mistake in his reason-
ing. The object is to prove that testimony in favour of
miracles can never produce conviction, because it is op-
posed 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 per-
sonal experience? Then it turns out that the testimony in
favour of miracles is neutralized or overbalanced by other
testimony. That is, to destroy the force of testimony he
assumes a principle founded on testimony. It is admitted
that when testimony is adduced to establish 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 tes-
timony is unworthy of credit because he can bring witness-
es to prove that many persons in 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
EVIDENCES OF CHRISTIANITY. 85.
Belief in testimony not from experience.
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 the most credi-
ble, yours or mine. Just so it is in the case of Mr. Hume's
argument. He sets up uniform experience against testi-
mony, and gives a preponderance to the former, 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 testi-
mony are as fallible as others; therefore, there existed no
ground for preferring the evidence of experience to testi-
mony. Besides, he is not in possession of testimony to es-
tablish a thousandth part of what has been experienced;
and as far as it goes, it amounts to no more than non-ex-
perience, 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 inadmissible. If we had suf-
ficient evidence of a fact of any kind, that testimony would
not be invalidated, 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 some force of evidence to
overcome: but in all cases, a sufficient number of witness-
es, of undoubted 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 cor-
rect. Our belief in testimony is as natural and constitu-
tional as our belief in our senses. Children at first believe
8#
86 EVIDENCES OF CHRISTIANITY.
Hume's Concession.
implicitly all that is told them, and it is from experience
that they learn to distrust testimony. If our faith in testi-
mony arose from experience, it would be impossible to ac-
quire any knowledge from instruction. If children were
to believe nothing that was told them until they had made
observations on the veracity of human testimony, nothing
would be believed; for they would never arrive at the
maturity and judgment necessary to make observations on
a subject so complicated.
But although Mr. Hume's object in wishing to establish
this false principle, was to exalt the evidence of what he
calls eacperience above testimony; yet, if we should con-
cede it to him it could answer him no purpose, since we
have shown that this experience itself depends on testimony.
Whateveruse he can make ofthis principle therefore against
testimony, can be turned against himself, since his know-
ledge of what the experience of the world is, can only be
obtained by the report of witnesses, who, in different ages,
have observed the course of nature.
8. Mr. Hume, on reflection, seems to have been con-
vinced that his argument was unsound; for in a note ap-
pended to his Essay on Miracles, he makes a concession
which entirely overthrows the whole. But mark the dis-
ingenuity (or shall I not rather call it the malignity?)
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 maxim, 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 sup-
port of religion. He however not only makes this conces-
EVIDENCES OF CHRISTIANITY. 87
His prejudice against Religion.
sion, but gives an example of such miracles, 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 January, 1600, there was a total dark-
ness 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 brings us accounts of the same
tradition, &c.—IT is EVIDENT THAT our PHILOSOPHERS
ought To RECEIVE IT For CERTAIN.” And this is a part
of the same Essay, in which it is said that “a miracle Sup-
ported by any human testimony, is more properly a sub-
ject of derision than argument.” “No kind of testimony
for any kind of miracle can possibly amount to a proba-
bility, 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: “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 all men of sense, not only to make them re-
ject the fact, but even reject it, without farther examina-
tion.” I have heard of a maxim which I believe the Jesuits
introduced, that what is false in theology may be true in
philosophy; but I never could have expected that a philoso-
pher, a logician, and a metaphysician too, would utter any
thing so unreasonable and so marked with prejudice as the
declaration just quoted. The fact is admitted to have such
88 EVIDENCES OF CHRISTIANITY.
No argument from the abuse of Miracles.
evidence, that even philosophers ought to receive it as cer-
tain; but not if it is ascribed to a new religion. On this
subject no evidence is sufficient. It is perfectly unexcep-
tionable in philosophy; but in religion a sensible man will
reject it, whatever it may be, even without further exami-
nation. The circumstances of its being a miracle con-
nected with religion is sufficient, in his opinion, to prove it
a cheat, however complete the testimony. The world, it
seems, has been so imposed on by ridiculous stories of this
kind, that we must not even listen to any testimony in
favour of religious 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 re-
ligion. 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 pro-
scribing, 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
in religion; 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 distinguish between the true and the false.
If it were true, that miracles had often been ascribed to
mew religions, it would not prove that there never were
any true miracles, but rather the contrary; just as the
abounding of counterfeit money is evidence that there is
some genuine; for that which has no existence is not
counterfeited. But the clamour that has been raised by
EVIDENCES OF CHRISTIANITY. 89
Hume's maxim not correct.
infidels about new religions being commonly founded on
miracles, or the pretence of miracles, has very little foun-
dation in fact. Besides the Jewish and Christian religions
(which are indeed parts of the same,) it would, I believe,
be difficult to designate any other, which claims such an
origin.
After all that has been said of the false maxims of the
Jesuits, I doubt whether any one could be selected so per-
fectly at war with reason, as this of the Scotch philoso-
pher: nay, I think I may challenge all the enemies of re-
velation, to call from any Christian writer a sentence so
surcharged with prejudice.
But, to do justice to Mr. Hume—though he seems to
have closed the door against all discussion on our part—
yet, in one of his general maxims, he leaves us one alterna-
tive. The maxim is this. “That no testimony is suffi-
cient to establish 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 reported by them were 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 sin-
gle 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 esta-
blish a miracle, unless the testimony be of such a kind,
º: Dr. Gleig,
90 EVIDENCES OF CHRISTIANITY.
Conclusion of Answer to Hume's Argument.
that its falsehood would be more improbable, than the fact
which it endeavours to establish. The ground of objec-
tion to the word miraculous, is, that it involves a false
principle, which is, that facts are incredible in proportion
as they are miraculous; which principle he in several
places avows, and which is indeed a cardinal point in his
system of evidence. 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 more probable? and
yet the first is miraculous; the second is not. The plain
truth is, that in all cases, the fact which has most evidence
is most probable, whether it be miraculous or natural. And
when all evidence relating to a proposition is before the
mind, THAT IS TRUE which Is EASIEST 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 decision, and we pledge our-
selves to prove that the falsehood of the miracles of the
gospel would be more improbable, and consequently more
incredible, than the truth of the facts recorded in them.
But this discussion will be reserved for another place.
To conclude; since it has been shown that there is no
antecedent presumption against miracles from the nature
of God, or from the laws by which he governs the uni-
verse; since a miraculous fact is not more difficult to be
accomplished by omnipotence than any other; since mira-
cles are no farther improbable, than as they are unusual;
EVIDENCES OF CHRISTIANITY. 91
Conclusion of answer to Hume’s argument.
since they are the most suitable and decisive evidences
which can be given of a revelation: since even by the con-
cession of Mr. Hume himself, there may be sufficient tes-
timony fully to establish them; and since the many false
pretences to miracles, and the general disposition to credit
them, are rather proofs that they have existed than the
contrary: we may safely conclude, that Mr. Hume’s ar-
gument on his subject is sophistical and delusive; and that
so far from being incredible, whatever may be their evi-
dence, when brought to support religion, this is, of all
others, the very case in which they are most reasonable
and credible.
In a recent popular, but anonymous publication, enti-
tled, “Essays on the Pursuits of Truth, on the Progress
of Knowledge, and the Fundamental Principles of all
Evidence and Earpectation, by the Author of Essays on
the Formation and Publication of Opinions,” the doctrine
of Hume, on the subject of testimony, has been exhibited
in a form somewhat new and imposing. And as this wri-
ter has acquired considerable celebrity in England, and his
Essays have been published in Philadelphia, and recom-
mended strongly to the public, upon the authority of the
Westminster Review, it seems necessary to guard the pub-
lic against the insidious design of the writer. The ingeni-
ous author, indeed, never brings the subject of divine reve-
lation directly into view, in all that he has written; and I
believe, the word “miracles” does not occur in either of
the volumes which he has published. It is a fact, how-
ever, that in the last of his Essays, he has revived, in sub-
stance, the famous argument of Hume on miracles; and
has, with even more concealed sophistry than the cele-
92 EVIDENCES OF CHRISTIANITY.
Hume's sphistry revised in a late publication.
brated infidel employed, endeavoured to prove that no tes-
timony, however strong, is sufficient to establish any fact
which involves a deviation from the regular course of the
laws of Nature. That I may not be suspected of misre-
presenting the sentiments of this discriminating and popu-
lar writer, I will here insert an extract from the Essay be-
fore-mentioned, which contains the substance of the whole
argument.
“Testimony must be either oral or written. As far as
the mere physical circumstances are concerned, we evi-
dently commence our use of it by reasoning from effects
to causes. We infer, for example, that the writing before
us has been the work of some human being, in doing which
we of course assume the uniformity of causation. If from
the circumstances attending the testimony we infer that it is
entitled to be received as veracious; if for instance, we
find that it has proceeded from a man of tried integrity,
and who acted under the influence of motives which render
it unlikely that he should deceive, our inference still pro-
ceeds on the assumption of the same principle. I may
have in other cases found these circumstances to have
been the precursors or causes of true testimony; but how
can I or any one tell that they have operated in the same
way in the instance before me? The reply must evidently
be, that it is impossible to avoid assuming that the same
causes have invariably the same effects.
“In fact, if we examine any of the rules which have
been laid down for the reception of the testimony, or any
of those marks which have been pointed out as enabling
us to judge of its credibility, we shall find them all in-
volving the uniformity of causation. It is allowed on all
EVIDENCES OF CHRISTIANITY. 93
Hume's sophistry revived in a late publication.
hands, that the concurrence of a number of witnesses in
the same assertion, their reputation for veracity, the fact of
the testimony being against their own interest, the proba-
bility of detection in any false statements, are all circum-
stances enhancing the credibility of what they affirm.
These are considered as general principles on the subject
gathered from experience, and we apply them instinc-
tively to any new case which may be presented to us, either
in the course of our own observation, or as having taken
place at some former period. But it is obvious from what
has just been said that unless we assume a uniformity in
the succession of causes and effects we cannot transfer our
experience from any one case to another. That certain
circumstances have produced true testimony in one or a
hundred instances, can be no reason why they should pro-
duce it in a different instance, unless we assume that the
same causes have necessarily the same effects.
“It is clearly shown by this reasoning, that in the re-
ception of testimony and the use of physical evidence we
proceed on the same principle. But in the case of testi-
mony there is a peculiarity not belonging to physical evi-
dence. In the former we not only have certain effects
from which it is our task to infer the causes, or certain
causes from which to infer the effects; as when we judge
the writing before us to have been the work of some human
being, or the testimony to be true on account of the cir-
cumstances under which it was given; but the testimony
itself consists of the assertion of facts, and the nature of the
facts asserted often forms part of the grounds on which the
veracity of the testimony is determined; it frequently hap-
pens, that while external circumstances tend to confirm
Q
94 EVIDENCES OF CHRISTIANITY.
Statement of the argument.
the testimony, the nature and circumstances of the facts
attested render it highly improbable that any such facts
should have taken place, and these two sets of circum-
stances may be so exactly equivalent as to leave the mind in
irremediable doubt. In the consideration of both, how-
ever, the same assumption is involved. We think the facts
improbable; because we have found them rarely occurring
under the circumstances stated; we think the testimony
likely to be true, because we have generally found true
testimony to proceed from witnesses acting under the in-
fluence of similar motives, and what we have found to hap-
pen in other cases we are irresistibly led to conclude must
also happen in the case before us.
“The opposition of the circumstances of the evidence
and the nature of the facts may be carried still farther.
Assertions are frequently made which in themselves imply
a breach of uniformity of causation. From such cases the
conclusions already established remove all difficulty. To
weigh probabilities, to determine what credit is due to two
sets of conflicting circumstances, neither of which as far as
our knowledge extends, is irreconcilable to the usual course
of nature, is often a nice and arduous task; but if the prin-
ciples of this essay are correct, it is easy to see what re-
ception ought to be given to assertions professedly imply-
ing a deviation from the uniform succession of causes and
effects.
“Suppose, for instance, any person to affirm that he
had exposed a cubic inch of ice to a temperature of two
hundred degrees of Fahrenheit, and that at the expiration
of an hour it had retained its solidity. Here is a sequence
of events asserted which is entirely at variance with the
EVIDENCES OF CHRISTIANITY. 95
Statement of the argument.
admitted course of nature; and the slightest reflection is
sufficient to show, that to believe the assertion would in:
volve a logical absurdity. The intrinsic discrepancy of
the facts could never be overcome by any possible proofs
of the truth of the testimony.
“For let us put the strongest case imaginable; let us
suppose that the circumstance of the ice remaining un-
melted, rests on the concurrent testimony of a great num-
ber of people, people too of reputation, science, and perspi-
cacity, who had no motive for falsehood, who had discern-
ment to perceive, and honesty to tell the real truth, and
whose interests would essentially suffer from any departure
from veracity. Under such circumstances false testimony
it may be alleged is possible.
“Now mark the principle on which this representation
proceeds. Let us concede the positions, that what is at-
tested by a great number of witnesses must inevitably be
true, that people of reputation and intelligence without
any apparent motive for falsehood are invariably accurate
in their testimony, and that they are above all, incapable
of violating truth, when a want of veracity would be ruin-
ous to their interests. Granting all this, I ask the objec-
tor, how he knows that these things are so; that men of
this character and in these circumstances speak truth? He
will reply that he has invariably found them to act in this
manner: but why, because you found them to act in this
manner in a few or even in many cases, within your own
experience or in the experience of ages, do you conclude
that they have acted so in all cases and in the case before
us? The only answer is, that it is impossible not to take
for granted, that in precisely similar circumstances similar
96 EVIDENCES OF CIHRISTIANTY.
Answer to the preceding argument.
results will ensue, or that like causes have always like
effects.
“Thus on the ground of uniformity of causation, he
would be maintaining the competency of testimony to prove
a fact which implies a deviation from that uniformity.”
It will abbreviate the answer to this specious argument,
to acknowledge, that the general principle which this
author takes so much pains to establish, and on which he
builds his reasoning, is freely admitted to be not only cor-
rect, but self-evident. That the same causes uniformly
produce the same effects, is a truth so obvious, and so
generally admitted, that it was unnecessary for the inge-
nious author of this essay, to spend so much time in ren-
dering it evident. And I am willing to admit its certainty
to be as undoubted in moral, as in physical subjects. But
while I freely admit, that the same causes will uniformly
be followed by the same effects, I do by no means accede
to the proposition, which our author seems to consider as
of the same import; namely, that the course of nature, or
the laws of nature, never have been interrupted, or sus-
pended: and the whole appearance of force and plausibili-
ty which the argument of this writer possesses, arises from
the artful confounding of these distinct propositions. I
agree, that no testimony can be strong enough to induce a
rational man to believe that the same causes will not be
attended with the same effects; for this would be to assent
to an evident absurdity. But it is an entirely different
thing to believe that the laws of nature have sometimes
been suspended; for in this case, we suppose, that an ex-
traordinary cause has intervened. To believe that a divine
power has interposed to change the course of nature, is
EVIDENCES OF CHRSTIANITY. 97
Answer to the preceding argument.
surely not the same thing, as to believe that the same cause
which commonly produced one effect, is now attended by
another entirely different. The natural causes, it is true,
remain the same, but the general proposition stated above,
is not true, if confined only to these. If there exist super-
natural causes, or a power superior to the laws of nature
—and this our author does not profess to deny—then the
laws of nature, or mere natural causes may remain the
same: and yet, by the operation of these supernatural
causes, effects entirely diverse from those that would be
the sequence of natural causes, may take place. And the
author himself seems in one place to have been aware of
this distinction, and to admonish the reader of its existence;
and yet, through the whole of the argument he proceeds,
as if the two propositions were identical. He ought, how-
ever, to have recollected, that while no man in his senses
disbelieves the first proposition, much the greater number
of men have believed, that in some cases the laws of nature
have been suspended; not, that they thought that the same
causes did not, in these instances, produce the same effects,
but that other causes of greater potency, than natural
causes, were put into operation.
When our author, therefore, infers from the uniformity
of causation, that no testimony is sufficient to be the founda-
tion of a rational belief, that there has been a deviation
from the common course of nature, he applies a correct
principle to a case to which it evidently does not belong.
Because, the same cause must produce the same effects,
does it follow, that when another and superior cause ope-
rates, the same effects must be produced? This would be
in direct repugnance to his own maxim. Then, before this
9%
98 EVIDENCES OF CHRISTIANITY",
Answer continued.
principle of the uniformity of causes and effects can be ap-
plied, it must be demonstrated, that in the case under con-
sideration, no other causes operates, but such as are usual
and natural, and whenever he shall be able to establish
this, there will be no farther contest respecting the matter.
That I do not misrepresent the argument of the author
will appear satisfactorily, by considering the cases which
he had adduced. “Suppose, for instance,” says he, “any
person to affirm, that he had exposed a cubic inch of ice to
a temperature of two hundred degrees of Fahrenheit, and
that at the expiration of an hour, it had retained its solidi-
ty.” Here is a sequence of events asserted, which is en-
tirely at variance with the admitted course of nature; and
the slightest reflection is sufficient to show, that to believe
the assertion, would involve a logical absurdity. The in-
trinsic discrepancy of the facts could never be overcome
by any possible proofs of the truth of testimony.
In another page, he says, “If a number of men were to
swear, that they had seen the mercury of the barometer
remain at the height of thirty inches, when placed in the
exhausted receiver of an air-pump, their testimony would
be instantly rejected. The universal conclusion would be,
that such an event was impossible.” What is here con-
fidently asserted, would only be true upon the supposition,
that no causes but such as were natural operated in the
cases adduced; but on the hypothesis of the operation of
a supernatural cause, there would neither be absurdity nor
impossibility in either of the facts. What! could not He,
who established these laws, and gave to heat and air, re-
spectively, their peculiar power and qualities, suspend their
usual operation? Could not He, cause the ice to remain
EVIDENCES OF CHRISTIANITY, 99
Answer continued.
unmelted in any temperature; and the mercury to remain
suspended, without the pressure of the atmosphere 2 But
the sophistical nature of the argument used, is most evident.
The principle is, that similar causes must have similar ef.
fects. Very good—what then Why, ifice remain un-
melted at two hundred degrees of Fahrenheit, then this prin-
ciple would be violated. I answer, not at all, provided
another cause is in operation, of such potency as to coun-
teract the usual effects of caloric; or to counteract the
gravity of the quicksilver, in vacuo. And it will not do to
allege, that God, who established these laws, will not con-
travene them, on any occasion; for this would be an entire
change of the ground of the argument, and a relinquish-
ment of the principle on which the reasoning of our author
is founded. Besides, it would be a mere begging the ques-
tion in dispute.
Now, in both the cases adduced by this writer, to illus-
trate and confirm his argument, on which he pronounces
so confidently, that the judgment of men would universally
reject any testimony, I beg leave to be of a different opin-
ion, and will appeal to the common sense of all reflecting
men, whether, on the supposition, that a dozen men, of
perspicacity and undoubted integrity, should solemnly af.
firm that they had seen a cubic inch of ice remain an hour
ummelted at two hundred degrees Fahrenheit, whether
they could refuse their assent? even if they knew of no
good reason why the laws of nature should be suspended.
But if they knew that an important purpose in the divine
government could be answered by such a miracle, much
less testimony would be sufficient to produce unwavering
conviction of the truth of the extraordinary fact. And
100 EVIDENCES OF CHRISTIANITY,
Answer continued.
while they assent to such facts, on sufficient testimony,
they are guilty of no absurdity, and violate no rule of com-
mon sense. It is true, that the credibility of the event re-
ported, may be reduced to this question—whether it is
more probable, that the laws of nature should, for a good
end, be suspended, or that twelve men of tried veracity,
should agree to assert a falsehood, without any motive to
induce them to do so? And here our ingenious author re-
vives the metaphysical balance of Mr. Hume; and after
admitting that the evidence from testimony may be so
strong that nothing is wanting to give it force, yet the
maxim that the same causes may have the same effects,
is also a truth so certain, that no evidence can countervail
it. We have, therefore, according to this statement, the
equipoise of evidence, which we have already considered,
in Mr. Hume’s argument. The rational mind, in such
circumstances, must remain neutral; it can neither believe
nor disbelieve; for the evidence for the one exactly coun-
terbalances that for the other. But after stating this hy-
pothesis, our author finds that the evidence from testimony
never can be so convincing, as that which we have for the
uniformity of causation. His words are—“If the rejection
and the admission of the testimony equally implied a de-
viation from the uniform terms of causes and effects, there
could be no reason for rejecting or admitting it.” “But
the rejection of the testimony is not in this predicament.
The causes of testimony, or in other words, those con-
siderations which operate on the minds of the witness, can-
not always be ascertained; and as we are uncertain as to
the causes in operation, we cannot be certain of the effect,
We cannot be sure that the circumstances of the witness are
EVIDENCES OF CHRISTIANITY". 101
Answer continued.
such as have given rise to true testimony, and consequent-
ly we cannot be sure that the testimony is true.”
On this whole subject I have several remarks to make.
First, this method of destroying the equipoise of evidence
granted by Mr. Hume, and conceded by our author, is not
altogether fair; because it does not admit what is obvious-
ly true, that in regard to some kinds of testimony, the
evidence is so certain, that we might as soon doubt our
OWn existence as the truth of the facts attested. Now, this
being the case, there was no propriety in representing all
testimony as being involved in some degree of uncertainty.
Again, what is here said of testimony will apply just as
fully to what we ourselves witness, and for the truth of
which we have the testimony of our own senses. I mean,
that if the argument of our author is at all valid, it will
prove, that if we saw the ice remain unmelted in the heat,
and beheld it ever so often, and found that thousands
aroundus received the same impression, we must not credit
our own senses, nor believe what we saw with our own
eyes; because however certain this kind of evidence may
be, it cannot be more certain than the principle, that the
same causes will uniformly produce the same effects.
Therefore, although we should, under all manner of cir-
cumstances, see such events, they could not be believed;
for to believe them would be a logical absurdity. And
thus would these men, by their metaphysics, reason us out
of the evidence of our very eye-sight. I know, indeed,
that neither Hume, nor the author whose reasoning we are
now considering, has pushed the argument to this its just
consequence; but I would defy any man to show, that it
is not as applicable to the evidence of the senses as to that
102 EVIDENCES OF CHRISTIANITY".
Answer continued.
derived from testimony. Now, as the kind of evidence
which will invariably command assent, is not learned by
metaphysical reasoning, but by experience, I would leave
the matter to be decided by every man of impartial judg-
ment, for himself. Every man knows whether or not he
would believe his own eyes, if he should see ice remain
unmelted in two hundred degrees of temperature, accord-
ing to Fahrenheit: or whether he would say, “it seems to
be so, but it cannot be true, because it contradicts a self-
evident principle, that the same causes must always be fol-
lowed by the same effects.” To which a man of plain, un-
sophisticated common sense would reply, “I must believe
my own senses; if doing so contradicts a thousand ab-
stract principles, I care not—‘seeing is believing.’” And
the same may be said in regard to testimony. Suppose a
thousand persons entirely disinterested to aver, that they
had seen ice remain unmelted in a very high temperature,
we could not but believe them, account for the fact as we
might. But we have already proved, that believing in
such an event violates no maxim, but only supposes that
some extraordinary power or cause is in operation; and
when it is understood, that this deviation from the laws of
nature is intended to confirm the declarations of some per-
son who claims to be a messenger of God, there is not only
no absurdity in the thing; but all presumption against
the probability of such supernatural interposition is re-
moved, as has been shown in the argument on that subject.
It might also be demonstrated, that upon the principles
of this author, it would be absurd, upon any evidence, to
believe not only in a fact which involved a real deviation
from the laws of nature, but in any one which was entire-
EVIDENCES OF CHRISTIANITY. 103
All things are possible with God.
ly different from all our own experience of the laws of na-
ture. For if it would be absurd to believe, on the testimo-
my of thousands of unconnected witnesses, that ice did not
melt in a certain case when placed in the fire; then it was
altogether rational for the king of Siam, and all others in
similar circumstances, to disbelieve the fact, that water had
been known to become as hard as a stone so that men and
animals could walk upon it. Persons so situated never
could know that such an effect existed, but by testimony;
yet as this testimony contradicted all their own experience
about the laws of nature, in relation to water, they ought
rather to reject the testimony, however strong, than to cre-
dit a ſact which seemed to involve a deviation from “the
sequence of causes and effect,” to use the language of this
author. And thus we should be reduced to the necessity
of rejecting all facts not consonant to our own personal ex-
perience; for to receive them on the ground of testimony,
would be to violate the principle that causation is uniform.
But the zeal of our author to establish his favourite
point, has led him, not only to assert, that a deviation from
the regular succession of the laws of nature was incredible
on the ground of testimony, but that it is, in the nature of
things, impossible. In this assertion he certainly may lay
claim to originality; for I believe no one before him, not
even Hume, has gone so far, in bold affirmation. His
words are—“An event is impossible which contradicts our
experience, or which implies that the same causes have
produced differenteffects, or the same effects been preceded
by different causes. Thus, when we pronounce that it was
impossible for a piece of ice to remain in the midst of burn-
ing coals without being dissolved, our conclusion involves
a complete knowledge of this particular effect offire onice.”
104 EVIDENCES OF CHRISTIANITY.
All things are possible with God.
And he is so confident that this is the true import of the
word impossible, that he says, “If I am not greatly de-
ceived, the acutest reasoner, the closest thinker, the most
subtle analyzer of words, will find himself unable to pro-
duce any other meaning of the term impossible, than that
which is here assigned to it.” But he seems to have felt
that he had gone too far in this dogmatical, and I must
say, irrational assertion; for in a note he himself gives
another, and one of the true meanings of the word impos-
sible. But as confident assertion, accompanied by no proof
nor reason, is sufficiently answered by a confident denial,
I would take the liberty of saying, therefore, that if I am
not greatly mistaken, no accurate philologist will admit,
that this is the true meaning of the word impossible. And
certainly, men of plain common sense never can be per-
suaded, that it is impossible for the succession of events
according to the laws of nature, to be changed. It is true,
when we confine our ideas to the mere powers and quali-
ties of nature, we do assert that their effects will be uni-
form, and that it is impossible that the same causes should
produce different effects; but when we extend our views to
the Great First Cause, it is not only absurd, but impious,
to assert, that he cannot suspend or alter the laws of ma-
ture. Nothing is impossible to him which does not imply
a contradiction, or is not repugnant to his attributes.
The conclusion which is rational on this subject, is, that
all things are possible to God, and whatever is possible
may be believed on sufficient testimony; which testimony
however, must be strong, in proportion to the improbabili-
ty of the event to be confirmed.
( 105 )
CHAPTER VII.
A The Miracles of the gospel are credible.
K
HAVING shown, in the preceding chapter, that miracles
may be so attested as to be credible, I come now to (ex-
amine the evidence by which the miraculousfacts recorded
in the New Testament are 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 at-
tended with sufficient evidence, we cannot believe imit even
if we would.
Before entering directly on this discussion it may be
useful to premise a few things respecting 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 conceivable degrees, from the weak-
est probability to the fullest assurance; for while, on this
ground, we yield to some reports the most hesitating as-
sent, we are as certainly persuaded of others as of those
things which we perceive by our senses, or have demon-
strated by mathematical reasoning.
The exact force of testimony cannot be calculated by
rule nor estimated by reason, but is known only from ex-
perience. Many things are believed on testimony with
the most unwavering confidence, when we are utterly un-
able to explain the precise ground on which our conviction
rests. The sources of our information have been so numer-
ous, and the same facts presented to us in so many forms,
that it is impossible to attribute to each its influence in
10
106 - EVIDENCES OF CHRISTIANITY.
Nature of Evidence.
*—
gaining our assent. If we were asked on what particular
testimony we believe there is such a place as Rome, or
why we believe that such a person as Bonaparte lately
figured in Europe, we could only answer, in the general,
that multiplied 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 himself to doubt whether such persons as Julius
Caesar, Paul, Mohammed, Columbus, or Luther ever ex-
isted?
When we have obtained evidence to a certain amount,
nothing is gained by the admission of more. The mind
becomes, as it were, saturated, and no increase of convic-
tion is produced by multiplying witnesses. One sound de-
monstration of a theorem in mathematics is as good as a
hundred. A few upright witnesses who agree and are un-
contradicted by other evidence, 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 were a perfect
agreement in their testimony. Experience only can in-
form 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 future, 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 corrobo-
rated by circumstances, and especially by the existing con-
sequences of the facts reported, that it may be rendered
EVIDENCES OF CHRISTIANITY. 107
Nature of Evidence.
credible and even irresistible. Should an historian of
doubtful credit assert that an eclipse of the sun occurred
on a certain day and was visible in a certain place; if we
possessed no other evidence of the fact, it might be con-
sidered doubtful whether the testimony was true or false;
but if by astronomical 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 would
be confirmed beyond all possibility of doubt. Or should
we find it recorded by an anonymous author, that an
earthquake at a certain time had overthrown a certain
city; without farther evidence, we should yield but a fee-
ble assent to the statement; but if on personal observation
or by the report of respectable travellers, it was ascertained,
that the ruins of an ancient city existed in that place, we
should consider the truth of the history as sufficiently es-
tablished. -
The evidences of the Christian religion may be suffi-
cient, and yet not so strong as inevitably to produce con-
viction. Our conduct in the pursuit and reception of truth
may be intended by our Creator to be an important part of
the probation 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 prejudice, who prefer darkness to light, will be almost
Sure to err, 3% -
It is natural for all men to speak the truth; falsehood
requires an effort. Wicked men lie only when they have
* See Pascal's Thoughts.
108 EyLDENCES OF CHRISTIANTY.
Difference between truth and falsehood.
some sinister end in view. Combinations to deceive are
never formed but with a view to accomplish some object
desirable to those concerned. No set of men will be at the
trouble of forging and propagating a falsehood which pro-
mises them no profit or gratification. Much less will they
engage in such an enterprise, with the view of bringing
evil on themselves, or when they foresee that it can be
productive of nothing but pain and reproach.
Between truth and falsehood there is so great a differ-
emce, that it is extremely difficult for the latter so effectu-
ally 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. The style and
manner of truth are entirely different from those of false-
hood. The one pursues a direct course, is candid, unaf.
fected, and honest; the other is evasive, cumming, tortuous,
and inconsistent; and is often betrayed by the efforts made
to avoid detection.
When both sides of a question are pressed with difficul-
ties, reason teaches us to choose that which is attended
with the fewest. Objectors to Christianity often forget to
notice the difficulties of their own hypothesis. Every ques-
tion has two sides; if we reject the affirmative, we of ne-
cessity receive the negative with all the consequences
which may burden it. If we reject the evidence of Chris-
tianity 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 preachers and primitive believ-
ers, on other principles. And whoever seriously under-
takes this will impose on himself a difficult task. Gibbon
has put forth his strength on this subject with very small
EVIDENCES OF CHRISTIANITY. I 09
Objections cannot subvert established truths.
success. His account of the origin of Christianity is very
unsatisfactory and totally defective in historical evidence.*
If the evidence on both sides of an important question
appear to be pretty equally balanced, it is the dictate of
wisdom to lean to the safe side. In this question, undoubt-
edly, 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 sub-
jects, for what truth is there to which some objection may
not be raised that no man can fully answer P. Even the
clearest truths in science are not exempt from objections of
this sort. It must be so, as long as our minds are so
limited and the extent 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 which relate to the essence of pro-
position, which, if sustained, do overthrow the evidence ;
but there are other numerous objections which leave the
substantial evidence undisturbed. Concerning them I speak
when I say that objections, though not admitting 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 gospel. In this discussion
* Decline and Fall of the Roman Empire, c. xv. and xvi.
10%
110 EVIDENCES OF CHRISTIANTY.
Authenticity of the Record.
we shall take it for granted, that such a person as Jesus
Christ lived in Judea about the time mentioned by the
evangelists, that he inculcated a pure and sublime mo-
rality, lived a virtuous and unblamable life, and was put
to death by Pontius Pilate at the instigation of the Jewish
rulers; 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 Christian church. These facts not being of a
miraculous nature, and it being necessary to suppose some
such events, deists have commonly been disposed to admit
them. But Volney and some others have pretended that
such a person as Jesus Christ never existed, that this is the
name of one of the celestial luminaries, and that the gospel
history is an allegory. Such visionary theories do not de-
serve a serious answer: they are subversive of all histori-
cal truth, and have not a shadow of evidence. They may
be well left to sink by the weight of their own extrava-
gance. Wolney, however, has received a learned answer
from a gentlemen” 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 document in
which it is recorded. The 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 of the life, miracles, death,
* Mr. Roberts.
EVIDENCES OF CHRISTIANITY.. 111
Facts which must have existed.
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 addressed 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 Testament in the origi-
mal 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, expounded 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. Be-
sides, 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 Christians but
heathen authors, that a society calling themselves Chris.
tians existed as early as the reign of Nero who was con-
temporary with the apostles. It is evident, from the neces-
sity 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 believed that Christ was a divine Teach-
112 EVIDENCES OF CIIRISTIANITY".
Facts which must have existed.
er and performed extraordinary works in attestation of his
mission, how is it possible that such a society could have
been formed? To suppose such a thing would be to con-
ceive of a superstructure without a foundation. The re-
surrection 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 Chris-
tianity, which me must suppose to be coeval with the for-
mation of the society, for they are the badges of the Chris-
tian profession and constitute a part of their worship. I
refer to baptism and the eucharist. To suppose that in
some way Christianity first existed, and afterwards re-
ceived these articles of faith and these institutions of wor-
ship, is too improbable to be admitted by any impartial
man. It would be to suppose that a religious society ex-
isted without any principles, or that they rejected their ori-
ginal 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 im-
probable. Let us, for a moment, attempt to imagine that
previously to the publication of the gospels the Christian
church had among them no report of the miracles, and no
account of the 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 he
left the world, and had existed among them ever since.
Nothing can be more evident than that the substance of
EVIDENCES OF CHRISTIANITY. 113
Genuineness of the narrative.
what is contained in the gospels was believed and prac-
tised by Christians from the commencement of the society.
* 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 men-
tion of them. It is by the ancient Fathers, spoken of as
a fact, universally believed among Christians, and contra-
dicted by nobody. And we must not suppose that in the
first ages of Christianity there was little care or discrimi-
nation exercised, in ascertaining the true authors and genu-
ine character of the books in circulation. The very re-
verse is the fact. The most diligent inquiries were insti-
tuted into matters of this kind. Other books were pub-
lished in the name of the apostles, professing 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
earliest ages as it has ever been since. The writings of
the apostles were held in great veneration, 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
meetings for the instruction of the people. When any
controversy arose they were appealed to as an authorita-
tive standard. As soon as published, they were so widely
scattered and so carefully guarded, that no persons had it
in their power to make any alteration in them.
The style and dialect in which these books are written
furnishes an evidence of their authenticity, of a peculiar
kind. lt does not indeed ascertain the persons of the wri-
ters, but proves that they must have been exactly in the
circumstances of those to whom these books have been
114 EVIDENCES OF CHRISTIANITY.
Dialect of the New Testament.
uniformly ascribed. The words are Greek but the idiom
is in 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 demonstrates that the New Testament was not com-
posed 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 mone
but a person well acquainted with the geography of Judea
and the neighbouring countries could have made without
falling into innumerable errors. There is moreover inci-
dental mention of persons and facts known from other
authorities to have existed, and frequent allusions to man-
ners and customs peculiar to the Jews. -
From all these considerations, it ought to be admitted
without dispute, that these are indeed the writings of the
apostles, and of those particular 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 received by the
whole body of Christians. But what imaginable reason is
there for doubting 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 this time knew the apostles, and were deeply
interested in the subject, and these are the proper judges
of this question. They have decided it unanimously, as it
EVIDENCES OF CHRISTIANITY. 115
Books of the New Testament by the persons whose names they bear.
relates to the historical books of the New Testament.
From them the testimony has come down, through all suc-
ceeding ages, without chasm. Even heathen 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 evidence of
the genuineness of the most valued writings of antiquity,
except the opinion of contemporaries handed down by un-
contradicted tradition. How soon would Homer be deprived
of his glory, if such evidence was insisted on as is required
for the genuineness of the New Testament? Certainly, as
it respects evidences of genuineness, no books of antiquity
stand upon a level with the books of the New Testament.
The works of the Greek and Latin historians 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 we have the testimony, not merely
of individuals, but of numerous societies, widely scattered
over the world. We have internal evidence of a kind
which cannot be counterfeited. We have, in short, every
species 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 genuine productions
of the apostles, and consequently 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 copies, in
* See Lardner's Heathen Testimonies.
116 EVIDENCES OF CHRISTIANITY,
The facts Miraculous.
all the versions, and in all the quotations. There are, it
is true, small discrepancies, which have occurred through
the ignorance or carelessness of transcribers, but not more
than might naturally be expected. There is no ancient
book which has come down to us so entire as the Scrip-
tures, and which is accompanied by so many means of
correcting an erroneous reading where it has occurred.
This representation may appear surprising to those who
have heard of the vast multitude 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
is of the least consequence; that a great majority of them
are merely differences in orthography, in the collocation 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 manu-
scripts of the New Testament as in the different printed
editions of the English version. •
Having established the authenticity of the record which
contains the testimony, we shall next proceed to consider
its credibility.
I. Many of the facts related in the gospel are undoubted-
ly of a miraculous nature. It is declared that Jesus Christ,
in several instances, raised the dead. In one case the per-
son 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 other means than speak-
ing a word. It is declared that he healed multitudes of
the most inveterate and incurable diseases; that he gave
sight to the blind, hearing to the deaf, speech to the dumb,
EVIDENCES OF CEIRISTIANITY. 117
The facts Miraculous.
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 occa-
sions 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 materials; 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 de-
clared by all the witnesses, that Jesus Christ, after being
crucified and after having continued in the sepulchre three
days, rose from the dead, and after showing himself fre-
quently to his disciples, ascended to heaven in their pre-
SéHC6.
That all these were real miracles, none can for a mo-
ment 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 immediate power of God. The same remark
may be extended to the miracles wrought by the apostles
in the name of the Lord Jesus, and especially to that stu-
pendous miracle on the day of Pentecost, when the Holy
Ghost descended on the apostles in visible form and con-
ferred on them the gift of tongues and other extraordinary
endowments. All must admit that if these events ever oc-
curred, then there have existed undoubted miracles.
II. The miracles of Jesus were performed, for the most
part, in an open and public manner, in the presence of
multitudes of witnesses, under the inspection of learned
and malignant enemies, in a great variety of circumstan-
ces, and for several years in succession. There was here
11
118 EVIDENCES OF CHRISTIANITY,
Christ's Miracles public.
no room for trick, sleight of hand, illusion of the senses,
or any thing else which could impose on the spectators.
This circumstance is important, because it proves to a cer-
tainty, 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 extravagant a supposition, as that we were deceived in
all that we ever experienced.
III. The character of the miracles recorded in the gos-
pels ought to be carefully observed. They were all wor-
thy of the majesty, justice, and benevolence of the Son of
God. They are characterized by dignity, propriety, and
kindness, Most of them indeed were acts of tender com-
passion to the afflicted. Although so many miracles were
performed, in so greata 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 osten-
tatious display of his 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 re-
jected and ill-treated by the Jews, he never refused to re-
lieve any who sincerely sought his aid. His life, in conse-
quence of the multitudes who flocked 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 miracles of
EVIDENCES OF CHRISTIANITY. - 119
No appearance of fraud.
Christ, contained in the genuine gospels, with those ficti-
tious accounts which may be found in the apochryphal and
spurious gospels still extant, and he will be struck with the
remarkable contrast between them. The same result will
be the consequence of a comparison of the miracles of
Christ with those ascribed to Mohammed by his followers
or those contained in the legends of the church of Rome.
I know not how any impartial man can read attentively
the account of the miracles recorded in the gospels, and
not be convinced, 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 dis-
covered in the record itself. There is, on the contrary,
every indication of truth, honesty, and good intention in
the writers. Although they differ from each other in style
and manner so much that it is evident 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 parallel among any writers but the penman of
the sacred Scriptures. It is an apparent exemption from
the passions and frailties of human nature. The most
stupendous miracles are related without one exclamation
of wonder from the historian, and without the least appear-
ance of a desire to excite the wonder of the reader.
The character of Christ is drawn in no other way than
by simply telling what he did and said. There is no por-
traying of character in the way of general description, or
by using strong epithets to set him forth. There is per-
haps no such thing in the gospel as an expression of ad-
miration of any discourse or action, on the part of the
evangelists. If they relate such things, they are the words
120 EVIDENCES OF CHRISTIANITY.
Honesty of the writers.
of others which they faithfully set down. When they de-
scribe the sufferings of Christ, they never fall, as men
usually do, into pathetic declamation. They are never
carried away from their simple course by the power of
sympathy. The facts are related, as though the writer
felt nothing but the strong purpose of declaring the truth
without giving any colour 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 utter-
ance 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 concerning themselves without betraying the strength
of self-love. Weak men, when they speak on this topic, are
commonly disgusting: and even when persons seem wil-
ling to let the truth be known, there is usually an effort to
seek compensation in something, for every sacrifice which
they make of reputation. But we may challenge any one
to designate any instance in which the least indication of
this moral weakness has been given by the evangelists.
They speak of themselves and their companions, with the
same candour which characterizes their narrative in regard
to others. They describe in the most artless manner, the
lowness of their origin, the meanness of their occupation,
the grossness of their ignorance, the inveteracy of their
prejudices, their childish contentions for superiority, their
cowardice in the hour of danger, the fatal apostacy of
EVIDENCES OF CHRISTIANITY. 121
Confession of their own faults.
one, and the temporary 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 at-
tended very little to the subject. It cannot be imitated
even now when the model is fully before us. That these
unlearned men should be able to write books at all with
propriety, is wonderful. Few fishermen or mechanics,
confined all their lives to laborious occupations and untu-
tored in the art of composition, 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 com-
positions, cannot be accounted for on common principles.
That, however, which deserves our special attention, is
the absence of all appearance of ill-design. I 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. Then upon his
hypothesis, we have this extraordinary fact; that four
books, written by impostors who have imposed on the
world a series of falsehoods, do in no part of them betray
the least appearance of ill-design or sinister purpose. Cer-
tainly 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 reality
of human frailty. These works, however, are very valu-
able. Some eminent infidels also have come forward be-
1.1%
122 EVIDENCES OF CHRISTIANITY.
J. J. Rousseau.
fore the world, with conFESSIONs and narratives of their
lives, and even of their secret crimes. None has made
himself more conspicuous in this way than J. J. Rousseau,
who professes 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 infatu-
ated man gloried in his shame, and declared it to be his
purpose, when called before the tribunal of heaven, to ap-
pear with his book in hand and present it to his judge as
his confession and apology. Through the transparent
covering of affectation we may observe the most disgust-
ing pride and arrogance. While common sense and de-
cency are outraged by a needless confession of deeds
which ought not to be once named, he is so far from ex-
hibiting 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 re-
putation and glory. Perhaps there is not in any language
a composition more strongly marked with pride and pre-
sumption. His confessions were manifestly made in a con-
fidence of the corruption of mankind, from whom he ex-
pected much applause for his candour and small censure
for his vices; but as he has appealed to another tribunal,
we may be permitted to doubt whether he will there find
as much applause, and as slight condemnation, as he af.
fected 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 thing in the style of the apostles,
which I wish to bring into view. In all the detailed nar-
EVIDENCES OF CHRISTIANITY. 123
Witnesses sufficient in number.
ratives which they have given of Jesus Christ, no allusion
is ever made to his personal appearance. We are as
much unacquainted with his stature, his aspect, his com-
plexion, his gait and manner, as if the gospel had never
been written. There is profound wisdom in this silence;
yet I doubt whether any writers, following merely the im -
pulse of their own feelings, would have avoided every al-
lusion 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
testifying the same things; and in many cases we receive
the testimony of one as sufficient, if all the circumstances
of the fact corroborate his narrative. But here we have
four distinct and independent witnesses, who were perfect-
ly acquainted with the fact 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 disciples sent
out by Christ to preach; but even if they were not, they
may have been his followers, and often present in Jerusa-
lem and other places where he performed his miracles. It
is not necessary however to resort to either of these suppo-
sitions. They were contemporaries, early disciples, con-
stant companions of the apostles, and travelled much
among the churches. Mark was at first the companion of
Paul and Barnabas, and afterwards, attached himself to
Peter, from whose preaching, according to the universal
124 EVIDENCES OF CHRISTIANITY.
Testimony of Paul is that of an enemy.
tradition of the early Fathers, 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 professedly
written an account of the miracles of Jesus Christ, we have
the incidental testimony of those apostles who wrote the
epistles, especially of Paul. It is true, Paul was not one
of the twelve apostles who accompanied Christ on earth;
but he became an apostle under circumstances which ren-
dered 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 threatening and slaughter”
against the disciples of Christ; that he 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 aban-
doned the most flattering worldly prospects which any
young man in the Jewish nation could have. He possessed
genius, learning, an unblemished character for religion
and morality; was in high favour with the chief men of
his nation, and seems to have been more zealous than any
other individual to extirpate Christianity. 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 sub-
jected to persecution and contempt 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 stoutest heart;
yet he never repented of his becoming a Christian, but
EVIDENCES OF CHRISTIANITY. 125
Testimony of Paul is that of an enemy.
continued to devote all his energies 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 accounted
for upon the supposition of imposture or enthusiasm.”
Here then we can produce what deists often demand, the
testimony of an enemy. Not of one who was uncon-
vinced by the evidence of Christianity, which would be an
inconsistent testimony and liable to great objections; 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.i.
This man, although he has not written a gospel, has given
repeated testimonies to the truth of the leading facts which
are now in question. He is especially one of the best wit-
nesses 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 im-
portance not mentioned by any of the evangelists. He as-
serts 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 detected? His letters, no doubt, were
* See Lord Lyttleton's Conversion of Paul.
f There is a remarkable testimony to the extraordinary character
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 manuscripts, but principally be.
cause it is conceived, that Josephus, being a Jew and a Pharisee,
never could have given such a testimony in favour of one in whom
he did not believe.
126 EVIDENCES OF CHRISTIANITY.
Christ's resurrection attested by Paul.
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 resurrection of Jesus Christ. It is constantly as-
sumed as a truth most assuredly believed by all Christians.
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 Christian religion. His appeal to the com-
mon assured 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 resurrec-
tion of Christ had not been a fundamental 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 liv-
ing, for the truth of what he knew to be false 2 How easy
and how certain must have been the detection of an impos-
ture thus conducted P
The same is evident from the epistles of the other apos-
tles, and from the Apocalypse.
Now, when we can clearly ascertain what any persons
believed in relation to a fact, we have virtually their testi-
mony to that fact; because, when they come forward and
EVIDENCES OF CHRISTIANITY. 127
The whole Church witnesses.
give testimony, explicitly, they do no more than express
the conviction of their own minds. Certainly, then, if we
can by any means, ascertain what the primitive Christians
believed in regard to the resurrection of Christ and other
miraculous facts, we are in possession of all the testimony
which they could give.* This is an important point as it
relates to the number of witnesses. Now, that all Chris-
tians, from the beginning, did believe in the facts recorded
in the gospels and epistles of the apostles, we have the
strongest possible evidence. It is proved incontestably
from the fact of their becoming Christians; for how could
they be Christians without faith in Christianity ? unless
any one will be so extravagant as to believe, that not only
the apostles, but all their converts, were wilful deceivers.
It is proved also from the manner in which Christians are
addressed by the apostles in all their 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 consid-
ered him perfectly insane? But the universal reception
of the gospels and epistles, by all Christian churches
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 testi-
mony of the whole primitive church, to the truth of the
miracles recorded in the gospels. Suppose a document
had come down to us, containing a profession of the belief
of every person who embraced the Christian religion, and
* See Dr. Channing's Dudleian Lecture.
128 EVIDENCES OF CHRISTIANITY.
Witnesses agree.
a solemn attestation to the facts on which Christianity is
founded, would any man object that the witnesses were too
few? The fact is, that we have substantially this whole
body of testimony. I 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 at-
testation to the leading facts and to the doctrines and cha-
racter of Christ, they are perfectly harmonious. The se-
lection of facts by the several evangelists is different, and
the same fact is sometimes related more circumstantially
by one than another; but 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 effect, in the judgment of the impar-
tial, 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 appear to have been written in concert, which would
weaken their testimony. But it is almost demonstrable,
from internal evidence, that the evangelists, with the ex-
ception of John, never had seen each other's productions
before they wrote. Their agreement therefore ought to
have the effect of witnesses examined apart from each
EVIDENCES OF CHRISTIANITY. 129
Discrepancies explained.
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 that on the ground of supposed contradic-
tions or irreconcilable discrepancies, the most formidable
attacks have been made on Christianity. It is entirely in-
compatible with the narrow limits of this essay to enter into
a consideration of the various methods which have been
adapted 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 reader to the proper principles of solution.
It ought to be keptin mind, that the gospels were written
almost two thousand years ago, in a language not now
spoken, and in a remote country, whose manners and
customs were very different 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 histories of
events, arranged in exact, chronological order, but a selec-
tion of important facts of a much greater number left
unnoticed. The time when, or the place where, these
facts occurred, is of no consequence to the end contem-
plated by the evangelists. In their narratives, therefore,
they have sometimes pursued the order of time; in other
cases, the arrangement has been suggested by the subject
previously treated or by some other circumstance.
In recording a miracle, the number of persons benefited
is not of much consequence; the miracle is the same,
whethersight be restored to one person or two: or whether
12
130 EVIDENCES OF CHRISTIANITY,
*.
Evangelists harmonious.
demons be expelled from one or many. If one historian,
intent on recording the extraordinary facts, selects the
case of one person, which might in some respects be more
remarkable; and another mentions two, there is no contra-
diction. If they professed to give an accurate account
of the number healed, there would be ground for this objec-
tion; but this was no part of the design of the evangelists.
If a writer, in order to exhibit the skill of an oculist,
should mention a remarkable instance of sight being re-
stored to a person who had been long blind, it could not be
fairly inferred from the narrative that no person received
the same benefit at that time; and if another person should
give a distinct account of all the cases, there would be no
contradiction between these witnesses. All the difference
is, that one selects a prominent fact out of many; the other
descends to all particulars.
There is no source of difficulty more usual than the con-
founding 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 that if the two miracles of ſeeding the mul-
titude had been mentioned by two different evangelists,
each giving an account of one case, 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 dis-
tinctly related by the same evangelist, and distinctly re-
ferred to by Christ in his conversation with his disciples.
This confounding of distinct things is never more com-
monly done, than when a fact was attended with a great
number of circumstances and occurrences, rapidly succeed-
EVIDENCES OF CHRISTIANITY. 131
Narrative of the resurrection concise.
ing each other, and the historian mentions only a few out
of many. This remark 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 ex-
traordinary degree of agitation among the disciples; a
great running from one 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 accompanying oc-
currences, there should seem, at first view, to be some dis-
crepancy 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 different
distances from the place, and allows nothing for the agita-
tion 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
* See West on the Resurrection ; Townson ; Macknight; Dit.
ton; Sherlock, &c.
132 EVIDENCES OF CHRISTIANITY.
Witnesses had no motive to deceive.
that the early enemies of Christianity made no objections
on this ground. If one of these is the genealogy of Joseph
and the other of Mary, there will be no discrepancy be-
tween them. Why it was proper to give the descent of
Joseph the husband of Mary, it is not now necessary to
inquire. But on this whole subject I would remark, that
we are very little acquainted with the plan on which ge-
nealogical tables were constructed. It seems to have been
a very intricate business, 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 refer. Every family must have had
access to such tables, on account of their inheritance.
Public tables of acknowledged authority would be far bet-
ter for the purpose which the evangelists had in view than
new ones, even though these should have been more full
and accurate. These genealogies had no other object than
to prove that Jesus 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 ignorance of the subject.
Finally, it may be admitted that some slight inaccuracies
have crept into the copies of the New Testament, through
the carelessness of transcribers. It is impossible for men
to Write the whole of a book without making some mis-
takes; and if there be some small discrepancies in the gos-
pels with respect to names and numbers, they ought to be
attributed to this cause.
VII. The witnesses of the miracles of Christ could have
had no conceivable motive for propagating an imposture.
EVIDENCES OF CHRISTIANITY. 133
Motives all on the other side.
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 in-
fluenced 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 natural for them to regard;
but everything of this kind was fully relinquished. They
engaged in an enterprise not only dangerous, but attended
with certain and immediate ruin to all their worldly in-
terests. They exposed themselves to the indignation of all
authority, and to the outrageous fury of the multitude.
They must have foreseen, that they would bring down upon
themselves the vengeance of the civil and ecclesiastical
powers, and that every species of suffering awaited them.
Their leader was crucified, and what could they expect
from declaring that he was alive, and had performed won-
derful miracles 2 If they could have entertained any hopes
of exemption from evils so apparent, experience must soon
have convinced them that they had engaged not only in a
wicked, but most unprofitable undertaking. It was not
long after they began their testimony, before they were
obliged to endure unrelenting persecution from Jews and
Gentiles. Could they have been influenced by a regard to
fame * What renown 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
12%
134 EVIDENCES OF CHRISTIANITY".
The Apostles not fanatics.
did they give all their glory to another who was dead :
But the fact is that instead of fame they met with infamy.
No name was ever more derided and hated than that of
Christian. They were vilified as the most contemptible
miscreants that ever lived, as the refuse and offscouring of
all things, as the pests and disturbers of society, and the
enemies of the gods. They were pursued as outlaws, and
punished for no other reason but because they acknow-
ledged themselves to be Christians. Would men persevere
in propagating an imposture for such fame as this? It
cannot be supposed that they expected their compensation
in another world; for the supposition is that they were
wilful impostors, who were every day asserting, in the
most solemn manner, what they knew to be false. It
would be just as reasonable to suppose that the murderer
or highway robber is influenced in the commission of his
atrocious crimes, by the hope of a future reward.
The only alternative is to suppose that they were fa-
natics, 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
totally unaccountable. This representation of enthusiasm
is just, but it will not answer the purpose for which it is
adduced. 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. Enthusiasm and im-
posture 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 en-
EVIDENCES OF CHRISTIANITY. 135
An imposture impossible.
thusiasm; all was imposture, if the facts reported were not
true. But the best evidence that the evangelists were not
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 narra-
tives that ever were written. The writers are actuated by
no phrenzy; they give no indication of a heated imagina-
tion; they speak uniformly the language of “truth and
soberness.”
VIII. But if we could persuade ourselves, that the apos-
tles might have been actuated by some unknown and in-
conceivable motive, to forge the whole account of Christ's
miracles, and were impelled by some unaccountable phren-
zy to persevere through all difficulties and sufferings to pro-
pagate lies; can we believe that they could have found fol.
lowers in the very country, and in the very city, where
the miracles were stated to have been performed?
When these accounts of stupendous and numerous mira-
cles 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
forefathers, received from God: and not only so, but bring
upon ourselves and families, the vengeance of those that
rule over us, and the hatred and reproach of all men.”
Is it possible to believe that one same person would have
received their report?
Besides, the priests and rulers who had put Jesus to
136 EVIDENCES OF CHRISTIANITY.
An imposture impossible.
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 accom-
plishing the object, if the testimony of these witnesses had
been false 2 The places of many of the miracles are re-
corded, and the names of the persons healed or raised from
the dead are 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? Jerusalem indeed and the temple
itself 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 to-
tally ignorant of facts which must have occupied the atten-
tion and excited the curiosity of the public. An imposture
like this could never be successful in such circumstances.
The presence of an interested, inimical, and powerful body
of men, would soon have put down every attempt at an im-
position so gross and groundless. If the apostles had pre-
tended, 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 ap-
pealed to the people to whom they preached, as the wit.
messes of what they related. No more than a few weeks
had elapsed after the death of Jesus, before this testimony
was published in Jerusalem; and notwithstanding all the
opposition of those in authority, it was received, and mul-
titudes willingly offered themselves as the disciples of him
whom they had recently crucified. -
IX. The last particular which I shall mention, to set
EVIDENCES OF CHRISTIANITY. 137
Counter testimony.
the testimony of the witnesses to the miracles of the gos-
pel in its true light, is that there is no counter testimony.
These witnesses have never been confronted and contra-
dicted by others. Whatever force or probability their de-
clarations are entitled to, from the circumstances of the
case and from the evidences which we possess of their in-
tegrity and intelligence, suffers no deduction, on account of
other persons giving a different testimony.
The Jewish priests and rulers did indeed cause a story
to be circulated, relative to the dead body of Christ contra-
ry 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 incon-
sistent to require a moment's refutation. But as the body
was gone out of their possession, they could not perhaps
have invented anything more plausible. It proved nothing
however except that the body was removed while the sol-
diers slept, and for aught they could testify, might have
risen from the dead, according to the testimony of the
apostles. “siktº-
Deists sometimes demand the testimony of the enemies
as well as the friends of Christianity. To which I would
reply, that the silence of enemies is all that can reasonably
be expected from them. That they should come forward
voluntarily with testimony in favour of a religion which,
through prejudice or worldly policy, they opposed, could
not reasonably be expected. Since they would have con-
tradicted 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 than that which
138 EVIDENCES OF CHRISTIANITY.
Miracles not denied by enemies.
is negative or merely incidental, ought to be expected from
the enemies of the gospel; unless, like Paul, they were
convinced 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 help of Beelzebub. The first heathem
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 at-
tempted 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 JEHOVAII, called tetragrammaton, which they
ridiculously pretend that Jesus stole out of the temple, and
by which they say he performed his wonderful works.
From what has been said, I trust it is sufficiently mani-
fest, 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 realmiracles; that they were performed in an
open and public manner; that the witnesses could not pos-
sibly 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 sin-
cerity and honesty in the evangelists; that the epistles 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 con-
sidered competent witnesses; that none of the witnesses
EVIDENCES OF CHRISTIANITY. 139
Summary.
could have any motive to deceive; that they never could
have succeeded in imposing such a fraud on the world even
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 com-
mencement of preaching at Jerusalem, and the success of
Christianity there, cannot be accounted for on any other
Supposition than the truth of the miracles; that the con-
duct 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 impos-
tors; 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.
When all these things are fairly and fully considered, is
it not more probable that miracles were performed, than
that such a body of testimony, so corroborated by circum-
stances, and by effects reaching to our own times, should
be false 2
If all this testimony is false, we may call in question all
historical testimony whatever; for what facts have ever
been so fully attested :
But why should this testimony be rejected: No reason
has ever been assigned, except that the facts were miracu-
lous: but we have shown that it is not unreasonable to
expect miracles in such a case, and that miracles are capa-
ble of satisfactory proof from testimony. It is, therefore, a
just conclusion that THE MIRACLEs of THE Gospel ARE
CREDIBLE. -
( 141 )
CHAPTER VIII.
The rapid and extensive progress of the gospel, by instruments so
few and feeble, is a proof of divine interposition.
THE Success of the gospel, under the circumstances of its
first publication, is one of the most wonderful events re-
corded in history; and it is a fact beyond all dispute. In
a little time, thousands of persons embraced the Christian
religion in Jerusalem and in other parts of Judea. In
heathen countries its success was still more astonishing,
Churches were planted in all the principal cities of the Ro-
man Empire, before half a century had elapsed from the
resurrection 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.
That the Christian religion did actually prevail and was
widely extended within a short period after its first publica-
tion, is matter of undoubted history. The testimony con-
firming this fact is not derived merely from the authority
of Christian writers however numerous, but also from that
of the most respectable heathen historians. TACITUs,
SUETONIUS, and PLINY have all borne witness to the fact
that Christianity was extensively prevalent in their day, and
as such impartial witnesses who did not believe in Chris-
tianity, but held it in abhorrence, is of great weight in
13
142 EVIDENCES OF CHRISTIANITY,
Tacitus.
establishing this fact, and it may not be easily accessible
to the reader, a translation of their words is here subjoined.
TACITUs lived during the first century of the Christian
era; and his high character as an historian is known to all.
After describing the destructive fire which desolated Rome,
he proceeds thus: “But neither by human aid, nor by the
costly largesses by which he attempted to propitiate the
gods, was the prince able to remove from himself the in-
famy which had attached to him in the opinion of all, for
having ordered the conflagration. To suppress this ru-
mour, therefore, Nero caused others to be accused, on
whom he inflicted exquisite torments, who were already
hated by the people for their crimes, and were vulgarly
denominated CHRISTIANs. This name they derived from
CHRIST their leader, who in the reign of TIBERIUs was put
to death as a criminal, while PostIUs PILATE was procu-
rator. This destructive superstition, repressed for a while,
again broke out, and spread not only through Judea where
it originated, but reached this city also, into which flow all
things that are vile and abominable, and where they are
encouraged. At first they only were seized who confessed
that they belonged to this sect, and afterwards a vast mul-
titude, by the information of these, who were condemned,
not so much for the crime of burning the city, as for hatred
of the human race. These, clothed in the skins of wild
beasts, were exposed to derision, and were either torn to
pieces by dogs, or were affixed to crosses: or when the
daylight was past, were set on fire, that they might serve
instead of lamps for the might.”
SUEToNIUs also lived in the first century, but his life
extended into the second. His character as a well in-
EVIDENCES OF CHRISTIANITY. 143
Suetonius and Pliny.
—= ºr
formed and correct historian is also high. His testimony
is as follows: “He banished the Jews from Rome who
were continually raising disturbances, Christ, (Chrestus)
being their leader.” And in the life of Nero, he says,
“The Christians were punished, a sort of men of a new
and magical religion.” But the fact which we wish to es-
tablish, is perhaps, more fully confirmed by the testimony
of PLINY THE YoUNGER, than by any other Roman writer.
It is contained in a letter addressed by this distinguished
philosopher to the emperor TRAJAN, in the beginning of
the second century. “Pliny to the emperor Trajan wish-
eth health, &c. It is my custom, Sir, to refer all things to
you of which I entertain any doubt; for who can better
direct me in my hesitation or instruct my ignorance I
was never before present at any of the trials of the Chris-
tians; so that I am ignorant both of the matter to be inquired
into, and of the nature of the punishment which should be
inflicted, and to what length the investigation is to be ex-
tended. I have, moreover, been in great uncertainty whe-
ther any difference ought to be made on account of age,
between the young and tender, and the robust; and also
whether any place should be allowed for repentance and
pardon; or whether those who have once been Christians
should be punished, although they have now ceased to be
such, and whether punishment should be inflicted merely
on account of the name, where no crimes are charged, or
whether crimes connected with the name are the proper
object of punishment. This, however, is the method which
I have pursued in regard to those who were brought before
me as Christians. I interrogated them whether they were
Christians; and upon their confessing that they were, I
144 EVIDENCES OF CHRISTIANITY.
Pliny’s Letter.
put the question to them a second and a third time; threat-
ening them with capital punishment; and when they per-
sisted in their confession, I ordered them to be led away to
execution: for whatever might be the nature of their crime,
I could not doubt that perverseness and inflexible obstina-
cy deserve to be punished. There were others addicted
to the same insanity, whom, because they were Roman
citizens, I have noted down to be sent to the city. In a
short space, the crime diffusing itself, as is common, a great
variety of cases have fallen under my cognizance. An
anonymous libel was exhibited to me, containing the names
of many persons who denied that they were Christians or
ever had been: and as an evidence of their sincerity, they
joined me in an address to the gods, and to your image,
which I had ordered to be brought along with the images
of the gods for this very purpose. Moreover, they sacri-
ficed with wine and frankincense, and blasphemed the
name of Christ: none of which things can those who are
really Christians be constrained to do. Therefore Ijudged
it proper to dismiss them. Others named by the informer,
at first confessed themselves to be Christians, and after-
wards denied it; and some asserted, that although they
had been Christians, they had ceased to be such, for more
than three years, and some as much as twenty years. All
these worshipped your image and the statues of the gods,
and execrated Christ. But they affirmed that this was the
sum of their fault or error, that they were accustomed, on
a stated day, to meet together before day, to sing a hymn
to Christ in concert, as to a God, and to bind themselves
by a solemn oath not to commit any wickedness—but on
the contrary to abstain from theft, robbery, and adultery
EVIDENCES OF CHRISTIANITY. 145
Pliny’s Letter
—also, never to violate their promise, nor deny a pledge
committed to them. These things being performed, it was
their custom to separate; and to meet again at a promis-
cuous, innocent meal; which, however, they had omitted,
from the time of the publication of my edict, by which, ac-
cording to your orders, I forbad assemblies of this sort.
On receiving this account, I judged it to be more necessary
to examine by torture, two females, who were called dea-
conesses. But I discovered nothing except a depraved and
immoderate superstition. Whereupon, suspending further
judicial proceedings, I have recourse to you for advice; for
it has appeared to me, that the subject is highly deserving
of consideration, especially on account of the great number
of persons whose lives are put into jeopardy. Many per-
sons of all ages, sexes, and conditions are accused, and
many more will be in the same situation; for the conta-
gion of this superstition has not merely pervaded the cities,
but also all villages and country places; yet it seems to
me that it might be restrained and corrected. It is a mat-
ter of fact, that the temples which were almost deserted
begin again to be frequented; and the sacred solemni-
ties which had been long intermitted are again attended;
and victims for the altars are now readily sold, which, a
while ago, were almost without purchasers. Whence it is
easy to conjecture what a multitude of men might be re-
claimed, if only the door to repentance was left open.”
To which the emperor replied as follows:—“Trajan to
Pliny—Health and happiness.
“You have taken the right method, my Pliny, in deal-
ing with those who have been brought before you as Chris-
tians; for it is impossible to establish any universal rule
13%
146 EVIDENCES OF CHRISTIANITY.
Irenaeus and Tertullian.
which will apply to all cases. They should not be sought
after; but when they are brought before you and convicted,
they must be punished. Nevetheless, if any one deny
that he is a Christian, and confirm his assertion by his con-
duct; that is, by worshipping our gods, although he may
be suspected of having been one in time past; let him ob-
tain pardon on repentance. But in no case permit a libel
against any one to be received, unless it be signed by the
person who presents it, for that would be a dangerous pre-
cedent, and in mowise suitable to the present age.”
Other heathen testimonies might be adduced, and which
may be seen in “Lardner's Heathen Testimonies;” but
for the sake of brevity they are omitted. And the testi-
monies of the two Christian fathers IRENAEUs and TER-
TULLIAN, who both lived at the close of the second, and
beginning of the third century, will be sufficient to show
beyond all controversy how extensively the Christian reli-
gion prevailed in their day.
Irenaeus, speaking of the uniformity of the faith of
Christians, says, “Neither do those churches which are
established among the Germans believe or teach otherwise;
nor do those among the Hiberii or the Celts; nor those
in the East, nor those in Egypt, nor those in Lybia, nor
those established in the central parts of the world.”%
The language of Tertullian is still more to our purpose,
and nothing farther will be needed in the way of testimony,
to show the extent of Christianity in less than one century
after the death of the last of the apostles. “In whom,”
says he, “but the Christ now come, have all nations be.
* Iren. Adv. Haer. 1. 1, c. X.
EVIDENCES OF CHRISTIANITY. 147
Tertullian’s Apology.
-*
lieved? for in whom do all other nations (but yours the
Jews) confide? Parthians, Medes, Elamites, and the dwel-
lers in Mesopotamia, Armenia, Phrygia, Cappadocia, and
the inhabitants of Pontus, Asia, and Pamphylia; the dwel-
lers in Egypt, and inhabitants of Africa beyond Cyrene;
Romans and strangers; and in Jerusalem, both Jews and
Proselytes;–so that the various tribes of the Getuli, and
the numerous hordes of the Mauri; all the Spanish clans
and different nations of Gauls, and the provinces of the
Pritons inaccessible to the Romans, but subdued by Christ
—and of the Samaritans and Dacians, and Germans, and
Scythians; and many unexplored nations, and countries,
and islands unknown to us, and which we cannot enume-
rate—in all which places, the name of the CHRIST who
has come, now reigns; for who could reign over all these
but Christ the Son of God?”
There is another testimony of this father, in his Apolo-
GY, which was written a little before the close of the second
century; and seems to have been addressed to the Procon-
sul of Africa, and to the other Praefects of that Province,
of which he was an inhabitant. He there speaks in the
following manner: “If we Christians were disposed to
array ourselves as open or secret enemies of our opposers,
a sufficient force of numbers is not wanting to us. Many
of the Moors and Marcomanni, as well as other tribes more
remote, even to the very ends of the earth, and throughout
the world, are with us. We are but of yesterday, and yet
we have filled all your places; your cities, your islands,
your castles, your towns, your council houses, your very
* Tertullian Contra Judaeos. cap. 7.
148 EVIDENCES OF CHRISTIANITY.
Success of the Gospel.
camps, your tribes, your palace, your senate, your forum.
We have left you nothing but your temples. If we should
break away from you and should remove into some other
country, the mere loss of so, many citizens would over-
whelm your government; and would itself be an effectual
punishment. Doubtless you would be frightened at your
own solitude. The silence and stupor which you would
witness, would cause the world over which you reign
to appear as dead. Your enemies would then be more
than your citizens who should remain.” It will be unne-
cessary to adduce more testimonies, for the fact is undis-
puted; and in a short time the majority of the empire were
professedly Christians.
Learned infidels have in vain attempted to assign an
adequate cause for this event on natural principles. Gib-
bon exerted all his ingenuity to account for the progress
and establishment of Christianity; but though he has
freely indulged conjecture, and disregarded the testimony
of Christians, his efforts have been unavailing. The ac-
count which he has given is entirely unsatisfactory. Upon
the deistical hypothesis, it is a grand evolution without
any adequate cause. That a few unlearned and simple
men, mostly fishermen of Galilee, should have been suc-
cessful in changing the religion of the world, without
power or patronage, and employing no other weapons but
persuasion, must for ever remain an unaccountable thing,
unless we admit the reality of miracles and supernatural
aid.
The argument from the rapid and extensive progress of
* Tertull. Apologeticus.
EVIDENCES OF CHRISTIANITY. 149
Churches planted in the chief cities.
the gospel may be estimated, if we consider the following
circumstances.
1. The insufficiency of the instruments to accomplish
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 revo-
lution. It would have been impracticable for a few unlet-
tered Jews to acquire the languages of all the nations,
among whom the gospel spreadin 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, exhibit-
ing a very mean appearance, as must have been the case,
would have called forth nothing but derision and contempt
in any of the large cities of the empire. It is more unlikely
that they could have been able to make many converts,
than that a few poor Jewish mechanics should now prose-
lyte to Judaism vast multitudes in all the principal cities of
Europe and America.”
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 corners, remote from the lights of science,
but the most populous and polished cities, where every
species of the learning of the age was concentrated, and
whither men of learning resorted. Damascus, Antioch,
Ephesus, Corinth, Philippi, and Rome furnished the thea-
tre for the first preachers of the gospel. It is believed, that
—-º-º-
* See Dr. S. S. Smith's Lectures on the Evidences of Christianity.
150 EVIDENCES OF CHRISTIANITY.
Violent opposition.
there was no conspicuous city in the central part of the
Roman empire, in which the 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 enlightened
age of antiquity: it was the period which immediately suc-
ceeded the AUGUSTAN AGE, so much and so deservedly
celebrated for its classical authors. If the gospel had been
an imposture, 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 insur-
mountable by human effort. The people were all attached
to the respective superstitions in which they had been edu-
cated, and which were all adapted to retain their hold on
corrupt minds. How difficult it is to obtain even a hear-
ing from the people in such circumstances, is manifest
from the experience of all missionaries 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.
Not only were priests, philosophers and rulers com-
bined against them; but the prejudices of the multitude in
favour of the corrupt religion in which they had been edu-
cated, inspired them with a furious zeal in opposition to all
attempts to convert them from their errors. In the Acts
of the Apostles we have many instances recorded of the
blind fury of the people leading them to acts of outrage
and violence towards the first preachers of the gospel both
among Jews and Gentiles. In one of these tumults Stephen
was martyred; and in another, which took place in the
EVIDENCES OF CHRISTIANITY. 151
*sº-
Terms of discipleship.
*
temple, Paul had like to have been torm to pieces by the
violence of the people. And at Ephesus, we know what
a tumult was excited by Demetrius the silversmith; and at
several other places. But it appears that only a few of
these tumults which extended to personal violence are re-
corded in the ACTs, for Paul in his second epistle to the
Corinthians writes thus, “Of the Jews five times received
I forty stripes save one. Three times was I beaten with
rods—once was I stoned.” And it is probable that all the
apostles and primitive preachers experienced similar treat-
ment; and had they not been divinely supported and aided
they would never have been able to withstand such infu-
riated opposition; much less could they have brought over
thousands and tens of thousands to subject themselves to
the yoke of Christ, and expose themselves to the same ig-
nominy and persecution to which they were continually
exposed themselves.
4. The terms of discipleship which the apostles pro-
posed, 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. Impostors, when
they attempt to propagate a new religion, always endea-
vour to adapt their doctrines and precepts to the taste of
the people, whom they aim to proselyte. But the author
of Christianity and his apostles, pursued no such man-
pleasing course. Their first requisition was that men
should deny themselves, and take up their cross. Their
hearers were commanded to repent and forsake all their
sins, however profitable, pleasant, or inveterate. They
were peremptorily required to forsake all their worldly
possessions, and even their nearestand dearest friends, for
152 EVIDENCES OF CHRISTIANITY.
Increase under Persecution.
the sake of the gospel. And this was not all; they were
explicitly told that they must hold themselves ready to sa-
crifice life itself when they could not preserve it without
disobeying Christ. And no prospect of ease or honour, in
this world, was held out to them, but they were assured
that persecution awaited them as long as they lived, and
that through much tribulation they must pass; and that
their only reward was spiritual peace, and eternal life in
the world to come. Would any impostors have been so
stupid as to propose such terms, or if they could have
been so foolish, can any one believe that they would have
been successful in converting the world to embrace their
system Nothing more is necessary to prove that the
Christian religion was divine, than to contemplate the
terms of discipleship, and then consider the multitude of
converts of all ages, ranks, and countries. And the pros-
pect of persecution and death, held up to the first disci-
ples by Christ and his apostles, was fully realized, and
yet the success of Christianity was irresistible. Many
Christians were cut off by persecution, but still Christiani-
ty made progress and was extended in all directions. Be-
cause Christianity increased and flourished under bloody
persecutions, many persons have adopted it as a maxim,
that persecution has a tendency to promote 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 become extinct.
The increase of Christianity, under ten bloody persecu-
tions, can only be accounted for, by supposing that God
by his grace persuaded men to embrace the truth, and in-
EVIDENCES OF CHRISTIANITY. 153
Suffering of early Christians endured with joy.
spired them with more than heroic fortitude in suffering
for the sake of their religion. 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 opposition to each
other. While this is admitted, it does not affect the argu-
ment now adduced. All that dying for an opinion can
prove (and of this it is the best possible evidence,) is the
sincerity of the witnesses. 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 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 reli-
gion 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 their torments by renouncing Christianity.
To bring them to this was the sole object of their persecu-
tors; and uniformly it was put to their choice to offer sa-
crifice 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 worldly comforts
and honours. But they steadfastly adhered to their pro-
fession. Some indeed were overcome by the cruelty of
* See Addison’s Evidences.
14
154 Evidences oF CHRISTIANITY.
Sufferings of early Christians endured with joy.
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, they whose courage had failed them
in the trying hour were commonly deep penitents on ac-
count of their weakness, all the rest of their days. Let it
be remembered, that no person suffered for Christianity
through necessity. Every martyr made a voluntary sa-
crifice of himself, to maintain the truth and to preserve a
good conscience.
5. There is yet another light in which these sufferings
of the primitive Christians ought to be viewed. It is the
temper with which they endured every kind of torment.
Here again is a problem for the deist to solve. Persons of
all ages, of all conditions of life, and of both sexes, exhi-
bited under protracted and cruel torments, a fortitude, a pa-
tience, 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 bade
adieu to their nearest and dearest relatives; gladly em-
braced 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 dislo-
cated and broken; uttered no complaint; gave no indication
of pain when their bodies were enveloped in flames; and
when condemned to die, begged of their friends to inter-
pose no obstacle to their felicity (for such they esteemed
martyrdom,) not even by prayers for their deliverance.*
What more than human fortitude was this? By what spirit
* See the Epistles of Ignatius and Polycarp.
EVIDENCES OF CHRISTIANITY. 155
A sure proof of sincerity.
were these despised and persecuted people sustained?
What natural principles in the human constitution can
satisfactorily account for such superiority to pain and
death 3 Could attachment to an impostor inspire them with
such feelings? No; it was the promised presence of the
risen JESUS which upheld them and filled them with assu-
rance and joy. It was the PARACLETE, promised by their
Lord, who poured into their hearts a peace and joy so com-
plete, that they were scarcely sensible of the wounds in-
flicted on their bodies. Proud and obstinate men may per-
haps suffer for what they are secretly convinced is not
true; but that multitudes of all conditions should joyfully
suffer for what they know to be 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 have given their testi-
mony 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 martrys! they
have rested from their labours, and their works have fol.
lowed them,
( 157 )
CHAPTER XI.
Prophecies respecting the Jewish nation which have been remarka-
bly fulfilled.
THE Bible contains predictions of events which no human
sagacity could have foreseen, and these predictions have
been exactly and remarkably accomplished.
The subject of prophecy is so extensive, and the difficul-
ty of persenting with brevity the argument which it fur-
nishes, so great, that if I had not determined to give agen-
eral outline of the evidences of revelation, I should have
omitted this topic, as one to which justice cannot be done
in so short an essay.
But I would not be understood as intimating that the
evidence from prophecy is of an inferior kind. So far.
from believing this to be the fact, I am persuaded, that
whoever will take the pains to examine the subject tho-
roughly, will find that this source of evidence for the truth
of revelation, is exceeded by no other in the firmness of
conviction which it is calculated to produce. Prophecy
possesses, as a proof of divine revelation, some advan-
tages which are peculiar. For the proof of miracles we
must have recourse to ancient testimony; but the fulfill-
ing of prophecy 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 prophecy is continually increas-
ing, and will go on increasing, until the whole scheme of
predictions is fulfilled. The mere publication of a predic-
14%
158 EVIDENCES OF CHRISTIANITY.
Evidence of Prophecy.
tion 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
remarkable predictions remain to be accomplished, it is
plain from the nature of the case, that this proof will con-
tinue 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 dependentirely on the
purpose of Him who worketh all things after the counsel
of his own will.
If then we can adduce one prophecy, the accomplish-
ment 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 pro-
phecies are obscure and the meaning very uncertain, will
not affect the evidence arising from such as are perspicu-
ous, and of which 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,
probably, did not understand the meaning of the prediction
which he uttered. It was not intended that they should be
capable of being clearly interrupted, until the key was fur-
nished by the completion. If these observations are just,
EVIDENCES OF CHRISTIANITY. 159
Prediction of Moses.
the study of the prophecies 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 compati-
ble with the narrow limits of this discourse, will be to ex-
hibit a few remarkable predictions, and refer to the events
in which they have been fulfilled. They who wish for
farther satisfaction, will find it in the perusal of Bishop
Newton’s excellent Dissertations on the prophecies, to
which I acknowledge myself indebted for a considerable
part of what is contained in this chapter.
The first prophecies which I shall produce, are those of
Moses respecting the Jews. They are recorded, princi-
pally, in the 26th chapter of Leviticus, and in the 28th
chapter of Deuteronomy; of which the following predic-
tions deserve our attention.
1. The Lord shall bring a nation against thee from
afar, from the end of the earth, as swift as the eagle flieth;
a nation whose tongue thou shalt not understand. This
prophecy had an accomplishment in the invasion of
Judea by the Chaldeans and by the Romans, but more es-
pecially the latter. Jeremiah, when predicting the invasion
of the Chaldeans, uses nearly the same language as Moses.
Lo 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
* Jer, x. 15. f Lam, iv. 19.
160 EVIDENCES OF CHRISTIANITY.
Calamities of the distress in the sieges.
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 always characterised as a
nation of fierce countenance, who shall not regard the person
qf the old, nor show favour to the young—an exact
description 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
woung man or maiden, old man nor him that stooped for
age. Such also were the Romans. Josephus informs us
that 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 be-
sieged and taken. And he shall besiege thee in all thy
gates until thy high and fenced walls come down wherein
thou trustedst. This was fulfilled when Shalmaneser,
king of Assyria, came against Samaria, and besieged it;3°
when Sennacherib came up against all the fenced cities of
Judah; and when Nebuchadnezzar took Jerusalem, burned
the temple and broke down the walls of Jerusalem round
about. The Jews had great confidence in the strength of
the fortifications of Jerusalem. And Tacitus, as well as
Josephus, describes it as a very strong place; yet it was of
ten 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
* 2 Kings, xviii., 9, 10. f 2 Kings, xxv. 10.
EVIDENCES OF CHRISTIANITY. 16+
Calamities of the distress in the sieges.
them. Accordingly, at Samaria, during the siege there
was a great famine, so that an ass's head was sold for four
score pieces of silver.” And when Jerusalem was be-
sieged by Nebuchadnezzar, the famine prevailed in the
city, and there was no bread for the people of the land.t
And in the siege of the same city by the Romans, there
was a most distressing ſamine.i.
It was foretold, that in these famines women should eat
their own children. Ye shall eat, says Moses, the flesh
Qf your sons and of your daughters. And again, thou shalt
eat the fruit of thine own body.) The tender and the de-
Jicate woman among you, who would not venture to set the
sole of her foot upon the ground, for delicateness and ten-
derness—she shall eat her children for want of all things,
Secretly in the siege and straitness, wherewith thine enemies
shall distress thee in thy gates. This extraordinary predic-
tion 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 hundred 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 after the time of Moses,
when Jerusalem was besieged by the Romans, Josephus
informs us of a noble woman killing and eating her own
sucking child; and when she had eaten half she secreted
the other part for another meal.
* 2 Kings, vi. 6. f 2 Kings, xxv. 3.
# Josephus de Jud. Bello. § Jer. xxvi. 29. Deut. xxviii. 23.
§ 2 Kings, vi. 28. 29. * Lam. iv. 10.
162 EVIDENCES OF CHRISTIANITY.
Diminution and captivity of the Jews.
3. Great numbers of the Jews were to be destroyed.
.And ye shall be left few in number, whereas ye were as the
stars of heaven for multitude. In the siege of Jerusalem
by Titus it is computed that eleven hundred thousand
persons perished by famine, pestilence and sword. Per-
haps since the creation of the world, so many persons
never perished in any one siege as this. The occasion of
so great a multitude of people being found at Jerusalem,
was, that the siege commenced 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 describing 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 bonduomen, and no man shall buy you. Josephus
informs 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 cap-
tives, 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 fleet in the Mediterranean.
The market was so overstocked that there were no pur-
chasers, and they were sold for the merest trifle.
4. It is moreover predicted in this wonderful 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
EVIDENCES OF CHRISTIANITY. 163
Preservation of a remnant.
it. And the Lord shall scatter thee among all people, from
one end of the earth even unto the other. How remarkably
has this been fulfilled. The ten tribes were first carried
away from their own land by the king of Assyria: 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.
5. The Emperor Adrian, by a public edict forbade the
Jews, on pain of death to set foot in Jerusalem: or even
to approach the country around it. In the time of Tertul-
lian and Jerome, they were prohibited from entering 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.
It was foretold that, notwithstanding their dispersion,
they should not be totally destroyed, but should still ex-
ist a distinct people. And yet for all that, when they be
in the land of their enemies, I will not cast them away,
neither will I abhor them, to destroy them utterly, and to
break my covenant with them. “What a marvellous
thing is this,” says Bishop Newton, “that after so many
wars, battles, and sieges; after so many rebellions, mas-
sacres, and persecutions; after so many years of captivity,
slavery, and misery; they are not destroyed utterly, and
though scattered among all people, yet subsista distinct peo-
ple by themselves! Where is anything 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
every where in an uneasy condition; and should not rest
long in any one place. And among these nations shalt thow
164 EVIDENCES OF CHRISTIANITY.
Degradation and contempt of the Jews.
Jind no ease, neither shall the sole of thy foot have rest.
How exactly has this been verified in the case of this un-
happy people, even to this day! There is scarcely a coun-
try 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 centuries; 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 have suffered by the
tumults of the people it is impossible to enumerate.
The prophet declares that they should be oppressed and
crushed alway; 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 all 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 in which their oppres-
sions have driven them to madness and desperation, are
too numerous to be 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. Mohammedans,
Heathens, and Christians, however they may differ in
EVIDENCES OF CHRISTIANITY. 165
Restoration by Cyrus.
other things, have been agreed in vilifying, abusing, and
persecuting the Jews. Surely the judgments visited on this
peculiar people have been wonderful and of long continu-
ance. For nearly eighteen hundred years, they have been
in this miserable state of banishment, dispersion and per-
secution.
The prophecy of Isaiah respecting the restoration of the
Jews to their land after seventy years captivity, is very re-
markable. Cyrus is designated by name, not only as the
conqueror of Babylon, but as the restorer of Israel and re-
builder of Jerusalem. That saith of Cyrus, he is my shep-
herd, and shall perform all my pleasure; even saying to
Jerusalem, thou shalt be built; and to the temple thy foun-
dation shall be laid.” We are informed by Josephus that
when Cyrus had got possession of Babylon, the predictions
concerning himself were made known to him, and that he
was struck with admiration at the manifest divinity of the
writing. This will account for the kindness of this prince
to the children of Israel, and the opportunity which he
gave them to return to their own land, and the facilities
which he granted for the restoration of the temple. In-
deed, it is certain from what is said in Ezra, that by some
means Cyrus knew that God had appointed him to rebuild
the temple, for there it is written, “That the Lord stirred
up the spirit of Cyrus, king of Persia, that he made a pro-
clamation throughout all his kingdom, and put it also in
writing, saying, Thus saith Cyrus the king of Persia, the
Lord God of heaven hath given me all the kingdoms of the
* Is. Xliv. 28.
15
166 EVIDENCES OF CHRISTIANITY.
Jews a standing Miracle.
earth AND HE HATH CHARGED ME TO BUILD A HousE IN JE-
RUSALEM whicII IS IN JUDAH.”
He then gave liberty and encouragement to the people
of God to engage in this pious enterprise, and to receive
pecuniary aid from all who were disposed to co-operate in
this good work. And as the sacred vessels of the temple
had been brought to Babylon by Nebuchadnezzar, these
Cyrus brought forth, and delivered to the proper officer, to
be brought up from Babylon unto Jerusalem.
“What nation,” says the distinguished writer already
quoted, “hath subsisted as a distinct people in their own
country, so long as these have done in their dispersion,
into all countries? And what a standing miracle is this ex-
hibited to the view and observation of the whole world!”
“Here are instances of prophecies delivered above three
thousand years ago, and yet, as we see, fulfilling in the
world, at this very time; and what stronger proof can we
desire of the divine legation of Moses? How these in-
stances may affect others, I know not, but for myself I
must acknowledge, they not only convince, but amaze and
astonish me beyond expression.”
( 167 )
CHAPTER X.
Prophecies relating to Nineveh, Babylon, Tyre, &c.
THE walls of Nineveh, the capital of Assyria, are said to
have been a hundred feet in height, sixty miles in compass,
and defended by fifteen hundred towers, each two hundred
feet high. Diodorus Siculus relates that the king of As-
syria after the complete discomfiture of his army, confided
in an old prophecy, that Nineveh would not be taken un-
less the river should become the enemy of the city; that
after an ineffectual seige of two years, the river, swollen
with long continued and tempestuous torrents, inundated
part of the city, and threw down the wall for the space of
twenty furlongs; and that the king, deeming that the predic-
tion was accomplished, despaired of his safety, and erected
an immense funeral pile, on which he heaped his wealth,
and with which himself, his household, and palace were
consumed.* The book of Nahum was avowedly prophetic
of the destruction of Nineveh; and it is there foretold, that
the gates of the river shall be opened, and the palace shall
be dissolved—Nineveh of old, like a pool of water—with
an overflowing flood he will make an utter end of the place
thereaf. The other predictions of the prophet are as
literally described by the historian. He relates, that the
king of Assyria, elated with his former victories, and
ignorant of the revolt of the Bactrians, had abandoned
himself to scandalous inaction; had appointed a time of
* Diod, Sic. Lib. ii. p. 32, 33.
168 EVIDENCES OF CHRISTIANITY.
Utter destruction of Nineveh.
festivity, and supplied his soldiers with abundance of wine;
and that the general of the enemy apprized by deserters, of
their negligence and drunkenness attacked the Assyrian
army while abandoned to revelling, destroyed a great part
of them, and drove the rest into the city. The words of
the prophet were hereby verified. While they were folden
together as thorns, and while they are drunken as drunk-
ards, they shall be devoured as stubble fully dry. Much
spoil was promised to the enemy, Take the spoil of sil.
ver, take the spoil of gold; for there is no end of the
store and glory, out of all the pleasant furniture. Accord-
ingly the historian affirms, that many talents of gold and
silver preserved from the fire, were carried to Ecbata-
ma. The prophet declares, that the city was not only to
be bestroyed by an overflowing flood, but the fire was also
to devour it; which exactly agrees with the account of the
historian. The utter and perpetual destruction of the city
was distinctly predicted, The Lord will make an utter end
of the place thereof. Affliction shall not rise up the se-
cond time, she is empty, void and waste. The Lord will
stretch out his hand against the north and destroy Assy-
ria, and will make Nineveh a desolation, and dry like a
wilderness. How is she become a desolation, a place for
beasts to lie down in. In the second century, Lucian, who
was born on the banks, of the Euphrates, testified that
Nineveh was utterly perished—that there was no vestige
of it remaining—and that mone could tell where it was once
situated. A late traveller who has visited that country,
testifies, “that neither bricks, stones, nor other materials
of building,” are now to be seen; but the ground is, in
many places, grown over with grass, and such elevations
EVIDENCES OF CHRISTIANITY. 169
Site not discernible.
are observable, as resemble the mounds left by the intrench-
ments and fortifications of ancient Roman camps; and the
appearances of other mounds and ruins less marked than
even these extending for ten miles and widely spread, and
seeming to be the wreck of former buildings, show that
Nineveh is left without any monument of royalty, without
any token whatever of its splendour or wealth. That it is
indeed a desolation, “empty, void, and waste;” its very
ruins perished, and less than the wreck of what it was,
“Such an utter ruin,” says Bishop Newton, “ has been
made of it: and such is the truth of the divine predictions.”
The prophecies respecting the taking of BABYLON, its
utter destruction, and the complete desolation which should
reign where this proud city once stood, have been remark-
ably fulfilled. Our limits will only admit of the selection
of a few particulars out of many; but for more minute and
extended information on this interesting subject the reader
is referred to the works of Bishop Newton, and the Rev.
Alexander Keith, on Prophecy, where he will meet with full
satisfaction, and to which we acknowledge ourselves in-
debted for the substance of what is here introduced.
The very nations by whom Babylon was to be taken
and destroyed, are predicted by name by the prophet Jere-
miah. Go up, O Elam (this was the ancient name of
Persia,) besiege, O Media. The Lord hath raised up the
spirit of the kings of the Medes; for his device is against
Babylon to destroy it.* -
And Isaiah says, “Babylon is fallen, is fallen; and
* Jer. Hi.
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170) EvidencEs of cHRISTIANITY.
Babylon.
all the graven images of her gods he hath broken unto the
ground.* Thus saith the Lord that saith unto the deep
be dry; and I will dry up thy rivers: that saith of Cyrus,
he is my shepherd, and shall perform all my pleasure.”
And I will loose the loins of kings, to open before him
the two-leaved gates—and the gates shall not be shut.t
“Thus saith the Lord to Cyrus his anointed, to subdue na-
tions before him. This prediction of Isaiah, in which Cy-
rus is named, must have been uttered at least two hundred
years before he was born, and when the Persians were an
obscure and inconsiderable nation.
A confederacy having been formed between the Medes
and Persians, and Cyrus having in person taken the com-
mand of the Persians, and having disciplined them with
consummate skill, and inspired them with heroic courage,
joined his uncle Cyaxares (by Daniel called Darius the
Mede) and their united forces having conquered the Arme-
nians, the Hyrcanians, the Lydians, the Cappadocians, and
other allies of the king of Babylon; and having so treated
all these conquered nations as to conciliate their friendship,
and add their forces to their own, they marched towards
the city of Babylon.
Although Cyrus commenced his military career with a
small army of Persians, yet by conquest and wise policy,
his army had become exceedingly numerous before he
reached the famous city. But what could be done by cou-
rage or military skill against a city so defended on every
side, this consummate general, as soon as he had arrived
on the ground with his army, made it his first business, in
* Isaiah xiv. 23. - f Is. xliv, 27, 28.
EWIDENCES OF CHRISTIANITY, 17?
- ----------------------------— — — —- ---
Babylon.
company with some of his chief officers, to ride entirely
round the walls, and to ascertain whether there was any
weak point where an assault might successfully be made.
But he found every part fully secured, so that there seemed
no possibility of taking the city but by a long siege. He
therefore sat down before it, and dug a trench entirely
around the walls, and towers were erected, and every
other preparation made for a regular siege. Thus, in the
prophecy, it is said, They camped against it round about.
They put themselves in array against Babylon around
about. They set themselves in array against Babylon,
every man put in array.
Another important circumstance distinctly noticed in the
prophecy, is, the cowardice of the Babylonians. Former-
ly, her armies were a terror to the whole earth, and no-
thing could withstand their fierce courage. But now, faint-
heartedness had came over them. The mighty men of
Babylon have forborne to fight. They have remained in
their holds. Their might hath failed, they became as
women.” Their timidity was manifest in their shutting
themselves up; and all the challenges of their enemies
could not provoke them to come out and meet them in the
open field. Xenophon relates, that Cyrus challenged the
king of Babylon to decide the contest by single combat,
which he declined. The people within the walls, though
very numerous, made no sallies from their gates; nor did
they use any efforts to disperse or annoy the besiegers.
Literally, they remained in their hold, and the hands of the
king of Babylon waaced feeble.
* Jer. li.
172 EVIDENCES OF CHRISTIANITY,
Babylon. *-aa-ºes
----------- ------- - --&
Cyrus, as we have said, found everything secure against
assault; for what could battering rams, or other engines
of war, accomplish against walls which were thirty, or as
some assert, fifty feet in thickness? He was, therefore, not
a little perplexed until the thought occurred, that an en-
trance might possibly be obtained by turning out of its
channel the river Euphrates, which flowed through the
city. This hazardous enterprise as a last resort was de-
termined on, and the work was commenced, but the de-
sign was carefully concealed from the besieged; for, as
Herodotus observes, if they had had the least intimation of
the device, or if they had discovered the Persians while
passing through, they could not only have prevented its
execution, but have destroyed the whole army of Cyrus
while pent up within the channel of the river. All that
was necessary to prevent the Persians from entering, was
to close the gates which gave entrance to the city through
the embankment built upon both sides of the river. To
guard against the danger of discovery, Cyrus selected for
the execution of its important but dangerous enterprise, the
season of a great Babylonish festival, on which occasion
he knew the whole population gave themselves up to revel-
ling and drunkenness. The river was a full quarter of a
mile wide, and twelve feet deep, but there was an artificial
lake in the neighbourhood, prepared to receive the surplus
waters, when it overflowed its banks, or when for any
other reason, it was desirable to diminish the waters of the
river. The entrance of this canal was enlarged, and the
great trench dug round the walls by the army of Cyrus,
was so connected with the river above the town, that this
also was capable of containing a large body of water,
EVIDENCES OF CHRISTIANITY, 173
Capture of Babylon.
Moreover, the country was exceedingly low and flat; so
that the water, if it could once be diverted from its usual
channel, would readily spread itself in all directions. The
scheme succeeded to their most sanguine expectation. The
channel of the river was left nearly dry by the subsiding
of the water, and the army of Cyrus entered by night.
One detachment was placed where the river entered the
city, and another where it left it; and the Persian army
entered so silently, and the inhabitants were so completely
drowned in their drunken revels, that no alarm was sound-
ed, and no care had been taken to close the gates leading
to the river; no danger being apprehended on that side.
So completely were the Babylonians surprised, that Cyrus
had reached the royal palace before a messenger arrived
to tell the king that the city was taken. The noise of the
invading army, at first, was not distinguished from the mad
tumult of the rioters. Even the guards stationed around
the palace were found intoxicated, whom the Persians hav-
ing slain rushed into the splendid hall, where Belshazzar
and his thousand lords, and wives, and concubines, had
been drinking out of the sacred vessels of the Lord's house,
which had been impiously brought forth on this occasion.
But their profane mirth had already been arrested before
the arrival of the victorious Persians, by the appearance of
a hand, writing certain words in a strange character on
the wall. This had produced the utmost perturbation in
all the assembly; although none could decipher the wri-
ting, until Daniel was brought in, who quickly denounced
the fatal destiny of the monarch, and the overthrow of his
kingdom, “And in that night was Belshazzar the king of
the Chaldeans slain.”
174 EVIDENCES OF CHRISTIANITY.
Capture of Babylon.
How exactly the events described above were predicted,
will be at once seen by the following quotations from the
prophets.
I will dry up thy sea, and make thy springs dry—that
saith to the deep be dry, I will DRY UP THY RIVERs.
Jłnd one post did run to meet another, and one mes-
senger to meet another, to show the king of Babylon
that his city is taken at the end, and that the passages
are shut.
But a Snare was laid for Babylon. It was taken, and
it was not aware. How is the praise of the whole earth
surprised! For thou hast trusted in thy wickedness, and
in thy wisdom, and thy knowledge it hath perverted thee;
therefore shall evil come upon thee, and thou shalt not know
whence it ariseth, and mischief shall come upon thee, and
thau shalt not be able to put it off—none shall save thee.
In their heat I will make their feasts, and I will make
them drunken, that they may rejoice, and sleep a per-
petual sleep, and not wake, saith the Lord. I will make
drunken her princes and her wise men, her captains and
her rulers, and her mighty men, and they shall sleep a
perpetual sleep.
The gates (i. e. those from the river to the city) were
hot shut. The loins of kings were loosed to open before
Cyrus the two-leaved gates.”
The king hearing a noise and tumult without, sent some
to see whence it arose: but no sooner were the gates of
the palace opened, than the Persians rushed in. The king
* Jer. li.
EVIDENCES OF CHRISTIANITY. 175
Capture of Babylon.
of Babylon heard the report of them. Anguish took hold
of him. He and all about him perished. God had num-
bered his kingdom and finished it. It was divided and
given to the Medes and Persians. -
The multitude of soldiers who now entered the city, and
the slaughter of the citizens in the streets, are exactly fore-
told. I will fill thee with men as with caterpillars. Her
Ayoung men shall fall in THE STREETs, and all her men of
war shall be cut off in that day.
The number of the Persian army, which was reviewed
immediately after the capture of the city, is said by Herodo-
tus to have amounted to one hundred and twenty thousand
horse, six thousand chariots of war, and six hundred thou-
sand infantry.
Cyrus issued a proclamation that the people should re-
main in their houses, with strict orders to slay every per-
son who should be found in “the streets.”
Cyrus now became master of all the hidden treasures of
Babylon. The treasures of darkness and hidden riches
of secret places being given into his hand. That he might
know that the Lord, which had called him by his name,
was the God of Israel.
From the time of the first capture of this famous city by
Cyrus, her glory began to fade. God had predicted her
downfall, and his word never fails. After its first con-
quest it was, according to Herodotus, reduced from an im-
perial to a tributary city; which seems to be foretold by the
prophet, when he says, Come down and sit in the dust,
O virgin daughter of Babylon—sit on the ground, there is
no throne, O daughter of the Chaldeans.
The next step towards the downfall of this famous city
176 EVIDENCES OF CHRISTIANITY,
Decline of Babylon.
was after the rebellion against Darius. When he captured
the city he ordered the height of the walls to be reduced,
and all the gates to be destroyed. To which the prophet
alludes, in express terms, The wall of Babylon shall fall—
her walls shall be thrown down.
|Xerxes, after his return from his unfortunate Grecian
expedition, entered the city and rifled its most valuable
and sacred treasures laid up in the temple of Belus. This
the prophet Jeremiah had foretold. I will punish Bel in
Babylon, and I will bring out of his mouth that which he
has swallowed up. I will do judgment on the graven
images of Babylon.
No efforts made by the conquerors of Babylon to restore
her glory, or even to prevent her decay, were at all suc-
cessful. Cyrus made Babylon his usual place of residence,
but his successors preferred other cities: and when Alex-
ander conquered Babylon it was fully his purpose to re-
store Babylon to her pristine glory; but the counsel of Je-
hovah was adverse. The prophet had long before signified
that all such attempts would prove ineffectual. Take
balm for her pain, if so be that she may be healed. We
would have healed Babylon, but she is not healed. The
proximate cause of the rapid decline of Babylon was two-
fold; first, the turning of the river inundated the surround-
ing country and filled it with stagnant pools; secondly,
the building of another city in the neighbourhood, drew off
multitudes of inhabitants, who transferred their residence
and wealth from the old to the new city. Babylon also
was oppressed with some of the most cruel tyrants that
ever ruled over any city. One of these, named Humerus,
who lived about one hundred and thirty years before
EVIDENCES OF CHRISTIANITY. 177
Decline of Babylon.
F-
Christ, reduced many of the inhabitants to slavery on the
slightest pretexts, burned the forum and some of the tem-
ples, and banished many of the people into Media. In
foresight of such scenes, the prophet 'says, They shall re-
move, they shall depart both man and beast.
The cruelty of the conquerors of Babylon is strongly
portrayed by the inspired pen. They are cruel both in
anger and fierce wrath, to lay the land desolate. This
has been in an eminent degree verified, in the Persians and
Medes, the Macedonians, the Parthians, the Syrians, the
Romans, and the Saracens; all of whom, in their turn, by
their cruel anger and fierce wrath, assisted to render deso-
late this once “golden city,” and these once beautiful and
fertile regions.
J1 sword is upon the Chaldeans. A sound of battle is
*n the land and great destruction. I will kindle a fire in
his cities, and it shall burn all round about him. And
Chaldea shall be a spoil, all that spoil her shall be satisfied,
saith the Lord. A sword is upon her treasures, and they
shall be robbed. O thou that dwellest upon many waters,
abundant in treasures, thine end is come.
The prophet’s description of the utter desolation of Ba-
bylon could scarcely have been more vivid and exact if he
had been present to view the scene. I will punish the
land of the Chaldeans, and will make it perpetual desola-
tions; cut off the sower from Babylon and him that hand-
leth the sickle in time of harvest. A drought is upon her
waters, and they shall be dried up. Behold the hindermost
of the nations, a dry land and a desert. Her cities are a
desolation, a dry land and a wilderness; a land where no man
dwelleth; neither doth the * §ſ man pass by there. I will
178 EVIDENCES OF CHRISTIANITY.
Desolation of Babylon.
send unto Babylon fanners that will fan her, and empty
her land. The land shall tremble and sorrow; for every
purpose of the Lord shall be performed against Babylon,
to make the land of Babylon a desolation without an in-
habitant.* • .
The decline of this famous city was gradual but con-
stant. In the second century of the Christian era nothing
remained but the walls, and in the fourth century, these
were repaired to serve as an enclosure or park for wild
beasts, and Babylon became a hunting ground for the
kings of Persia. Under the Saracens the desolation became
complete, and for many ages past the following prediction
has been literally fulfilled. No man dwelleth there, and
no son of man passeth by. Neither shall the Arabian pitch
his tent there; neither shall the shepherds make their folds
there. The only remains of the former city are heaps of
ruins and mounds of half decayed bricks; in exact comfor-
mity with the prediction of Jeremiah. Babylon shall be.
come heaps. Cast her up as heaps. Let nothing of her
be left. Babylon is fallen—is cut down to the ground.
Her foundations are fallen. It shall never be inhabited
Jrom generation to generation.
The following are statements made by recent travellers.
“Our path,” says Mignan, “lay through the great mass
of ruined heaps on the site of ‘shrunken Babylon.” And
I am perfectly incapable of conveying an adequate idea of
the dreary lonely nakedness, that appeared before us.”
Porter remarks, “that a silence profound as the grave,
reigns throughout the ruins. Babylon is now a silent
* Jer. li.
EVIDENCES OF CHRISTIANITY. 179
The present state of Babylon.
scene, a sublime solitude.” According to Rauwolf, even
as early as the sixteenth century, there was not within the
limits of ancient Babylon a single human habitation. “The
eye,” says he, “wanders over a barren desert, in which
the ruins are nearly the only indication, that it ever has
been inhabited.” “It is impossible,” says Keppel, “to
behold the scene, and not be reminded how exactly the
predictions of Isaiah and Jeremiah have been fulfilled.”
As the wild Arabs inhabit the wilderness, and often visit
this region it may seem strange and improbable that they
should never pitch their tents on the ruinous site of Baby-
lon; but Mignan informs us that nothing will induce them
to remain all night near the principal mound, as they have
a superstitious belief that evil spirits dwell there. He in-
forms us, that he was accompanied by six Arabs, well-
armed, and accustomed to the desert, but no inducement
could have prevailed on them to remain on the ground after
night. *
The place is also full of “doleful creatures” and of stag-
nant pools. Among the ruins, travellers inform us, there
are many dens of wild beasts. “In most of the cavities,”
says Rich, “are numerous owls and bats.” On the very
mound supposed to have been produced by the ruins of the
temple of Bellus, Porter saw three large lions. The hyena
and the jackall have also their residence here. Who can
fail to see in these circumstances the exact fulfilment of that
prediction. Wild beasts of the desert shall be there, and
their houses shall be full of doleful creatures, and owls
shall dwell there, and satyrs shall dance there. The west-
ern bank of the Euphrates has now disappeared, and the
river having no barrier freely overflows the adjacent land,
180 EVIDENCES OF CHRISTIANITY.
Temple of Belus.
so that on this side a large part of the ruins of Babylon
are inundated; and for a great distance, even after the
river has subsided, the whole country is one continued
swamp, which is entirely inaccessible to the traveller. To
this the prophet seems to have alluded, when he says, The
sea is come upon Babylon. She is covered with the mul-
titude of the waves thereof. But that which at first view
appears to be incompatible with this description is never-
theless true. Babylon is described by the prophet as a dry
land, a wilderness, and a desert. But the fact is, that
while on one side of the river, the site is inundated, on the
other, it is exceedingly dry, and a mere arid desert.
As far as the light of history reaches, among all the
structures ever reared by the hands of men, the temple of
Belus seems to have been the most elevated. This temple
was probably built on the foundation of the tower of Ba-
bel, and according to the lowest computation, was higher
than the greatest of the Egyptian pyramids. The highest
mound now among the ruins is supposed, by discerning
travellers, to be on the site of this famous temple. This
ruin covers more ground than the temple did when stand-
ing. “It has,” says Mignan, “the appearance of a hill
surmounted with a castle.” This hill is called by the
Arabs, Birs Nimrud. Of this vast ruin, Sir Robert Ker
Porter has given a very particular and interesting account.
“On the summit of the hill are immense fragments of
brick-work, of no determinate figures, tumbled together,
and converted into vitrified masses.” Some of these huge
fragments measure twelve feet in height by twenty-four in
circumference, these fragments have been entirely pre-
served, while everything else is crumbled to dust, because
EVIDENCES OF CHRISTIANITY. 181
Temple of Belus.
they have been exposed to the action of the fiercest fire;
they are completely molten.
The high gates of the temple of Belus, which were stand-
ing in the time of Herodotus, have been burnt with fire.
Bel boweth down. Bel is confounded. The hand of
the Lord has been stretched upon it—it has been rolled
down from the rocks—and has been made a burnt moun-
tain. The noble palaces of Babylon, the larger of which
was surrounded by three walls of great extent, have en-
tirely disappeared. Although the strength of the walls
seemed to promise durability, and almost to bid defiance to
time; yet now of these palaces, the most splendid perhaps
that the world ever saw, nothing but the mere vestiges of
the walls which surround them remain. The circum-
ference of this ruin is about half a mile, and its height one
hundred and forty feet; but it is a mass of confusion, the
receptacle of wild beasts, and full of doleful creatures.
Wild beasts cry in the desolate houses, and dragons in
the pleasant palaces. “Wenomous reptiles,” says Mignan,
“are very numerous throughout the ruins.” “On pacing
over the loose stones,” says the same writer, “and frag-
ments of brick-work, which lay scattered through the im-
mense fabric, and surveying the sublimity of the ruins, I
naturally recurred to the time when these walls stood
proudly in their original splendour. When the halls were
the scenes of festive magnificence, and when they re-
sounded to the voices of those whom death has long since
swept from the earth. This very pile was once the seat
of luxury and vice, now abandoned to decay, and exhibit-
ing a melancholy instance of the retribution of heaven.
It stands alone. The solitary habitation of the goat-herd
16%
182 EVIDENCES OF CHRISTIANITY.
No vestige of the walls.
marks not the forsaken site.” Thy pomp is brought down
to the grave, and the noise of the viols; the worms are
spread under thee, and the worms cover thee.
In this wonderful city there was nothing more wonder-
ful than the height and thickness of the wall. They were
so broad that six chariots abreast could be drawn on them,
and their original height is said to have been three hundred
and fifty feet; or at the lowest computation of the length
of the cubit, three hundred feet. Darius, it is true, low-
ered these walls; but still they were elevated above the
height of most walls. Where are they now? Not a ves.
tige of them any where remains. Two travellers, Buck-
ingham and Frederick, have both made diligent search to
find some traces of the wall of Babylon. The latter says;
“Neither of the wall or the ditch have been seen the least
vestige by any modern traveller. Within twenty-one
miles distance along the Euphrates, and twelve miles
across it in breadth, I was unable to perceive any thing
that could admit of my imagining, that either a wall or
ditch had existed within this extensive area.”
Keppel relates, that he and the party who accompanied
him, “in common with other travellers, had totally failed
in discovering any trace of the city walls.” And he adds:
“The divine predictions against Babylon have been so
totally fulfilled in the appearance of the ruins, that I am
disposed to give the fullest signification to the words of
Jeremiah: THE BROAD walls OF BABYLON SHALL BE UT-
TERLY BROKEN.”
It was predicted that Babylon should be an astonish-
ment. Every one that goeth by Babylon shall be asto-
nished. How exactly this accords with the feelings of mo-
EVIDENCES OF CHRISTIANITY, 183
Babylon an astonishment.
dern travellers may be learned from their own language.
Porter says, “I could not but feel an indescribable awe, in
thus passing, as it were, into the gates of fallen Babylon.”
“I cannot portray,” says Mignan, " the overpowering sen-
sation of reverential awe that possessed my mind, while
contemplating the extent and magnitude of ruin and devas-
tation on every side.” In another place Porter adds the
following interesting remarks, expressive of his feelings
while surveying the scene. “The whole view was parti-
cularly solemn. The majestic stream of the Euphrates,
wandering in solitude, like a pilgrim monarch, through the
silent ruins of his devastated kingdom, still appeared a no-
ble river, under all the disadvantages of its desert-tracked
course. Its banks were hoary with reeds: and the gray
osier willows were yet there, on which the captives of Is-
rael hung up their harps; and, while Jerusalem was not,
refused to be comforted. But how is the rest of the scene
changed since then At that time those broken hills were
palaces—those long undulating mounds, streets. This
vast solitude, filled with the busy subjects of the proud
daughter of the east. Now wasted with misery, her habi-
tations are not to be found, and for herself, the worm is
spread over her.”
The Rev. Alexander Keith, concludes with these perti-
ment remarks: “Has not every purpose of the Lord been
performed against Babylon? What mortal shall give a ne-
gative answer to the questions subjoined by the author of
these very prophecies? Who hath declared this from an-
cient time? Who hath told it from that time : Have not I
the Lord? And there is no God beside me—declaring
the end from the beginning, and from ancient time the
184 EVIDENCES OF CHRISTIANITY..
Pride of Tyre.
things that are not yet done. Saying, my counsel shall
stand, and I will do all my pleasure.” Is it possible there
can be any attestation of the truth of prophecy, if not wit-
messed here : “The records of the human race, it has been
said with truth, do not present a contrast more striking
than that between the primeval magnificence of Babylon,
and its long desolation. How few spots are there on earth
of which we have so clear and faithful a picture as prophe-
cy gave of fallen Babylon, when no spot on earth resem-
bled it less than its present desolate, solitary site. Or
could any prophecies respecting any single place, be more
precise, or wonderful, or numerous, or true : Or more
gradually accomplished through many generations?”
TYRE is another famous ancient city, which was the ob-
ject of some very particular and remarkable prophecies,
which have been most exactly fulfilled. Isaiah uttered his
prediction concerning Tyre when she was in her glory, and
flourishing in all the pride and luxury, which were sustained
by the richest commerce in the world, at least a century
before any danger threatened the place. The reason which
the prophet assigns for God’s judgments was the pride of
this wealthy city. The Lord of hosts hath purposed it,
to stain the pride of all glory, and to bring into contempt
all the honourable of the earth. (Isaiah xxiii. 9.) Ezekiel
employs three whole chapters in describing the luxury,
wealth, commerce and destruction of Tyre.”
The following particulars are clearly included in the di-
vine predictions concerning Tyre.
* Ezek. xxvi. xxvii. xxviii,
EVIDENCES OF CHRISTIANITY. 185
Threatenings against Tyre.
1. That this luxurious and populous city should be taken
by the Chaldeans; who, at the time of the prophecy,
were an inconsiderable people. Ezekiel not only predicts
that the ruin of this city should be by the Chaldeans, but
names the prince by whom it should be taken, Thus saith
the Lord God, I will bring upon Tyrus, Nebuchadnezzar
king of Babylon, a king of kings, from the north, with
horses, and with chariots, and with horsemen. He shall
slay thy people with the Sword, and thy strong garrisons
shall go down to the ground.* Josephus informs us, that
Nebuchadnezzar besieged Tyre for thirteen years, while
Ithobal reigned there, and for his authority quotes Menan-
der, the Ephesian. The Phemician annals, as Dr. Pre-
deaux has shown, agree exactly with this account.
2. It was predicted that the inhabitants should pass
over the Mediterranean sea, to the islands and countries
adjacent. Isaiah says, Pass ye over to Tarshish, howl ye
inhabitants of the isle.* Arise, pass over to Chittim,
there also shall thou have no rest. Ezekiel foretells
the same thing. The isles that are in the sea shall be
troubled at thy departure. Bishop Newton has shown
from ancient authors, that the Tyrians planted colonies in
many places over sea, and among them were the cities
of Carthage in Africa, and Tartessus in Spain, which last
is the Tarshish of the prophets.
3. It was predicted, that after seventy years Tyre should
be restored. Isaiah is express in the mention of this pe-
riod. And it shall come to pass in that day, that Tyre
shall be forgotten for seventy years, according to the
* Ezek. xxvi, 7–11. f Is. xxiii. 6.
186 EVIDENCES OF CHRISTIANITY.
Second destruction of insular Tyre.
days of one king;% in which reference is made to the du-
ration of the Chaldean dynasty, which was to continue
only seventy years. Jeremiah intimates this to be the
length of the Babylonish power. These nations shall
serve the king of Babylon seventy years.
4. It was foretold that Tyrus, after being restored,
should be destroyed again. When Nebuchadnezzar took
the city, the people took their effects and went into their
ships, and escaped, with much of their wealth; so that
God promised Egypt as a recompense for his hard service
and poor reward in besieging Tyre. When the inhabitants
returned, they did not build on the old site, but went to an
island separated from the main land by a strait of the sea.
Here the new city arose and flourished in commerce and
wealth. The prophets not only foretold the overthrow of
old Tyre, but of this new city, built, as it were, in the
midst of the sea. Isaiah says, Howl ye inhabitants of
the isle. Ezekiel, What city is like Tyrus, like the de-
stroyed in the midst of the sea. It Zachariah, who had
lived long after the first destruction, and must refer to the
second, says, And Tyrus did build himself a strong hold,
and heaped up silver as the dust, and fine gold as the
mire of the streets. Behold the Lord will cast her out,
and he will Smite her power in the sea, and she shall be
devoured with fire. § This new city was truly a strong
hold, for not only was the sea a defence; but her walls
were one hundred and fifty feet in height. Ezekiel also
plainly predicts, that the second destruction of Tyre should
* Is. Xxiii. 15–17. # Jer. xxv. 11, 12.
# Ezek. xxvii. 32. § Zech. viii. 1.
EVIDENCES OF CHRISTIANITY. 187
Second destruction of insular Tyre.
be by fire. I will bring forth a fire from the midst of
thee, and it shall devour thee, and I will bring thee to
ashes on the earth in the sight of all them that behold
thee. Accordingly, Alexander the Great besieged and
took the city, and set it on fire. This is expressly as-
serted by Quintius Curtius.*
For a while the insular situation of Tyre, and her com-
mand of the sea, hindered the approach of Alexander's
army to the walls; but he took the stones and rubbish of the
old city, and made a causeway across the arm of the sea
which lay between the island and the continent; thus ful-
filling the prophecy of Ezekiel, They shall lay thy stones,
and thy timber, and thy dust in the midst of the water.f
This was a work of immense labour, and occupied his
army for seven months. On this occasion also, the Tyrians
betook themselves to their ships, and fled across the sea.
Both Diodorus Siculus, and Quintus Curtius, testify, that
during the seige, they sent away their wives and children
to Carthage; and when the city was taken, the Sidonians
contrived to carry off fifteen thousand persons in their
ships. And they were happy who thus escaped, for the
conqueror exercised unbounded cruelties upon such as re-
mained. Eight thousand were slain in taking the city,
two thousand were crucified, and thirty thousand sold for
slaves.
Although Tyre was again rebuilt and for a considerable
time flourished; yet the unchangeable decree of the Al-
mighty had been published and recorded by the prophets,
that this once proud city, the mistress of the sea should be:
* L. 4. c. 3. + Ezek. xxvi. 12.
188 EVIDENCES OF CHRISTIANITY.
Utter desolation of Tyre.
come a perfect desolation. Ezekiel who has given so vivid
and so particular a description of the wealth and commerce
of Tyrus, and of the pride of her kings and merchants, also
furnishes the most exact prediction of her ruin and utter
desolation.
Thus saith the Lord God, behold I am against thee,
O Tyrus, and will cause many nations to come up against
thee, as the sea causeth his waves to come up, and they
shall destroy the walls of Tyrus and brake down her
towers. I will also scrape her dust from her, and make
her as the top of a rock. It shall be a place for the
spreading qf nets in the midst of the sea, for I have spoken
it saith the Lord. And to show the absolute certainty
of this total desolation of Tyre, he repeats what was last
mentioned in the fourteenth verse. I will make thee like
the top of a rock, thou shalt be a place to spread nets
vpon ; thou shalt be built no more; for I have spoken it,
saith the Lord God. And again, I will make thee a ter-
ror, and thou shalt be no more, though thou be sought for,
thou shalt never be found again, Saith the Lord God.
Now, to show how exactly this is fulfilled, let us hear
what account modern travellers give of this famous city.
Cotovicus, a Dutch traveller, who visited Syria in 1598,
writes, “ that this city so often restored after being over-
thrown, now at length appears to be utterly ruined; so
that it has ceased to be any longer a city, and only some
inconsiderable vestiges of her former ruins are now visible.
If you except a few arches and baths, and some ruined
walls, and collapsed towers, and mere rubbish, there is
now nothing of Tyre to be discerned.” And then he re-
fers to the prophecy of Ezekiel.
EVIDENCES OF CHRISTIANITY. 189
Tyre a rock for drying nets.
Dr. Shaw visited Tyre, but could find nothing like a
port or secure harbour, any where in the neighbourhood.
But Maundrell’s account is the most exact and striking.
“This city, standing in the sea, on a peninsula, at a dis-
tance, promises something very magnificent; but when
you come nearer, you find no similitude of that glory for
which it was so renowned in ancient times, and which the
prophet Ezekiel describes in the 26th, 27th, and 28th
chapters of his prophecy. On the north side, it has an old
ungarrisoned Turkish castle, besides which you see moth-
ing but a mere Babel of broken walls, pillars, vaults, &c.,
there being not so much as one entire house left. Its pre-
sent inhabitants only a few poor wretches, harbouring
themselves in the vaults, and subsisting chiefly on.fishing,
who seem to be preserved in this place by divine Provi-
dence, as a visible argument, how God has fulfilled his
word concerning Tyre, that it should be as the top of a
rock, a place for fishers to dry their nets on.”
And even Wolney seems to be constrained to add his
testimony to confirm the fulfilment of the divine prediction
respecting Tyre. After contrasting its former glory with
its present desolation, he says, “The whole village of Tyre
contains only fifty or sixty poor families, who live obscure-
ly on the produce of their little ground and a trifling.fish-
ery.” And Bruce describes Tyre, in the very language of
the prophet, as a rock whereon fishers dry their nets.
Several of our missionaries have visited the site of this
once populous, refined, and wealthy city, and add their
testimony to that of other travellers, of its present desolate
condition.
Thus we see how remarkably prophecies committed to
190 EVIDENCES OF CHRISTIANITY.
The four Monarchies.
writing above two thousand years ago, are at this day lite-
rally fulfilled, in the utter desolation of some of the richest
and strongest cities which ever existed in the world.
The prophecies recorded in the book of Daniel are very
wonderful. There we have described the rise and fall of
four successive monarchies or empires, and a prophecy
concerning the conquests of Alexander the Great, and con-
cerning his successors, embracing so many particulars that
it assumes the appearance of a history of the events which
it predicts. Porphyry, an early and learned opposer of
Christianity, was so struck with the coincidence between
the predictions, and the history of the events by which
they are fulfilled, that he declared that the prophecy must
have been written after the events occurred. The infidel
can make no complaint of obscurity here, as he commonly
does when prophecies are adduced; the objection now is,
that the prediction is too explicit and circumstantial. This
objection of Porphyry induced Jerome to use the following
pertinent language: Cujus impugnatio testimonium verita-
tis est. Tanta enim dictorum fides fuit, ut propheta in-
credulis hominibus non videdtur futura diacisse, sed nar.
rasse proºterita. The meaning of which is, “This objec-
tion is a testimony of the truth; for such is the perspicuity
of the language, that the prophet in the opinion of infidel
men, seems rather to be narrating past events, than pre-
dicting those which are future.”
It will be sufficient to observe, that there is not the least
foundation for this opinion of Porphyry, 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
EVIDENCES OF CHRISTIANITY. 191
Porphyry.
that this was the reason of his granting so 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. If
they had been written at that late period, they never could
have found a place in the Jewish canons, as the prophecies
of Daniel. These prophecies are also recognised and
quoted by Jesus Christ as the productions of Daniel.
( 193 )
CHAPTER XI.
Prophecies respecting Messiah—predictions of Christ respecting the
destruction of Jerusalem.
THE prophecies which relate to the Messiah are so numer-
ous and interesting, and involve so much critical discus-
sion, that to exhibit them in their proper light a volume
would scarcely be sufficient. I must, therefore, be con-
tented to refer 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 Testa-
ment, that frequent intimations are 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 MESSIAH; 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 opinion was 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 dominion 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 Melchisedek; the
annointed one, or Messiah : the righteous branch; the
corner stone; the desire of all nations; 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
1.7%
194 EVIDENCES OF CHRISTIANITY.
Coming of Messiah.
*-*
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 pro-
phecy. From the evangelical history, and from the ac-
knowledgment of the Jews, it is evident, that they well
knew, that the Messiah was to be born at Bethlehem, and
to be of the family of David.
4. Things of an apparently contradictory nature are
predicted concerning the Messiah. At one time he is re-
presented as a king and conqueror, whose dominion would
be co-extensive with the earth, and who would flourish in
righteousness and peace for ever; at another he is exhi-
bited as one despised and rejected, 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 irreconcilable 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 exact 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 administra-
tion, 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
EVIDENCES OF CHRISTIANITY. 59 1
Predcitions fulfilled in many particulars.
accomplished in the call of numerous Gentile nations to
the standard of the Messiah, and in the benign and saluta-
ry influence of Christianity, that we must conclude that it
was uttered under the influence of inspiration.
6. It was not only predicted that Messiah should be cut
off, but it is expressly staled that he should die as a vicari-
ous sacrifice, an expiatory victim for sin and transgression.
Thou shalt make his soul an offering for sin.
For the fulfilling of the predictions, I need only refer
to the recorded testimony of the evangelists. That there
is a remarkable coincidence between the language of the
prophets and the history of the evangelists, cannot be de-
nied, however it may be accounted for. The fifty-third
chapter of Isaiah has a counter part 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 circum-
stances foretold respecting the Messiah, which it may be
proper briefly to mention. His forerunner, John the Bap-
tist, is predicted by Isaiah and Malachi. His miracles, his
uncomplaining 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 Potter's Field, by
Zachariah. It is predicted in the Psalms, that they would
part his raiment and cast lots for his vesture; and that
vinegar would be given him to drink. The very words
too which he uttered on the cross, when forsaken of God,
are set down in the twenty-second Psalm.
It was also predicted in the Law of Moses, by an ex-
196 EVIDENCES OF CHRISTIANITY.
Prophecies by Christ.
pressive type, that not a bone of him should be broken;
the fulfilment of which was wonderful, since the legs of
both those crucified with him were broken. Isaiah fore-
told that he should make his grave with the wicked, and
with the rich in his death, which was literally accom-
plished when Jesus Christ was suspended on the cross be-
tween 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 circumstances, literally predicted, should have
been fulfilled by a mere fortuitous concurrence.
The whole ritual law is in fact a prophecy 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 represent the
progress of the gospel, the rejection of the Jews, the calling
of the Gentiles, and the future condition of the Church.
He also foretold, in express words, the treatment which
his followers should receive from the world, the treachery
of Judas Iscariot, the conduct of Peter in denying him three
times in one night, the particular circumstances and exact
manner of his own death, and his resurrection on the third
day. But I must pass over all these at present, and con-
EVIDENCES OF CHRISTIANITY. 197
°,
Prophecies by Christ.
fine my attention to that astonishing prophecy, which Jesus
delivered to his disciples on Mount Olivet, concerning 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, and was recorded
by St. Matthew, according to the common opinion of early
writers, thirty, or at least twenty years before it was ful-
filled. 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 these prodigious things
which are foretold in it. The testimony of antiquity is,
that both these evangelists were dead before the invasion
of Judea by the Romans. John was the only one of the
evangelists, or perhaps of the apostles, who lived to wit-
ness the fulfilling of the Lord’s prophecy; and it is re-
markable that in his gospel this subject is never mentioned.
Let it be remembered that when this prophecy was de-
livered by our Saviour, there was not the least human pro-
bability 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 con-
jectured, that one small nation would think of rebelling
against them.
The words of this prophecy may be read in the twenty-
fourth chapter of the gospel of Matthew; also in the thir-
teenth chapter of the gospel of Mark; and in the seven-
teenth and twenty-first chapters of the gospel of Luke.
I will first collect into one view all the most remarkable
particulars of this prophecy, and then show how they were
fulfilled. The predictions relate, 1. To the signs and pre-
cursors of the desolation of the holy city; 2. To the cir-
198 EVIDENCES OF CHRISTIANITY.
Destruction of Jerusalem.
cumstances of its seige and capture; 3. To the conse-
quences of this tremendous catastrophe.
1. The signs and precursors of this event were to be
false Christs; seditions and wars; famines, pestilences,
earthquakes, and extraordinary appearances in the hea-
vens; the persecution of Christians; the apostacy of pro-
fessors and the great want of charity and deprivation of
morals among the people.
2. The circumstance of this tremendous judgment of
Heaven are such as these; that 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; that
Jerusalem should be utterly destroyed, and the temple so
completely demolished, that one stone of that sacred edi-
fice 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 wrath 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 the nations; the total overthrow of
the Jewish commonwealth, which is expressed by the pro-
phetic symbols of the sun being darkened, the moon not
given her light, and the stars falling from heaven; the
rejection of the Jews and the calling of the Gentiles; the
rising of false prophets and false Messiahs; the extent and
continuance of these judgments on the Jewish nation; with
EVIDENCES OF CHRISTIANITY. 199
False Christs.
some intimation of their restoration. The escape of the
Christians from these calamities is also foretold, and direc-
tions given for their flight; and on their account it is pro-
mised, that those days should be shortened; and finally, it
is predicted that the gospel should be preached among all
nations. - a. - . .
Let us now proceed to inquire in what manner these nu-
merous and extraordinary predictions were accomplished;
and we cannot but remark, that it seems to have been or-
dered 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, Josephus, who is an author of high
respectability, and whose testimony is of great value in the
cause of Christianity.
1. In regard to false Christs, of which the prophecy
speaks so emphatically, we 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 insane, and
others were punished by Felix the procurator. 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
Jerusalem 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
200 EVIDENCES OF CHRISTIANITY,
Prodigies.
reign of Nero, and during the time that Felix was procu-
rator of Judea, impostors arose in such numbers, that the
historian informs us, “many of them were apprehended
and killed every day.”
There were also, at this time, great commotions and
horrible seditions and wars, in various places; as at Cesa-
rea, Alexandria, and Babylon. There were great conten-
tions 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 gave a
particular account of these disturbances, in which multi-
tudes of the people were slain.
Famines, pestilences, and earthquakes, are mentioned
by Suetonius, and by several other profane historians, who
are cited by Eusibus, by Josephus, by Tacitus, and by
Seneca.
That prodigies were frequent, is expressly asserted 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 altar 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 was fastened by strong bars and bolts, opened of its
own accord; that before sun set there was seen in the
clouds the appearances 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 us depart hence. And what affected the peo-
ple more than anything else was that four years after the
war began, a countryman came to Jerusalem at the feast of
EVIDENCES OF CHRISTIANITY, 20]
Distress of the besieged.
Tabernacles, and ran up and down crying day and night,
“A voice from the east, and a voice from the west, a voice
from the four winds, a voice against Jerusalem and the
temple. Wo wo to Jerusalem l’” It was in vain that by
stripes and torture the magistrates 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 Roman historian, joins his testi-
mony to that of Josephus. “Armies,” says he, “were
seen engaged in the heavens, the glittering of arms was
observed; and suddenly the fire from the clouds illumi-
nated the temple; the doors of the inner temple 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 nar-
ratives; but one thing is certain, that the minds of men
were, about this time, much agitated and terrified with
what appeared to them to be prodigies. There were
jearful sights and great signs from heaven.
2. The circumstances accompanying the siege and cap-
ture of the city were as exactly foretold as the preceding
signs. The abomination of desolation, spoken of by
Daniel the prophet, was nothing else than the Roman
armies, whose ensign 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
1S
202 EVIDENCES OF CHRISTIANITY.
Unparalleled calamities.
had been warned, at the first appearance of this deso-
lating abomination, immediately to betake themselves to
flight, which they did, and, instead of going into the
city, 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 battles with the Romans; what with intes-
tine feuds and tumults; what with famine and pestilence,
the sufferings which they endured cannot now be con-
ceived. 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 fortifi-
cations, was taken. Although Titus had given express
orders that the temple should be preserved, the mouth of
the Lord had declared that it should be otherwise; and ac-
cordingly it was burnt to the ground, and the very founda-
tion dug up by the soldiers with the hope of finding hidden
treasures. After the city had been destroyed, Titus or-
dered 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 men-
tioned, to which we may now add that the captives
amounted to ninety-seven thousand. Josephus, 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
EVIDENCES OF CHRISTIANITY, 203
Consequences.
are: There shall be great tribulation, such as was not
from the beginning of the world to this time; no, nor
ever shall be.
That these unparalleled calamities proceeded from the
vengeance of heaven against a people whose iniquities
were full, was not only acknowledged by Josephus, but
by Titus. After taking a survey of the city, the height
of towers and walls, the magnitude of the stones, and the
strength of the bands by which they were held together,
he broke out into 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 fortifica-
tions; for what could the hands or military engines of
men avail against such towers as these ?” And he re-
fused to be crowned after the victory, saying 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 catastrophe were
as distinctly predicted, and as accurately fulfilled, as the
preceding events. The Jews who survived were dis-
persed over the world, in which condition they continue
till this day. The Christians, availing themselves of
the warnings of their Lord, escaped all the calamities of
the siege. Jerusalem was trodden down of the Gentiles,
and continues to be trodden down until this day.
Jerusalem was rebuilt by Adrian, but not precisely on
the old site, and was called Ælia, which name it bore
until the time of Constantine. The apostate Julian, out
of hatred to Christianity, and with the view of defeating
the prediction, Jerusalem shall be trodden down of the
204 EVIDENCES OF CHRISTIANITY.
Restoration of the Jews.
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 Jerusalem belonged assisted in it. But horrible
balls of fire, bursting forth from the foundations, rendered
the place inaccessible to the workmen, who were often
much burnt, so that the enterprise was laid aside.” The
account now given is attested by Julian himself, and his
favourite heathen historian Ammianus. The witnesses
are indeed numerous and unexceptionable; “Ammianus
Marcellinus a heathen; Zemach David a Jew, who con-
fesses that Julian was divinitus impeditus, providentially
hindered, in his attempt; Nazianzen and Chrysostom
among the Greeks; Ambrose and Rufin among the Latins;
all of whom flourished at the very time when this wonder-
ful event occurred. Theodoret, Socrates, Sozomen, and
Philostorgius, respectable historians, 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, re-
mains to be accomplished, and we hope the accomplish-
ment is not far distant. When this event shall take
place, the evidence from this prophecy will be complete
and almost irresistible. This shall occur when the times
of the Gentiles shall be fulfilled. The circumstances of
this glorious event are more particularly described by
Paul, in his Epistle to the Romans (chap. xi.) If the
fall of them be the riches of the world, and the diminish-
ing of them the riches of the Gentiles; how much more
1 See Whitby's General Preface to the New Testament.
EVIDENCES OF CHRISTIANITY, 205
Restoration of the Jews.
their fulness 2 For I would not, brethren, that ye
should be ignorant 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 3 That man must
indeed be blind, who cannot see this LIGHT which shineth
in a dark place; this surE word of PROPHEcy which
holy men of God spake as they were moved by the Holy
Ghost.
CHAPTER XII.
No other religion possesses the same kind and degree of evi-
dence 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 inquire whether any
system of religion, ancient or modern, is as well sup-
ported 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 sub-
ject, is calculated to make the impression on unsuspicious
readers, that all religions are similar in their origin; that
they all lay claim to miracles and divine communications;
and that all stand upon an equal footing. But when we
descend 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 besides the Jewish and Christian can
be produced. Among the multiform systems of Pagan-
ism, there is not one which was founded on manifest
miracles or prophecies. They had indeed their prodi-
gies and their oracles, by which the credulous multitude
were deceived; and their founders pretended to have re-
ceived revelations or to have held communion 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 knowledge of
208 EVIDENCES OF CHRISTIANITY,
No other well attested miracles.
futurity was possessed? It is easy to pretend to divine
revelation; this is done by every fanatic.
It is not disputed that many impostors have appeared
in the world, as well as many deluded fanatics. But the
reason why all their claims and pretensions may with
propriety be rejected, is, that they were not able to ex-
hibit any satisfactory evidence that they were commis-
sioned from heaven to instruct mankind in religion.
In this we are all agreed. Of what use therefore can
it be, to bring up these impostures and delusions, when
the evidences of the Christian religion are under consi-
deration? Can it be a reason for rejecting a religion
which comes well attested, that there have been innu-
merable false pretensions to divine revelation? Must
miracles supported by abundant testimony be discre-
dited, 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 confidence in numerous authentic pro-
phecies, long ago committed to writing, which have been
most exactly and wonderfully accomplished?
It is alleged that the early history of all ancient na-
tions is fabulous, and abounds in stories of incredible
prodigies; and hence it is inferred that the miracles of
the Old and New Testament 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 his-
tory of Moses, which is more than a thousand years
EVIDENCES OF CHRISTIANITY, 209
Christianity arose in an enlightened age.
older than any profane history, has every evidence of
being a true relation of facts; and moreover, that the
age in which the miracles 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, ora-
tors, and poets. There never was a time when it would.
have been more difficult to gain a general belief in mira-
cles which had no sufficient testimony than in the Au-
gustan and succeeding age. Not only did learning
flourish; but there was at that period a general tendency
to skepticism and atheism. There can evidently there-
fore be no inference unfavourable to Christianity, de-
rived from the belief of unfounded stories of miraculous
events in the dark ages of 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 confounded.
Let every fact be subjected to the test of a rigid scrutiny,
and let it stand or fall, according as it is supported or un-
supported by testimony. If the miracles of the Bible
have no better evidence than the prodigies of the hea-
then, 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 oc-
curred long since, but by testimony. And the truth of
Christianity is really a matter of fact. In support of it,
we have adduced testimony which cannot be invalidated;
210 EVIDENCES OF CHRISTIANITY.
Mohammedanism unsupported by Miracles or Prophecy.
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 declamations on the
credulity of man, and the many fabulous stories which
have been circulated and believed. But what has this to
do with the question? We admit all this, and maintain
that it does not furnish the semblance of an argument
against the truth of the well attested facts recorded by
the evangelists. Because there is much falsehood in the
world, is there no such thing as truth? It would be just
as reasonable to conclude that, because many men have
been convicted of falsehood, there are no persons of ve-
racity in the world; or because there are many knaves,
all pretensions to honesty are unfounded.
The Mohammedan religion is frequently brought for-
ward by the enemies of revelation, with an air of confi-
dence, as though the pretensions and success of that im-
postor would derogate from the evidences of Christianity.
It is expedient therefore to bring this subject under a par-
ticular examination. And here, let it be observed, that
we do not reject any thing, respecting the origin and
progress of this religion, which has been transmitted to
us by competent and credible witnesses. We admit that
Mohammed 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 composed from time to time, probably with the aid of
some one or two other persons. It is also admitted, that
he was an extraordinary man, and prosecuted the bold
scheme which he had projected with uncommon perse-
EVIDENCES OF CHRISTIANITY. 21 I
Mohammedanism unsupported by Miracles or Prophecy.
verance and address. Neither are we disposed to deny
that the Koran contains many sublime passages, relative
to God and his perfections, and many sound and salutary
precepts of morality. That the language is elegant, and
a standard of purity in the Arabic tongue, has been assert-
ed by all Mohammedan writers, and conceded by many
learned Christians. But as to his pretended revelations,
there is no external evidence whatever that they were
real; and there is an overwhelming weight of internal
evidence that they are not from God. *
To bring this subject fairly before us, let the following
considerations be impartially weighed:
1. The pretensions of Mohammed were supported 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 Ko-
ran, God is introduced as saying, “ Nothing hindered 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 considered, in not one
of which is it alleged that miracles had been performed
for its confirmation. 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.
1 Paley’s Evidences.
212 EVIDENCES OF CHRiSTIANITY,
Mohammed's night journey.
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,
when 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 expedient so dangerous; his
opposers would quickly have detected and exposed the
cheat. At length, however, he so far yielded to the de-
mand of his enemies as to publish one of the most ex-
travagant stories which ever entered into the imagination
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 Ga-
briel.
This marvellous story, however, had well nigh ruined
his cause. His enemies treated it with deserved ridicule
and scorn; and a number of his followers forsook him
from that time. In fact it rendered his farther continu-
ance at Mecca entirely inexpedient; and having before
despatched some of his disciples to Medina, he betook
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 unsup-
ported by testimony, but is in direct contradiction to the
Roran, where he repeatedly disclaims all pretensions to
miraculous powers. And the miracles which they as-
cribe 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
Evidences of CHRISTIANITY. 2.13
Mohammed and Christ.
sº
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 complaint 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 im-
possible therefore that Christianity should be placed in
a more favourable point of light than in comparison with
the religion of Mohammed. The one, as we have seen,
rests on well attested miracles; the other does not exhi-
bit the shadow of a proof that it was derived from
heaven.
2. It is fair to compare the moral characters of the re-
spective founders of these two religions. And here we
have as perfect a contrast as history can furnish. Jesus
Christ was holy, harmless, 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 disinterested
zeal, pure benevolence, and unaffected humility which
the world ever saw. Mohammed was an ambitious,
licentious, cruel, and unjust man. His life was stained
with the most atrocious crimes. Blasphemy, perjury,
murder, adultery, and robbery, were actions of daily oc-
currence. 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 the
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 shock-
19 -
214 EVIDENCES OF CHRISTIANITY.
The Koran.
ing, that I will not defile my paper, nor wound the feel-
ings of the reader by a recital of them.
3. The Koran itself can never bear a comparison with
the New Testament, in the view of any impartial per-
son. It is a confused and incongruous heap of sublime
sentiments, moral precepts, positive institutions, extra-
vagant and ridiculous stories, and manifest lies and con-
tradictions. 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 his inconsistency on his Maker. The
number of abrogated passages is so great, that a Mussul-
man cannot be easily confuted by proving the falsehood
of any declaration in the Koran; for he will have re-
course to this doctrine of abrogation. There is nothing
in this book which cannot easily be accounted for; no-
thing above the capacity of impostors to accomplish.
It is artfully accommodated to the religions of Arabia,
prevalent at the time. It gives encouragement to the
strongest and most vicious passions of human nature;
promotes ambition, despotism, revenge and offensive
war; opens wide the door of licentiousness; and holds
out such rewards and punishments as are adapted 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. What-
ever is excellent in the Koran, is in imitation of the
Bible; but wherever the author follows his own judg-
ment, or indulges his own imagination, we find false-
hood, impiety, or ridiculous absurdity."
1 See Ryan's History of the effects of Religion on Mankind.
EVIDENCES OF CHRISTIANITY, 215
An artful imposture.
4. The means by which the religion of Mohammed
was propagated were entirely different from those em-
ployed in the propagation of the gospel. If there is
any point of strong semblance between these two sys-
tems, it consists merely in the circumstance of their
rapid and extensive progress and permanent continu-
all C.C. -
But when we come to consider the means by which
this end was attained in the two cases, instead of resem-
blance we find a perfect contrast. Mohammed did indeed
attempt at first to propagate his religion by persuasion
and artifice, and these efforts he continued for twelve
years, but with very small success. 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; at the end of twelve years when he
fled from Mecca, the number was still very inconsiderable.
As far, therefore, as there can be a fair comparison be-
tween the progress of Christianity 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 without aid from
learning and power, but in direct opposition to both,
throughout the whole Roman empire and far beyond
its limits. Mohammedanism for twelve years made
scarcely any progress, though it commenced among an
ignorant and uncivilized people. During this period,
the progress was scarcely equal to what might be ex-
pected from any artful impostor. This religion never
216 EVIDENCES OF CHRISTIANITY,
Mohammedanism successful only by force of arms.
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 attacking mercantile caravans, and as his force in-
creased, went on to conquer the petty kingdoms into
which Arabia was then divided.” Sometimes he put
all the prisoners to death, and at other times sold them
into slavery. At first, the order was to massacre every
creature that refused to embrace his religion; but he be-
came more lenient afterwards, 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 extensive. He never
during his life extended his dominion beyond the limits
of Arabia, except that he overran one or two inconside-
rable provinces of Syria. It was by the Caliphs, 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 conquerors?
Surely the propagation of Mohammedanism by the sword,
however rapid or extensive, can never bear any eompari-
son with that of Christianity, by the mere force of truth,
under the blessing of heaven.
5. The tendency and effects of Mohammedanism, when
compared with the tendency and effects of Christianity,
serve to exhibit the latter in a very favourable light. The
1 See Prideaux’s Life of Mohammed.
EVIDENCES OF CHRISTIANITY. 217
Effects of Mohammedanism.
Christian religion has been a rich blessing to every coun-
try which has embraced it; and its salutary effects have
borne proportion to the care which has been taken to in-
culcate its genuine principles, and the cordiality with
which its doctrines have been embraced. What nations
are truly civilized 2 Where does learning flourish?
Where are the poor and afflicted most effectually relieved?
Where do men enjoy the greatest security of life, pro-
perty, and liberty Where is the female sex treated
with due respect, and exalted to its proper place in society?
Where is the education of youth most assiduously pur-
sued? Where are the brightest examples of benevolence;
and where do men enjoy most rational happiness? If
we were called upon to designate the countries in which
these advantages are most highly enjoyed, 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 possessed by Mohammedans, 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. Use-
ful learning is discouraged, free inquiry proscribed, and
servile submission required of all. Justice is perverted
or disregarded. No man has any security for life or
property, and as to liberty, it is utterly lost wherever the
19 %
218 F.VIDENCES OF CHRISTIANITY,
The Greeks.
Mohammedan religion prevails. While the fanatic ardour
of making proselytes continued, the fury of the propa-
gators 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 high-
est rewards are promised to those who die in battle.
There is no doubt that the principles of the Koran greatly
contributed to the conquest of the Saracens, by divesting
them of all fear 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
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 of two months of fasting and prayer. Whosoever
falls in battle, his sins are forgiven. At the day of judg-
ment, his wounds shall be resplendent as vermilion and
odoriferous 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 making rapid improvements in all the arts,
they have remained stationary, or rather have been con-
tinually going backwards. They have derived no advan-
tages from the revival of letters, the invention of printing,
or other improvements in the arts and sciences. The
people who have been subjected to their despotism with-
out adopting their religion, are kept in the most degraded
subjection. -
At present,” the Greeks are making noble exertions to
1 A. D. 1825.
EVIDENCES OF CHRISTIANITY. 219
Apollonius Tyaneus.
break the cruel yoke which has oppressed them, and
though unsupported by Christian nations, have succeeded
in expelling the Turks from a large portion of their coun-
try. God grant them success, and give them wisdom to
make a good use of their liberty and independence when
acquired and established 14 Mohammedanism was permit-
ted to prevail, as a just punishment to Christians for
their luxury and dissensions. It is to be hoped, how-
ever, that the prescribed time of these locusts of the
abyss” is nearly come to an end; and that a just God, who
has so long used them as a scourge to Christians, as he
formerly did the Canaanites to be thorns in the eyes and
in the sides of the Israelites, will soon bring to an end
this horrible despotism founded on a vile imposture.
The signs of the times give strong indications that the
Mohammedan power will shortly be subverted. But it
is not for us to know the times and the seasons which
, the Father hath put in his own power.
2/~ The only thing farther necessary to be considered, in
this chapter, 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 old as
the second century, when one Philostratus, at the request
of Julia Augusta, wife of the emperor Severus, wrote a
history, or rather romance, of Apollonius of Tyana, a
town in Cappadocia. This Apollonius was nearly con-
temporary with Jesus Christ; but whether he was a
philosopher or a conjurer cannot now be ascertained; for
as to the story of Philostratus, which is still extant, it is
* The Greeks have now become an independent nation, 1836.
2 Rev. ix. 3. -
220 EVIDENCES OF CHRISTIANITY.
Hierocles.
totally unsupported by any reference to eye-witnesses
wof the facts, or any documents of credit, and has through-
out as much the air of extravagant fiction as any thing
that was ever published. 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 simi-
larity of many of his miracles to those recorded in the
gospels, borrowed from the evangelical 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 addition to these miracles, his biogra-
pher pretends that he saw beasts with a human head and
a lion’s body, women half white and half black, together
with phoenixes, griffins, dragons, and similar fabulous
In OnSterS.
In the fourth century, Hierocles, a bitter enemy of
Christianity, instituted a comparison between Jesus and
Apollonius, in which, after considering their miracles, he
gives the preference to the latter. This book was answered
by Eusebius, 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 miracles of
Cl, rist were so firmly believed in the second century, and
were attended by such testimony, that the enemies of
Christianity could not deny the facts, and therefore re-
sorted to the expedient of circulating stories of equal mira-
cles performed by another.
IEVIDENCES OF CHRISTIANITY. 221

& * g * h • 2
.. * , , ! Criteria of genuine Miracles. | < * : . . .
Modern infidels have not been ashamed to resort to the
same stale device. Mr. Hume has taken much pains to
bring forward a great array of evidence in ſavour of cer-
tain miracles, in which he has no faith, with the view of
discrediting the truth of Christianity. These have been so
fully and satisfactorily considered by Dr. Douglass,
Bishop of Salisbury, in his CRITERION, and by Dr.
Campbell, in his Essay on MIRACLEs, that I need only
refer to these learned 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, I will lay down a few general
principles by which we may distinguish true and false
miracles; for which I am indebted principally to the
author of the CRITERION.
1. The nature of the facts should be well considered,
whether they are miraculous. The testimony which
supports a fact may be sufficient, and yet it may have
been brought about by natural causes.
The miracles of Jesus Christ were such that there was
no room for doubt 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 performed. The
emperor did not pretend to possess any miraculous power,
and was induced, only after much persuasion, to make the
222 EVIDENCES OF CHRISTIANITY.
The Abbé Paris.
experiment. It may be admitted that the facts as related
by Tacitus, though he was not an eye-witness, 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 miracle. There was no one present who felt
interested to examine into the truth of the miracle. The
priests who proposed the thing had no doubt prepared
their subjects; and the emperor was flattered by the honour
of being selected by their god to work a miracle. How
often do beggars in the street impose upon many, by
pretending to be blind and lame? The high encomiums
which Mr. Hume bestows on the historian Tacitus, in
order to set off the testimony to the best advantage, can
have no weight here; for he only related what he had
heard from others, and showed pretty evidently that he
did not credit the story himself.
The same may be said respecting the man at Saragossa,
spoken of by Cardinal de Retz, who was represented as
having been seen without a leg, but obtained one by rub-
bing the stump with holy oil. The Cardinal had no other
evidence of his having ever been maimed, than the sus-
picious report of the canons of the Church; and he took
no pains to ascertain whether the leg which he 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 Abbé Paris were proved upon exami-
nation to be mere pretences; and those which were real
may easily be accounted for, from the influence of a
heated imagination and enthusiastic feelings; especially
since we have seen the wonderful effects of animal mag-
netism and metallic tractors,
EVIDENCES OF CHRISTIANITY. 223
—r-
The Abbé Paris.
The Abbé Paris was the oldest son of a counsellor of
Paris, but being much inclined to a life of devotion he
relinquished his 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 feelings 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 Abbé had been a zea-
lous Jansenist, all who were of this party encouraged the
idea of miracles having been performed; and multitudes
who were indisposed, were induced to go to the tomb
of the saint; and some, as they confessed before a com-
petent 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 at-
tention 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 per-
sons 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
224 EVIDENCES OF CHRISTIANITY,
Other Criteria.
various, and often ludicrous. A young woman 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 appeared that he
was then using powerful medicine, and that, after all, his
eyes were not entirely healed. A certain Abbé who had
the misfortune to have one of his legs shorter than the
other, was persuaded that he experienced a sensible
elongation of the defective limb, but on measurement no
increase could be discovered. A woman 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 ascertained, that she would have to
dance there fifty-four years, before the cure would be ef-
fected, at the rate at which it was proceeding; but as for
the unfortunate Abbé, seventy-two years would have been
requisite. In short, the whole number of cures, after ex-
amination, was reduced to eight or nine, all of which can
be easily accounted for on natural principles; and in
several of these instances, the cures were not perfect.
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, but in false mi-
racles the report of the facts originates a long time after-
wards, as in the case of Apollonius, the miracles ascribed
to Mohammed by Abulfeda, and Al-Janabbi, and the mi-
racles 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 obtain credit in the place
EVIDENCES OF CHRISTIANITY. 225
Such Miracles prove nothing.
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 circum-
stance 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
mentioned. 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 miracles, but confesses that no miracles had
been performed among the Indians. These miracles
were said to be performed in the remote parts of India
and Japan, but the report of them was published 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 it is pretended they occurred.
4. Another necessary question in judging of the ge-
nuineness of miracles, is, whether the facts were scru-
tinized at the time, or were suffered to pass without ex-
amination. When the miracles reported coincide with
the passions and prejudices of those before whom they
are performed; when they are exhibited by persons in
power, who can prevent all examination and put what
face they please on facts, they may well be reckoned
suspicious. The cures at the tomb of the Abbé Paris
were not performed in these circumstances. The Jan"
20
226 EVIDENCES OF CHRISTIANITY.
Inconsistency.
senists were not in power, and their enemies not only
had the opportunity to examine into the facts, but actu-
ally did so with the utmost diligence. We have reason
to believe, therefore, that we have now a true report of
those occurrences. The defect of these miracles is in
their nature, not in their evidence.
But in most cases, the miracles which have been re-
ported, took place when there was no opportunity of ex-
amining into the facts; when the people were pleased to
be confirmed in their favourite opinions; or when the
ruling powers had some peculiar end to answer.”
But supposing these miracles to be ever so well at-
tested, I do not perceive how the evidence of divine re-
velation can be affected by them; for if it could be made
to appear that these were supported by testimony as
strong as that which can be adduced in favour of the mi-
racles of the New Testament, the only ſair conclusion
is, that they who believe in Christianity should admit
them to be true—but what then? Would it follow, be-
cause 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 revela-
tion ? Would not the fact that other miracles had been
wrought, rather confirm our belief in those which were
performed with so important a design? Mr. Hume does
indeed artfully 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 performed in confirmation of any new re-
1 On this whole subject, see Douglass's Criterion.
EVIDENCES OF CHRISTIANITY. 227
Inconsistency.
ligion, or to prove any particular doctrine, therefore they
are not opposed to Christianity. If they had actually
occurred, it would not in the least disparage the evidence
for the facts recorded in the New Testament. And espe-
cially, it is a strange conceit, that miracles perſormed
within the bosom of the Christian Church should fur-
nish 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 revealed religion
rests. But they have utterly ſailed in the attempt, as
we have shown: and if they had succeeded in adducing
as strong testimony for other miracles, we would readi-
ly admit their truth, and that, in perfect consistency
with our belief in Christianity.--- -
----ºh-
CHAPTER XIII.
The Bible contains internal evidence that its origin is Divine.
As the Old and New Testaments are intimately con-
nected, and form parts of the same system, it is unne-
cessary to make any distinction between them, in con-
sidering this branch of the evidence of divine revelation.
A late writer" of great eminence and popularity has
represented this species of evidence as unsatisfactory;
as not capable of being so treated as to produce convic-
tion in the minds of philosophical infidels: and as open-
ing a door to their most specious objections to Christi-
anity. But certainly this is not the most effectual me-
thod of supporting the credit of the Scriptures. Ano-
ther popular writer” has gone to the other extreme, and
seems to set little value on the external evidences of
Christianity, while he exhibits the internal in a light so
strong that his argument assumes the appearance of de-
monstration.”
But these two species of evidence, though distinct,
are harmonious, and strengthen each other. There is,
therefore, no propriety in disparaging the one for the
purpose of enhancing the value of the other. I believe,
however, that more instances have occurred of skeptical
men being convinced of the truth of Christianity by the
internal than by the external evidences. It is the mis-
1 Dr. Chalmers. - 8 Soame Jenyns.
*The author has the pleasure of knowing that in his more
recent publications, Dr. Chalmers recognises the validity and im-
portance of the internal evidence of Christianity.
20%
230 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
fortune of most infidels, that they have no intimate ac-
quaintance 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 examination
of this species of evidence, with a candid and docile
disposition. If reason be permitted proudly to assume
the seat of judgment, and to decide what a revelation
ought to contain in particular; in what manner, and with
what degree of light it should be communicated; whe-
ther 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 unsatisfactory, and insuperable objections will oc-
cur at every step in the progress. It was wise in Dr.
Chaimers to endeavour to discourage such a mode of in-
vestigation, 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 earth?
To borrow the language of this powerful 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 sub-
ject, and comes under the cognizance of observation; but
we cannot reason upon the procedure of the Almighty
in given circumstances.” But when he speaks “ of dis-
1 Chalmers's Evidences.
E VIDENCES OF CHRISTIANITY. 231.
Internal Evidence.
claiming all support from what is commonly understood
by the internal evidence,” and “saving a vast deal of
controversy, by proving 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 perfections of God from the
works of creation: and the same mode of reasoning
which the deist adopts relative to the doctrines and in-
stitutions 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 idea of fitness,
and that the apparent imperfections and incomprehensi-
bilities in the material universe could never have pro-
ceeded from a being of infinite perfection, atheism must
follow of course. But, if, notwithstanding all these ap-
parent evils and obscurities, there is in the structure of
the world, the most convincing evidence 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's principles
we ought to depend simply on historical testimony, for
the fact, that God created this world; and “ disclaim all
support” from what may, without impropriety, be 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 impress of his character. As
232 E V1DIENCES OF CHRI'STIANITY,
Internal Evidence.
this is resplendently visible in the heavens and in the
earth, it is reasonable to think that it will not be less
manifest in his word. If the truths contained in a reve-
lation be worthy of God, they will be stamped with his
image; and if this can be in any measure discovered, it
undoubtedly furnishes the most direct and convincing
evidence of their divine origin. This is, without being
reduced to the form of a regular argument, precisely the
evidence on which the faith of the great body of Chris-
tians has always rested. They are incapable of appre-
ciating the force of the external evidence. It requires
an extent of learning which plain Christians cannot be
supposed commonly to possess. But the internal evi-
dence 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, unlearned Christians,
is not necessarily founded on the mere prejudice of edu-
cation; it rests on the best possible evidence. And as
there is a faith which is saving and to which a purifying
efficacy 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 intel-
lect of man, but as it is exhibited to the mind by the illu-
mination of the Holy Spirit. We cannot consent there-
fore 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 unbelievers 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
EvidencEs of CHRISTIANITY. 233
Internal Evidence.
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 consists in moral fitness and beauty; in
the adaptation of truth to the human mind; in its asto-
nishing power of penetrating and searching the heart and
affecting the conscience. There is a sublime sanctity
in the doctrines 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 seri-
ous reader of the word of God; and a power to sooth
and comfort the sorrowful mind: all which qualities may
be perceived, and will have their effect, but cannot be
mbodied and presented, with their full force, in the form
of argument. But although this evidence, from the na-
ture 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, 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 be briefly attempted in the following
remarks, which might without difficulty be greatly en-
larged.
1. The scriptures speak of God and his attributes in
a way which accords with what right reason would lead
us to expect in a divine revelation. He is uniformly re-
presented in the Bible as one, and as a being of infinite
perfection; as eternal, omnipotent, omniscient, omnipre-
sent, and immutable. And it is truly remarkable that
these correct and sublime views of theology were enter-
234 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
tained by those who possessed the scriptures, when all
other nations had fallen into the grossest polytheism and
most degrading idolatry. Other nations were more pow-
erful, and greatly excelled the Israelites in human learn-
ing; but in the knowledge of God all were in thick dark-
ness, whilst this people enjoyed the light of truth.
Learned men and philosophers arose in different coun-
tries, and obtained celebrity on account of their theories,
but they effected no change in the popular opinions; in-
deed, they could not enlighten others, when they were
destitute of the light of truth themselves. However
deists may deride and scoff at the Bible, it is a fact ca-
pable 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 infinitely per-
fect 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 discove-
ry of reason, why was it that other nations advanced far
beyond them in learning and mental culture, never ar-
rived at the knowledge of this important truth? -
It is true indeed that the scriptures sometimes repre-
sent God as having bodily parts and human passions;
but a little consideration will show the attentive reader,
that all these expressions are used in accommodation to
the manner of speaking among men. Human language
EVIDENCES OF CHRISTIANITY. 235
Internal Evidence.
is inadequate to express the attributes and operations of
the Supreme Being. He is infinitely above our concep-
tions, both in his essence and his 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,
with some relation to the 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 accommodation extends much fare
ther 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 re-
gard to those which express the operations of will and
intellect. This mode of speaking therefore, instead 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 be understood.
Again, it is seen by the most cursory reader that truth
is not taught in the Bible in a scientific or systematic
order. We have no profound metaphysical disquisitions
of philosophical principles; no array of artificial dialec-
tics; 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 build-
ing which it contains, are not found erected into houses;
and because all its fields and forests are not placed in
the order of an artificial garden or regular orchard.
The method of speaking of God, in the sacred scrip-
£36 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
tures, 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, he was directed to say, I AM
THAT I AM, hath sent me. And when on another occa-
sion, 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-SUFFERING
AND ABUNDANT IN GOODNESS AND TRUTH; KEEPING MERCY
FOR THOUSANDS; FORGIVING INIQUITY, AND TRANSGRES-
sIon, AND SIN; AND THAT WILL BY NO MEANS CLEAR THE
GUILTY. If the most perfect simplicity, united with the
highest sublimity, would be received as a proof 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 crea-
tion; 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 en-
deavour 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 on the pages of the
Bible, and form its grand characteristic. It is of no im-
portance whether we consider these as distinct or as ex-
pressive of two aspects in which the same infinite excel-
EvidENCES OF CHRISTIANITY. 23?
-*.
Internal Evidence.
lence is exhibited. Who can open this sacred book with-
out 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 ap-
proach God with caution and reverence, because he is
Holy.—The very ground where he occasionally makes
himself known is rendered holy. Every external sign
and emblem of profound reverence, is required in them
who worship him; and when he manifests himself with
more than usual clearness, the holiest men are over-
whelmed 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 HollNEss 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 veil-
ing their faces in token of profound veneration. All
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
threatenings; all the misery which he ever inflicts on
his creatures in this world or the next; and above all,
the intense and ineffable sufferings of Christ, are exhi-
bitions 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. Wicked men would never
21
238 T.VIDENCES OF CHRISTIANITY.
Internal Evidence.
have made this attribute so prominent; they would have
been disposed rather to keep it entirely out of view.
There is no truth more evident to the attentive observer
of human nature than that men do not naturally love
holiness, although they are obliged to acknowledge its
worth. This, I believe, is the true reason why the scrip-
tures, although they contain the highest excellence in
composition, both in prose and poetry, of which a good
taste cannot be insensible, are neglected by literary 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 possessed any thing like its
excellence of composition, would be sought after with
avidity by all men of taste; but the Bible remains almost
as much unstudied by men of this description as the Ko-
ran. This has often appeared to me paradoxical; but I
am now persuaded that the true reason is the awful ho-
liness of God, as exhibited in this book and impressed
on almost every page. This glares upon the conscience
of an unholy man, as the meridian sun on diseased eyes.
GoD Is A consuw1NG FIRE. This common dislike of the
Bible, even in men of refined taste and decent lives, fur-
mishes a strong argument for its divine origin. The ques-
tion 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; it 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 HollNEss.
The gooDNEss of God, or that benevolence which he
EVIDENCES OF CHRISTIANITY. 239
lnternal Evidence.
exercises towards his creatures, as it appears in the pro-
vidence which sustains and feeds so great a multitude of
sentient beings, and which is conspicuously manifested
to the human family, is often celebrated in the scriptures.
Some of the most beautiful and sublime poems which
were ever written, are employed in celebrating the praise
of God for his marvellous goodness. The reader is re-
quested to turn to the 34th, 103d, 104th, 145th, 147th,
and 148th Psalms, as an exemplification of this remark.
There is another and a peculiar view of the divine
goodness given in the scriptures. It is that form of
goodness called MERCY. It is the love of creatures who
had forfeited all claim to any kindness. It is the be-
stowing of pardon and salvation on those who are con-
demned to death by the righteous laws of God; and this
without showing 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. Rea-
son could not have formed a conjecture concerning it.
It is the development of a trait in the divine character
before unknown. To reveal the mercy 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 express this so well as those of Christ himself, God
so loved the world, that he gave his only begotten Son,
that whosoever believeth on 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 won,
240 15 WIDENCES OF CHRISTIANITY,
Internal Evidence.
derful and unparalleled nature of any thing were an ob-
jection 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 contemplate it atten-
tively? 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 calculated to
fill the mind with surpassing wonder? His eternity, his
omniscience, his omnipresence, his creating power, his
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 argument
against their reality? And if God is so wonderful in his
other attributes, shall we expect 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
we make our faint and limited shadow of perfection the
measure by which to judge of the character of the infi-
mite God? How unreasonable such a procedure! The
objection derived from the insignificance of man, the ob-
ject of this wonderful love, is delusive; for the same ob-
jection 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, annihilated. On the same prin-
ciples, how easy would it be to construct an argument
against the providence of God! There are innumerable
myriads of animalcules, invisible to man, all of which
have a perfect organization, and no more than an ephe-
EVIDENCES OF CHRISTIANITY. 24%
Internal Evidence.
meral 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 however plausible such ob-
jections may be made to appear, they are are all founded
in a presumptuous intrusion into what does not apper-
tain to us, and concerning which we have no ability to
form any correct judgment. Man has an infinitude be-
low him as well as above him, in the gradation of being.
I do not mean to say that creation is absolutely infinite,
but that we can fix no bounds to the possibility of a con-
tinual existence of creatures in the scale of perpetual di-
minution, 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. A single 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 mi-
nute, without its being possible for us to fix any limit to
the diminution in the size of creatures?
But to return; unless it can be shown, that such love
as that exhibited in the gospel is impossible, which will
not be pretended, or that it is repugnant to the moral at-
tributes of God, its wonderful nature can never be used
as an argument against its existence. It should be ra-
ther argued, the more wonderful, the more like God, the
more wonderful, if no appearance of human weakness
accompany it, the more unlikely to be the invention of
Iſlan.
2] *
242 FWIDENCES OF CHRISTIANITY,
Internal Evidence.
And here, I would suggest an idea which, if correct,
would shed light on the subject; namely, that wonder is
congenial to the constitution of our minds. The soul of
man never enjoys more elevated emotions and more ex-
alted pleasure, than in the contemplation of objects so
great and vast as to be perfectly incomprehensible. This
is the foundation of that perpetual adoration which occu-
pies the inhabitants of heaven. 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 exactly, with reason
and experience. Indeed, this is the only source of our
knowledge 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 ob-
serve, but the reason of which we never could have dis-
covered. The Bible teaches us that the wickedness
which has existed in all ages and among all people ori-
ginated in the apostacy of the first man. 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 effects of cold. Here we
learn the cause of the earth’s producing briers and thorns
spontaneously, while useful grain and fruits must be cul-
tivated. 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 offer-
EVIDENCES OF CHRISTIANITY 243
Internal Evidence.
ings of grain, of incense, &c. He has also related the
fact of a universal deluge, of which we have so many
ocular proofs in every country and on every mountain,
as well as so many ancient traditions.
The dispersion of the human family over the face of
the earth, and the origin of the several nations of anti-
quity, are recorded in the Bible; and although this re-
cord is contained in a single short chapter, and has to us
much obscurity, yet Bishop Watson declared, that if we
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. In-
deed, the origin of language itself, concerning which phi-
losophers have disputed 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
before. 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 profane historians treat,
long before their histories commence; and when history
comes down to that period when the affairs of nations
1 See Watson's address to Scoffers.
244 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
are described by others, it receives ample corroboration
from their narratives, as well as gives great light to ena-
ble us to understand many things which they have im-
perfectly recorded.
But the account which the Bible gives of the moral
condition of man is that which is now most to our pur-
pose. In all ages and circumstances the human race are
represented as exceedingly 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 we all are inclined, and into the prac-
tice of which many fall, are enumerated; and where these
are avoided and concealed, the heart is described as de-
ceitful and desperately wicked; and that pride and hy-
pocrisy, 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 differ-
ent 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 hand, if the character of man, as given in
the scriptures, is found exactly to correspond with univer-
sal experience and observation, it will be found an incon-
testable proof that the writers were guided by a strict re-
gard to truth. To enter into a particular consideration
of this subject, does not comport with the plan of this
work; but for the truth of the representations of scripture,
EVIDENCES OF CHRISTIANITY. 245
Internal Evidence.
I would appeal to all authentic history, and to every man's
own observation and experience. The description which
the apostle Paul gives of the vices of the heathem world
in his time, is corroborated by all the historians and sa-
tirists who lived near that period. And who needs a
laboured proof to show that men have generally a ten-
dency 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 wonderful
that pride and self-flattery should render us reluctant to
admit it; nevertheless, every impartial man must acknow-
ledge that our character is correctly drawn in the Bible.
There is something wonderſul in the power which the
word of God possesses over the consciences of men. To
those who never read or hearit, 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 hearing it ex-
pounded. Why should this book, above all others, have
the power of penetrating and searching the inmost
recesses of the soul, and showing to a man the multitude
and enormity of the evils of his heart and life 2 This
may by some be attributed to early education, but I be-
lieve, that if the experiment could be fairly tried, it would
be found that men who had never been brought up with
any sentiment 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
246 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
the holy scriptures. The entrance of thy word giveth
light. The law of the Lord is perfect, converting the
, soul.
º 3. It deserves our special attention, in considering the
internal evidences of Christianity, that the scriptures con-
tain explicit information on those points on which man
stands most in need of instruction. These may be re-
duced to three; first, the doctrine of a future state of
retribution; secondly, the assurance that sin may be par-
doned, and the method by which this can consistently
be done; thirdly, the means for restoring the depraved
nature of man to a state of rectitude. We are not capable
of determining in particular, as we have before shown,
what a revelation should contain, but it is reasonable to
think, that if God gives a revelation, it will contain some
instruction on these important points. And when we
examine what the scriptures teach on these subjects, it
is found that the doctrine is worthy of God, and so adapted
to the necessities of man, that it affords a strong argument
in favour of their inspiration.
The certainty of a future existence to man, is a promi-
nent feature in the New Testament. The connexion be-
tween our present conduct and future condition is clearly
and expressly inculcated. Many interesting and momen-
tous truths connected with the world to come, are pre-
sented in a light the best calculated to make a deep and
salutary impression on the mind. It is revealed, 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
Evidences oF CHRISTIANITY. 24?
lnternal Evidence.
of every individual, whether it be good or bad, will be
brought under review; and the eternal destiny of all men
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 ever-
lasting misery, into that place prepared for the devil and
his angels.
Another interesting fact revealed in the New Testa-
ment is, that there will be a general resurrection 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 indeed discover some remote analogy to the resur-
rection, in the apparent death and resuscitation of vege-
tables and some animals; but this could never have au-
thorized 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
connected 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 beau-
tiful and striking description of the resurrection given
by Paul: It is sown in corruption, it is raised in incor-
ruption; it is sown 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 condition of men in the future world.
248 EVIDENCES OF CHRISTIANITY,
Internal Evidence.
There is true wisdom in this silence, because it is a sub-
ject of which we are at present incapable of forming
any distinct conceptions. Paul, after being caught up
to paradise and to the third heaven, gave no account of
what he saw and heard. How different is this from the
ridiculous description of the seven heavens, by Moham-
med, and from the reveries of Emanuel Swedenborg.
The account of a future state contained in the New Tes-
tament, is just that which is best suited to our present
imperſect mode of conceiving, and at the same time
adapted 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 can scarcely be a mere human device. The mission from
heaven of a person called the SoN of God; his miracu-
lous assumption of human nature; his holy and benevo-
lent character; and his laying down his life as an expia-
tion for the sins of men, are indeed wonderſul events,
but on that account not likely to be the invention of im-
postors. 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, that it is every where re-
presented to be the very purpose of Christ's coming
into the world. This, 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 be-
half of the people, in consequence of which God can
EVIDENCES OF CHRISTIANITY. 249
Internal Evidence.
be just and the justifier of all who believe in Jesus.' To
know Christ crucified, 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 is founded on the
principle of receiving satisfaction for the transgressions
of the sinner, from another person who is able to ren-
der to the law all that is required from the offender. This
satisfaction 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 shall be applied. This method of obtaining
pardon is honourable to God, because while he receives
the transgressor into favour, he expresses his hatred of
sin in the strongest manner, and requires that the de-
mands 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
FREE GRACE, it is provided that all who hope for the be-
nefits of this redemption shall yield a sincere obedience
to the gospel, and thus evince their penitence for their sins
and their love to the Saviour. Ungodly men may per-
vert this doctrine and turn the grace of God into licen-
tiousness, but this receives 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 important
to be known by man, the means by which a depraved
22
250 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
—ºta-
nature may be restored to rectitude, or thorough refor-
mation of a sinner 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 how-
ever perfect could effect, would be the direction and re-
gulation of the natural principles and passions of men;
but in this way no true reformation can be produced.
Whatever changes are effected, will be only from one
species of sin to another. In order to a radical restora-
tion of the soul to moral rectitude, or to any degree of
it, there is a necessity for the introduction into the mind
of some new and powerful 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 will
answer no purpose, unless there is some inclination to
pursue it. Now the want of virtuous affections, or to
speak more correctly, of holy 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 therefore a true
conversion from the ways of sin was never effected with-
out supernatural aid. There may be an external refor-
mation. There may be, and often is, a change of go-
verning principles. The man who in his youth was
under the predominant influence of the love of pleasure,
may in advanced years fall completely under the control
15. VIDENCES OF CHRISTIANITY. 251
Internal Evidence.
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 cha-
racter are brought about by exciting, implanting, or
strengthening, active principles, sufficient to overcome
those which before governed the man.
Now let us inquire what plan of reformation is pro-
posed in the scriptures. It is such a one as precisely
accords with the principles laid down. The necessity
of regeneration by the power of God is taught in almost
every variety of form, both in the Old and New Testa-
ments. The effect of the divine energy on the soul is A
NEw HEART, or new principles of moral action, the lead-
ing 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, ap-
petites, and affections; and then suppose this powerful
and holy principle introduced into the soul; all the fa-
culties and propensities 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 consis-
tent 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
Archimedes required for his lever to raise the earth, the
principle necessary for a sinner’s reſormation is one
which reason and philosophy cannot furnish. The Bi-
ble is the only book which ever taught the true method
252 EVIDENCES OF CHRISTIANITY.
Internal Evidence.
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 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 farther 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 accord-
ing 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 how-
ever supersede the use of means, or exclude the opera-
tion of rational motives. When a new principle is in-
troduced into a rational mind, the soul in the exercise of
this principle is governed by the same general laws of
understanding and choice as before. The principle of
piety is pre-eminently a rational principle in its opera-
tion. 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
enduring inheritance; and so of all other exercises.
I am naturally led from the consideration of this sub-
ject to speak of the moral system of the New Testa-
ment. I confinemy remarks here to the New Testament,
not because it teaches a different rule of moral duty from
the Old, but because it teaches it more clearly. I need
say nothing in general commendation of the moral pre-
EVIDENCES OF CHRISTIANITY, 253
Internal Evidence.
cepts 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 the objection concedes the very
point which we wish to establish; the absolute perfec-
tion of the gospel system of morality. It surely re-
quires no argument to prove that if God revealed 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 as belong-
ing to this class. To which we reply, that so far as pa-
triotism and friendship are moral virtues, they are in-
cluded in the general precepts of the gospel, which re-
‘quire us to love our fellow men and do them good; and
in those which command us to think of whatsoever
things are 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 Tes-
tament will be manifest if we consider,
* 1. Its simple yet comprehensive character. All moral
duties which can be conceived as obligatory, are here re-
254 EVIDENCES OF CHRISTIANITY.
lnternal Evidence.
duced 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 we have
for ourselves. On these two, says Christ, hang all the
law and the prophets. The duties which relate to tem-
perance and self-government, do not need any additional
principle. If the soul be filled 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 Testament,
although sometimes expressed in comprehensive lan-
guage, are often applied to the actual relations and vari-
ous conditions of men. We are not left to infer parti-
cular duties from general principles, but the duties of
individuals, according to their circumstances, are dis-
tinctly enjoined. Parents and children, husbands and
wives, magistrates and subjects, masters and servants,
ministers and people, the rich and the poor, the friend
and the stranger, have all their respective duties clearly
marked out.
3. Moral duties which have been overlooked or misun-
derstood by other teachers, are here prominently exhibited
and solemnly inculcated. The virtues of humility, meek-
ness, forbearance, and the forgiveness of injuries, were not
acknowledged 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 ex-
ercise. At the time of the advent of Christ, many false
principles of morality had gained currency. The duty of
loving all men had been circumscribed within narrow
EVIDENCES OF CHRISTIANITY, 255
lnternal Evidence.
limits. Men charged with heresy, 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 subjection to
a foreign power by which they had been conquered, and
especially the duty of yielding obedience to a wicked
tyrannical prince, was one on which it required much
wisdom to decide aright. The people were divided
among themselves on this point; it was therefore selected
by a combination of both parties, as a fit subject to entangle
our Lord by obliging him to decide one way or the other,
and thus expose himself to the opposition of one of the
parties. But when they asked him whether it was law-
ful to give tribute unto Caesar or not, he called for a
denarius, and looking at the image stamped upon it,
asked whose it was; and upon being answered Caesar’s,
made the following remarkable reply, Render unto
Caesar the things that are Caesar's, and unto God the
things that are God’s. By which he decided that, in-
asmuch as they permitted the coin of Caesar to circulate
among them, which was an evidence of his sovereignty
over them, and availed themselves of this money for pur-
poses of trade, there could be no impropriety in rendering
to Caesar what properly belonged to him; and also that
this was not incompatible 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 refusing to pay tribute to
the Emperor; and the latter, to secure the favour of the
reigning powers, neglected their duty to God.
Paul, living under the government of Nero, prescribes
256 EVIDENCES OF CHRISTIANITY,
Internal Evidence.
obedience to the existing powers, not from fear of suffer-
ing their displeasure, but for conscience' sake. This is the
general rule of duty on this difficult subject, than which
none can be wiser; but it must not be considered as incul-
cating passive obedience and non-resistance in all cases.
Yet as long as a government has authority, so long we
are bound to obey. Christianity 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, for the peace and
good order of society, and for the punishment of those
that do evil. It is made the duty of Christians there-
fore to be subject unto the higher powers, and not to re-
sist 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 when
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 a
majority of the nation, there is no reason why they may
not exercise this right of new-modelling their govern-
ment, or changing their rulers, as well as others.
4. The moral system of the New Testament 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
1 Rom. xiii.
EVIDENCES OF CHRISTIANITY. 257
Character of Christ.
xy
pure. The first inclination of the mind to an illicit ob-
ject is 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 repre-
sented as receiving no reward from God, however they
may be applauded by men. The love of this world,
and the love of money, are represented as radical sins,
from which many others proceed. Pride and revenge
are exhibited as not only odious, but incompatible with
the divine favour. Purity of heart and heavenly-mind-
edness, with trust in God and submission to his will,
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; but especially, and to the utmost perfection,
in the example of Jesus Christ. It is impossible to con-
ceive a character more perfect than that given by the
evangelists, of the founder of the Christian religion;
and it has already been observed, that this character, em-
bracing every variety of excellence, often exhibited in de-
licate and difficult circumstances, is delineated by a sim-
ple narrative of facts. There is no panegyric, no effort
or art to excite admiration; the writers merely inform us
what Jesus said, did, and suffered. From this narrative
we learn that he connected 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 na-
tion; but by his discourses and his conduct showed that
he acted from far higher views than national prejudices.
The apparent sanctity of the Pharisees he denounced as
258 EVIDENCES OF CIHRISTIANITY.
Character of Christ.
hypocrisy; the traditions of the elders, as subversive to
the law of God; the skeptical opinions of the Saddu-
cees, as proceeding from ignorance of the true meaning
of the scriptures.
Jesus Christ continually turned the attention of his
hearers from earthly to heavenly things, as alone worthy
of their attention and pursuits. Although he flattered no
class of men, his attention was particularly directed to
the poor; their spiritual necessities and their bodily afflic-
tions excited his most tender compassion; and to them
he addressed many kind and encouraging declarations.
But his healing power was exerted in behalf of all appli-
cants, rich and poor; and without regard to their sect or
nation. Jews, Samaritans, heathens, publicans, and sin-
ners, were the objects of his compassion. He was not
deterred by the proud prejudices of the Scribes and
Pharisees, from associating with penitents, however vile
and infamous they had before been. He graciously re-
ceived returning sinners, comforted them with the assu-
ance of pardon, and permitted them to manifest their grate-
ful affection to his person by the most expressive 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 often uttered severe rebukes against the in-
corrigibly wicked, and was sometimes grieved and angry
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 affecting tenderness.
Jesus Christ was often brought into conflict with in-
EVIDENCES OF CHRISTIANITY. 259
Character of Christ.
sidious, malignant, and learned adversaries. They at-
tacked him with deliberate craft, and proposed to him
questions on delicate and difficult subjects, to which he
was required to return an immediate answer; but in no
case of this sort was he ever confounded, or even puz-
zled by the cunning craftiness of his enemies. His an-
swers were so appropriate and so fraught with wisdom,
that his adversaries were commonly confounded and the
audience filled with admiration.
The parables of Christ are unparalleled for beauty and
force, in the species of composition to which they be-
long. But this is the smallest part of their excellence.
They contain so much important truth, and so happily
adapted to the subject and the occasion, that the persons
intended to be reproved by them were often constrained
to give judgment against themselves. In these discourses
the leading doctrines of the gospel are exhibited in a
beautiful dress of allegory, which rivets the attention and
greatly aids us in understanding the fulness and freeness
of the grace of the gospel. They are also prophetical
of the rejection of the Jews and of the calling of the
Gentiles; of the various reception of the gospel by dif-
ferent classes of hearers; of the mixture of sincere and
unsound Christians in the Church; of the cruel perse-
cutions which the followers of Christ should endure;
and of the final overthrow and destruction 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 precepts in their proper light.
He mingled the dogmas of no philosophical system with
his instructions. He entered into no metaphysical and
#
260 EVIDENCES OF CHRISTIANITY.
Character of Christ. .
abstruse disquisition, but taught the truth with simplici-
ty and authority, *
His zeal for the honour of God and for the purity and
sanctity of his worship, and his dislike of all human in-
ventions and will-worship, are manifest in all his con-
duct. A spirit of fervent and elevated devotion was a
remarkable characteristic of Jesus of Nazareth. Whole
nights he spent in prayer; and before day he would re-
tire 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 en-
thusiasm. He taught that not the words, but the heart,
not the length of prayers, but their spirit was regarded.
His benevolence, meekness, and laborious diligence,
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, re-
tired, and contented with the lowest state of poverty.
When the people applauded him, he withdrew to 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 uttered unmeaning expressions of praise, he
took occasion to announce some important truth or de-
liver some interesting discourse. *.
In nothing did he discover more profound wisdom
than in declining to interfere in any case with temporal
concerns and disputes about earthly possessions. He
showed by his conduct, what he solemnly declared on
his trial, that his kingdom was not of this world.
EVIDENCES OF CHRISTIANITY, 261
Character of Christ.
In his intercourse with his disciples, we observe a
sweet mixture of dignity and gentleness, of faithfulness
and humble condescension to their weakness and preju-
dices. No wonder that they should love such a Master.
His last discourses with them before his passion, and
the remarkable prayer offered on their behalf for affec-
tionate tenderness and the sweet spirit of consolation
which pervade them, are altogether inimitable. How
flat and unsatisfactory are the conversations of Socrates
with his friends, when compared with those of Christ
recorded in the fourteenth, fifteenth and sixteenth chap-
ters of the gospel of St. John. Indeed it would be im-
possible to refer to any discourses, in any language,
which could bear a comparison with this valedictory of
Christ: and to enhance our admiration of the pure bene-
volence of the author, he was aware that his own suffer-
ings were near and would be most cruel and ignominious;
and yet his attention is turned to the case of his sorrow-
ful disciples, 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 interesting light. This scene will be
best understood by a perusal of the simple and affecting
narrative of the evangelists.
The last thing in the character of Christ, which I shall
bring into view at this time, is the patience and fortitude
with which he endured sufferings intense and overwhelm-
ing beyond conception. There is something mysterious
in this whole affair. The intense agonies which Jesus
suffered, seem to have had no connexion with external
23
262 EVIDENCES OF CHRISTIANITY.
Character of Christ.
circumstances. When he was betrayed, deserted, and
arrested, he discovered no signs of fear or perturbation.
He gave himself up, and submitted with unruffled com-
posure to every species of contumely and insult. While
his trial was going on before the Sanhedrim, and before
Pilate, he maintained, for the most part, a dignified si-
lence, uttering no reproaches or complaints; not even
speaking in his own defence. When particularly inter-
rogated by the judges, he answered directly to the ques-
tions 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 be-
fore her shearers is dumb, so he opened not his mouth.
When he was bewailed by the daughters of Jerusalem,
as he ascended the hill of Calvary bearing 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, he saw his beloved mother among the spectators,
and knowing that she would need a friend and protector,
he recommended her to the care of the disciple he most
tenderly loved. Although no compassion was mingled
with the vindictive feelings with which he was perse-
cuted, he set a glorious example of that most difficult
duty, love to enemies. As says the apostle Peter, Because
Christ also suffered for us, leaving us an ea ample, that
ye should follow his steps: who did no sin, neither was
guile found in his mouth; who, when he was reviled,
reviled not again; when he suffered, he threatened not,
but committed himself to him that judgeth righteously.
EVIDENCES OF CHRISTIANITY. 263
Character of Christ.
Among his last words, before he expired, was a prayer
for those that were then engaged in crucifying him; Fa-
ther, forgive them, for they know not what they do. A
penitent thief, who was crucified with him, implored his
blessing and remembrance, when he should come to the
possession of his kingdom; he replied, This day shalt
thou be with me in Paradise. And finally, he said, Fa-
ther, into thy hands I commit my spirit, and bowed his
head and died.
The moral excellence of the character of Christ is
very remarkable, as uniting, in perfection, 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 tem-
per, without the least mixture of austerity. He com-
bined uniform dignity with humility and condescension;
manifested strong indignation against all manner of sin
and against impenitent sinners, but the most affectionate
tenderness towards every humble penitent. He united
the spirit of elevated devotion with a life of activity and
incessant exertion. 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 quote a pas-
sage ſrom an excellent discourse of Dr. Channing, be-
fore referred to: “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 per-
fect 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
264 EVIDENCES OF CHRISTIANITY,
Salutary effects of Christianity.
moral harmony, and attract with equal power, love, and
veneration. For example, we discover in Jesus Christ
an unparalleled dignity of character, 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 superi-
ority to the world, to its pleasures and ordinary interests,
with suavity of manners, and freedom from austerity.
He joined to strong feeling and self-possession, an in-
dignant sensibility to sin, and compassion to the sinner;
an intense devotion to his work, and calmness under
opposition and ill success; a universal philanthropy,
and a susceptibility of private attachments; the authority
which became the Saviour of the world, and the ten-
derness and gratitude of a son.”
The salutary effects of Christianity on communities
and individuals open a wide field for important remarks.
It is a subject which we have not time to pursue, yet
we must not pass it over in entire silence. The argu-
ment from this topic may however 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 favour-
able condition than others. And again, whether among
Christians, those nations who have the free use of the
Bible, and are carefully instructed in the doctrines of
Christianity, are in a better or worse condition than those
to whom the scriptures are interdicted, and who are per-
mitted to remain in ignorance of the religion which they
EVIDENCES OF CHRISTIANITY, 265
|
Christianity not the cause of evil.
profess? The answers of these questions are so obvious,
that I cannot but presume, that all readers will be of
the same mind. It may then be asked, would a vile im-
posture be the means of meliorating the condition of the
world, and prove salutary in proportion as it is known
and obeyed? I speak as unto wise men, judge ye what
I say.
We have moreover seen, in our own time, the won-
derful effects of the gospel, in civilizing some of the
most barbarous people on the face of the earth. Men
who seemed to be sunk to a level with the beasts, have
been reclaimed, enlightened, and exalted, to a participa-
tion of the blessings of civilized life, their ferocious
temper being completely subdued and softened. Look
at Greenland, at Africa, at the islands of the Pacific;
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 heaven, so un-
doubted an evidence of the truth of the gospel, as these
effects. Will a series of falsehoods produce such effects
as these?
I know that it has been objected, that Christianity
has been the cause of many bloody wars and cruel per-
secutions; but this is impossible. That religion which
breathes nothing but benevolence and peace, and which
requires its disciples not to resist evil, but freely to for-
give their most malignant enemies, can never be the
cause of war and persecution. It may indeed be the
occasion, and no doubt has been made the occasion of
23#
266 EVIDENCES OF CHRISTIANITY,
Salutary effects of the Gospel.
such evils; but it would be absurd to attribute to Chris-
tianity the evils of which it has been the 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 revolution. The wickedness
of man is the cause of these evils; and the most excel-
lent things in the universe, may be made the occasion of
exciting it, or calling it into exercise. Christ foretold
that his religion would be an occasion 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, but 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 repeat 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 individuals
who cordially embrace it, furnish the most manifest proof
of its divinity. How often, by the secret powerful in-
fluence 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 drunk-
3rd, temperate: the profane, reverent; and the false
EVIDENCES OF CHRISTIANITY. 267
Effects of the Gospel to comfort.
-s
swearer and liar, conscientious in declaring nothing but
the truth. Under the influence of what other system
are such salutary changes effected. Will it be said that
many who profess to experience such a change prove
themselves 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 hypo-
crites? 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?
However this argument may affect those who have
had no experience of the power of the gospel, it will
have great weight with all who have, by means of the
truth, been converted from the error of their ways.
There are thousands who can attest that they have ex-
perienced the salutary efficacy of the Bible, in turning
them away from their iniquities and enkindling within
them the love of God and of virtue. They cannot but
believe that the Christian religion is from God, and are
persuaded that no imposture 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
experienced from the scriptures. These persons there-
fore 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. The gospel brings peace
into every bosom where it is cordially received. When
the conscience is pierced with the stings of guilt, and the
soul writhes under a wound which no human medicine
268 EVIDENCES OF CHRISTIANITY.
Blessing of the Gospel to the poor.
can heal, the promises of the gospel are like the balm of
Gilead, a sovereign cure for this intolerable and deeply-
seated malady. Under its 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 adversity; it can
penetrate the dungeon, and sooth the sorrows of the
penitent in his chains, and on his bed of straw. It has
power to give courage to the heart, and to 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 sor-
rows of the bereaved, and wipes away the bitter tears,
occasioned by the painful separation of affectionate
friends and relatives. By the bright prospects which it
opens, and the lively hopes which it inspires, the dark-
ness of the tomb is illumined ; so that Christians are
enabled, in faith of the resurrection of the body, to commit
the remains of their dearest friends to the secure sepul-
chre, in confident hope that after a short sleep they will
awake to life everlasting.
The cottages of the poor are often blessed with the
consolation of the 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 faculties, or by disease
and decrepitude are shut out from the business and en-
joyments of this world, may find in the word of God a
EVIDENCES OF CHRISTIANITY, 269
The question to be decided.
*—
fountain of consolation. 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 be-
fore them, with a joy unspeakable and full of glory.
The gospel can render tolerable even the yoke of slave-
ry 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 master? He cares
not for the short deprivation of liberty; he knows and
feels that he is “ Christ's freeman,” and believes “that
all things 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!” Nay, this glorious gospel is an antidote to death
itself. He that does the sayings of Christ shall never
taste of death; that is, of death as a curse: he shall
never feel the envenomed sting of death. How often
does it overspread the spirit of the departing saint with
serenity. How often does it elevate, and fill with celes-
tial joy, the soul which is just leaving the earthly house
of this tabernacle. It actually renders, in many instan-
ces, the bed of the dying a place of sweet repose. No
terrors hover over them; no anxious care corrodes their
spirit; no burden oppresses their heart. All is light; all
is hope and assurance; all is joy and triumph.
The question to be decided is, whether a book which
is replete with such sublime and correct views of theolo-
gy; which exhibits the true history and true character of
man, without flattery, distortion, or exaggeration; which
possesses such an astonishing power of penetrating the
human heart and affecting the conscience; which gives
270 EVIDENCES OF CHRISTIANITY.
The Gospel must be divine.
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
its felicity and glory; which exhibits a perfect system
of moral duty adapted to our nature and circumstances,
and free from all the defects of other systems of mo-
rality; forbidding nothing which is innocent, and requir-
ing 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 multi-
tude 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 re-
lating his words, actions, and sufferings, that nothing can
be taken from it, or added to it, without detracting from
its worth; and finally, which contains the true sources of
consolation for every species of human suffering, and
comfort in death itself; whether such a book is the pro-
duction of vile impostors, and those impostors unedu-
cated fishermen. g
Would such men have fallen into no palpable blun-
ders in theology or morality? Could they have pre-
served so beautiful a harmony and consistency between
all the parts : Could they have exhibited such a cha-
racter as that of Jesus Christ? and while they introduce
him acting and speaking so often, and in circumstances
so peculiar and difficult, never to ascribe to him any er-
EVIDENCES OF CHRISTIANITY. 27]
The Gospel precious.
ror or weakness, in word or deed? Would impostors
have denounced all manner of falsehood and deceit, as
is done in the New Testament? Would they have in-
sisted so much on holiness, even in the thoughts and
purposes of the heart? Could they have so perfectly
adapted their forgery 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 connexion with
existing sects and civil institutions? And finally, could
they have provided so effectually 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, aſter an impartial ex-
amination of the scriptures, to believe that they were
written by unprincipled impostors, then he may believe
that an untutored savage might construct a ship of the
line; that a child might have written the ILIAD or PA-
RADISE Lost: or even that the starry firmament was the
work of mere creatures. No: it cannot be that this is a
forgery. No man or set of men ever had sufficient ta-
lents and knowledge to forge such a book as the Bible.
It evidently transcends all human effort. It has upon
its face the impress of divinity. It shines with a light,
which by its clearness and its splendour, shows itself
to be celestial. It possesses the energy and penetrating
influence which bespeak the omnipotence and omni-
science of its author. It has the effect of enlightening,
elevating, purifying, directing, and comforting all those
who cordially receive it. Surely then it is THE word
272 EVIDENCES OF CHRISTIANITY.
The preciousness of the Gospel.
of God, and we hold it fast as the best blessing which
God has vouchsaſed to man.
O PRECIOUs Gospell Will any merciless hand endea-
vour to tear away from our hearts this best, this last,
and 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 souls can repose in peace? Would
you deprive the dying of their only source of consola-
tion ? Would you rob the world of its richest treasure ?
Would you let loose the flood-gates of every vice, and
bring back upon the earth the horrors of superstition or
the atrocities of atheism : Then endeavour to subvert
the gospel; throw around you the fire-brands of infide-
lity; laugh at religion, and make a mock of futurity; but
be assured that for all these things God will bring you
into judgment. But I will not believe that any who
reflect on what has been said in these pages, will ever
cherish a 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 Chris-
tian religion. And every pious heart will say, RATHER
LET THE LIGHT OF THE SUN BE EXTINGUISHED THAN
THE PREcious Light of THE gospel. - S.
ſ }
*}
* * ł &” - . - s
.* - • -
*. .* * * * & .." -
- * *
g
CHAPTER XIV.
The Scriptures of the Old and New Testament were written by
the inspiration of God; and this inspiration, however it may be
distinguished, was plenary; that is, the writers were under an
infallible guidance, both as to ideas and words: and yet the
acquired knowledge, habits, and peculiar dispositions of the
Y. writers, were not superseded. . .
HAviNG endeavoured to establish the authenticity of
the scriptures, I come now to say something respecting
the inspiration of the writers of the several books.
These two subjects are, it is true, involved in each other;
and many of the arguments for the former are conclusive
in favour of the latter; but still there is a distinction
which it is important to observe. A book may be au-
thentic, without having the least claim to inspiration, as
are all true narratives of facts, written by men of vera-
city in the exercise of their unassisted powers. The
gospel history may be established on the common prin-
ciples of human testimony, in the same manner as any
other history. Indeed, this must be done, in the order
of proof, before any convincing argument can be formed
in favour of divine revelation. Accordingly, all judicious
writers on the Evidences of Christianity first attempt to
establish the facts recorded in the Gospels, by an appeal
to mere human testimony. This distinction is so clear,
and practically so important, that many persons believe
in the ſacts—miracles as well as others—and yet have
no conviction that the history of these events was writ-
ten by divine inspiration. This is understood to be the
case in regard to most of those called Unitarians. Dr.
Priestely, in his “Institutes of the Christian Religion,”
has established the authenticity of the facts recorded by
24
274 EVIDENCES OF CHRISTIANITY.
Authenticity and Inspiration.
the evangelists with great force of reasoning; and yet in
the same work, he utterly denies the plenary inspiration
of these writers; but alleges that they were men of ve-
racity, and that their testimony should be received, just
as we receive that of other credible historians, but with-
out ascribing infallibility to them. The same opinions
have been maintained by many others. The authenticity
of the facts is sufficient to demonstrate that the Christian
religion is of divine origin; but it does not follow, as a
matter of course, that the historian who gives an account
of the facts on which it rests was inspired. This is a
distinct inquiry, and although not so vitally important as
the former, is of great moment, and deserves a serious
and impartial consideration.
It may be proper also in this place to distinguish be-
tween inspiration and that illumination, which every true
Christian must receive, and which is the foundation of
that saving faith which is produced in the mind by the
operation of the Holy Spirit. The distinction is, that
the object of inspiration is commonly to reveal some
new truths; or more clearly to reveal such as were be-
fore but obscurely revealed; or it is intended to direct
the mind, in a supernatural way, to write and speak cer-
tain things, and so superintends or strengthens its facul-
ties, that it is enabled to communicate, with unerring
certainty, truths before unknown; or to form ideas and
adopt expressions so sublime, as to be above the range
of the natural powers of the person. The illumination
of the Holy Spirit communicates no new truths, but en-
ables the soul spiritually to apprehend truths, already re-
vealed. Here then is the grand distinction between
E WIDENCES OF CHRISTIANITY. 275
Illumination and Revelation.
those spiritual influences which all Christians enjoy,
and enthusiasm which claims something of the nature of
inspiration. The sober Christian can appeal to the word
of God, as containing all the ideas by which his mind is
affected, in its highest elevations of joy and love: but
the enthusiast departs from the written word, and trusts
to impulses, impressions on the imagination, immediate
suggestions, dreams or supposed visions. If these im-
pulses or suggestions were from the Spirit of God, they
would be strictly of the nature of inspiration. And, ac-
cordingly, most fanatics believe themselves to be inspired;
but however strong their persuasion, we are not bound
to believe in their pretensions, unless they can exhibit
those external proofs, by which God is pleased to attest
such communications as he makes to men.
There is also a difference between inspiration and re-
velation. All revelations are not made by a suggestion of
truth to the mind of an individual. God often spake to
people of old by audible voices, and communicated his
will by the missions of angels. Many persons have
thus received divine revelations, who had no pretensions
to inspiration. All the people of Israel, who stood be-
fore God at Mount Sinai, heard his voice uttering the
ten commandments, and yet no one would say that all
these were inspired. So also when Christ was upon
earth, in more instances than one a voice was heard de-
elaring, that he was the beloved Son of God. Indeed,
all who had the opportunity of hearing Christ’s dis-
Courses might be said to receive a revelation imme-
diately from God; but it would be absurd to say that
2ll these were inspired. Dr. Dick is of opinion, that
276 EVIDENCES OF CHRISTIANITY.
Kinds of Inspiration.
the word revelation would be more expressive, as being
more comprehensive than suggestion, which last con-
veys the idea of an operation on the mind; whereas,
truth, in many cases, was made known in other ways.
But for the reason stated above, it would not do to sub-
stitute the word revelation for inspiration; inasmuch as
multitudes received revelations who had no claim to in-
spiration. And when inspiration is confined to those
who wrote the books of scripture, no other word would
so clearly express the idea.
Inspiration has by theologians been distinguished into
three kinds; that of superintendence, of suggestion, and
of elevation. The first of these takes place, when an
historian is influenced by the Holy Spirit to write, and
in writing is so directed as to select those facts and cir-
cumstances which will answer the end proposed; and so
assisted and strengthened in the narrative of events, as
to be preserved from all error and mistake. The facts
need not be revealed, because they may be well known
to the writer from his own observation, and may be deep-
ly impressed on his memory; but no man can avoid in-
accuracies and mistakes in a narrative of facts long past.
If it is important that such a narrative be exempt from
error, the writer must be inspired. But as the chief ob-
ject of inspiration is to communicate truths before un-
known, the inspiration of suggestion is requisite in all
such cases; as when the prophets were inspired to pre-
dict the revolutions of empires, or to communicate a
message from God to a whole people, or to an individual,
the ideas must of course have been immediately sug-
gested by the Holy Spirit. The third species of inspi-
EVIDENCES OF CHRISTIANITY. 277
Words of Scripture inspired.
ration takes place, when, by a divine influence, persons
are enabled to bring forth productions, in speaking or
writing, far more sublime and excellent than they could
have attained by the exercise of their own faculties.
Thus women, under the inspiration of God, have instant-
iy uttered, in elevated strains of poetry, discourses in
praise of God, which, by their unassisted powers, they
could never have produced. In these compositions, there
may be no revelation of truth; nor is there a mere super-
intendence of the human faculties, as in the first case was
described; but the powers of the mind are, for the occa-
sion, wonderfully elevated above their common level, so
that the conceptions are more vivid and sublime, and ex-
pressed in language more appropriate and striking, than
would have naturally occurred to them. By an inspira-
tion of this sort David wrote the Psalms, and Solomon
the Proverbs, and the speakers in the book of Job the
sublime discourses which are there recorded. Many
things of this kind are also found in the writings of the
prophets.
Here another question of some perplexity demands our
attention. It is whether the words of scripture, as well
as the ideas, were given by inspiration. On the one
hand it is alleged, that there is no necessity for sup-
posing that the words used in communicating revealed
truth, should be suggested by the Holy Spirit; and that
the fact proves that no such inspiration existed, because
the style of each of the writers is peculiar, and accords
precisely with his education, disposition, and turn of
mind. But on the other hand it is argued, that unless
the words were inspired as well as the ideas, we cannot
24%
278 IXVIDENCES OF CHRISTIANITY.
Superintendence in the choice of words.
be certain that the writer has, in any case, communi-
cated accurately the mind of the Spirit; for men are
liable to mistake in the selection of appropriate words,
as much as in any thing else; and as men often fail in
conveying their own ideas in language which correctly ex-
presses their meaning, they might make similar mistakes
in the use of language, to express ideas received by in-
spiration; if in this matter they were left to the guid-
ance of their own minds. It has also been plausibly urged
in favour of inspiration extending to the words, that we
can scarcely conceive of a revelation of truths to the
mind, without supposing that they were clothed in lan-
guage. We cannot even think distinctly, much less rea-
son conclusively, on any subject, without the interven-
tion of words.
It is probable that in this controversy, as in many
others, both parties are right; or rather that the truth
will be fully possessed, by adopting the views enter-
tained on both sides, and endeavouring to reconcile them.
The same principles which apply to the ideas may, with-
out any alteration, be applied to the words. When the
truths revealed were before unknown to the inspired
person; and especially—as seems often to have been the
case with the prophets—when they did not fully com-
prehend the import of what was revealed, it is necessa-
ry to suppose that the words, as well as ideas, were im-
mediately suggested by the Holy Spirit. This was re-
markably the case, when the apostles and others received
the gift of tongues; which was nothing else but the in-
spiration of words, as they were needed, for the commu-
nication of the truths of the gospel.
evidences oF CHRISTIANITY. 279
Faculties not superseded.
But as in the narration of well-known facts, the wri-
ter did not need a continual suggestion of every idea,
but only to be so superintended, as to be preserved from
error; so in the use of language in recording such fa-
miliar things, there existed no necessity that every word
should be inspired; but there was the same need of a
directing and superintending influence, as in regard to
the things themselves. Here then, we see, that the lan-
guage of the sacred writers might be prescrved from im-
propriety and inaccuracy, and yet all the characteristics
of style peculiar to each writer, be retained. Just as if
a master should so guide the hand of a child in wri-
ting, that the pen should be actually moved by the pupil,
but governed and directed by the master, so as not to
transgress the limits prescribed. Or this superintend-
ence, both as to ideas and words, may be illustrated by
the case of a father conducting a child along a narrow
path. The child walks by its own activity, and takes
steps according to its ability; but the father preserves it
from falling, and keeps it in the straight path. Just so
it is with men when under the superintending influence
of the Holy Spirit. Their own powers of understand-
ing, memory, and invention, are not superseded, but only
directed, and preserved from inaccuracy and error; but
the man pursues his own peculiar method of thinking,
reasoning, and expression. He speaks or writes in the
language which he has learned, and uses that idiom and
style which have become habitual; so that inspired men
will, according to this theory, retain their peculiarity of
style and expression just as fully as iſ they were wri-
ting or speaking without inspiration.
280 EVIDENCES OF CHRISTIANITY.
Small things as well as great inspired.
Some object to this theory of superintendence, under
the impression that it is less perfect, than if every thing
were inspired by direct suggestion of the Holy Spirit.
But there is really no foundation for this objection. It
certainly is a matter of no consequence how our know-
ledge is obtained, if it is only rendered infallibly certain.
There are many things concerning which we could not
acquire a greater degree of assurance than we already
possess, by inspiration of any kind: and such knowledge
acquired by the exercise of reason or intuition, is not
the less valuable because it has been obtained in a natu-
ral way. Indeed, these natural faculties, by which we are
so constituted as to be capable of certain knowledge of the
first principles of truth, are the gift of God as much as
any inspiration can be: and the clear intuitive knowledge,
which we possess of certain truths, may be considered as
a sort of permanent inspiration. Suppose a man, by a
constant plenary inspiration, to be made absolutely sure
of the truth of certain propositions, so that he could not
entertain any doubt respecting them, in what respect
would there be any difference between this, and the in-
tuitive perception of self-evident principles which every
rational man by nature possesses? There would then
be nothing gained by the inspiration of direct suggestion,
in regard to our knowledge of those things of which we
already possess intuitive certainty. It is also evident,
that in relation to all our knowledge acquired by expe-
rience or testimony, we only need such an influence as
will enable us to communicate what ought to be record-
ed for the benefit of the church, and to do this without
error, either as to matter or manner.
EVIDENCES OF CHRISTIANITY. 28]
Paul's declaration.
Some, who do not deny the inspiration of the sacred
writers in general, have thought it necessary to make
concessions on this subject, which are not called for from
the nature of the case, and have thus involved the cause
which they defend in real difficulties. They have granted
that while, in all matters of real importance, the penmen
of the scriptures were guided by a plenary inspiration,
they were left to their own unassisted powers in trivial
matters, and the relation of unimportant circumstances;
and in such matters have, therefore, fallen into mistakes
in similar circumstances. No evil or inconvenience
would result from this hypothesis; if the line could be
definitely drawn between the parts of the book written
by inspiration, and those in which the writers were left
to themselves. But as no human wisdom is sufficient to
draw this line, the effect of this opinion is to introduce
uncertainty and doubt, in a matter concerning which as-
surance is of the utmost importance. And it is in itself
an improbable supposition, that the Spirit of God should
infallibly guide a writer in some parts of his discourse
and forsake him in other parts. If we find a witness
mistake in some particulars, it weakens our confidence
in his general testimony. And could it be shown that
the evangelists had fallen into palpable mistakes, in facts
of minor importance, it would be impossible to demon-
strate that they wrote any thing by inspiration.
The case of Paul is often adduced to prove that a
writer who, for the most part, was inspired, may in par-
ticular cases be left to follow his own opinions." If the
meaning here ascribed to this apostle, and which is per-
1 See 1 Cor. vii. 12–40.
282 EVIDENCES OF CHRISTIANITY,
Inspiration defined.
haps the most obvious, should be admitted, it would not
authorize the opinion which we are now opposing. It
would only follow, that in these few excepted cases Paul
was not inspired; which would leave us to enjoy full con-
fidence in what he says in all other cases, as being spoken
by divine inspiration. But it may well be doubted whe-
ther this was the true meaning of the apostle. It is
much more probable, that all he intended to teach was,
that our Lord Jesus Christ had delivered no opinion on
the point which he was treating; but that he, by the aid
of the Spirit which was in him, expressed an opinion
which he evidently intended should be authoritative.
And he plainly intimates that he spoke by inspiration,
when he says, “And I think also that I have the Spirit
of God.” The import of this declaration, according to
the usage of the New Testament, is, that Paul was per-
suaded that he was inspired in uttering the sentiments
which he did, The words “I think” should not be in-
terpreted as indicating any doubt or uncertainty, for that
is not at all the meaning of the original; but as being the
expression of the conviction of his own mind. There is
therefore no need to suppose, that Paul intended to inti-
mate that he wrote any thing without the aid of divine
inspiration. It would be strange indeed, if he, who was
inspired to all other purposes, had been left to himself
in this one instance, as this is not to be reckoned among
the least important matters which have fallen from his
pen,
The true definition of inspiration then is such A D1-
WINE INFLUENCE UPON THE MINDS OF THE SACRED WRI-
TERS AS RENDERED THEM EXEMPT FROM ERROR BOTH IN
REGARD TO THE IDEAS AND WORDS,
EVIDENCES OF CHRISTIANITY, 283
Old Testament lnspired.
This is properly called PLENARY inspiration. Nothing
can be conceived more satisfactory. Certainty, infalli-
ble certainty, is the utmost that can be desired in any
narrative; and if we have this in the sacred scriptures,
there is nothing more to be wished in regard to this mat-
ter.
That the scriptures of the Old Testament were appealed
to, and constantly spoken of, as inspired and free from
error, is capable of the clearest proof. Christ said to the
Jews, “Search the scriptures, for in them ye think ye
have eternal life; and they are they which testify of me.”
“For had ye believed Moses, ye would have believed
me, for he wrote of me.” On another occasion he said,
“Ye do err, not knowing the scriptures,” where it is evi.
dently implied that the scriptures are an unerring rule.
In the same chapter it is recorded that Jesus confounded
the Pharisees, by asking them how David could IN SPIRIT
call Christ Lord when he was his son. Again, Christ
after his resurrection expresses this sentiment in the
strongest terms: “These are the words which I spake
unto you, while I was yet with you; THAT ALL THINGs
MUST BE FULFILLED, which are written in the Law of
Moses, and in the Prophets, and in the Psalms, concern-
ing me. Then opened he their understandings, that they
should understand the scriptures, and said unto them,
Thus it is written, and thus it behooved Christ to suffer
and to rise from the dead, on the third day.” In the
preceding part of the same discourse this idea is also
clearly exhibited: “Then he said unto them, O fools, and
slow of heart to believe all that the prophets have spo-
ken Ought not Christ to have suffered these things,
284 EVIDENCES OF CHRISTIANITY,
Old Testament Inspired.
and to enter into his glory ! And beginning at Moses
and all the prophets, he expounded unto them in all the
scriptures the things concerning himself. And they said
one to another, Did not our hearts burn within us while
he talked with us by the way, and while he opened to
us the scriptures?” So also in the garden of Gethse-
mane, our Lord addressing Peter said, “Thinkest thou
that I cannot now pray to my Father, and he shall pre-
sently give me more than twelve legions of angels? But
how then shall the scriptures be fulfilled, that thus it
must be?” The same infallible authority is ascribed to
the Old Testament by Christ in his dispute with the
Jews, recorded in the tenth chapter of John. “Jesus
answered them, Is it not written in your law, I said, Ye
are gods? If he called them gods to whom the word of
God came, and THE SCRIPTURES CANNOT BE BROKEN,”
&c. We have, besides, many passages, in which the
evangelists refer to the holy scriptures as an infallible
standard of truth. “But though he had done so many
miracles before them, yet they believed not on him, that
the saying of Esaias the prophet might be fulfilled which
he spake—Lord, who hath believed our report, and to
whom is the arm of the Lord revealed?” “Therefore,
they could not believe, because that Esaias saith again—
He hath blinded their eyes,” &c. “For these things
were done that the scripture should be fulfilled, A bone
of him shall not be broken. And again, another scrip-
ture saith, They shall look on him whom They have
pierced.”
The apostles are not less explicit than Christ and the
evangelists intestifying to the inspiration of the scriptures
E WIDENCES OF CHRISTIANITY, 285
–,
Old Testament Inspired.
of the Old Testament. Paul, in his second epistle to
Timothy, put him in mind, that “from a child he had
known the holy scriptures, which were able to make
him wise unto salvation, through faith which is in Christ
Jesus;” and then adds, “all scripture is given by inspi-
ration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness; that the
man of God may be perfect, thoroughly furnished unto all
good works.” The scriptures, which Timothy knew
from his childhood, must have been the books of the Old
Testament, for at that time no others had been written,
But when Paul goes on to declare, that “all scripture
was given by inspiration of God,” he might have included
under this general expression all the books of the New
Testament, which had been published before his second
imprisonment at Rome; and this would probably com-
prehend the first three Gospels, the Acts of the Apostles,
and all his own epistles; for this seems to have been the
last of Paul's writings; as he says in it, “I am now ready
to be offered, and the time of my departure is at hand.”
That the writings of Paul were, by the Church, rec-
koned among the sacred scriptures, we learn from the
second epistle of Peter, which was probably written
about this time, or a little before. His words are remark-
able, as containing the only clear testimony on record of
one apostle to the writings of another. “Account,”
says he, “that the long-suffering of our Lord is salva-
tion, even as our beloved brother Paul also, according to
the wisdom given unto him, hath written unto you. As
also in all his epistles, speaking in them of these things;
in which are some things hard to be understood; which
25
286 EVIDENCES OF CHRISTIANITY.
Old Testament Inspired.
they that are unlearned and unstable pervert, as they do
also the other scriptures, to their own destruction.” Hence
it would appear, that Paul's epistles were now well
known, and were reckoned among the other scriptures
by the apostle Peter. Certainly, then, Paul himself
might have included them, as well as the other published
books of the New Testament, under the phrase “all
scripture;” and if so, this passage will contain a strong
testimony to the inspiration of the whole of the Old Tes-
tament, and a large part of the New Testament. And
admitting the facts of Paul’s miraculous conversion, divine
mission as an apostle, and endowment with the gift of
tongues, of healing, of prophecy, &c., we cannot deny
that he is a witness, in this case, on whom we may repose
the most perfect conſidence.
The apostle Peter has also given the most unequivocal
testimony to the inspiration of the Old Testament pro-
phets. He had been speaking concerning the wonderful
scene of which he was a witness on the mount of trans-
figuration, whereupon he goes on to say: “We have a
more sure word of prophecy, whereunto ye do well that
ye take heed, as unto a light that shineth in a dark place,
until the day dawn and the day-star arise in your hearts;
knowing this first, that no prophecy of scripture is of any
private interpretation. For the prophecy came not in
old time by the will of man; but holy men of God spake
as they were moved by the Holy Ghost.” There is
another testimony of this apostle in his first epistle; in
which he clearly speaks of the inspiration of the pro-
phets. “Of which salvation the prophets have inquired,
and searched diligently, who prophesied of the grace that
should come unto you; searching what or what manner
EVIDENCES OF CHRISTIANITY. 287
Old Testament Inspired.
of time the Spirit of Christ which was in them did signify,
when it certified beforehand the sufferings of Christ and
the glory that should follow. Unto whom it was re-
vealed that not unto themselves, but unto us, they did
minister the things which are now reported unto you, by
them that have preached the gospel unto you, with the
Holy Ghost sent down from heaven.”
That the scriptures of the Old Testament were conti-
nually recognised by the apostles, as given by inspira-
tion of God, is so evident from every mention of them,
that it may seem to be a waste of time to adduce the
testimonies; but the subject is exceedingly important,
and we cannot too frequently have these evidences set
before our eyes. -
In the epistle to the Hebrews there are many clear
testimonies, some of which I will bring forward. In
the very first sentence it is said, “God, who at sundry
times and in divers manners spake in time past unto the
fathers by the prophets, hath in these last days spoken
unto us by his Son.” Whatever is spoken by the pro-
phets is represented throughout this book as spoken by
God himself. Thus in the same chapter it is declared,
“And when he bringeth the first-begotten into the world,
HE saith, And let all the angels of God worship him.
And of the angels, HE saith, Who maketh his angels spi-
rits. But to the Son, HE saith, Thy throne, O God, is
for ever and ever.” Now all these passages, where God
is said to speak, are quotations from the Psalms. Cer-
tainly then we may conclude, that whatever is spoken
in this book of Psalms is from the inspiration of God.
The same is the fact in the next chapter, where a large
part of the eighth Psalm is quoted and applied to Christ.
288 EVIDENCES OF CHRISTIANITY.
Old Testament Inspired.
So also the Captain of our salvation is represented as
saying certain things, which are found written in the Old
Testament. “Saying, I will declare thy name unto my
brethren”—“And again, I will put my trust in him.”
In the third chapter of this epistle we have a quotation
from the Psalms in the following remarkable words,
“Wherefore, as the Holy Ghost saith, To-day if ye will
hear his voice harden not your hearts.” And in the fourth
chapter the same style is used as before. “For HE spake
in a certain place of the seventh day in this wise, And God
did rest the seventh day from all his works.” And in
the fifth: “But he said unto him, Thou art my Son; to-
day have I begotten thee. As he saith also in another
place, Thou art a priest for ever after the order of Mel-
chisedek.” And God is represented as the speaker, not
only in what is written in the Psalms, but in the pro-
phets also. In the eighth chapter we have a long quo-
tation from Jeremiah, which is declared to be the word
of the Lord. “Behold the days come, saith the Lord,”
&c. One more testimony from this book shall suffice.
In the tenth chapter it is said, “Wherefore the Holy
Ghost also is a witness unto us; for after that he had said
before, This is the covenant that I will make with them
after those days, saith the Lord,” &c.
In short, the writers of the Old Testament declared
themselves to speak what they received from the Lord,
so the whole of the scriptures are continually referred
to, and recognised as given by inspiration; insomuch
that it would be difficult to find a single passage, in
which these scriptures are mentioned, where this idea is
not expressed or clearly implied. And it will be shown
hereafter that the writers of the New Testament claim
inspiration for themselves.
CHAPTER XV.
The inspiration of the books of the New Testament.
If, as has been shown, the Old Testament was writ-
ten by inspiration, and if the New Testament contains
a revelation from God not less important, and is in fact
the completion of the Old, can we believe that while
prophets were inspired to write the former, the latter
was left to be marred and obscured by the weaknesses
of uninspired men?
To accomplish the purpose intended by revelation, it
seems necessary that the writers who communicate it to
posterity should be guided by inspiration. The end of
revelation is to convey to men a certain knowledge of
truth, to guide their faith and practice. But iſ the book
which contains such a revelation is composed by erring,
fallible men, we never can be sure in any particular case,
that we are in possession of the truth revealed. The
men Inay be honest and faithful, but we know that all
men are liable to errors and mistakes; and all men are
more or less under the influence of prejudices and pre-
possessions. It is evident, therefore, that the purpose
of giving a revelation would be in a great measure de-
feated, unless inspired men were employed to make the
record by which it is to be transmitted to the various na-
tions of the earth and to posterity.
Again, when we carefully consider the subject matter
of the books of the New Testament, we cannot repose
implicit confidence in what is taught, unless we have
evidence that the pens of the writers were under the
guidance of inspiration. To record the discourses which
a man héârs, and transactions which he sees, seems, at
25%
290 EVIDENCES OF CHRISTIANITY.
Inspiration of the writers of the New Testament.
first sight, to require nothing more than veracity and in-
tegrity in the historian. This might to a certain extent
be admitted, if the witness instantly noted down what he
heard or saw; but who can believe that after the lapse of
eight, fifteen, or fifty years, the evangelists would be
able to record with perſect accuracy, long discourses of
their Master, and to relate correctly all the circumstances
of the miracles of which they have given an account?
It may be said, indeed, that they could give substantially
the facts of which they were witnesses; but this is far
from being satisfactory. Such a record would lose a
portion of that reverence which it ought to command, in
order to give it a commanding authority over the con-
science, and make it a solid foundation for unshaken con-
fidence. In regard to the mysterious and sublime doc-
trines which the apostles teach in their epistles, if once
we admit the idea, that they were fallible men, we shall
continually be liable to doubt; we shall be afraid that they
have misapprehended, or forgotten, what they had heard;
or that under the bias of prejudice or inclination, they
may have been led insensibly to give a distorted view of
the truths which they inculcate.
But we are not left to conclude, from the necessity of
the case merely, that the writers of the New Testament
were inspired by the Holy Ghost. We have clear and
abundant proof that our blessed Lord promised infallible
guidance to his disciples whom he chose to be his wit-
nesses to the world; and to whom he committed the pro-
pagation of his religion through all nations and all ages.
“And I will pray the Father, and he shall give you ano-
ther Comforter, that he may abide with you for ever;
EVIDENCES OF CHRISTIANITY. 291
Inspiration of the New Testament.
even the Spirit of truth, whom the world cannot receive,
because it seeth him not, neither knoweth him; but ye
know him, for he dwelleth with you and shall be in you.”
And that the Holy Spirit here promised was to guide the
apostles in delivering their testimony, may be inferred
from what is said in the fifteenth chapter of John: “But
when the Comforter is come, whom I will send unto you
from the Father, even the Spirit of truth, which proceed-
eth from the Father, he shall testify of me. And ye
shall bear witness, because ye have been with me from
the beginning.” The promise of plenary inspiration is,
however, more explicitly given in the sixteenth chapter.
“Howbeit, when he, the Spirit of truth, is come, HE
will. GUIDE You INTo ALL TRUTH; for he shall not speak
of himself; but whatsoever he shall hear, that shall he
speak; and he will show you things to come. He shall
glorify me; for he shall receive of mine, and shall show
it unto you. All things that the Father hath are mine;
therefore said I that he shall take of mine, and shall
show it unto you.” Christ also promised the inspira-
tion of immediate suggestion to his disciples, when
called to answer before kings and rulers, and com-
manded them not to premeditate what they should
say, for it would be given to them at the moment what
they ought to say, “For,” said he, “It is not you that
speak, but the Holy Ghost who speaketh in you.”
Now we may argue with irresistible force, that if
plenary inspiration was granted to the apostles to en-
able them to make a proper defence when arraigned at a
human tribunal, surely they would not be abandoned to
their own weakness when preparing a record of Christ's
292 EVIDENCES OF CHRISTIANITY.
Inspiration of the New Testament.
words and actions, which was through all ages to be the
guide of his church : If the apostles were ever inspired,
we may be sure that it was when directed to finish and
record the testimony of God. The very idea that every
book of the Old Testament was given by inspiration,
but that the whole of the New was composed without
*this aid, is revolting to the reason of man. And this
will appear the more unreasonable, when we consider,
that the light of the new dispensation is seven-fold
clearer than that of the old. The very forerunner of
Christ was superior to all the prophets that preceded
him, but the least in the kingdom of heaven was greater
than he. Then certainly, if all the prophets only spoke
as they were moved by the Holy Ghost, the apostles who
were the chosen witnesses of Christ and chief officers,
of his kingdom, were not left without this infallible guid-
ance when engaged in performing the most important
part of the responsible duty assigned them; when exe-
cuting that part of their commission which was most ef-
fectual in extending and perpetuating his spiritual king-
dom. Accordingly, the apostles claim to be inspired
men, and speak with an authority which would be arro-
gant, if they had not written under an infallible guidance.
They do not merely express their own private opinions,
and endeavour to support them by argument; they speak
as men assured of the truth of what they deliver, and de-
cide with authority and without hesitation, questions,
which none but men inspired by the Holy Spirit could
undertake thus positively to determine, without exposing
themselves to the charge ofdogmatism and self-sufficiency.
Besides, some parts of the New Testament, like much
EVIDENCEs of CHRISTIANITY. 293
Style of the New Testament.
of the Old, are prophetic, and if true could be written in no
other way than by inspiration. The Apocalypse or Reve-
lation given to John, is either a mere enthusiastic fable,
or it was written by inspiration; and such is the majesty
of the ideas here presented, and the awful sublimity of
the style, that even T)r. Priestley was constrained to ac-
knowledge that it bore on its face marks of a superhuman
origin. If we had time to compare the prophetic repre-
sentations of this singular book with authentic history,
there would arise an evidence of its inspiration which
could not be easily contradicted. Such men as Sir Isaac
Newton, Dr. S. Clarke, Bishop Hurd, Bishop Newton,
and a multitude of others, have seen in this book the most
convincing proof of divine inspiration. The same may
be said of all the prophecies of the Old and New Testa-
ment. If there is any truth whatever in them, they must
be inspired; for none but inspired men can foretell future
contingent events. Indeed, in all the cases, where Mo-
ses and others declare, that God spoke to them, and com-
municated instructions or laws, they must be considered
as divinely directed, unless we deny their veracity. But
we are now reasoning on the hypothesis, that the books
are authentic and written by men of truth and honesty.
The style of the evangelists has often been adduced as
an evidence of their inspiration. Not that they write with
an elegance and sublimity which cannot be imitated; but
because they write as persons divested of the feelings
which commonly belong to men. They write with an
unaffected simplicity and with an impartial, dispassionate
regard to truth, which has no parallel and has never been
successfully imitated. How could illiterate men produce
such works as the gospels without inspiration? Select a
294 fºVIDENCES OF CHRISTIANITY.
Miracles a proof of Inspiration.
thousand sensible men, but unaccustomed to composition,
and set them to write a simple history of the most remark-
able transactions with which they have been conversant,
and there will not be in any one of them an approximation
to the characteristic manner of the evangelists. Others,
and men possessed of more learning than the apostles,
have undertaken, without inspiration, to write gospels, as
if composed by some one or other of those holy men; but
you cannot place the evidence of the inspiration of the
genuine gospels in a stronger light than by contrasting
them with any or all the apocryphal writings under the
names of the apostles.
But we are in danger here of repeating what has already
been said under the head of the Internal Evidences of
Christianity. The truth is, that the whole of the argu-
ments from this source, for divine revelation, are directly
in point to prove the doctrine of inspiration; and therefore,
instead of going over the ground a second time, I would
refer to what has been said on the subject of internal evi-
dence.
Miracles also furnish the most conclusive proof of in-
spiration, where it can be ascertained that the writer of
any book of scripture possessed the power of performing
such works; for the very end for which miracles were ex-
hibited, was to prove that the person speaking, was sent
from God to deliver some message. As Nicodemus pro-
perly said, “We know that thou art a teacher come from
God, for no man can do the miracles which thou doest un-
less God be with him.” If miracles are sufficient to prove
the truth of an oral communication, will they not also be
equally conclusive in favour of a written declaration? If
EVIDENCES OF CHRISTIANITY, 295
The Apostles claimed Inspiration.
there be any difference it is in favour of the latter, because
it is much more important that a written discourse intended
‘ for the instruction of all ages should be well attested, than
a discourse from the lips, which is heard by few, and can
never be recovered after it has been spoken.
In the whole of what has been said on the subject of in-
spiration, the truth of the facts recorded in the New Tes-
tament has been taken for granted; and also, that the
scriptures contain a divine revelation. We are not argu-
ing with infidels, but with those who, while they acknow-
ledge the divine origin of the Christian religion, doubt or
deny that the persons who wrote the books of the Old and
New Testament were guided by a plenary inspiration.
Now, as these persons admit that the apostles and evange-
lists were men of veracity and integrity, their testimony
on this subject ought to be decisive. If they claim inspira-
tion, we cannot deny it to them without invalidating all the
strongest evidences of the truth of Christianity. Why
were they endowed with the power of working miracles,
but that full credence might be given to what they testi-
fied? and when they declare that they were moved by
the Holy Ghost, and that what they delivered was not
the word of men, but the word of God, received by divine
revelation, do not these miraculous powers which they
possessed as fully confirm what they wrote as what they
spoke?
º Having before shown that the apostles furnish ample
testimony to the inspiration of the Old Testament, we
shall now adduce a few texts to prove that they claimed
inspiration for themselves. Their message is every where
called THE word of God. Paul declares that what he
296 EVIDENCES OF CHRISTIANITY.
The New Testament received as Inspired.
preached he received not from man, but “from the reve-
lation of Jesus Christ;” that the things which he wrote
were “the commandments of the Lord;” and that the things
which he and his brethren taught “God had revealed to
them by his Spirit.” He therefore declared that he who
despised the things which he taught, despised not men
but God. Peter ranks the commandments delivered by
the apostles with the words of the holy Prophets; and
as has been before remarked, reckons the epistles of
Paul with the other scriptures. John says, “We are of
God; he that knoweth God heareth us; he that is not
of God, heareth not us. Hereby know we the spirit of
truth, and the spirit of error.”
The only thing wanting to complete the evidence of the
inspiration of the New Testament, and consequently that
of the Old, is to show that these writings were received
unanimously by the Christian Church as inspired wri-
tings. But although there exists abundant evidence of
this fact, to pursue it would lead us too much into detail,
and would not comport with the studied brevity of this
work. And I am the less inclined to enter on the labour
of collecting this testimony here, because this will be done
in a subsequent part of the work. I may say, however,
that in the early ages of the Church, no Christian ever
called in question the inspiration of the sacred volume;
but all held this as a fundamental point in their religion.
It was left for those who chose to style themselves ratio-
nalists, in modern times, to admit the authenticity of the
facts recorded in the Bible, while they utterly deny the
plenary inspiration of the writers. But this is ground
on which no consistent reasoner can long stand. If the
EVIDENCES OF CHRISTIANITY, 297
The New Testament received as Inspired.
miracles and prophecies of the scriptures be acknow-
ledged, and the divine origin of Christianity admitted,
the inspiration of the writers of these books must follow.
as a corollary. It cannot be denied without the great-
est inconsistency. And on the other hand, if inspiration
be denied, the authenticity of the miracles and prophe-
cies will soon be abandoned. The course of theological
opinion among the neologists of Germany, for a number
of years past, furnishes a striking illustration of the truth
of the aforesaid observations. For a time the assault,
in that country, was merely upon the doctrine of inspi-
ration; but no sooner was that ground conceded, than the
critics directed their artillery against the authenticity of
the miraculous facts and prophecies.
There is no end to the objections which may be started
against the plenary inspiration of the scriptures, just as is
the fact in regard to the visible universe as the work of
God; and it cannot be denied that there is a striking ana-
logy between the mode of reasoning pursued by atheists
and deists. But the foundation of all their arguments is
human ignorance. They cannot form the conception of a
creation by a being of almighty power and infinite wis-
dom, and of a supernatural revelation from such a being,
which would not be liable to as great and much greater ob-
jections, than they are able to bring forward against his
works and word, as they do actually exist. If such men
could be induced in a calm and unprejudiced manner to ex-
amine this subject, I would recommend to them a careful
perusal of Butler’s Analogy of Natural and Revealed Re-
ligion; and to the deist I would especially recommend the
seventh chapter of the second part, where the author, in
26
298 EVIDENCES OF CHRISTIANITY.
Objections to Inspiration answered.
a manner peculiar to himself, makes first some obsBRVA-
TIONS ON THE PARTICULAREv1DENCEs of CHRISTIANITY and
then, in the close, exhibits a view of the evidence arising
from a general survey of the contents of the Bible. The
argument, as presented in this last form, is so original and
striking, that I would insert it in this place, were I not
afraid of swelling this volume to an inconvenient size.
The whole of the second book of the Analogy may be con-
sidered as the most satisfactory method of meeting the
popular objections to divine revelation.
In regard to particular objections, arising from appa-
rent discrepancies, ſrom extraordinary facts, and from
mysterious doctrines found in the sacred volume, it will
be sufficient to refer the inquisitive reader to the first vo-
lume of Horne's Introduction, and to Dick's deservedly
popular work on Inspiration; and also to learned com-
mentators, some of whom have taken much pains to re-
eoncile seeming contradictions, and to elucidate obscure
passages, by an application of the rules of sacred criti-
cism. I would only farther remark, in relation to the
usual objections to the inspiration of the scriptures, that
they militate as fully against the authenticity of the facts
as against the inspiration of the writers, and therefore do
not require to be considered and obviated under this head.
A summary of the whole evidence for the plenary in-
spiration of the scriptures, of the Old and New Testa-
ment, is as follows: all the Internal Evidences of Chris-
tianity—whether arising from the peculiar excellence of
the matter or the simplicity and sublimity of the style;
from the perſection of the character ascribed to Jesus
Christ; from the continual recognition of the over-ruling
EVIDENCES OF CHRISTIANITY, 299
Summary of the Evidence.
providence of God, from the pure and elevated spirit of
devotion which breathes through the sacred pages, from
the penetrating and transforming efficacy of the holy
scriptures, and from their adaptation to the constitution of
the human mind, and to the existing relations among men,
go to prove, that they were written under the infallible
guidance of the Holy Spirit.
Again, every prophecy which has been fulfilled, fur-
nishes undoubted and independent evidence of the inspi-
ration of that particular part of the scriptures; and all the
laws which proceeded from the mouth of Jehovah must
be considered as inſallible precepts, unless we call in
question the whole truth of the narrative.
The writers, ſor the most part, were endued with the
power of working miracles. These facts, it is admitted,
prove that God spake by them; and if the prophets
and apostles were inspired in the discourses which
they delivered, then a fortiori they must have been
inspired in preparing those writings which were in-
tended to guide the faith and practice of believers
through all ages. r -
Moreover, the sacred writers generally lay claim to in-
spiration. They speak authoritatively in the name of the
Lord. They call their message the word of GoD, and
Christ has set his seal to the plenary inspiration of
all the scriptures of the Old Testament. The apostles
and evangelists, in the most explicit manner, declare
the same truth.
Besides, Christ promised plenary inspiration to his
disciples, and they professed to be under the guidance
of the Spirit in what they wrote.
300 EVIDENCES OF CHRISTIANITY,
Summary of the Evidence.
And finally, while some of the apostles were living,
their writings were classed with the divine scriptures,
and were universally received as inspired, and as the in-
fallible word of God, by the whole primitive Church.
We cannot but conclude, therefore, that all the books
of the Old and New Testament were written by the
in spiration of God, and contain an infallible rule to
guide the faith and practice of the church to the end of
the world,
C A N ON I C A L A U THO RITY
OF THE
B O O KS OF SC RIPTU R E.
26#
CHAPTER XVI.
The importance of ascertaining the true canon of Holy Scripture.
THE Bible includes a large number of separate books,
published in different ages, during a space of more than
fifteen hundred years. Each of these books, when first
published, formed a volume; or at least, the writings of
each author, were, in the beginning, distinct: and if
they had continued in that separate form, and had been
transmitted to us in many volumes instead of one, their
authority would not, on this account, have been less,
nor their usefulness diminished. Their collection into
one volume, is merely a matter of convenience; and
if any persons choose, now, to publish these books
in a separate form, they cannot with propriety be charged
with casting indignity on the word of God.
Hence it appears, that besides general arguments to
demonstrate that the Bible contains a divine revelation,
there is need of special proofs to evince, that each of
the books now included in that sacred volume, has
a right to the place which it occupies; or does in
reality contain a part of that revelation which God
has given. J -
If, therefore, it could be shown (which however it
never can) that some particular book, now included in
the Bible, was not authentic, the conclusion thence de-
rived would only affect that single production; unless it
were recognised as divine by the writers of the other
books. The credit of the whole volume would not be
destroyed, even if it could be proved that one half the
books of which it consists were spurious. Infidels have
304 F.VIDENCES OF CHRISTIANITY.
Importance of ascertaining the Canon of Scripture.
much more to effect in overthrowing the Bible, than they
commonly suppose. It is incumbent on them to demon-
strate, not only that this or that book is false, but that
every one of these productions is destitute of evidence
that it has been derived from the inspiration of God.
On the other hand, it is manifest, that the advocate of
divine revelation is bound to defend the claims of every
separate portion of this volume; or to reject from it that
part which has no evidence of a divine origin. It is ne-
cessary, that he should be able to render a good reason
why he admits any particular book to form a part of
the inspired volume.
It is true, that the antiquity of this collection claims
for it a high degree of respect: the transmission of this
volume to us, through so many centuries, as Holy scrip-
TURE, should teach us to be cautious how we question
what is so venerable for its antiquity. But this only
furnishes one presumptive argument in favour of each
book. It by no means renders all farther investigation
unnecessary; much less impious.
It is easy to conceive that books not written by the
inspiration of God, might, by some casualty or mistake,
find a place in the sacred volume. In fact, we have a
striking example of this very thing, in the Greek and
Latin Bibles which are now in use, and held to be sa-
cred by a large majority of those who are denominated
Christians. These Bibles, besides the books which have
evidence of being truly inspired, contain a number of
other books, the claim of which to inspiration cannot
be sustained by solid and satisfactory reasons. This in-
quiry, therefore, is far from being one of mere curiosity:
EVIDENCES OF CHRISTIANITY. 305
Importance of ascertaining the Canon of Scripture.
it is in the highest degree practical, and concerns the
conscience of every man capable of making the inves-
tigation. We agree, in the general, that the Bible is the
word of God, and an authoritative rule; but the momen-
tous question immediately presents itself, what belongs
to the Bible? Of what books does this sacred volume
consist? And it will not answer, to resolve to take it as
it has come down to us, without farther inquiry; for the
Bible has come down to us in several different forms.
The Vulgate Latin Bible, which alone was in use for
hundreds of years before the era of the reformation, and
also the Greek version of the Old Testament, contain
many books not in the copies of the Hebrew scriptures.
Now to determine which of these contains the whole of
the inspired books given to the Jews before the advent
of Christ, and no more, requires research and accurate
examination. The inquiry, therefore, is not optional,
but forces itself upon every conscientious man; for as no
one is at liberty to reject from the sacred volume one
sentence, much less a whole book of the revelation of
God; so, no one has a right to add any thing to the
word of God: and of consequence, no one may receive
as divine, what others have without authority added to
the Holy SCRIPTUREs. Every man, therefore, according
to his opportunity and capacity, is under a moral obli-
gation to use his best endeavours to ascertain what books
do really, and of right belong to the Bible. An error
here, on either side, is dangerous; for, on the one hand,
if we reject a part of divine revelation, we dishonour
God, and deprive ourselves of the benefit which might
306 EVIDENCES OF CHRISTIANITY,
Importance of ascertaining the Canon of Scripture.
be derived from that portion of divine truth; and, on the
other hand, we are guilty of an equal offence, and may
suffer an equal injury, by adding spurious productions
to the holy scriptures; for thus we adulterate and poison
the fountain of life; and subject our consciences to the
authority of mere men.
I think, therefore, that the importance and necessity of
this inquiry must be evident to every person of serious
reflection. But to some it may appear that this matter
has been long ago settled on the firmest principles; and
that it can answer no good purpose to agitate questions
which have a tendency to produce doubts and misgivings
in the minds of common Christians, rather than a con-
firmation of their faith. In reply to the first part of this
objection, I would say, that it is freely admitted that this
subject has been ably and fully discussed long ago, and
in almost every age until the present time; and the au-
thor aims at nothing more, in this short treatise, than to
exhibit to the sincere inquirer, who may not enjoy bet-
ter means of information, the subject of those discus-
sions and proofs, which ought to be in the possession of
every Christian. His object is, not to bring forth any
thing new, but to collect, and condense in a narrow space,
what has been written by the judicious and the learned
on this important subject. But, that discussion tends to
induce doubting, is a sentiment unworthy of Christians,
who maintain that their religion is founded on the best
reasons, and who are commanded to give to every man
a reason of the hope that is in them. That faith which
is weakened by discussion is mere prejudice, not true
faith. They who receive the most important articles of
EVIDENCES OF CHRISTIANITY. 307
Meaning of the Canon.
their religion, upon trust from human authority, are con-
tinually liable to be thrown into doubt; and the only me-
thod of obviating this evil, is to dig deep and lay our
foundation upon a rock. If this objection had any weight,
it would discourage all attempts to establish the truth of
our holy religion by argument; and would also damp
the spirit of free inquiry on every important subject.
It is true, however, that the first effect of free discus-
sion, may be, to shake that easy confidence, which
most men entertain, that all their opinions are correct;
but the beneficial result will be, that instead of a per-
suasion, having no other foundation than prejudice,
it will generate a faith resting on the firm basis of evi-
dence.
The word CANON is derived from a Greek word
which literally signifies a rule, and is several times
used in the New Testament, as in Gal. vi. 6, Phil.
iii. 16. And as the inspired books are the authorita-
tive rule to regulate our faith and practice, the early
fathers gave to them this name; all such books were
called CANoNICAL; and thus they have been denominated
ever since. Thus Irenaeus speaks of the holy scrip-
tures as THE CANoN of TRUTH; Clement of Alexandria
employs the appellation of THE TRUE EVANGELICAL
CANoN; Eusebius calls the scriptures THE EccLESIASTI-
CAL CANoN, and Athanasius speaks of the three sorts
of books; 1. THE CANoNICAL; 2. Such as might be
read; And 3. The apocryphal. The council of Laodi-
cea ordained, that none but CANoNICAL books should be
read in the Church, that is, the scriptures of the Old
and New Testament.
308 EVIDENCES OF CHRISTIANITY,
Meaning of the Canon.
In the same language are the inspired books described
by the other fathers and councils.
In treating this subject, it will be necessary to inquire
into the claims which every book now received by Jews
or Christians, Romanists or Protestants, has to a place
in the canon. Where there is a universal agreement
among all who receive the scriptures, little need be said;
but in regard to disputed points, it will be necessary to
be more particular.
CHAPTER XVII.
The care with which the books of the Old Testament were pre-
served—their canonical authority—the sanction given to these
books by the Saviour and his apostles—and the method of as-
certaining what books were in the canon at the time of Christ's
advent.
IT would be reasonable to conclude, even iſ nothing
had been said, that a book written by divine inspira-
tion would, by all pious persons, be carefully preserved.
But we are expressly informed, that when Moses had
finished writing the LAw, that he “commanded the Le-
vites which bore the ark of the covenant of the Lord,
saying, Take this book of the LAw, and put it in the side
of the ark of the covenant of the Lord your God, that
it may be there for a witness against thee.”
Here in the most sacred part of the sanctuary, the
Pentateuch was preserved as a sacred deposite. On one
occasion, indeed, it seems to have been displaced, and
its integrity endangered, when in the reigns of Manasseh
and Amon idolatry so prevailed, that the true worship
of God was suspended. During this period of darkness,
the LAw was cast out among the rubbish, where it was
found in the reign of the pious Josiah.” But while the
autograph of Moses was laid up by the side of the ark,
we are not to suppose that there were no authentic copies
of this sacred book among the people. Josephus relates
that every tribe, by the command of Moses, was fur-
nished with a copy. And as it contained the liturgy for
the public worship of God, the rites of which were very
numerous, and the regulations very minute, the priests and
1 Deut. xxxi. 25, 26. 22 Kings xxii. 9, 10, 11.
27
310 EVIDENCES OF CHRISTIANITY,
Preservation of the books of the Old Testament.
Levites must have been supplied with copies, to enable
them rightly to conduct the public service. This book
also contained the law of the land, and prescribed the
duties of kings and rulers; on which account it was ex-
pressly commanded, that when there should be a king,
“That he shall write him a copy of this law in a book,
out of that which is before the priests, the Levites.”
It would, however, be unreasonable to expect that the
autograph of Moses could last until this period of the
world. What became of it is not known. The proba-
bility is, that it perished with the ark, in the destruction
of the temple by Nebuchadnezzar. And this fact pro-
bably occasioned the tradition which was prevalent among
the Jews, that the sacred scriptures were utterly lost in
the destruction of Jerusalem by the Chaldeans; and that
they were restored by Ezra, by divine inspiration. Now
it is probable that the autographs were lost, and that Ezra
the scribe, who was an inspired man, collected the scat-
tered copies of the sacred books, corrected their errors,
and thus restored the scriptures to their original integrity.
On account of this important and pious labour, the consti-
tution of the canon of the Old Testament is by the Jews
ascribed to Ezra; and they join with him, as assistants,
“ the men of the great synagogue,” some of whom were
prophets, by whose aid the sacred volume was prepared,
and copies circulated among the people. In such a work
he would need many coadjutors; and no more holy or
important work could have occupied the time and atten-
tion of inspired men. It is reasonable to believe, there-
1 Deut. xvii. 18.
EVIDENCES OF CHRISTIANITY. 31 I
Preservation of the books of the Old Testament.
fore, that all who were qualified to render effectual aid
in this service would be ready to assist Ezra in correct-
ing and preparing the holy scriptures for general use.
That all the copies of the LAw were not lost, is as evi-
dent as any thing can be ; for Daniel in the captivity had
possession of the prophecies of Jeremiah. And Ezra
himself was a “ready scribe in the LAw;” and in the
sixth chapter of Ezra we read that the functions of the
priests were regulated after the second temple was
finished, as it is written in the book of Moses; and this
was many years before Ezra came to Jerusalem. And
in the eighth chapter of Nehemiah it is said that Ezra
“brought the LAw before the congregation, and read
therein from morning until mid-day.”
In regard to the other books little is said. We read,
however, that the writings of Joshua were annexed to
the law, and of course deposited with it by the side of
the ark; and we may take it for granted, as a matter of
course, that when any prophet or inspired man had
finished a writing intended for general use, it was add-
ed to the volume of the law, and preserved with it.
How carefully the writings of Moses were read and
accurately remembered, appears from the frequent refe-
rence made to the facts there recorded by the writers
who came after Moses; especially, by the holy men who
composed the book of Psalms. And that this knowledge
was commonly possessed by men not inspired, will ap-
pear from the full and accurate recapitulation of the his-
tory recorded in the law, in the complete and eloquent
answer given by Jephthah to the king of the Ammon-
312 EVIDENCES OF CHRISTIANITY.
The Canon sanctioned by Christ and his Apostles.
ites.” The writings of the prophets also abound in refe-
rences to facts recorded in the law of Moses.
On what material the scriptures were written, in what
character or alphabet, whether bound up in a single vo-
lume or in several; whether preserved in rolls, as in the
synagogues now, or in the common form of our books,
are inquiries which are worthy the attention of the bibli-
cal student, but no way necessary to our purpose at pre-
Sent.
That which is of the utmost importance is, to know
that the Lord Jesus Christ and his inspired apostles gave
their unqualified sanction to the scripTUREs which were
in use and read in the synagogues in their time. Christ
severely censures the Scribes and Pharisees and Law-
yers for neglecting to obey the scriptures, and ſor mis-
representing them and rendering the law of God void by
their vain traditions; but he never hints that they had
corrupted the sacred text. On the contrary, he refers
to the scripTUREs, then extant among the Jews, as an
infallible standard. “Search the scripTURES,” said he ;
“for in them ye think ye have eternal life, and they are
they which testify of me.” Again, “Ye do err, not
knowing the scRIPTURES.” He proves his doctrine by
the scriptures, “which cannot be broken,” and it is as-
serted repeatedly, that certain things came to pass “that
the scriptures might be fulfilled.” Yea, Christ himself
declares “they must be fulfilled.” And Paul says, “All
scripture is given by inspiration of God.” They are
1 Judges xi, a John v. 39, 8 Matt wrii. 29. John
x. 35. 5 Mark xiv. 49. 6 Matt. xxvi. 54. 72 Tim. iii. 16.
EVIDENCES OF CHRISTIANITY. 3.13
The Canon recognised.
also by this apostle called “the or ACLEs of GoD,1 THE
word of GoD.” And Peter says, “the PROPHEcy came
not in old time by the will of man, but holy men of God
spake as they were moved by the Holy Ghost.” And
James speaks of the scriptures with equal confidence and
respect. “And receive with meekness,” says he, “the
ingrafted word, which is able to save your souls”—
“And the scripture was fulfilled which saith,” &c."
Thus it appears that we have the best possible evidence
that the SCRIPTUREs, which were in use when Christ was
upon earth, were entire and uncorrupted, and were an in-
fallible rule; and that men erred from not knowing or
understanding them. Whether these scripTUREs were
included in one book or in several is of no consequence.
In one place our Lord refers to the scriptures of the Old
Testament under the name of Moses and the PROPHETs."
They seem, however, to have been divided into three
parts, called by our Saviour, “the LAw, PROPHETs, and
the PSALMs.”7 This exactly corresponds with the an-
cient division of the Jews, into the Law, Prophets, and
Hagiographa, which is mentioned by Josephus. But
whether there were three separate volumes, or only one,
is a matter of no manner of consequence, any more than
it is now, whether the canonical scriptures are included
in one or two volumes.
The only difficulty which remains is, to ascertain what
1 Romans iii. 2. Heb. v. 12. 2 Rom. ix. 6. x. 17. 1 Cor.
xiv. 36. 2 Cor. ii. 17. Ephes. vi. 17. Col. i. 25. 1 Thess.
ii. 13. 1 Tim. ii. 9. 3 2 Peter i. 21. 4 James i. 21, 22.
5 James iv. 5. 6 Luke xvi. 29, 31. 7 Luke xxiv. 44.
27 *
314 EVIDENCES OF CHRISTIANITY.
The Canon recognised.
books were actually extant, at that time, under the name
of SCRIPTUREs. If we can settle this point satisfactorily,
the proof of the canon of the Old Testament will be com-
plete.
fn the first place, then, it may be observed, that the
most important parts of the Old Testament are expressly
quoted. We have seen that our Lord mentions the Law,
the Prophets and the Psalms; and several of the pro-
phets are named, and citations are made from others.
Now, as far as this evidence goes, it is complete; but it
must be acknowledged, that several books now in the
canon of the Old Testament, are not named nor quoted.
in regard to these we must resort to other evidence.
The next proof is derived from the copies of the He-
brew Bible in the hands of the Jews. If our canon is
not the same as the one in use in the time of Christ, the
alteration must have been made by the Christians, either
by adding or taking away some books. But if this had
been done, the fraud could easily have been detected by
referring to the Jewish scriptures; for no one can suppose
that they would join in collusion with Christians, to mar
or adulterate their own sacred volume. Such has been
the hostility between the Jews and Christians from the
beginning, that they have been mutually safeguards of
the inspired books, to preserve them from alteration
by one party or the other. All that is necessary, there-
fore, is to compare our copies of the Hebrew scriptures
with those found among the Jews. The result of this
comparison is, that in regard to this point, there is a per-
fect agreement between the Jews and protestant Chris-
tians. We claim a place for no book in the canon which
EVIDENCES OF CHRISTIANITY. 315
Testimony of Josephus.
they do not acknowledge to be inspired; and they bring
no accusation against Protestants for having mutilated
the sacred volume by abstracting from it any book or
chapter. -
But again, we are able to approach very near to direct
and full proof of the point in hand, from a most unsus-
pected quarter. Josephus, who was contemporary with
the apostle Paul, and himself not only a learned man,
but a priest, has left on record a testimony which every
impartial man will consider satisfactory. “We have,”
says he, “only two and twenty books which are to be
believed as of divine authority. Of which, FIVE are the
books of Moses. From the death of Moses to the reign
of Artaxerxes, the son of Xerxes, king of Persia, the
prophets, who were the successors of Moses, have written
in THIRTEEN books. The remaining Four books contain
hymns to God, and instructions of life for the use of
men.” Here the number and the description of the
books, considered of divine authority, furnish satisfactory
testimony, that the canon of the Jews in the time of our
Saviour corresponds entirely with ours.
At first view it might seem, that we had many more
than two and twenty books in the volume of the Old Tes-
tament; but this difficulty would be easily removed, when
it is considered, that the Jews always reckoned the twelve
minor prophets as one book; and the book of Ruth they
considered an appendage to Judges, and the Lamentations
of Jeremiah an appendage to his prophecy. Thus the
number will be reduced exactly to twenty-two.
We have, besides, the direct testimony of early Chris-
tian writers. MELITo, bishop of Sardis, who lived in the
316 fº VIDENCES OF CHRISTIANITY.
Early Fathers.
second century, took the trouble of making a journey into
Judea, to inquire into this matter; and although his own
work has not come down to us, Eusebius has preserved
his catalogue of the books of the Old Testament; from
which it appears that the sacred canon contained then the
very same books which are now included in it.
To Melito we may add the testimony of Origen, who
spent much of his time in a place near to Judea, and who
was skilled in the Hebrew tongue. This learned man has
left a catalogue of the books of the Old Testament, which
perfectly corresponds with our canon, except that he has
omitted the twelve minor prophets; which book, however,
he recognises in other places as a part of the sacred volume.
Besides having catalogues of many other of the fathers,
we have the testimony of two councils; that of Laodicea
and Carthage; both of which made out catalogues of the
books of the Old Testament, which are in perfect accord-
ance with the canon, as now constituted.
If other proof were needed, it might be found in the
Samaritan Pentateuch, as far as the law is concerned; and
in the Septuagint version, which contains all the books
which are now in the Old Testament, in the Hebrew
Bibles. This version was made nearly three centuries
before the birth of Christ, and had long been in general
and familiar use, even in the land of Judea. It is true,
that this version, as it has come down to us, while it
comprehends all the books now in the canon, includes
what is called the apocrypha; therefore, while it furnishes
full proof that nothing has been added, we cannot refer
to it for proof that nothing has been taken away. But
the inquiry respecting the apocryphal books, which claim
a place in the canon, will be taken up in the next chapter.
EVIDENCES OF CHRISTIANITY. 317
Samaritan Pentateuch and lxx.
Farther proof of the canon of the Old Testament
might be derived from the early versions made soon
after the commencement of the Christian era; particu-
larly the Syriac and Latin Vulgate; as also from the
quotations of the early Christian writers; from the Tar-
gums, which contain a paraphrase of all the books of
the Old Testament in Chaldee. And abundant evidence
of the same thing might be drawn from the Talmud,
which contains the oral law of the Jews. But as what
has already been adduced is sufficient, we deem it un-
necessary to multiply proofs in a matter so evident.
Having shown that our canon of the Old Testament
is the same as that which existed in the time of our Sa-
viour, to which he gave his full and emphatic approba-
tion, it follows of course, that none of the books which
ever made a part of the sacred volume have been lost.
But here we are met with an objection derived from the
Old Testament itself, where several books are spoken
of and referred to, which cannot now be found. For
example, it is said of Solomon, “that he spake three
thousand proverbs, and his songs were a thousand and
five. And he spake of the trees, from the cedar in Le-
banon even unto the hyssop that springeth out of the
wall; he spake also of beasts, and of fowl, and of creep-
ing things, and of the fishes.”
We read also of “the book of Samuel the seer,” and
“the book of Nathan the prophet;” and “the book of
Gad the seer.” Mention is also made of the book
of “Jasher;” and of the book of “the wars of the
Lord,” &c.”8
1 1 Kings iv. 32, 33. 2 1 Chron. xxix. 29, 30, 31 Sam, i. 18,
Num. xxi. 14.
3|8 EVIDENCES OF CHRISTIANITY.
No Book lost.
In answer to this objection it will be sufficient to re-
mark, that there is no evidence that these compositions
of Solomon were ever written, as the text only says,
that he spake these things; but supposing them to have
been written, there is no evidence that they were ever
intended to be a part of the sacred canon; or that these
compositions were inspired: for it is not necessary to
suppose that either prophets or apostles had inspiration
to direct them in all matters of common life, or in wri-
ting on subjects of natural science.
But in regard to the books of certain prophets and
seers, it is highly probable, that those men assisted in
writing the historical books of Samuel, Kings, and
Chronicles.
And as to the book of Jasher, and the book of the
wars of the Lord, too little is known about them to au-
thorize us to think that they formed a part of the an-
cient canon; unless we adopt the opinion, that we still
possess them under other names. Here it may with
propriety be observed, that the Hebrew word for book,
is used to signify any list or genealogy; and, according-
ly, it is the opinion of judicious commentators, that the
“book of the wars of the Lord,” was nothing but a
muster-roll of the army. And the book of “Jasher ”
(rectitude) may have been a compend of moral rules
derived from the scriptures; or a manual (not inspired,)
composed by the wise for the conduct of life. The mere
mention of a book, or citation of a sentence from it, by
no means gives it a place in the canon.
There is no probability that any of the canonical
books could have been lost from the Old Testament,
EVIDENCES OF CHRISTIANITY, 319
From the Canon of the Old Testament.
when we consider with what religious, and even super-
stitious care, they have been kept and transcribed by the
Jewish scribes.
The Rabbis among the Jews view this matter as we
do: they never complain, nor even hint, that the sacred
volume had been mutilated.
And the unqualified testimony in favour of the Old
Testament scriptures by Christ and his apostles, already
referred to, ought to be decisive on this point, if all
other evidence was wanting, -
CHAPTER XVIII.
The books denominated apocryphal have no just claim to a place
among the canonical scriptures of the Old Testament.
THE word apocrypha probably signifies that which is
hidden, obscure, without authority. It is employed to
designate such writings as claim a place in the canon,
without possessing sufficient evidence to substantiate
their claims. This word is said to have been first used
by Melito, bishop of Sardis, in the second century.
The subject acquires great importance from the fact,
that it has been formerly and is now, a matter of earnest
controversy between Romanists and Protestants, whether
certain books which are frequently included in Greek
and Latin copies of the Bible, are canonical, or should
be considered apocryphal. The number of books in
dispute is six, namely, TobiAs, JUDITH, WISDOM, EC-
cLESIASTICUs, BARUCH, and the Two Books of MACCA-
BEEs; and also, some additional chapters annexed to the
book of Esther, which are not in the Hebrew; and to
the book of Daniel, the History of Susannah, and the
Song of the Three Children are prefixed, and the His-
tory of Bel and the dragon is annexed. These books,
and portions of books, are likewise placed at the end
of the Old Testament, in our larger English Bibles,
under the name APOCRYPHA.
The council of Trent, which sat in the sixteenth cen-
tury, have given a catalogue of the canonical books of
scripture, in which those above mentioned are included:
and they are inserted promiscuously with the other
28
322 EVIDENCES OF CHRISTIANITY.
Apocrypha not canonical.
books, in the editions of the Latin Vulgate, and in all
other versions prepared by members of the Roman
Catholic Church. They consider all copies of the Bi-
ble imperfect and mutilated, in which these books are
not found; and this has created a great obstacle to the
circulation of the scriptures among the people of that
persuasion, as Protestant Bible societies have come to a
resolution not to circulate Bibles which contain those
books which they deem apocryphal.
To show that these books are not canonical, but apoc-
ryphal, the following arguments are deemed sufficient.
1. These books are not found in the Hebrew Bible;
nor are they written in the Hebrew tongue, but in the
Greek or Chaldaic. For the proof of this fact we have
the testimony of Jerome, a competent witness, who
translated several of them into Latin. There is strong
reason to believe, that all these books were composed,
originally, in the Greek language, which was unknown
to the Jews, until after the canon of the Old Testament
was closed. It has been always the current opinion,
both among Jews and Christians, that Malachi was the
last of the Old Testament writers; and books written
by uncertain authors after the spirit of prophecy had
ceased, have no just claim to a place in the sacred canon.
The date of the composition of these books cannot be
accurately fixed; but that it occurred long after the time
of Ezra and Malachi, there can be no ground of reason-
able doubt.
2. A second argument is, that these disputed books
have never been acknowledged by the Jews to be of di-
vine authority, nor have by them been admitted into
EVIDENCES OF CHRISTIANITY, 323
Not received by the Jews.
the canon. And they are the best judges of what books
properly belonged to their sacred scriptures. If these
books had been of divine authority, the fact would have
been known to the Jewish Church, to which “the ora-
cles of God were committed.” And if they had ever
belonged to the canon, they would not have been left
out afterwards. -
The opinion of the ancient and modern Jews on this
point is the same; and there is among them no diver-
sity of opinion respecting this inatter. Josephus, in a
passage already quoted, declares, “ that no more than
twenty-two books were received as inspired by his na-
tion.” And although Philo Judaeus refers often to the
Old Testament, and comments largely on its contents,
in his writings, he never makes the least mention of
any one of these books.
But, if the ancient Jews knew any thing of these
books as a part of their sacred canon, we should certain-
ly find it in the voluminous writings of the Talmud;
but not one of these books is recognised as canonical
in this great body of Jewish traditions. It may certain-
ly be inferred, therefore, that they were not considered
canonical by the ancient Jews.
And the more modern Jews are so far from acknow-
ledging them, that their testimony is expressly against
them. Rabbi Azariah says, “they are received by
Christians, not by us.” He means Romanists, who ac-
knowledged them, as we have seen. And Rabbi Geda-
liah, as quoted by Hottinger, has the following testimony.
After giving a catalogue of inspired books received by
the Jews, he goes on to say, “It is worth while to know,
324 EVIDENCES OF CHRISTIANITY,
Not received by the Jews.
that the nations of the world wrote many other books
which are included in their systems of sacred books,
but are not in our hands.” To which he adds, “They
say that some of these are found in the Chaldee, some
in the Arabic, and some in the Greek language.”
Rabbi Azariah, before mentioned, ascribes THE WIs-
Dom of SolomoN to Philo. And Rabbi Gedaliah ob-
serves, “That if Solomon ever wrote it, it must have
been in the Syriac language, to send it to some of the
kings in the remotest part of the east.” “But,” says
he, “Ezra only put his hand to such books as were pub-
lished by the prophets under the guidance of the Holy
Spirit, and written in the sacred language. And our
wise men prudently and deliberately resolved, to sanc-
tion none but such as were established by him.” “Their
wise men,” says Buxtorf, “pronounced this book to be
apocryphal.” -
The book called EccLESIASTICUs, is expressly num-
bered among apocryphal books in the Talmud. Where
it is said, “In the book of the son of Sirach it is forbid-
den to read.” And Manasseh ben Israel, one of the most
learned of the modern Jews, observes, “that those
things which are alleged from a verse in Ecclesiasticus,
are nothing to the purpose, because this is an apocryphal
book.” In the same way, they are wont to speak of
all these books; and Jerome informs us, that he heard
one of the Jews deriding the history of Susannah, who
said, it was invented by some Greek, he knew not
whom.” It is unnecessary to add farther testimonies,
EVIDENCES OF CHRISTIANITY, 325
Not received by the Fathers.
because the fact that the Jews never did receive the apoc-
rypha as a part of their canon cannot be denied.
3. The third argument against the canonical authority
of the aforementioned books, is, that they are never cited
or referred to as a part of sacred scripture, in the whole
of the New Testament. We are aware that on this point
we are at issue with the Roman Catholics. They even
pretend to prove their right to a place in the canon, from
quotations said to be made from them by Paul. One of
the passages alleged is, “For who hath known the mind
of the Lord, or who has been his counsellor?” And the
other is, “For before his translation he had this testimony,
that he pleased God.” But both these passages are taken
from the canonical books of the Old Testament; and there
is no reason to think that the apostle had any thought of
the apocrypha when he cited these texts.
4. The fourth argument against the divine authority of
these books is, that they were not received as inspired by
the Christian fathers of any age; but were expressly re-
jected from the sacred canon, almost with one consent, by
those who were best qualified to judge of their claims. In
all the catalogues drawn up by fathers and councils, for
the very purpose of teaching the church what books
should be received as of divine authority, these are uni-
formly omitted. Justin Martyr, Origen, Athanasius,
Hilary, Gregory Nazianzen, Jerome, Epiphanius, and
Cyril, together with the councils of Laodicea and Car.
thage, have left catalogues of the canonical books of the
Old Testament, among which not one of these is to be
I. Rom. xi. 34, 2 Heb. xi. 5.
28 +
326 EVIDENCES OF CHRISTIANITY.
Internal Evidence unfavourable.
found. And they almost all number the books agreeably
to the Jewish custom, and make the number twenty-two,
according to the number of letters in the Hebrew Alpha-
bet. And not only so, but many of these learned fathers
make express mention of these books, and explicitly re-
ject them from the sacred canon. This is especially the
case in regard to Jerome, who wrote prefaces to most of
the books of the Old Testament, and in these he takes
occasion to mention those now in question, and declares
them all to be apocryphal. And this continued to be the
common opinion among the most learned theologians
down to the time of the reformation, as Dr. Cosins has
abundantly shown in his “scholastic history of the canon
of the Old Testament.”
5. As the external evidence is unſavourable to the ca-
monical authority of the books in question, so also is the in-
ternal evidence.
Books which contain palpable falsehoods; abound in
ridiculous and incredible stories; which contradict the
plain acknowledged doctrines of the Bible; and which
can by no means be reconciled with the recorded history
of the Jews, cannot be a part of the sacred volume.
And when the books under consideration are tried by
these principles, they manifestly appear to be apocry-
phal.
In the book of Tobit an angel of God is made to tell a
downright falsehood, by declaring that he was “Azarias
the son of Ananias;” and in the same book, he declares,
that he was “Raphael, one of the seven holy angels,
which present the prayers of the saints, and go in and
out before the glory of the Holy One.”
EVIDENCES OF CHRISTIANITY. 327
Contradictory and fabulous.
Although Judith is celebrated for her devoted piety, and
the book under her name was intended to exhibit her as a
bright example of a person wholly consecrated to God;
yet she is represented as speaking scarcely any thing else
but falsehoods, to Holofernes; but what is still more in-
consistent, she is made to pray to the God of truth, “Smite
by the deceit of my lips, the servant with the prince, and
the prince with the servant.” She also commends the con-
duct of Simeon in the cruel slaughter of the Shechemites,
of which God has expressed his strong disapprobation in
various ways.
In the second book of Maccabees, Razis an elder of
Jerusalem, is much commended for destroying his own
life, to avoid falling into the hands of his enemies; but
surely suicide has not the approbation of God.
The book of Wisdom is written under the name of
Solomon, the son of David, and he talks about his being
appointed to build the temple of the Lord; whereas it
has been clearly shown by Jerome, that this book never
could have been written by Solomon. -
The absurd story in Tobit, of driving away the de-
vil by the smoke of the liver of a certain fish, and of
healing blindness by its gall, could not have been given
by divine inspiration. -
There are several things in the book of Barueh, not
reconcilable with the sacred record; and the account
given of Mardocheus, in the chapters annexed to Esther,
are not consistent with what is said of Mordecai in the
genuine parts of that book, and in this apocryphal wri-
ting, Haman is declared to be a Macedonian, whereas
in the canonical book of Esther, he is called an Agagite;
328 EVIDENCES OF CHRISTIANITY,
Not canonical because not inspired.
and he is represented in the former to have entertained
a design of transferring the kingdom of Persia to the
Macedonians; which is utterly incredible, for at that
time the kingdom of Macedon, if it existed, must have
been most obscure, and, in all probability, unknown at
the Persian court. Besides the objections to the book
of Judith, already mentioned, there is another of great
weight arising from the difficulty of finding any room
for such transactions, and such a state of things as are
therein described, in any period of the Jewish history;
nor is it easy to identify the places mentioned in this
book. These difficulties have led some of its advocates
to maintain, that the whole is an allegory, and that by
BETHULLA, we should understand the Church of God, and
by Nebuchadnezzar, the enemies of the Church; and that
the victory achieved by the courage and address of Ju-
dith, is intended to teach us, that the church’s deliverance
is not to be accomplished by human power, &c. This
perhaps is as favourable a view as can be taken of this
extraordinary story; but no one ought any longer to claim
a place for this book in the sacred canon.
Between the two books of Maccabees there are irre-
concilable discrepancies; and some statements respecting
Jeremiah’s taking the ark, and the golden altar to mount
Pisgah, and hiding them in a cave, are manifestly fabulous.
6. And, finally, these books are not canonical, because
they were not written by prophets, or inspired men; but
by writers who speak of their labours in a way wholly
incompatible with divine inspiration.
The uniform belief of Jews and Christians is, that the
spirit of prophecy ceased among the Jews after the time
EVIDENCES OF CHRISTIANITY. 329
Groundless Distinctions.
of Malachi. He has, therefore, been denominated the
seal of the prophets.
We know not the author of the books of Maccabees.
Both Jerome and Eusebius ascribe them to Josephus; but
they can scarcely be believed to have the same author,
as they contradict one another. By the “Compiler of
Jewish History,” quoted by Drusius, these books are
placed after the writings of Josephus. The second book
of Maccabees is professedly an abridgment of the work
of one Jason, of Cyrene in which five volumes are re-
duced to one. If the original work of Jason was not
inspired, neither is this abridgment.
The book of Wisdom is the only one which claims
to have been written by an inspired man. But this very
claim cqndemns it; for it may be demonstrated that it
was composed long after the death of king Solomon.
It contains manifest allusions to Grecian customs, and
to Grecian philosophy. The author praises himself,
and flatters the Jewish nation, in a style entirely foreign
to that of the inspired prophets. It has been by some
ascribed to Philo Judaeus; but it is more probably the
work of some other Jew. If Solomon had written it,
it would have been in the Hebrew, and always inserted
in the Jewish canon. -
The book of EccLESIASTICUs is the most valuable of
those denominated apocryphal, and would have the best
claim, as far as internal evidence is concerned, to a
place in the canon; but the modest writer of this book
is so far from pretending to be inspired, that he pro-
fesses merely to have reduced to order a work of his
grandfather, which he received from Sirach his father.
330 EVIDENCES OF CHRISTIANITY,
Use of the Apocrypha.
And he entreats the reader to peruse his work with
indulgence, and to pardon him if he should be found
coming short in some words which he attempted to in-
terpret. Evidently the writer was conscious of no di-
vine inspiration.
To evade the force of the above arguments, the Ro-
man Catholic writers have invented a distinction be-
tween primary and secondary canonical books; but this
is a delusive distinction. A book is either inspired, or
it is not; it belongs to the canon, or it does not. There
is no conceivable medium in this case. There may be
an intermediate class of books, between the canonical
and spurious; that is, human compositions, which though
not inspired, nor claiming a place in the canon, may be
read with profit, on account of the history Qr moral
lessons which they contain. Some of the fathers made
this distinction, and call these Ecclesiastical, in con-
tradistinction both from the canonical and supposititious.
Such books, too, were read in some churches in the
early ages, not as of authority, but merely for edifica-
tion; and thus they became mingled with the canoni-
cal books. The Greek fathers were accustomed to use
the Septuagint version of the Old Testament, and se-
veral of these books, now in question, being also in
Greek, became mixed with the canonical books, in the
copies of this version. The oldest Greek MSS. of the
LXX. contain them intermingled with the other books,
so that they must have become so at an early period.
But from the testimonies of the fathers, and the cata-
logues of canonical books which they have left, these
books do not appear to have been included in the sa-
EVIDENCES OF CHRIST1ANITY, 331
Use of the Apocrypha.
cred volume, in the very earliest ages of the Christian
Church. These books, indeed, were known to the fa-
thers; but they are careful to distinguish them from the
canonical books. And as some of them even disapproved
of their being read, and warned their hearers against
them, it cannot reasonably be supposed, that they were
then included in the volume of holy scripture.
These books, called apocryphal, may be read with
profit by the judicious; but they ought by no means to be
placed on a level with THE orAcLEs of GoD; nor should
they be bound up in the same volume with the canonical
books, nor publicly read as a part of scripture.
!
CHAPTER XIX.
Canon of the New Testament—method of settling it—testimony
of the Church—constitution of the canon—whence these books
derive their authority—solicitude of early Christians to obtain
these books—their care to distinguish them from others—
autographs, &c.
THREE methods of determining what books of the New
Testament are canonical, have been adopted by different
persons. The first is, the authority of the Church, that
is, the Church of Rome, which arrogates this authority to
herself. The second is, internal evidence, which some
have deemed sufficient, without the aid of external testi-
mony. The third is to refer to historical testimony, as
has been done in regard to the Old Testament. Some dis-
tinguished men among the Roman Catholics have assert-
ed, that the scriptures owe all their authority to the
Church; so that if she did not give her attestation to the
gospels, they would have no more authority than Esop's
Fables. But when asked, how the Church can establish
her authority, they must answer, that it is proved by the
testimony of the scriptures. This is a perfect example
of the sophism called “a circle,” for they prove the
authority of the scriptures by the Church, and the autho-
rity of the Church by the scriptures. Some Protestants,
to avoid having recourse to the testimony of the Church
at all, have verged to the other extreme, and have insisted,
that internal evidence is sufficient to enable us to deter-
mine what books belong to the canon. The Reformed
Church of France went so far as to make this an article
in her public Confession of Faith. Now it ought not to
be doubted that the internal evidence of the scriptures is
29
334 IEVIDENCES OF CHRISTIANITY,
Internal Evidence.
exceedingly strong; and that when the mind of the reader
is truly illuminated by the Spirit of God, it derives from
this source the most unwavering and soul-satisfying evi-
dence of their truth and authority; but in regard to par-
ticular books, that every sincere Christian should be able
to judge by this evidence alone, whether they are cano-
nical or not, cannot be admitted. For example, suppose
the books of Ecclesiasticus and of Ecclesiastes were put
into the hands of any plain, intelligent man, is it probable,
that he would be able to determine which of them had a
right to a place in the canon? To adopt this principle
would have a tendency to unsettle the canon, and there
would be no certainty as to the rule of our ſaith. While,
therefore, internal evidence ought not to be rejected, but
may afford much light as an auxiliary source of evidence,
our principal reliance must be upon historical testimony:
and it is a matter of thankfulness that this is so complete,
as to leave little more to be desired for the satisfaction
of every impartial inquirer. The question to be decided
is a matter of fact. It is, whether the books which com-
pose the New Testament, were written by inspired men;
that is, by the men whose names are affixed to them; the
apostles and disciples of our Lord, who were eye-wit-
nesses of the facts which they have recorded. And the
proper method of deciding this question, is to inquire,
whether there was a general agreement among those
fathers who lived nearest to the times of the apostles, on
this point; for it can scarcely be supposed, that there
could be a general error among them in regard to a point
of this kind. A general consent of the early fathers, and
of the whole Christian Church, scattered all over an 1
£VIDENCES OF CHRISTIANITY. 335
Testimony of the Church.
beyond the Roman empire, furnishes the best evidence
which the nature of the case admits of, and is that species
of evidence which is least liable to ſallacy. The learned
HUET has therefore laid it down as a rule on this subject,
‘‘THAT EVERY BOOK IS GENUINE, which WAS ESTEEMED
GENUINE BY THOSE WHO LIVED NEAREST TO THE TIME
WHEN IT was written, AND BY THE AGES FOLLOwing, IN
A CONTINUED SERIES.”
The reasonableness and certainty of this rule will ap-
pear more evident, when it is considered, in what high
esteem these books were held, with what diligence they
were sought after, how constantly they were publicly
read, and how soon they were quoted, and translated
into other languages.
The early Christians were neither careless nor credu-
lous on this subject. They pursued the only certain
method of ascertaining the facts in the case. They
searched into the records of the Churches, and learned
by the testimony of all, what books had been received
into the sacred volume, from the times of the apostles;
and some of them even travelled into Judea, to learn ac-
curately all that related to the origin and transmission of
these sacred writings.
The question is often asked, when and by what au
thority was the canon of the New Testament constituted?
It seems to be assumed as true in such inquiries, that
these books could not be of authority, until sanctioned
by some council or other ecclesiastical body; whereas,
they were of authority, as far as known, from the day
of their publication. Their right to a place in the canon
does not depend on the vote of any council, or the de-
336 EVIDENCES OF CHRISTIANITY.
Constitution of the Canon.
cision of any bishop, but upon the fact that they were
given by inspiration; and this is known by the character
of the men who wrote them. The appeal to testimony,
therefore, is not to obtain the judgment of the Church,
that these books were canonical; but to ascertain the
fact, that they are indeed the productions of the apos-
tles, to whom our Lord promised plenary inspiration.
The Church conſers no authority on these books. She
merely testifies that they were written by the persons
to whom they have been ascribed. And on this point,
we seek testimony not only from the fathers of the
Church, but from Jews, Heathen, and Heretics. Cel-
sus, Porphyry and Julian, Manes and Marcion, are our
witnesses, as well as Irenaeus, Tertullian, Origen and
Eusebius. The boast of the Romanists, therefore, is
vain, that we are obliged to depend on the authority
of the church, for our sacred books. We defer nothing
to this authority, but merely appeal to men of learning
and probity who lived near the times when they were
written, for their testimony, as to the source from which
they were derived. That these witnesses were mem-
bers of the Church is a mere incidental circumstance.
If they had held no connexion with the Church, their
testimony as to the origin of these books would not be
invalidated, but rather strengthened; we call in wit-
nesses from without the Church, wherever we can find
them, and consider the testimony of such highly valua-
ble, because altogether unsuspected. If by the con-
stitution of the canon, be meant, the collection of the
books of the New Testament into one volume, it is a
question of no importance; for every one of these books
EVIDENCES OF CHRISTIANITY, 337
Authentication of the Books.
had complete authority before such a volume was formed;
and if they had remained separate, and never been in-
cluded in a single volume, neither their importance nor
authority would have been less. Indeed, the testimony
of ancient fathers and manuscripts would lead to the
conclusion, that in very early times, the books of the
New Testament were not included in one, but in two
volumes; one of which was denominated Gospels; the
other APOSTLEs.
Whenever all the inspired books were written and
published, then was the canon completed, whether any
one Church possessed the whole or only a part; whe-
ther they were bound in one volume or two, or remained
£ach separate from the rest.
The church or individual, to whom any book was ad-
dressed, or for whom it was written, would of course
enjoy the privilege of the first possession; but as these
books were never locked up, but freely communicated,
the nearest Churches would commonly be first supplied
with a copy, and thus the sacred books would soon cir-
culate through the whole Church. Every Christian
Church would be solicitous to obtain, as soon as possi-
ble, an authentic copy of every writing known to be the
production of an apostle, or other inspired man. If, for
example, they had ever enjoyed the unspeakable privi-
lege of hearing Paul preach, how eager would they be
to read his epistles' And if they had never seen this
“chief of the apostles,” their desire to see his writings
would scarcely have been less.
It may occur to some reader, that the Churches might
have been imposed upon by writings, not the genuine
29%
338 EVTDENCES OF CHRISTIANITY.
Autographs.
productions of the apostles. To guard against every
thing of this kind, and to give full assurance of the ge-
nuineness of his epistles, Paul was accustomed to com-
mit them to the custody of respectable men, whose
names he commonly mentions in the epistle. And al-
though he appears to have employed an amanuensis in
writing; yet he made it a point to pen the concluding
salutation with his own hand; and this signature must
have been well known among all the Churches with
which he held correspondence. Accordingly, we read
in the epistle to the Romans, “I Tertius wrote this epis-
tle.” And in the first to the Corinthians, “The saluta-
tion of me Paul with mine own hand.” In that to the
Galatians, “You see how large a letter I have written
to you with mine own hand.” To the Colossians, “The
salutation by the hand of me Paul.” And to the Thes-
salonians, “The salutation of Paul with mine own hand,
which is the token in every epistle; so I write.”
Thus, what at first view appears to be a mere form of
salutation, is found to be an important circumstance in
giving authenticity to his epistles; so that they could not
be successfully counterfeited.
It may be inquired what has become of the autograph
of these sacred books, and why cannot the very hand-
writing of Paul, by which his epistles were authenti-
cated, be now exhibited 2 The answer is, that no auto-
graph of any book, as old as the New Testament, can
be produced; unless it has been preserved in some ex-
traordinary way, as is the fact in regard to numerous
manuscripts found in the Herculaneum; very few of
which however can be read. The autographs of the
EVIDENCES OF CHRISTIANITY. 339
Autographs.
apostles could not have been preserved to this time
without a miracle, and the occasion did not require such
an interposition. And primitive Christians, although
they appreciated the truths contained in these books
above all price, had no great solicitude about the mere
ink and paper. A correct copy was as good as the ori-
ginal; and considering the tendency of men to supersti-
tion, and how every pretended relic of the apostles is
venerated and even worshipped, it seems to have been
a wise ordination of Providence, that these autographs
should perish. -
How long these originals continued in existence, we
have no way of certainly knowing, but it is thought by
many, that Tertullian refers to them, as extant in his
time, where he says, that the AUTHENTIC LETTERs of the
apostles might be seen by any that would take the pains
to go to the Churches to which they were addressed.
If he had referred to authentic copies, why send the in-
quirer to the Churches to which these epistles were ad-
dressed ? Were there not copies to be found every
where, in all the Churches, as well as these? And it
would be rather wonderful if these autographs were not
in existence when Tertullian wrote, who lived less than
a hundred years after the last of the apostles: and we
have now manuscripts of the New Testament, which
cannot be much less than fourteen hundred years old,
and are perhaps older. It is, therefore, a most probable
supposition, that the Churches referred to had in poss
session the autographs of Paul, when Tertullian lived
and wrote.
As there is no dispute among Christians, of any de-
nomination, respecting the books which belong to the
340 EVIDENCES OF CHRISTIANITY,
.* Catalogues.
canon of the New Testament, it will be unnecessary to
go into any discussion respecting the multitude of apoc-
ryphal books, which at a certain period, were put into
circulation under the names of the apostles, or companions
of the apostles. Most of these have long since perished;
and were, as soon as published, declared to be spurious
by the Church, almost with one consent. Such of these
spurious gospels, Acts, Revelations,. &c., as have come
down to us, prove themselves to be apocryphal; and only
serve by contrast, to reflect a brighter light on the genu-
ine scriptures. • *
The proof of the canonical authority of the books of
the New Testament may be derived from the CATALOGUES
which have been left by the fathers and councils; from
express testimony of competent witnesses; from the fact
that they were read as scripture in the primitive Churches;
from the quotations made from them, and appeals made
to them as an authoritative rule of faith and practice; and
from the early versions of the New Testament.
1. Catalogues of these books which are still extant,
were made out by ORiGEN, EUSEBIUs, ATHANASIUS,
CYRIL, EPIPIIANIUs, GREGoRY NAziANZEN, PHILAS-
TRIUS, JEROME, RUFIN, AUGUSTIN, and by the ancient
author who goes under the name of Dionysius THE ARE-
oPAGITE. To these may be added the catalogues pre-
pared by two councils; that of LAoDICEA, and that of CAR-
THAGE. The catalogue found in the book entitled,
“ApostolicAL Constitutions,” and ascribed to Cle-
ment of Rome, and the catalogue of the council of Nice,
are not referred to as testimony, because we are of opi-
nion, that neither of these is genuine. But we have no
need of additional evidence. We have here thirteen cata-
EVIDENCES OF CHRISTIANITY. 341
Scriptures read in public.
logues of the books of the New Testament, all of which
were prepared by men the most distinguished, and who
had bestowed great attention on this subject. Out of
these thirteen, seven (a majority of the whole) agree per-
fectly with our canon; and several of the others differ
only by the omission of the book of Revelation because
it was not read in the Churches, and had fallen into
some discredit on account of the use made of it by the
Millenarians. The catalogue of Origen has an omission
of JAMEs and JUDE, but this was merely accidental, for
he mentions both these epistles in his other writings.
The catalogues of Jerome, Eusebius, Epiphanius, Augus-
tin and Rufin, who of all others were the most compe-
tent judges of this matter, are perfectly the same as our
canon. That of the council of Carthage is also the same;
and that of the council of Laodicea differs only by the
omission of REVELATION, the reason of which has al-
ready been assigned. -
2. These books were constantly read as scripture in
the Churches. The primitive Christians imitated the
Jews, in publicly reading the writings which they con-
sidered divine in their assemblies. This practice seems
to have been introduced as early as the days of Paul,
who says to the Colossians, “And when this epistle is
read among you, cause that it be read also in the Church
of the Laodiceans, and that ye likewise read the epistle
from Laodicea.” (Col. iv. 16.) Indeed, as Paul’s epis-
tles were addressed to the Churches at large, they could
in no way be so conveniently communicated to those to
whom they were sent, as by the public reading of them,
when the Churches assembled on the first day of the
342 fº VIDENCES OF CIIRISTIANITY.
Quoted by the Fathers,
week. But we have express testimony on this point.
Justin Martyr, who lived in the beginning of the second
century, says, “On the day which is called Sunday,
there is a meeting of all (Christians) who live either in
cities or country places; and THE MEMOIRs of THE APos-
TLEs and writings of the prophets are read.” Tertul-
lian is equally explicit; for in giving an account of the
meetings of Christians for worship, he says, “They
assemble to read the scriptures and offer up prayers.”
And in another place, among the solemn exercises of the
Lord’s day, he mentions “reading the scriptures, sing-
ing psalms, &c.” Cyprian gives a similar testimony;”
and so does the ancient writer under the name of Diony-
sius the Areopagite, and others. Now nothing can be
conceived better calculated to prevent deception by the
introduction of apocryphal books, than this practice of
the weekly public reading of the scriptures, for by this
means the people would know what books were of au-
thority. -
It is true, that the writings of some men who had been
the companions of the apostles, were also read in the
Churches for the edification of the people; particularly
the epistle of Clement to the Corinthians, and the “Shep-
herd” of Hermas; but the fathers were careful to dis-
tinguish these from the canonical scriptures. They
were accustomed to call such as were written by in-
spired men canonical, and the writings of other pious
men, such as Clement, Barnabas, and Hermas, eccle-
siastical.
1 Apol. II. p. 93. 2 Tertullian De Anima. 3 Cyp. Ep. 36, 39.
EVIDENCES OF CHRISTIANITY, 343
Early translated into Syriac and Latin.
3. Another evidence in favour of the canonical books
is, that they were quoted as books of decisive authority,
by the doctors of the Christian Church, living in all parts
of the world. Now this can only be accounted for by
supposing that they knew no other books which claimed
to be canonical; or that they with one consent, rejected
such claims, and acknowledged the books now included
in the sacred volume, as the only writings which were
divinely inspired. The conclusion is clear, then, that
those books which were alone cited as authority to de-
cide questions respecting faith or duty, and which were
generally appealed to by the early writers of the Chris-
tian Church, are canonical. Thus, the first epistle of
Peter is universally acknowledged to be the production
of that apostle, and is cited as authority by all the fathers;
but other books under the name of Peter, such as his
REVELATION, his Gospel, and his ACTs, are never quo-
ted as scripture by any of the fathers. This argument
is repeatedly used by Eusebius, and other ancient de-
fenders of the canon of the New Testament; and if the
premises are true, it is perfectly conclusive.
Those persons, therefore, such as Toland and Dodwell,
who have endeavoured to unsettle our present canon, la-
bour with all their might to prove that other books, now
considered apocryphal, were as commonly cited by the
fathers as those which are now deemed canonical. But
learned men have thoroughly examined this subject, and
have shown that this is not the fact; as Nye and Richard-
son, from an examination of all the passages in the fathers
where other books are cited, have demonstrated.
4. The early versions of the New Testament furnish
an additional argument in favour of the canonical au-
344 EVIDENCES OF CHRISTIANITY.
Early translated into Syliac and Latin.
thority of most of the books now admitted into the sacred
volume. -
As long as the gift of tongues remained with the mi-
misters of the Church, the gospel could be preached to
all the nations in their own vernacular language; but
when miraculous gifts ceased, there was a great necessity
that the sacred books should be translated into the lan-
guages of those people who did not understand Greek, in
which the New Testament was originally written. There-
fore learned men early applied themselves to this work;
and although we have no exact information of the time
when these versions were made, or the persons by whom
the work was performed; yet, we have good evidence
that they were made very early. The Christians of
Syria and Mesopotamia, who were accustomed to the
use of the Syro-Chaldaic dialect, would not have remained
long without a Syriac or Aramean version of the New
Testament, and, as many of the learned in these coun-
tries were well acquainted with Greek, there exists a
strong probability that a version into Syriac must have
been at least begun, early in the second century, if not
before the close of the first. And the fact, that the Syriac
version called Peshito omits some of the books which
were for awhile doubted of by some, favours the opinion
that this version must have been made at a very early
period, and probably in the beginning of the second cen-
tury. Marcion the heretic lived in this century, and was
acquainted with the New Testament; there was then a
version into Syriac, his own vernacular tongue. Without
such a translation a large number of the primitive churches
must have been entirely destitute of the scriptures.
EVIDENCES OF CHRISTIANITY. 345
General agreement respecting the Canon.
—r
The New Testament was also early translated into La-
tin, and from the fragments that remain, it appears that
there were several versions into this language, which were
in use, when the Latin language prevailed, and especially
in Italy. One of these is called by Augustin, ITALA, and
was the vulgate, before Jerome undertook a translation;
but it was not long before versions were made into vari-
ous other languages, as the Coptic, Ethiopic, Arabic, Ar-
menian, &c. Now all these contain all the books which
are now included in our canon, except the Syriac, which is
probably the oldest of them all. The books omitted in this
version are the Revelation, and some of the minor epistles
which were not generally known when this version was
made. As it relates to all the other books of the New
Testament, this version furnishes a satisfactory proof of
their canonical authority. J. D. Michaelis is of opinion,
that this is the best translation of the New Testament ever
made, and that it is referred to by Melito, bishop of Sar-
dis. In the time of Jerome, the scriptures were read in
Syriac in all the Churches in that country, and in Mesopo-
tamia.
When the council of Nice met, and other general coun-
cils, there was never any dispute among the venerable
bishops who attended, about the canon of scripture. In
regard to this there seems to have been a perfect agree-
ment. The only persons who impugned the commonly
received books were heretics; and even from the testi-
mony of these, much evidence may be derived in favour
of our canon. The Arians and Pelagians appealed to
the same scriptures as the orthodox Church. It was
impossible, after the Church was widely extended, and
30
346 EVIDENCES OF CHRISTIANITY,
General agreement respecting the Canon.
the New Testament translated into divers tongues, that
any book could have been added to the sacred volume,
or abstracted from it. Such an attempt, if it could have
proved successful in a single Church, never could have
prevailed to any extent. Detection of such a fraudulent
attempt would have been certain and immediate. We
have, therefore, the utmost certainty, that we now possess
the identical scriptures which were given to the Churches
by the apostles and other inspired men. The learned
John David Michaelis has very needlessly stirred a ques-
tion concerning the canonical authority of the writings
of Mark and Luke, because they only of the writers of
the books of the New Testament were not numbered
among the epistles. But the ancient Church never enter-
tained any doubt on this subject, and received their gos-
pels with the same confidence and veneration as the
others. Indeed, they seem to have esteemed the gospel
of Luke just as if it had been dictated by Paul, and that
of Mark as if dictated by Peter. And when we look
into these gospels, we find no more evidence of human
weakness or error, than in those written by Matthew and
John. And we feel no hesitation in applying to this
case the rule already mentioned, that books universally
received as inspired by those who lived nearest to the
times when they were published, ought to be considered
canonical by us. And according to this rule, these gos-
pels have as good a claim to a place in the canon as any
books in the volume. -
It will, we presume, be satisfactory to the reader to have
some of the testimonies of the Christian fathers in regard
to each book, or each class of books set before him. This
will be the subject of the next chapter.
CHAPTER XX.
Testimonies in favour of the canonical authority of the books of
the New Testament.
ALTHOUGH the precise time when these books were
written is unknown, it has generally been believed, that
Matthew's gospel is among the earliest. The uniform
testimony of the fathers is, that Matthew wrote in He-
brew; that is, in the vernacular language of Judea. To
this opinion, modern critics have made serious objections.
They allege, that there is no clear evidence of the ex-
istence of the Hebrew codex; that the work has no in-
ternal evidence of being a translation; and that this opi-
nion tends to destroy our idea of the integrity of the sa-
cred canon; for, according to it, one inspired work which
belonged to the canon is lost, and its place supplied by
a translation, made nobody knows by whom. For these,
and such like reasons, a large number of our ablest cri-
tics have declared in favour of a Greek original. But as
a mere argument cannot stand against a body of combined
testimony, the opinion of a Hebrew original is likely to
maintain its ground, and numbers among its advocates
men as learned and sagacious as those who appear on the
other side. To reconcile these discordant opinions, an
ingenious and plausible theory has been invented, which
is, that Matthew at first prepared his gospel for the Jew-
ish converts; but others who did not understand the He-
brew, naturally wishing for an authentic account of the
life of our Lord, from the pen of an apostle, prevailed
with him before he left Judea, to put it into Greek; or to
cause it to be translated under his own eye. The He-
brew copy being only in possession of the Ebionites and
Nazarenes, was soon corrupted, and finally lost, when
348 EVIDENCES OF CHRISTIANITY.
Testimonies of the Fathers.
no Church of Hebrew Christians any longer existed.
Thus they reconcile the testimony of the ancients with
the opinion that the Greek text is truly inspired, and
therefore, a part of the sacred canon. There is much
internal probability in this theory, and all it wants to
commend it ſully to our acceptance is the want of ex-
ternal testimony. But let us hear what the fathers say
respecting Matthew as an Evangelist.
Papias, bishop of Hierapolis, who had seen and con-
versed with the apostle John, mentions Matthew’s gos-
pel, and says, “he wrote the divine oracles in Hebrew.”
We learn from this in what esteem the writings of apos-
tles were held in the very earliest times. Matthew's
gospel is here denominated THE DIVINE ORACLEs, by a
man who was contemporary with John, and who no
doubt spoke the sentiments of the Church in that day.
Irenaeus, bishop of Lyons, who was acquainted with
Polycarp the disciple of John, says, “Matthew, then
among the Jews, wrote a gospel in their language, while
Peter and Paul were preaching at Rome.” In another
place, he says, “The gospel of Matthew was delivered
to the Jews.” Origen says, “According to the tra-
ditions received by me, the first gospel was written by
Matthew, once a publican, afterwards a disciple of Jesus
Christ, who delivered it to the Jewish believers, com-
posed in their own language.” Origen flourished about
a hundred years after the death of John, lived most of
his life near to Judea, and was thoroughly versed in bib-
lical learning.
1 Lardner, Vol. III. p. 160. 2 Adv. Haer. L. III. c. 1.
3 Euseb. L. V. c. 8, 4 Lardner, Vol. III. p. 160,
EVIDENCES OF CHRISTIANITY. 349
Gospel of Matthew.
Eusebius may be placed a century after Origen. No
man had taken more pains to search into ecclesiastical
antiquities. He gives the following testimony, “Mat-
thew having first preached the gospel to the Hebrews,
when about to go to other people, delivered to them in
their own language, the gospel written by himself.”
Thus, in the Synopsis ascribed to Athanasius, it is
said, “Matthew wrote his gospel in Hebrew, and pub-
lished it at Jerusalem.” -
Cyril of Jerusalem also testifies, “that Matthew wrote
in Hebrew.” Epiphanius, Gregory Nazianzen, and
Ebedjesu, say the same.
Jerome, in his commentary on this gospel, says,
“Matthew the Publican, surnamed Levi, wrote his gos-
pel in Judea, in the Hebrew language.”
Concerning the time when this gospel was published,
there are several opinions; some placing it eight years
after the ascension of our Lord; others bringing it down
to the fifteenth year; and some so low as the year of
our Lord sixty-four. While, on the other hand, some
late critics carry it up to the third or fourth year after
the ascension. - .
The gospel of Mark is also noticed by Papias, in a
passage which has been preserved by Eusebius. He says,
“that when Peter had come to Rome, they were so in-
flamed with love for the truths of Christianity, that they
entreated Mark the companion of Peter, and whose gos-
pel we now have, praying him that he would write down
1 Lardner, Vol. III. p. 160. 2 Lard. Vol. III, p. 150,
8 See Lard. Vol. III, p. 160. -
30%
350 EVIDENCES OF CHRISTIANITY.
Gospel of Mark.
for them and leave with them an account of the doc-
trines which had been preached to them; and they did
not desist from their request, until they had prevailed on
him, and procured his writing, that which is now the
gospel of Mark. That when Peter came to know this,
he was by the direction of the Holy Spirit pleased with
the request of the people, and confirmed the gospel
which was written for the use of the Churches.”* Ac-
cording to this testimony of an apostolical father, the
gospel of Mark received the sanction of Peter, and is
as apostolic as if this apostle had written it with his own
hand. And as it was nothing else than the substance of
Peter’s preaching, it is all one as if he had dictated it to
an amanuensis.
Irenaeus, however, states the matter a little differently,
in some respects. He says, “After their death (Peter
and Paul,) Mark, also the disciple of Peter, delivered
to us the things which had been preached by Peter.”
Augustine called Mark “the abridger of Matthew,”
on account of his relating things so much in the same
style as that apostle; but this gospel is not properly an
abridgment, for in some things he is more minute, and
enlarges more than Matthew; and he has many particu-
lars not recorded by Matthew.
The testimony of Clement of Alexandria is much to
the same purpose as what has already been stated; which
shows that a uniform tradition existed in relation to this
matter. He says, “when Peter was publicly preaching
the gospel at Rome, by the influence of the Holy Spirit,
Lard. Vol. III. p. 177. 2 Lard. Vol. III. p. 177.
EVIDENCES OF CHRISTIANITY. 35 1
Gospel of Mark.
many of the converts desired Mark, as having been
long a companion of Peter, and who well remembered
what he preached, to write down his discourses. That
upon this he composed his gospel, and gave it to those
who made this request, which when Peter knew, he
neither encouraged nor obstructed the work.”
Tertullian informs us, “That the gospel published by
Mark may be reckoned Peter's, whose interpreter he
was.” And Origen concurs in the uniform testimony,
“Mark wrote his gospel according to the dictates of Pe-
ter.” And Jerome also tells us, “that Mark, the disci-
ple of Peter, wrote a short gospel, from what he had
heard of Peter, at the request of the brethren at Rome,
which when Peter knew, he approved and published in
our Churches, commanding the reading of it by his own
authority,” which exactly agrees with what was cited
from Papias. We see how full are the testimonies in
favour of this gospel; and accordingly, we never hear
in all antiquity of any doubt or scruple respecting its
canonical authority.
The only information that can be depended on respect-
ing the time when this gospel was published, is, that in
the testimonies cited above, it is said, that it was written
after Peter came and preached at Rome; and one wit-
ness says, after his death. We have, it is true, some-
thing said on this subject by writers who lived in the
middle ages, but their testimony is of little worth on
such a subject. And one of these writers asserts, that
Mark wrote his gospel at Rome, and in the Roman lan-
1 Euseb. Ecc. Hist. Lib. VI. c. 4. 2 Lard. Vol. III. p. 178.
3 Lard. Vol. III. p. 178.
352 Ev1DENCEs of CHRISTi.ANITY.
Gospel of Luke.
guage; for which opinion there is no ancient authority.
It was no doubt written, like all the other books of the
New Testament, in Greek.
Luke, the penman of the third gospel, was selected
by the Churches to travel with Paul, and was his com-
panion during his eonfinement at Rome. Concerning
this evangelist, Irenaeus speaks also in the same passage
in which he mentions Mark, saying, “That Luke, the
companion of Paul, put down in a book the gospel
preached by him.” In another place, he says, “Luke
was not only a companion but a fellow-labourer of the
apostles, especially of Paul.” “The apostles,” says
he, “envying none, plainly delivered to all the things
which they had heard from the Lord; so likewise Luke,
envying no man, has delivered to us what he learned from
them, as he says, “even as they declared them unto us,
from the beginning, who were eye-witnesses and minis-
ters of his word.”* Eusebius informs us that Clement
of Alexandria, in a work not now extant, bore ample
testimony to the gospel of Luke, as well as the other
gospels. And he mentions a tradition which he had re-
ceived from more ancient presbyters, “that the gospels
with genealogies were first written.” Tertullian speaks
of Mark and Luke as “disciples of the apostles,” but he
ascribes the same authority to the gospels written by
them, as to others. “Luke’s Digest,” says he, “is
often ascribed to Paul.” And Origen, in speaking of
the four gospels, says, “The third is that according to
Luke, the gospel commended by Paul, published for the
sake of the Gentile converts.”
1 Lard. Vol. III. p. 198. 2 Lard. Vol. III. p. 198.
EVIDENCES OF CHRISTIANITY. 353
Testimonies to the Gospel of Luke.
The testimony of Eusebius to Luke's gospel is very
full. He says, “Luke, who was of Antioch, and by pro-
fession a physician, for the most part a companion of
Paul, who had likewise more than a slight acquaintance
with the other apostles, has left us in two books, divine-
ly inspired, evidences of the art of healing souls, which
he had learned from them. One of them is the gospel
which he professeth to have written as they delivered it
to him who were eye-witnesses and ministers of the
word, with all of whom he had been perſectly acquainted
from the first.” And in another place, he says, “Luke
hath delivered in his gospel a certain account of such
things as he had been assured of by his intimate acquaint-
ance and familiarity with Paul, and his conversation with
the other apostles.” In the Synopsis ascribed to Atha-
nasius, it is said, “that the gospel of Luke was dictated
by the apostle Paul, and written and published by the
blessed apostle and physician Luke.” To these testi-
monies it will be unnecessary to add any others, except
that of Jerome, which is as follows: “Luke, who was
of Antioch, and by profession a physician, not unskilful
in the Greek language, a disciple of the apostle Paul, and
the constant companion of his travels, wrote a gospel,
and another excellent volume, entitled the Acts of the
Apostles.” It is supposed that Luke did not learn his
gospel from the apostle Paul only, who had not conversed
with the Lord in the flesh, but also from other apostles,
which likewise he owns at the beginning of his volume,
saying, “Even as they delivered them unto us, who from
the beginning were eye-witnesses and ministers of the
word.” -
1 Lard. Vol. III. p. 198. 2 Lard. Vol. III. p. 200.
354 EVIDENCES OF CHRISTIANITY.
Testimonies to the Gospel of John.
In another place, he says, “the third evangelist is
Luke, the physician, a Syrian of Antioch, who was a
disciple of the apostle Paul, and published his gospel
in the countries of Achaia and Boeotia.”
This gospel has from the time of its publication, been
received as canonical by the whole Christian Church;
has been constantly read in the Churches as a part of
divinely inspired scripture; has been cited as authority
by all Christian writers; and has a place in every cata-
logue of the books of the New Testament which was
ever published. Its canonical authority is therefore
placed beyond the reach of reasonable doubt, notwith-
standing the injudicious scruples which some learned
moderns have entertained and published to the world
respecting it.
The fourth and last of the gospels was written by
John, the beloved disciple. This evangelist, according
to the universal testimony of the ancients, survived all
the other apostles, and did not leave the world until
about the close of the first century of the Christian era.
The testimonies to the genuineness and canonical autho-
rity of this gospel are as full as could be desired.
Irenaeus asserts, “that the evangelist John designed by
his gospel to confute the errors which Cerinthus had in-
fused into the minds of the people; and which had been
infused by those called Nicolaitanes; and to convince them
that there was one God who had made all things by his
word, and not as they imagined one who was the Son
of the Creator, and another the Christ who was impas-
sible and descended upon Jesus the Son of the Creator.”
u-
1 Lard. Vol. III. p. 227.
EVíDENCES OF CHRISTIANITY. 355
Testimonies to the Gospel of John.
Jerome fully confirms this testimony of Irenaeus. He
says, “that when John was in Asia, where arose the
heresies of Ebion and Cerinthus, and others who denied
that Christ had come in the flesh; that is, denied his
divine nature; whom he in his epistle calls antichrist
and whom Paul frequently condemns in his epistles.
He was forced by almost all the bishops of Asia, and
the deputations of many other Churches to write more
plainly concerning the divinity of our Saviour; and to
soar aloft in a discourse concerning the word, not more
bold than felicitous.” “It is related in Ecclesiastical
history, that John, when solicited by the brethren to
write, answered, that he would not do it unless a day of
public prayer and fasting was appointed, to implore the
assistance of God: which being done, and the solemnity
being honoured with a satisfactory revelation from God,
he broke forth in the words with which his gospel com-
mences, IN THE BEGINNING was THE worD, &c.”
The same learned father, in his book of “Illustrious
men,” says, “John wrote a gospel at the request of the
bishops of Asia, against Cerinthus and other heretics, and
especially against the doctrine of the Ebionites then
springing up, who say that Christ did not exist before
his birth of Mary; for which reason he was obliged to
declare his divine nativity. Another reason of his writing
is also mentioned, which is, that having read the volumes
of Matthew, Mark, and Luke, he expressed his approbation
of their history as true; but observed, that they had re-
corded an account of but one year of our Lord’s ministry,
even the next after the imprisonment of John (the Bap-
1 Lard. Vol. III. p. 229.
356 EVIDENCES OF CHRISTIANITY,
Testimonies to the Acts of the Apostles.
tist,) in which also he suffered. Omitting, therefore,
that year (for the most part,) the history of which had
been written by the other three, he related the acts of
the preceding time before John was shut up in prison,
as may appear to those who read the four evangelists;
which may serve to account for the seeming difference
between John and the rest.”1
This ample testimony of Jerome is confirmed by Augus-
tin, who says, “that this evangelist wrote concerning the
co-eternal divinity of Christ, against heretics.”
Lampe, Lardner, and Titmann, have called in question
this account of the occasion of John's writing, but the
plausible reasonings of ingenious men have little weight,
when laid in the balance with the positive testimony of
such men as those who have asserted the contrary.
Whether this gospel was written before or after the de-
struction of Jerusalem, is a matter of dispute among the
learned; but the opinion of the ancients and most of the
moderns is, that it was written afterwards; and with this
the internal evidence best agrees.
The ACTs of THE APOSTLEs was undoubtedly written
by Luke, for it is dedicated to Theophilus, the same excel-
lent person to whom he had dedicated his gospel, and in
this last dedication he refers to his former work. The fact
is also confirmed by the testimony of the whole Christian
Church, no one having ever called it in question.
This book was in great esteem among the early fa-
thers, and is often mentioned in their writings, and al-
ways quoted as a part of inspired scripture.
Irenaeus says, “Luke's Acts of the Apostles ought to
1 Lard. Vol. III, p. 229. 2 Lard. Vol. HII. p. 228,
EVIDENCES OF CHRISTIANITY. 357
Testimonies to the Acts of the Apostles.
be equally received with his gospel;” “In them he has
carefully delivered to us the truth, and given us a sure
rule for salvation.” So also, Clement of Alexandria,
Tertullian, Origen, Eusebius, and Jerome, all ascribe
the Acts of the Apostles to Luke.”
In the Syriac version of the New Testament, the
name of Luke is prefixed to this book; the same is also
said to be the fact in some very ancient manuscripts.
It must have been early circulated among the Churches,
for it is plainly referred to by Clement of Rome, the ſel-
low-labourer of Paul. And Polycarp, in his epistle to
the Philippians, has cited a passage from the ACTs; as
also Justin Martyr, in his “Exhortation to the Greeks.”
It is distinctly cited by Irenaeus more than thirty times,
and is expressly denominated scripture, which is also
true of Tertullian.
THE ACTs of THE AposTLEs being found in all the cata-
logues of the books of the New Testament, having always
been read in the Churches, uniformly quoted as scripture,
and possessing all the internal evidences of inspiration, as
well as the express testimony of the early fathers, has an
undoubted right to a place in the sacred canon.
1 See Lardner, Vol. III. p. 207.
31
CHAPTER XXI.
Canonical authority of Paul's epistles.
THE fourteen epistles of Paul constitute a very large
and very important part of the canon of the New Tes-
tament; and the evidence of their canonical authority is
complete. Indeed, no question has ever been agitated re-
specting the divine authority of any one of them; but as
his name is prefixed to all, except the epistle to the He-
brews, it has been doubted whether indeed it was writ-
ten by Paul. After a thorough investigation, however,
the Church, both in the east and west, settled down in
the full belief that this apostle was the writer.
Clement of Rome, in an epistle to the Corinthians,
refers expressly to one of Paul’s epistles to the same
people. “Take,” says he, “into your hands, the epis-
tle of blessed Paul the apostle. What did he at first
write to you in the beginning of the gospel? Verily
he did by the Spirit admonish you concerning himself,
Cephas, and Apollos, because that even then ye did
form parties.” There are, in the epistle of Clement.
several other passages cited ſrom Paul, but this is the
only one where his name is mentioned.
Hermas and Ignatius also cite words from Paul's
epistles, but without designating the book from which
they are taken. And Polycarp, the martyr and disciple
of John, when condemned to death, wrote an epistle to
the Philippians, in which he makes express mention of
–4
1 Epist. Clem. Rom. ad Cor.
Evidences oF CHRISTIANITY. 359
Quotations from the Epistles of Paul.
Paul’s first epistle to the Corinthians, and cites the
apostle’s words, “Do ye not know that the saints shall
judge the world,' as Paul teaches.” This venerable
and apostolical father, in the same epistle, quotes a pas-
sage from Paul’s epistle to the Ephesians as scripture.
“For I trust,” says he, “that ye are well exercised in
the holy scriptures, as in these scriptures it is said, ‘Be
ye angry and sin not; let not the sun go down upon your
wrath.’” He also cites passages from the second epis-
tle to the Corinthians; from the epistle to the Galatians;
from the first and second to the Thessalonians; from the
epistle to the Hebrews; and from both of Paul’s epistles
to Timothy. But as was customary at that time, he
does not refer to the book from which his citation in any
particular instance is made.
Justin Martyr quotes many texts from Paul’s epistles,
and in the very words of the apostle, but does not men-
tion his name or the title of the epistle from which he
makes his citations. Irenaeus quotes passages from all
the epistles of Paul, except the short letter to Philemon.
It would fill too much space to put down all the texts
cited by this father. Let the following suffice.* “This
same thing Paul has explained, writing to the Romans,
“Paul, an apostle of Jesus Christ, separated to the Gos-
pel of God.” Again writing to the Romans, he says,
“Whose are the fathers, and of whom concerning the
flesh Christ came, who is God over all blessed for ever-
more.” This also Paul manifestly proves in his epistle
to the Corinthians, saying, “Moreover, brethren, I would
*
1 1 Cor. vi. 2. 2 Ephes. iv. 26. 3 Iren. adv. Hacret.
4 Rom. i. 1. 5 Rom. ix. 5.
360 EVIDENCES OF CHRISTIANITY,
Quotations from the Epistles of Paul.
not that ye should be ignorant how that all our fathers
were under the cloud.” Paul, in his second epistle to
the Corinthians, says, “ In whom the god of this world
hath blinded the eyes of them that believe not.” The
Apostle Paul says, in his epistle to the Galatians,
“Wherefore then serveth the law of works? it was
added until the seed should come to whom the promise
was made.” As also blessed Paul says in his epistle to
the Ephesians, “For we are members of his body, of
his flesh, and of his bones.” As also Paul says to the
Philippians, “I ain full, having received of Epaphro-
ditus the things which were sent from you, an odour
of a sweet smell, a sacrifice acceptable, well pleasing
unto God.” Again, Paul says, in his epistle to the
Colossians, “Luke, the beloved physician, saluteth
you.” The apostle, in the first epistle to the Thessa-
lonians, says, “And the God of peace sanctiſy you
wholly.” And again in the second epistle to the Thes-
salonians, speaking of antichrist, says, “And then shall
that wicked one be revealed.’” In the beginning of
his work against heresies, he says, “Whereas some
having rejected the truth, bring in lying words, and
• vain genealogies rather than godly ediſying, which is
in faith, as saith, the apostle.’” The first epistle to
Timothy is very often quoted in the above work. When
speaking of Linus, he says, “Of this Linus Paul makes
mention in his epistle to Timothy, “Eubulus greeteth
thee, and Pudens, and Linus.” As Paul says, “A
1 1 Cor. x. 1. 2 2 Cor. iv. 4. 3 Gal. iii. 19. 4 Ephes. v. 30.
5 Phil. iv. 13. 6 Col. iv. 4. 7 1 Thess. v. 23. 8 2 Thess. ii. 8.
9 1 Tim. i. 4. 102 Tim. iv. 21.
EVIDENCES OF CHRISTIANITY. 361
Quotations from the Epistles of Paul.
man that is a heretic, after the first and second admoni-
tion reject.’” * .
Thus Irenaeus, who lived in the age next after that
of the apostles, and who had conversed with men who
had seen some of them, refers as familiarly and frequent-
ly to the writings of Paul, as we are accustomed to do
now. The epistle to the Hebrews he does not cite in
any of his writings, which are now extant, though Eu-
sebius informs us that he had seen a work of his in
which there are citations from this epistle; but he does
not say that he quoted them as from Paul, Probably
he participated in the prejudice of the western church
respecting the author of this epistle.
The epistles of Paul are quoted by Athenagoras, who
lived in the second century; also many times by Cle-
ment of Alexandria; a few examples only need be here
adduced. “The apostle, in the epistle to the Romans,
says, “Behold, therefore, the goodness and severity of
God.” The blessed Paul, in the first epistle to the
Corinthians, says, “ Brethren, be not children in under-
standing; howbeit in malice be ye children, but in un-
derstanding be men.” The apostle, says he, calls the
common doctrine of faith “a savour of knowledge.”
Hence also Paul says, “Having these promises, dearly
beloved, let us cleanse our hearts from all filthiness of
the flesh and spirit, perfecting holiness in the fear of
God.” Whereupon Paul also writing to the Galatians,
says, “My little children, of whom I travail in birth
1 Tit. iii. 10. See Lard. Vol. III. 2 Rom. ix. 3 1 Cor, xiv. 20,
42 Cor. ii. 14. 52 Cor. vii. 1.
31 *
362 Evid ENCES OF CHRISTIANITy.
Quotations from the Epistles of Paul.
again until Christ be formed in you.” The blessed
apostle says, “I testify in the Lord that ye walk not as
other Gentiles walk.” Again, “Submitting yourselves
to one another in the fear of God.’” He also quotes
the epistle to the Philippians expressly; and in another
place he refers to it in the following manner: “ The
apostle of the Lord also exhorting the Macedonians,
says, “The Lord is at hand; take heed that we be not
found empty.’” He also cites Paul’s epistle to the
Colossians and to the Thessalonians. And from the
first epistle to Timothy he takes the following words:
“O Timothy, keep that which is committed to thy
trust, avoiding profane and vain babblings, and opposi-
tions of science falsely so called, which some preferring
have erred concerning the faith.” On which he ob-
serves, that heretics reject both epistles to Timothy.
The epistle to Titus is quoted several times; and in one
place he remarks, “That Paul had cited Epimenides
the Cretan, in his epistle to Titus, after this manner,”
“One of themselves, a poet of their own, said, the Cre-
tans are always liars.’” This father of the second cen-
tury also distinctly quotes the epistle to the Hebrews,
and unhesitatingly ascribes it to Paul. Wherefore
writing to the Hebrews, who were declining from the
faith, Paul says, “Have ye need that any teach you
again which be the first principles of the oracles of
God, and are such as have need of milk and not strong
meat 7’”
1 Gal. iv. 19. 2 Ephes. iv. 17, 18. 3 Phil. iv. 5.
41 Tim, vi. 20, 21. 5 Tit. ii. 12, 13. 6 Heb. v. 12.
Evide NCEs of CHRISTIANITY. 363
Quotations from the Epistles of Paul.
Tertullian, who also wrote in the second century,
furnishes many testimonies in favour of Paul’s epistles.
He expressly refers to Romans ix. 5, where Christ is
called “God over all, blessed for evermore,” which he
interprets as we do now. In his treatise on monogamy
he computes that one hundred and sixty years had elapsed
since Paul wrote his epistle to the Corinthians. He
speaks also of the second epistle to the Corinthians,
and of the opinion entertained by some, that it was the
same person who was here forgiven, who, in the first
epistle, was ordered to be “delivered to Satan for the
destruction of the flesh.” “But of this,” says he, “no
more need be said, if it is the same Paul who writing to
the Galatians reckons heresy among the works of the
flesh; and who directs Titus to reject a man who was
a heretic after the first admonition, “knowing that he
that is such, is subverted and sinneth, being condemned
of himself.’” “I pass,” says he, “to another epistle,
which we have inscribed to the Ephesians, but the here-
tics to the Laodiceans.” “According to the true testi-
mony of the church, we suppose this epistle to have
been sent to the Ephesians, and not to the Laodiceans,
but Marcion has endeavoured to alter this inscription,
upon pretence of having made a more diligent search
into this matter.” “But,” says he, “the inscriptions
are of no value, for the apostle wrote to all when he
wrote to some.” Paul to the Galatians says, “For we
through the Spirit wait for the hope of fighteousness by
faith.” To the Philippians he says, “If by any means
1 Tit, i. 10, 2 Gal. v. 5.
364 EVIDENCES OF CHRISTIANITY.
Testimonies to the Epistles of Paul.
I might attain unto the resurrection of the dead; not as
though I had already attained or were already perfect.”
And writing to the Colossians he expressly cautions them
against philosophy: “Beware lest any man spoil you
through philosophy and vain deceit aſter the tradition of
men, and not aſter the instruction of the Spirit.” And
in his epistle to the Thessalonians, the apostle adds,
“But of the times and seasons brethren ye have no need
that I write unto you. For yourselves know perfectly,
that the day of the Lord so cometh as a thief in the
night.” And in his second epistle to the same people
he writes with greater solicitude, “But I beseech you,
brethren, by the coming of our Lord Jesus Christ, that
ye be not soon shaken in mind nor troubled.” And
this charge Paul has given to Timothy: “O Timothy,
keep that which is committed to thy trust.”
That remarkable passage of Tertullian, already referred
to, in which he is supposed to speak of the autographs of
Paul’s epistles, may appropriately be cited in this place,
to show that he did certainly write to those churches to
which his epistles are now inscribed. “Well,” says
he, “if you be willing to exercise your curiosity profit-
ably, in the business of your salvation, visit the apostolical
churches, in which the very chairs of the apostles still
preside, in which their truly authentic letters are recited,
sending forth the voice and representing the countenance
of each one of them. Is Achaia near you? you have
Corinth. If you are not far from Macedonia, you have
Philippi, you have Thessalonica. If you can visit Asia,
1 Phil. iii. 11, 12. 2 Col. ii. 8. 3 1 Thess. v. I—3.
4 2 Thess. ii. 1, 2. 5 1 Tim. vi. 20.
EVIDENCES OF CHRISTIANITY, 365
Testimonies to the Epistles of Paul.
you have Ephesus. And if you are near to Italy, you
have Rome, from whence also you may be easily satis-
fied.”1
Origen quotes Paul’s apistles as expressly and fre-
quently as any modern writer. To transcribe all the
testimonies which might be taken from this author, would
fill a volume, and would require us to set down the
greater part of all Paul’s epistles. In one passage in his
work against Celsus, he refers to several of them in the
following manner. “Do you first of all explain the
epistles of him who says these things, and having dili-
gently read and attended to the sense of the words there
used, particularly in that to the Ephesians, to the Thes-
salonians, to the Philippians, to the Romans, &c.”
Origen believed that the epistle to the Ephesians was
addressed to the church at Ephesus, for he cites it under
that name., And he uniformly ascribes the epistle to the
Hebrews to Paul, from which he quotes many passages.
And he not only expresses his own opinion on this
point, but delivers the current opinion which had come
down from the fathers who preceded him. His words
are, “For it is not without reason that the ancients have
handed it down to us as Paul’s.” Considering the near-
ness of Origen to the times of the apostles, and that he
resided near the people to whom it was sent, perhaps in
the very city, and that his knowledge of ecclesiastical
and biblical matters was more extensive than that of any
other man, his testimony that this epistle belongs to
Paul ought to be decisive; especially as it is corroborated
! De Praeseptione, c. xxxvi. p. 245. 2 Lard. Vol. I. p. 535
366 EVIDENCES OF CHRISTIANITY.
Testimonies to the Epistles of Paul.
by that of all the Greek fathers. Eusebius, indeed,
while he admits its canonical authority, expresses some
doubt about its authorship; yet in his writings he often
quotes it as Paul's. 4
Cyprian, Victorinus, Dionysius of Alexandria, Nova-
tus, and Methodius, who all lived in the third century,
refer frequently to Paul's epistles; but we deem it super-
fluous to cite farther testimonies on this subject, except
the ſull and decisive testimony of Jerome, than whom a
more competent witness could not be found. This fa-
ther, in speaking of the writings of Paul, says, “He
wrote nine epistles to seven churches. To the Romans
one; to the Corinthians two; to the Galatians one; to the
Philippians one; to the Colossians one; to the Thessa-
lonians two; to the Ephesians one; to Timothy two; to
Titus one; to Philemon one. But the epistle to the He-
brews is not thought to be his, because of the difference
of argument and style; but rather Barnabas's, as Tertul-
lian thought; or Luke's, according to some others; or
Clement’s, who was afterwards bishop of Rome, who
being much with Paul, clothed and adorned Paul’s sense
in his own language. Or if it be Paul’s, he might decline
putting his name to it in the inscription, for fear of of
fending the Jews.” He seems to have entertained the
idea that this epistle was written by Paul in Hebrew,
and that it was translated into Greek by some one
possessed of a more elegant style than Paul. He says,
“He wrote as a Hebrew to the Hebrews, it being his
own language; whence it came to pass that being trans-
1 See Lardner's History of the Apostles, 2 Epist. ad Paulinum.
EVIDENCES OF CHRISTIANITY. 367
*-
Testimonies of the Epistles of Paul.
lated it has more elegance in the Greek than his other
epistles. This they say is the reason of its differing
from Paul's other writings. There is also an epistle to
the Laodiceans, but it is rejected by every body.”
Although Jerome sometimes doubted of the authorship
of the epistle to the Hebrews, which was published
without the name of the author, yet he commonly quotes
it as Paul's; and in his letter to Evangelius, he writes,
“That all the Greeks and some of the Latins received
this epistle.” He means, received it as Paul's; for we
do not find that any were for rejecting it altogether from
the canon. And in a letter to Dardanus, he says, “That
it was not only received as Paul's by all the churches of
the east, but by all the ecclesiastical writers in former
times: though many ascribe it to Barnabas or Clement.”
He also testifies “that it was daily read in the churches;
and if the Latins did not receive this epistle as the
Greeks rejected the Revelation of John, yet he received
both; not influenced so much by the present times, as
the judgment of ancient writers, who quote both; and
that not as they quote apocryphal books, and even Hea.
then writings, but as canonical and ecclesiastical.”
Ambrose and Augustin received the fourteen epistles
of Paul just as we do now," and since their time this has
been the uniform opinion of all; except that some mo-
dern critics have revived the controversy respecting the
author of the epistle to the Hebrews; but the claim of
the apostle Paul has been vindicated by many learned
1 Epist. ad Paulinum. 2 Lard. Vol. II. p. 558. 3 Lard.
Vol. II. p. 558. 4 Lard. Vol. II. p. 558, 5 Lard. Vol. II.p. 581.
368 EVIDENCES OF CHRISTIANITY.
Testimonies to the Epistles of Paul.
men with such ability, and with arguments so conclu-
sive, that it may be hoped that this question will not be
soon stirred again.
The time when each of Paul’s epistles was written,
is a point not capable of any certain determination; and
as is usual, in such cases, the learned have divided into
various opinions and conjectures. It has commonly
been thought that the epistles to the Thessalonians were
first written, but of late a prior date has been claimed
for the epistle to the Galatians. The subject is not im-
portant, and may be left to be settled by the critics.
CHAPTER XXII.
The canonical authority of the seven Catholic epistles, and of
the book of Revelation.
WHY these epistles received the denomination of Ca-
tholic, various reasons have been assigned: but none of
them are very satisfactory. Some have said that they
were so called, because they contained the one Catholic
doctrine which was communicated to the Churches, and
delivered to the apostles by our Saviour, and which might
be read by the universal Church. But surely this fur-
nished no reason for distinctive appellation of those se-
ven epistles; since the same may be said of all the other
canonical epistles.
Others allege that they received this name because
they were not addressed to particular Churches or indi-
viduals, like the epistles of Paul, but to the Catholic
Church. But this statement is not correct; for several
of them are addressed to particular persons.
The opinion of Dr. Hammond and Dr. Macknight is,
that this appellation was at first given to the first epistle
of Peter and first of John, which were addressed to
Christians generally, and were universally received. On
which last account they suppose that they were original-
ly called Catholic, to distinguish them from such as were
not universally received; but, after awhile, the other
five being universally received also, were included under
the same name. *
The first epistle of Peter, and the first of John, appear
to have been circulated and known at a very early pe-
32
370 EVIDENCES OF CHRISTIANITY,
Quotations from the Catholic Epistles.
riod. The apostolic fathers, Ignatius, Polycarp and
Papias, cite passages from them, without, however, in-
dicating the source whence they were derived.
Justin Martyr quotes a passage which is no where
else found, but in the second epistle of Peter.
Diagnetus has several passages taken from the first
epistle of Peter and the first of John.
Irenaeus cites from Peter the following: “Whom
having not seen ye love,” which he expressly refers to
Peter. He also cites the second of Peter, and first and
second of John. Several texts are also quoted by this
father from the epistle of James, but without mention-
ing his name.*
Clement of Alexandria quotes the first epistle of Pe-
ter often; the second sometimes; and also the epistle of
Jude. ! --
Tertullian often cites the first epistle of John, and in
one instance, that of Jude; but has no quotations from
the others.
Origen has given a satisfactory testimony to the epis-
tle of James, and refers to it in the following manner:
“For though it be called faith, if it be without works
it is dead, as we read in the epistle ascribed to James.”
And in the Latin translation of his works, by Rufin,
this epistle is quoted as DIVINE scFIPTURE, and is referred
to “JAMEs, the apostle, and brother of our Lord.”
This learned father often cites passages from the first
of Peter; but not from the second, except in his Latin
works, the originals of which are lost. In his book
1 Lardner, Vol. III, p. 415.
EVIDENCES OF CHRISTIANITY. 371
Quotations from the Catholic Epistles.
against Celsus, he says, “as it is said by Peter, Ye as
lively stones are built up a spiritual house.” And again:
“Peter in his Catholic epistle, says, “put to death in
the flesh, but quickened in the spirit.’” His testimony
in favour of Jude is also strong. “Jude,” says he,
“wrote an epistle of few lines indeed, but full of power-
ful words and heavenly grace; who, at the beginning,
says, ‘Jude the servant of Jesus Christ and brother
of James.’” -
Cyprian has copious citations from the first epistle
of John, and first of Peter; but he makes no mention
of the others.
Eusebius has a peculiar opinion respecting the epistle
of James; he admits that it was written by James, a
disciple of Christ, but not by the apostle James, yet in
another place he cites the words, “Is any among you
afflicted, let him pray; is any merry, let him sing
psalms; as the sacred apostle says.” But he is not con-
sistent with himself, for where he distributes the books
into classes, he places James among the supposititous, or
such as were not canonical. The testimony which he
gives in his history is important. “One epistle of Peter,
called his first, is universally received. This the pres-
byters of ancient times have quoted in their writings,
as undoubtedly genuine; but that called his second epis-
tle, we have been informed, has not been received into
the Testament; nevertheless, it appearing to many to be
useful, has been carefully studied with the other scrip-
tures.” And in another passage, “That called the first
1 Lard. Vol. III. c. xix. p. 415.
372 EVIDENCES OF CHRISTIANITY,
Quotations from the Catholic Epistles.
of John, and the first of Peter, are to be esteemed au-
thentic. Of the controverted, yet well known and ap-
proved by the most are, that called the epistle of James,
that of Jude, and the second and third of John, whether
they were written by the evangelist or another.”
Athanasius quotes the epistle of James as the work of
the apostle of that name; and cites also passages from
the first and second of Peter, from the first and second
of John, and also from Jude.
Jerome gives the following full testimony to the epis-
tle of James: “James called the Lord's brother, Sur-
named Justus, as some think the son of Joseph by a
former wife, but as I think, rather the son of Mary the
sister of our Lord’s mother, mentioned by John in his
gospel. Soon after our Lord’s passion he was ordained
bishop of Jerusalem, and wrote one epistle, which is
among the seven Catholic epistles; which too has been
said to be published by another in his name, but gradu-
ally, in process of time, it has gained authority. This
is he of whom Paul writes in his epistle to the Gala-
tians, and who is often mentioned in the Acts of the
Apostles; and sometimes, in the ‘Gospels according to
the Hebrews,’ lately translated by me into Greek and
Latin.” Augustine received all the Catholic epistles.
He quotes that of James, as the production of the apos-
tle of that name. Both the epistles of Peter are often
cited by him; also the three epistles of John; and he
quotes Jude, and calls him an apostle.
In the works of Ephrem, the Syrian, who lived and
wrote voluminously in the fourth century, there are found
EVIDENCES OF CHRISTIANITY. 373
Quotations from the Book of Revelation.
express quotations from the epistle of James, the second
of Peter, the second and third of John, and from Jude,
as well as abundant citations from first Peter, and first
John; so that he received as scripTURE, the whole seven
Catholic epistles.
The book of REVELATION, for a season, fell into con-
siderable discredit in the ancient Church; principally on
account of the support which it seemed to give to the
extravagant doctrines of Millenarians; and is not found
in a number of the ancient catalogues. But another
reason why it was permitted to lie in obscurity was, the
deeply mysterious nature of its contents; on which ac-
count, it was not commonly read in the Churches. And
some modern writers have ventured to question its right
to a place in the sacred canon. But when its evidence
comes to be examined, it is found, that so far as early
testimony goes, it is not inferior to that of any other
book in the New Testament.
Both Hermas and Papias appear to have been ac-
quainted with this book; as the former intimates several
of its descriptions, and makes repeated mention of the
“book of life,” and of those, whose names are written
in it; and the latter seems to have derived some of his
opinions from a too literal translation of some things
in this book.
But Justin Martyr is the first who makes explicit
mention of the REVELATION. His words are, “And a
man from among us, by name John, one of the apostles
of Christ, in the REVELATION made to him, has pro-
phesied that the believers in our Christ shall live a thou-
32%
374 EVIDENCES OF CHRISTIANITY.
Quotations from the Book of Revelation.
sand years at Jerusalem, and after that shall be the ge-
neral and indeed eternal resurrection and judgment of
all men together.”
In the epistle of the Church of Lyons and Vienne,
in France, which was written before the close of the
second century, there is found an evident quotation from
this book: “For he was indeed a genuine disciple of
Christ, following the Lamb, whithersoever he goeth.”
Irenaeus expressly quotes the Revelation, and ascribes
it to John the apostle. “The visions in this book,” he
says, were seen no long time before, at the end of the
reign of Domitian.” And in a passage preserved by
Eusebius, he speaks of “the exact and ancient copies of
this book, which were confirmed likewise, by the con-
curring testimony of those who had seen John.”
Theophilus of Antioch, as we are assured by Euse-
bius, cited testimonies from the Apocalypse, in his work
against Hermogenes. This book is also quoted by Cle-
ment of Alexandria. In one passage, he says, “Such
a one, though here on earth he be not much honoured
with the first seat, shall sit upon the twenty-four thrones,
judging the people, as John says in the REVELATION.”
In another place he cites from it as the work of an apos-
tle. Tertullian also quoted many things from the Apo-
calypse; and seems to have entertained no doubt of its
being the work of the apostle John.
Hippolytus, of the third century, who had great ce-
1 Lard. Vol. III. c. xxii. p. 447. 2 Lard. Vol. III, c. xxii. p. 448.
- * Lard. Vol. III. p. 449.
EVIDENCES OF CHRISTIANITY. 375
Quotations from the Book of Revelation.
lebrity, both in the eastern and western Church, not
only received the REVELATION as the work of the apos-
tle John, but appears to have written a commentary on
the book, as is manifest by the monument of this father,
dug up in the city of Rome, in the year 1551. His
name, it is true, is effaced from this monument, but it
contains a catalogue of all the works ascribed to him by
Eusebius and Jerome, and some not mentioned by them,
among which is one “ of THE GOSPEL OF JoHN, AND THE
REVELATION.” --
Origen, who was well acquainted with the REvel,A-
TION, denominates the author, “Evangelist and Apostle,”
and on account of the predictions which it contains, “a
prophet” also. Origen declared his purpose to write a
commentary on this book; but if he carried his purpose
into execution, the work has not reached our times, nor
is there any mention of it by ecclesiastical writers who
came after him.
But Dionysius of Alexandria, one of the most learned
men of the age, has furnished more information, respect-
ing the canonical authority of this book than any other
person. It is from him we learn the fact referred to
above, that it was on account of the use made of this
book by the Chiliasts or Millenarians that it fell into par-
tial and temporary discredit. These errorists were nu-
merous in the district of Arsinoe, in Egypt, where Dio-
nysius visited them, and took great pains to reclaim them
from their errors, and his efforts were not ineffectual,
for he had the pleasure of seeing many of them return
to the orthodox faith. He informs us, that before his
time, many rejected this book altogether, and ascribed
376 EVIDENCES OF CHRISTIANITY.
Testimonies to the Apocalypse.
it to Cerinthus the heretic. He professes for himself to
believe, that the REvel,ATION was an inspired book, and
written by a man whose name was John, but a different
person from the apostle John. The only reason which
he assigns for this peculiar opinion is, the difference of
the style from that of the apostle in his other works.
In answer to which, the judicious Lardner remarks, that
supposing the alleged difference to exist, it will not prove
that the apostle John is not the writer, because the style
of prophecy is altogether different from that of historical
narrative, and equally so, from the epistolary style.
But this learned and accurate writer denies that there is
such a difference of style, as to furnish any solid reason
for this objection; and in confirmation of his opinion,
he descends to particulars, and shows, that there are
some striking points of resemblance between the lan-
guage of the Apocalypse, and the acknowledged wri-
tings of the apostle John.”
Cyprian received the book of REVELATION as of ca-
nonical authority, as will appearby the following citations
from it. “Hear in the Revelation, the voice of thy Lord
reproving such men as these: ‘Thou sayest, I am rich
and increased in goods, and have need of nothing, and
knowest not that thou art wretched, and miserable, and
poor, and blind, and naked.’” Again: “So in the holy
scriptures, by which the Lord would have us to be in-
structed and warned, is the harlot city described.”
“That waters signify people, the divine scriptures show
in the REvelATION.”
1 Lardner, Vol. I. c. xliii. p. 633. 2 Lardner, Vol. II. p. 26, 27.
EVIDENCES OF CHRISTIANITY. 377
Testimonies to the Apocalypse.
That Lactantius received this book is evident from
all his writings; especially those in which he attempts
from its predictions to foretell “the future destinies of
the Church.” Victorinus also, who lived towards the
close of the third century, often quotes this book, and
ascribes it to John the apostle.”
Thus it appears, that until the beginning of the fourth
century, the book of Revelation was universally received
as canonical; and only one man expresses any doubt.
about the apostle John being the author; and he ascribes
it to another John, a disciple of our Lord, who also was
an inspired man. And although it now fell into some
neglect and discredit, yet no man of any authority in
the Church, went so far as to reject it altogether. Eu-
sebius, after giving a catalogue of the other books, says,
“After these, if it be thought fit, may be placed the RE-
VELATION, concerning which there are different opi-
nions.”
Athanasius gives the following testimony: “Domitian
in the fourteenth year of his reign, raising the second
persecution after Nero, John was banished into the isle
of Patmos, when he wrote the REVELATION which Ire-
maeus and Justin Martyr explain.”
Augustine received the Revelation, and frequently
quotes it. He also ascribed it to the same John who
wrote the gospel and epistles, and Jerome translated it
into Latin with the other books of the New Testament.
The evidence of the canonical authority of this prophetic
vision is therefore as strong as that of any book in the
1 Lard, Vol. II. c. lxiv. p. 292. 2 Lard. Vol. II. p. 290.
3 Lard. Vol. II. 401.
3
7
8
EVIDENCES OF CHRISTIANITY.
Testimonies to the Apocalypse.
New Testament; and the time is coming when the seals
which have so long closed up its meaning shall be
broken, and the Apocalypse will appear indeed to be a
wonderful REVELATION of events of the greatest import-
ance, which are now future. The study of this portion
of sacred scripture should not be discouraged; for as the
great wheel of Providence revolves, the mystic page will
become more and more illuminated, and the events pre-
dicted will be so clearly developed, that all who are en-
dued with spiritual understanding will clearly see, by
the developments which will take place, that the sealed
book is opened, and that the purposes of God towards
his Church are in the progress of full and rapid accom-
plishment; even “the things that are, and the things
which shall be hereafter.”
! Rey. i. 19,
CHAPTER XXIII.
Recapitulation of evidence on the canon of the New Testament.
THE subject of the canon of the New Testament may
properly be concluded by a few general remarks.
1. The constitution of the canon of the New Testament
did not require the judgment or sanction of any council,
synod, or church, except as they might be witnesses that
the books were written by men who were known to be
inspired. Every book written by an apostle had a right
to a place in the canon as soon as published. The
sacred books were therefore canonical before they were
collected together into a volume. One of Paul’s epistles,
as soon as received by the church to which it was sent,
had as much authority as it ever could have, and pos-
sessed this authority, if that church were not at the time
in possession of any other book. The canon was con-
stituted, or compiled, when the last inspired volume was
published. And as the apostle John undoubtedly sur-
vived the other apostles, and wrote last, when he pro-
duced his last writing, whichever it might be, the canon
was closed. And as this must have been prior to his
death, so it may be said with certainty, that the canon
of the New Testament was completed before the death
of John. And as all the books were in circulation while
he was living, the church could enjoy the unspeakable
privilege of having his infallible opinion respecting any
and all of these books. This will sufficiently account for
the universal consent with which these books were re-
ceived in every part of the church. As he gave his sanc-
tion to the other three gospels, so doubtless he would do
to the whole sacred canon. Accordingly, we find no
380 EVIDENCES OF CHRISTIANITY.
Recapitulation.
controversy in the early ages of the church, respecting
the canon. Doubt was entertained by some respecting
a few of those books now in the canon, which resulted
in a general acquiescence in their claims, after the sub-
ject was impartially examined; but respecting all other
books there was a unanimous consent. This leads to
the remark,
2. That the writings of the apostles were from the be-
ginning carefully distinguished from all other books.
They were denominated, “scripTURE,” Divine scrip-
TURE — INSPIRED WIRITINGS-THE GOSPELS--THE APOS-
TLES-orACLES OF THE LORD–DIVINE FounTAINs, &c.,
&c. The fathers were not too credulous in regard to
this matter, but used all care to search into the claims of
such books as professed to be from the apostles.
3. These books, when written, did not lie in obscurity,
but were publicly read in the churches; and were sought,
with avidity by the people, and read with veneration,
not only by the learned but by common Christians; for
the idea of locking up the holy scriptures from the
people, seems to have occurred to no one. That these
canonical books were thus read in the churches may be
proved by the testimony of Justin Martyr, Tertullian,
Eusebius, Cyprian, and Augustin; and no other books
received the same veneration and attention—none others
were spoken of as scripTURE—as inspired. When any
other pieces were read in public for instruction, the fa-
thers were pointedly careful to distinguish these from
the canonical books.
4. In all the controversies which arose in the church,
these books were appealed to by all parties, as decisive au-
EvidLNCEs of CHRISTIANITY. 381
Recapitulation.
thority, unless we except some of the very worst here-
tics, who, to maintain their opinions, mutilated the scrip-
tures, and rejected such as plainly condemned their im-
pious tenets. But most of the heretics endeavoured to
maintain their opinions by the writings of the New Tes-
tament. This was the case in regard to the Valenti-
nians, the Montanists, the Sabellians, the Artemonites,
the Arians, the Pelagians, and the Priscillianists. None
of these called in question the authority of the sacred
books.
5. It is an argument of great ſorce, that even the
avowed enemies of Christianity, who wrote against the
truth, refer to the books now in the canon, as those re-
ceived as sacred by Christians. These enemies of the
gospel refer to matters contained in these books, and
some of them mention several of them by name.
Celsus, who lived and wrote less than a hundred years
after the age of the apostles, says, as his words are
quoted by Origen, who answered him, “I could say
many things concerning the affairs of Jesus, and those
too, different from what has been written by the disciples
of Jesus, but I purposely omit them.” In another place
he says, “These things then we have alleged to you of
your own writings.”
Porphyry also, from the fragments of his writings
which remain, appears to have been well acquainted
with the four gospels; for the objections which he brings
against Christianity are directed against things still
found in these gospels.
The emperor Julian, called the Apostate, mentions by
name Matthew and Luke, and cites various things out of
33
382 EVIDENCES OF CHRISTIANITY.
Recapitulation.
the gospels. He also mentions John, and says, “none
of Christ’s disciples besides has ascribed to him the
creation of the world.” “And that neither Matthew,
nor Luke, nor Mark had dared to call Jesus, God.”
“That John wrote later than the other evangelists, and
at a time when a great number of men in the countries of
Greece and Italy were converted.” Now if these books
had not been genuine, would not these learned and pow-
erful opponents have known the fact, and would they
not have exposed the fraud? But they silently acqui-
esce in the genuineness of the gospels, and speak of
them as the writings of the disciples of Christ, with as
little hesitation as Christians themselves.
6. The testimony which we have adduced is not only
sufficient to demonstrate that these books were originally
written by the men to whom they have always been as-
cribed, but also, that the books which were in the hands
of early Christians contained the same things which are
now found written in them. Excepting about half a
dozen texts, the genuineness of which is disputed, be-
cause the manuscripts and versions vary; all the rest,
as far as can be judged from numerous quotations, from
all the early versions, and from the ancient manuscripts
which have come down to us, no material change has
taken place in these writings. It is true, the fathers in
some instances appear to have quoted from memory, and
in others to have interpreted the words of the sacred
writers differently from what we do, but all evidence
goes to show, that the scriptures of the New Testament
have come down to us in their original integrity, save
those errors which arose from the carelessness or igno-
\ |
EVIDENCES OF CHRISTIANITY. 383
Recapitulation.
rance of transcribers; but even in regard to these, by
means of the multitude of copies of the Greek text, and
of early versions, with the help of numerous quotations
made in Africa, Asia, and Europe, the correct reading
can usually be ascertained with very considerable cer-
tainty. It is probable that almost every sentence in
some books of the New Testament has been cited or
referred to by one or other of the fathers. Let any
one only cast his eye over a table of texts quoted by
Cyprian, Origen, Tertullian, or any other extensive wri-
ter among them, and he will be convinced that a large
part of the New Testament could be collected from their
writings.
As the apocryphal books of the New Testament,
though very numerous, are never connected with the
sacred volume, and as none now plead for the canonical
authority of any of these books, there is no necessity in
treating of the evidences of Christianity, to enter into
any discussion respecting them. And I would beg leave
to refer any who may feel a curiosity to inquire into
their character and to have some specimens of their
style and spirit, to Jones’ “New method of settling the
canon of the New Testament;” or the volume which the
present writer compiled on the subject of the canon.
Having brought this “View of the Evidences of
Christianity” to a close, I would entreat the reader, who
has accompanied me thus far, not to suffer his mind to
be disturbed, or his faith unsettled, by objections which
ingenious men may raise, which he may not be able to
answer. Objections may be made to the most certain
principles of science, and even to what we know by con-
384 EV1DENCES OF CHRISTIANITY,
Conclusion.
sciousness, and the evidence of our senses; but though
we cannot remove all difficulties, yet we do not distrust
our intuitive judgments, our senses, and the clear deduc-
tions of reason. Many of the objections of infidels,
however, are easily answered, and have been fully an-
swered again and again; but they still throw back the
blunted weapons, so often repelled, as though they had
never been used before. There is no room, in this brief
outline, to enter on a consideration of the popular ob-
jections of deists. Such a work would itself require a
volume, and he who executes such a work skilfully,
will deserve well of the Christian community.
One word more to the candid reader. Rest not, I en-
treat you, in a mere rational conviction of the truth of
the gospel, but speedily reduce your faith to practice.
Embrace the gospel, as well as assent to its truth. If
Christianity is true, it is the most important concern in
the world. Avail yourselves of its precious invitations;
obey cordially, obey its salutary precepts; and escape
from the dangers of which it gives you warning.
THE END,


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