The age of revelation : or the age of reason shewn to be an age of infidelity

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THE AGE OF REVELATION.

nicKiNs's ■)

EDITION. 5

THE AGE OF REVELATION.

OR

THE AGE OF REASON

SHEWN TO BE

AN AGE OF INFIDELITT.

BY ELIAS BOUDINOT, L. L. D.

AND Director of the mixt of the united siates.

" Christian Is the highest style of man,

" And is there, who the blessed cross wipes off,

" As a foul blot, from his dishonoured brow?

" If angles tremble, 'tis at such a sight.

" Wrong not the Christian ; think not reason yours;

" 'Tis reason our great Master holds so dear ;

'• Believe, and shew the reason of a man:

" Believe, and taste the pleasure of a God;

" Believe, and look with triumph on the tomb."

youNG.

PHILADELPHIA:

PUBLISHED BY ASBURY DICKINS, OPPOSITE CHRIST-CHUHCH.

HUGH MAXWELL, PRINTER, COLUMBIA-HOUSE.

1801.

DEDICATION.

To Mrs. SUSAN V. BRADFORD,

WIDOW AND RELICT OF WILLIAM BRADFORD, ZSQ^. LATE ATTORMEY
GENERAL OF THE UNITED STATES.

VV HEN the warm and sincere afFection, of a fond
and anxious parent, is strongly manifested, by the in-
terest he takes in the improvement and \\ elfai-e of a
beloved child; when it appears that, to promote her
best interests, neither cai'es nor labour, even in an ad-
vanced and infirm age, will be spared; it may be
hoped, that a corresponding temper of mind, may lead
her to see the truth in a more clear and convincing
light, especially when urged and inculcated by exer-
tions of so tender a nature.

It was not from a doubt, of your principles be-
ing yet unsettled; or from an apprehension, that the
extravagant and ludicrous ideas, of the vain and infidel
author of a late publication, entitled, the Ace of
Reason, would, at present, in any respect, per\^ert
your mind, that I have been led to spend so much of

[ iv ]

the precious remnant of time yet allotted me, in look-
ing into his work, and cndea-souring to shew aou its^
futility and weakness, in the follo\\ing sheets: But,
knowing tlie importance of }our being able to give a
ready answer for the hope tliat is in you, and seeing
the melancholy prcsalence of a spirit of infidelity,
founded on a ''pretended philosophy, and a \ain deceit,
after tlie ti'adition of men, after the rudiments of the
world, and not after Christ," I thought myself, with
regard to you, in the situation of the apostle Jude,
with regard to the chm-ch of his day, tliat '-'- 1 should
give all diligence to ^\Tite unto you of the common
sal^■ation, and exhort you, tliat you should earnestly
contend for tlie faith which was once delivered to the
saints ; for there are certain men, wha were before of
old ordained to this condemnation ; ungodl}' men, turn-
ing the gTace of ©ur God into lasciviousness, and de
nying the only Lord God, and our Lord Jesus Christ:
w herefore, I ought not to be negligent, to put you in re-
membrance of these things, though yod knowtheni,and
ai^e established in the present ti'uth."* '-'• Yea, I think
it meet, as long as I am in this tabernacle, to stir you
up, by putting you in remembrance of these things;
knowing, that shortly, I must put off this m}- taberna-
cle : moreoAcr, I will endeavour, that you may be able,
after my decease, to ha^■e these things always in remem-
brance, for we have not follo^1"ed cunningly devised
fables, when we made known unto you, the power and
coming of our Lord Jesus;" r " that the tiyal of your
faith, being much more precious than gold that perish-
eth, though it be tryed with fire, might be found unto

* jiide, 4-h ir.d ^tfe ver. f ;d Peier, istchsp 12— 1«.

L V ]

praise and honor, and gIor}% at the appearing of Jesus
Christ, whom having not seen, you love; in whom,
though now you see him not, yet believing, you rejoice
with joy unspeakable and full of glorj% receiving the
end of your faith, even the salvation of your soul."*

The whole tribe of unbelievers, object to the sys-
tem of the gospel; that, although there arc mysteries
in it, above the comprehension of human reason, yet it
requireth, and that indispensably, the firm and unwa-
vering faith of its professors ; it being one of its funda-
mental prmciples, that without faith, you camiot please
God.

This is a certain fact, and not only reasonable in
itself, but consistent with the nature of the subject. No
man believes, that credit Ts given to the veracity of
another who reports a fact, by firmly believing it, on
perfect demonstration, or the fullest evidence. If a
person of the most infamous character for falshood and
deceit, should assert, that the three sides of an equila-
teral triangle, were equal to each other, CAery man who
heard and understood him, would immediately give
the most hearty assent to the truth of it, ^\ithout put-
ting the least confidence in the character or vcracitv of
the assertor. If one should inform you, that the sun
was shining, and at the same time should point to the
meridian sun, appearing in his full splendour within
your view, you could not but belie\ c the fact, the
truth would force your assent; though without put-
ting the least confidence in the informer. But if such
a person were to tell you, of a fact that had come to
his knowledge, of which you could have no other cvi-

• J St Peter, is: chip. 7— 8— J.

[ vi ]

dence, and you were to give full credit to it, then you
would do honour to the veracity, and revere the cha-
racter of the informant. So it is with revealed religion.
God, in his infinite wisdom, has given us sufficient
evidence, that the revelation of the gospel is from him.
This is the subject of rational inquiry, and of convic-
tion, from the conclusive nature of the evidence : but
when that fact is established, you are bound, as a ra-
tional creature, to show your full confidence in his un-
changeable veracity, and infinite wisdom, by firmly
believing the great truths so revealed; although he has
wisely kept fi*om your knowledge, some things which
may be mysterious in their nature. In this, his de-
sign, amongst others, may be, that thereby the pride
of the human heart might be subdued; the human will
brought to submit to the will of God; the character of
Jehovah magnified and honoured; and his unstained
veracity perfectly confided in, and trusted to, while at
the same time, the amiable humility of the Christian
character, is promoted in the firm believer of his
word.

These objectors find it difficult to submit to the
faith of the gospel, because many things are above
their reason; while they continually exercise the same
principle in temporal things, which are subject, in one
respect or another, to the like predication, in almost
every action of their lives. In ti'avelling, by sea and
land — in eating and drinking — in ploughing and sow-
ing; do they all, with one accord, exercise this virtue
in its full extent: no mysteries — no want of under-
standing principles or consequences, are opposed as
sufficient to prevent their unfeigned faith in their
fellow men: but in revealed religion, nothing is to be

[ vii ]

believed, even on the veracity of God himself, if they
cannot fully comprehend and understand, every prin-
ciple and mode of the truth, proffered as an object of
their faith. They will trust themselves, their families,
and their property, to a frail ship, and launch into the
boisterous ocean, without a thought of examining the
captain as to his theoretic or practical knowledge in
navigation ; or inquiring into the abilities of the sea-
men, with regard to the management of a ship in a
storm. They exercise, without hesitation, an un-
feigned faith in the general character of the one ; and
trust wholly to the owner and master, for the abilities
of the others.

If they travel by land, they will mount the horse,
recommended by its owner ; or enter a public carriage
provided for passengers, without doubting of their
safety in the one case, or examining the workman-
ship and construction of either carriage or harness, in
the other. They trust to the care of the master and
driver, and implicitly commit themselves to their
knowledge and good conduct.

Men sit do\Mi to their usual meals, without ever
inquiring, whether the meat they ai'e to eat, is not
part of a beast that died a natural death, or by some
dangerous disease; neither is the cook ever called
upon, as to the wholesomeness of the various ad-
ditions made use of in dressing the food — all is pre-
A cnted, by a firm faith in the butcher who sells the
meat, and the host who employs the cook.

Does any person refuse to swallow his victuals,
before he fully understands the method of digestion,
or the manner in whicji the food will turn to his nou-
rishment?

[ ^i" J

No man refuses to plough or sow, because lie can-
not comprehend, how the grain he casts into the earth,
can take root, shoot up, and produce a much larger
quantity than that which he sows->— however inexpli-
cable all this is to his finite nature, he exercises
a lively vigorous faith in the consequences of his
labours, and, without hesitation, acts accordingly.
Will any man refuse to listen to the voice of his
friend, because, with the utmost stretch of all his
powers, he cannot comprehend how the motion of the
air, can convey different articulate sounds to his ears ;
or how any sounds, however formed, can produce
ideas in his soul, corresponding to the will of the
mover. In short, innumerable important facts, the
causes of which, \^4th their modes of operation, we
cannot comprehend, being perfectly mysterious and
unaccountable, are yet firmly believed; and, in the
course of life, acted upon by us. We hear the blow-
ing of the wind, and feel its power; but we know not
what produces it — why it is now mild and refreshing,
and now violent and destructive — " We know not
whence it comes, or whither it goeth" — we daily see
and put the utmost confidence in the good effects of
the load- stone, both as it regards our persons ^nd pro-
perty, by sea and land; and yet no one will pretend to
understand, whence this peculiar virtue is derived, by
which these effects are produced : our faith is firm and
immoveable, and no one objects its mysterious
nature.

No body doubts of the motion of the heart, the
circulation of the blood, or the action of the stomach
and bowels ; in all which the pian exercises no act of
his will wliatever, neither can any one define or coiji?

C ix ]

prehend the original cause or power by which these
are accomphshed : yet every one beUeves the facts,
notwithstanding their mysterious nature is far above
his reasc'i; and they risque their lives on the issue.

All then that revealed religion asks of men, is, that
they would act in like manner, with regard to her requi-
sitions— instead of rejecting all belief, till they fully
understand every mystery of revealed religion, (and
which is as applicable to natural religion) let their first
inquiry be, is this the word of God, or not? If they
find rational evidence, to prove that it is so, (which
will most certainly be the case with every ingenuous
mind) let them treat her great principles and doctrines,
as they do the revelation of God in the natural vvorld,
and they will assuredly find additional and conclusive
evidence arising from experience, and their faith will
soon become to them tlie substance of the things ho-
ped for, fi-om the promises of the Gospel, and the evi-
dence of the things there revealed as unseen. In
submitting to the great mysteries of the Gospel, we
believe, because God has said it — here then we rely
on the divine veracity alone, and show our confidence
in, and pay due honour to, his chai'acter and attri-
butes; Mhich is the life and soul of a true faith. But
how does the unbeliever better himself, by the denial
of revelation, and flying to his religion of nature ? Is
there not as strong faith required here, as in revealed
religion ? How does he know, that there is a God,
who regards the afiliirs of men, or concerns himself
with their well being? He tells you that he firmly be-
lieves that therQ is an eternal almighty first cause, and
that this is full}' proved by all tlie ^vorks of creation

ami Proviclence, around him. But why does he be-
lieve it ? Certainly, by a strong faith in tlie declarations
and assertions of those on whose sleeve he pins his
faith, and on ai"guinents drawn principally fron^ that
revelation he affects to despise. To judge aright in
this matter, let us inquire into the opinions and belief
of the wise and the learned, previous to the coming of
Christ, and who had no aid from the lyuowledge com,-
municated by the Saviour, to a guilty world; though
drawing much assistance, (unknowingly) from tradi-
tion, founded on revelation, to Adam, Enoch, Seth,
and Noah. Hearken then to the language of Cicero, —
that oracle of antiquity, whose religious knowledge
was superior to any of his cotemporaries, in his trea-
tise, written expressly on the nature of the Gods ;
*' As many things in philosophy are not sufficiently
clear, so the question concerning the nature of the
Gods, which is in itself the most interesting and ne-
cessary for the regulation of religion, is attended w ith-
peculiar difficulty. Among those who supposed that
there are Gods, their opinions are so various, that it
is difficult to enumerate them. Much has been ad-
vanced concerning the form of the Gods; the place of
their habitation, and their employment ; and on these
subjects there has been much disputation among the
philosophers. But the principal difference among
them, and a subject on which every thing depends, is,
whether the Gods undertake to do nothing in the go-
vernment of the world ; or whether every thing were
originally constituted, and is still directed by them,
and will be so forever. Till this be decided, mei\
must be in much error about things of the greatest
importance. For there are, and have been philcso-

C >^i ]

phers, who have maintained, that the Gods take no
care of human affairs; and if this doctrine be true,
what foundation can thel^e be for piety and religion.
This will be due to them, if we be noticed by them,
and if in return they render any services to men ; but
if the Gods neither can, nor will do any thing for us,
and give no attention to our conduct, why should we
render them any kind of worship, or pray to them ?
Then will piety be mere hypocrisy, and all religion be
at an end ; and this will be attended with the greatest
confusion in the business of life. Nay, I do not
know, but that with the loss of religion, the founda-
tion of all confidence of men in society, and even of
justice, the most important of the virtues, would be
taken away. But there are other philosophers, and
those of the first distinction, who think that the ^^^orld
is governed by the mind and will of the Gods; that
by thelti every thing in the course of nature is provi-
ded for the use of man ; and they express themselves
in such a manner, as if they thought the Gods them-
selves were made for the use of man. Against these,
Carneades has advanced so much, as to excite persons
of any curiosity, to investigate the tiiith. For there
is iio subject, about which not only the unlearned, but
even the learned, differ so much ; and their opinions
are so various and discordant, that only one of them
can be true, though all may be erroneous." So confu-
sedly and absurdly did Cicero write, with all the
boasted light of nature, and human wisdom, without
revelation.

If the Son of God has appeared in this our ^^•o^ld,
and has proved his mission by miracles and prophe-
cies ; in a word, by doing works, that no other man

[ xii ]

ever did, and that in proof of doctrines the most pure,
moral, religious and benevolent ; honourable to God,
and beneficial to man ; do they not demand, at least,
as much respect, as men pay every day to their fellow
creatures, whom they know to be fallible and imper-
fect ; sometimes immoral, dissolute, and profane. In
fine, is there any propriety in these objections to the
firm faith of the gospel ; w'hile men so universally ex-
ercise a greater degree of faith, toM'^ards each other
every day, in the common business of life ? Let rea-
son and conscience judge.

When I first took up this treatise, I considered it
as one of those vicious and absurd publications, filled
with ignorant declamation and ridiculous representa-
tions of simple facts, the reading of which, with at-
tention, would be an undue waste of time ; but after-
wards, finding it often the subject of conversaticHi, in
all ranks of society ; and knowing the author to be ge-
nerally plausible in his language, and very artful in
turning the clearest truths into ridicule, I determined
to read it, with an honest design of impartially ex-
amining into its real merits.

I confess, that I was much mortified to find, the
\\ hole force of this vain man's genius and art, pointed
at the youth of America, and her unlearned citizens,
(for I have no doubt, but that it was originally intended
for them) in hopes of raising a sceptical temper and
disposition in their minds, well knowing that this
was the best inlet to infidelity, and the most effectual
way of serving its cause, thereby sapping the foun-
dation of our holy religion in their minds.

To Christians, who ai'e ^^ ell instructed in the Gos-
pel of the Son of God, such expedients rather add

[ >^iii ]

confirmation to their faith. They were forewarned
near two thousand years ago, of tliesc things, by their
great Lord and Master ; '' that when the time should
eome, they might remember, that he had told them
of them." They indeed rest in this strong confidence,
" that when the Lord Jesus shall be revealed from
heaven, with his mighty angels in flaming fire, he will
take vengeance on them, w^ho know not God, and who
obey not the Gospel of our Lord Jesus Christ; who
shall be punished with everlasting destruction from
the presence of the Lord, and from the glory of his
power, when he shall come to be glorified in his
saints, and to be admired in all them who believe in
that day."

This awful consequence, created some alarm in
my mind, lest at any future day, you, my beloved
child, might take up this plausible address of infidel-
ity ; and, for want of an answer at hand to his subtle
insinuations, might suifer even a doubt of the truth, as
it is in Jesus, to penetrate into your mind.

You might then, perhaps, be alone, or without a
friend near you, whom you might be willing to con-
sult without delay ; And my mind could not, with pa-
tience, endure the idea of your doubting, on such
important points, though it were but for a moment.

I therefore determined, as God should give mc
health and leisure, were it only by improving a few
moments at a time, to put my thoughts on the subject
of this pamphlet, on paper, for your edification and
information, when I shall be no more.

I chose to confine myself to the leading and essen-
tial facts of the Gospel, which arc contradicted, or at-
tempted to be turned into ridicule, by this writer. I

[ xiv ]

have endea^'oured to detect his falsehoods and tnisft-
presentations, and to show his extreme ignorance of
the divine scriptures, Avhich he makes the subject of
his animadversions — not knowing that " they are the
pov^er of God unto salvation, to every one that be-
lieveth."*

It is by their divine instructions, that, in the lan-
guage of the elegant Hunter, the true Christian learns
** what is the commanding object in the eye of eternal
Providence, the salvation of a lost world, by Jesus
Christ. Do you adopt the same object ? Cleave unto
it ; keep it continually in view ; all things else are vain
and worthless ; for they are passing quickly away.
Our interest in, and hold of the world, is diminishing
every hour. Our consequence, as candidates for im-
mortal bliss, as heirs of glory, is rising in proportion.
When we cease from importance as the citizens of this
world, our real importance begins to be felt and un-
derstood. I recommend no sullen distance from your
fellow-creatures, nor peevish discontent. Live in the
world. Associate \^ ith mankind. Enjoy the portion
ivhich God allotteth to you. But use the ^\'Orld, so as
not to abuse it. While you are cumbered about many
things, never forget, that one thing is needful, and
choose that good part, which shall not be taken from
you."t

The experience of forty years, arid upwards, has
confirmed the conclusions I have drawn from the doc-
trines of the Gospel ; and be assured, my dear child,
that this author's whole work, is made up of old ob-
jections, answered, and that conclusively, a thousand

• Romans, i — 16. •}■ Hunt. Sacred Biog. id vol. 24.

[ XV ]

times over, by the advocates for our holy religion*
Some of them he has endeavoured to clothe with new
language, and put into a more ridiculous form; but
many of them he has collected almost word for word,
from the writings of the deists of the last and present
century.

May that God, who dtlighteth in the meek and
humble temper, which trembleth at his ^^'ord, lead you
to tlie cross of Christ; and there, by his holy spirit,
direct you into all truth. May he instruct you in his
holy word, which is able to make } ou wise unto sal-
vation. Let that word abide in you richly — become
your daily companion, under every circumstance of
life ; " the man of your council, a lamp to } our paths,
and a light to your feet."

For near half a century, have I anxiously and cri-
tically studied that invaluable treasure; and I still
scarcely ever take it up, that I do not find something
new — that I do not receive some valuable addition to
my stock of knowledge; or perceive some instructive
fact, never observed before. In short, were you to
ask me to recommend the most valuable book in the
world, I should fix on the Bible as tlie most instruc-
tive, both to the wise and ignorant. Were you to ask
me for one, affording the most rational and pleasing
entertainment to the inquiring mind, I should repeat,
it is the Bible : and should you renew the inquirj%
for the best philosophy, or the most interesting his-
tor)% I should still urge you to look into your Bible.
I would make it, in short, the Alpha and Omega of
knowledge; and be assured, that it is for want of un-
derstanding the scriptures, both of the Old and New
Testament, that sq little value is set upon them by the

[ ^v, ]

M orld at large. The time, however, is not far off,
whtn they will command a very different reception,
among the sons of men.

One thing I beg you would attend to, as a guard
against the designs of infidels, to wit, that the Gospel
revelation is a complete system of salvation, suited to
our fallen nature, and should be taken altogether. Be
cautious, then, how you ever hearken to objections
levelled against detached principles, separated from
the system, which are too often made use of, with
success, by those who wish to weaken the force of
revelation upon the mind of its professors, and by
slow, if not imperceptible advances, to sap the foun-
dation of their hope. It is not unusual to hear the
punishment of sin, stated as incompatible with the
perfections and attributes of Almighty God : that he
cannot delight in the sufferings of the creatures that he
has made, as he has no passions to gratify, and he de-
lighteth not in cruelty — but the gospel reveals the
great Jehovah, as the governor of all ranks of being in
the universe. That it is necessary to keep all intelli-
gences in the love of order, and obedience to his
righteous laws. That the breach of them, necessarily
induces a separation from him, who is the fountain
and source of all happiness and enjoyment; and, of
course, necessarily induces misery in the extreme.
Iliis becomes a warning to all intelligences, to avoid
the evil of sin ; and therefore it is for the good of the
whole, and founded in benevolence to l^ngs in gene-
ral, that the obstinate and unbelieving sinner is pu-
nished. But if the advocates for infidelity, can once
weaken your faith, by the disbelief of future punish-
ment, he finds you then ready for a new attack, by

[ xvli ]

the denial of some other detached principle, till thus
by degrees, your faith is undermined and destroyed,
before you are aware of it.

For you I have written. To you I commit this
labour of my old age, hoping that, as it is designed
for your own private instruction, you will receive it,
as in the fear of the Lord, without a criticizing eye,
or opposing heart ; and that you will be persuaded by
it, to search the Scriptures, '* knowing that they cony-
tain the words of eternal life," thereby you will gra-
tify the most fervent desire of

An AFrECTioNATE Parent.
Rosehilly December ^ 1795,

PREFACE.

1 HE ushering into the world, an investigation
of the nature of the following answer to the Age of
Reason, at this late period, after so many conclusive
answers have been given to it, and particularly that of
the learned, pious, and excellent bishop of Landaif,
certainly requires some apology.

The substance of the following sheets, were writ-
ten soon after the first appearance of the Age of
Reason, in this country. The original design, was
merely to guard a beloved child and intimate friend,
against any sceptical doubts that might have been
produced, by the many conversations that daily took
place, when tliat ai-tful book was first handed about in
this city.

It was, at first, designed to be confined within the
limits of a few sheets.

Soon after, having occasion to review the subject,
it opened itself in such a manner, that before I was
aware of it, the bulk increased to a manuscript of a
considerable size.

[ XX ]

Wlien, in my opinion, it had answered the origi-
nal design, I desisted from any farther pursuit of the
subject, till a short time since, when, being credibly
informed, that thousands of copies of the Age of
Reason, had been sold at public auction, in this
city, at a cent and an half each, whereby children,
servants, and the lowest people, had been tempted
to purchase, from the novelty of buying a book at so
low a rate ; my attention was excited, to find out what
fund could afford so heavy an expence, for so unwor-
thy an object.

I was soon convinced, that a principle of the illu-
minati in Europe, had been adopted by some unkno\vn
persons in this countr}^, viz. — that of fixing on the ri-
sing generation, and the lower orders of the people, a^
the chief objects of an attack, for spreading the princi-
ples of infidelity ; finding, from long experience, that
the arts of deception must ever fail, where sound
kai'ning and pure science prevail.

This became the subject of much conversation
among men of sober principles, with whom I was in-
timate ; during which, two or three learned friends
became acquainted with my attempt to answer that
dangerous pamphlet. They assured me of their opi-
nion, that although it was a repetition of reasoning,
ai-guments, and facts, that had been published over
and over again ; yet, under present circumstances, it
might be of real service to the young and unlearned,
as the subject was placed in a light more adapted to
their capacities and memories, than in those publica-
tions that had preceded me ; and many facts enume-
rated, that were not easily attainable by them ; that, at
all events, it would be casting in my mite, towards

[ xxi ]

opposing the flood of infidelity that was dekiging our
land ; and coming from a layman, engaged in avoca-
tions foreign from the study of divinity, it might en- '
courage others, under like circumstances, to devote
their leisure hours to investigate so important a sub-
ject, as the religion on which their hopes of happiness
hereafter, must depend.

It must be acknowledged, that however pleased I
have been with Bishop Watson's very learned, able,
and judicious " Apology for the Bible," I do
not think it altogether calculated for young people,
and the lower ranks of the community; and it is
really to be wished, that the title had been better
adapted to the work.

Several other valuable answers have appeared, each
containing many important arguments on the subject;
and as many of them as have come to my hands, have
been perused, and though much pleased and edified
with most of them, I have not been entirely satisfied
with them, as applicable to the youth of our country,
and those whose opportunities have not been so advan-
tageous, as to guard them against the sophistry of art,
cunning, and an inbred hatred of every thing sacred
and holy. The boldness of impiety is often mistaken
for knowledge, founded on an independent spirit, and
thereby saps the necessary defence of simple inno-
cence and unsuspecting modesty.

For a considerable time past, I have ardently wished
to see some more able hand, meet Mr. Paine more on
his o^vn ground, in a plain and simple manner — but
after waiting several years, I have lost all hopes of
being giatified; and therefore have been more easily
persuaded to undergo, amidst a varietj- of other busi-

[ xxii ]

ness, the labour of copying once more, what was de-
signed for a particular and special purpose ; and alter-
ing the address, by applying it more directly to the
author of the Age of Reason, and tlirough him to all
his brethren in scepticism.

I am averse to increasing the number of books,
imless it be on important occasions, or for useful pur-
poses ; but an anxious desire that our country should
be preserved from the dreadful evil of becoming ene-
mies to the religion of the Gospel, which I have no
doubt, but would be introductive of the dissolution
of government and the bonds of civil society ; my
compliance with the wishes of a few select friends, to
make this work public, has been more easily ob-
tained.

However, I am not sanguine of great success,
knowing my own insufficiency for the task ; neither
do I expect to carry much conviction to the nr/mds of
those, who have been long engaged in the vices of
infidelity ; what I principally look for, is, to persuade
the rising generation, and those who ai'e but begin-
ning to doubt or waver, to make the divine Scrip-
tures their serious and attentive study ; and seek to
understand the principles of the Gospel, before they
pretend to judge of them, or to renounce them as
untrue, or of but trifling importance. Thus they
would do in any other science, and they cannot rea-
sonably adopt a difi'erent practice in religion.

Few know to what lengths, conscious ignorance
of a subject that every man ought to know, will lead a
person to go, in order to cover the knowledge of it
from the world.

[ xxiii ]

If this attempt shall become the means of direct-
ing one solitary individual from the path of error, into
that of truth, I shall consider myself richly paid for all
my trouble, in altering and preparing the following
sheets for the press.

Most willingly do I commit them, to the over-
ruling direction of Sovereign Wisdom, who has
heretofore made use of clay and spittle, to open the
eyes of the blind ; and do most devoutly pray, that in
his own way, and by his own means, and in his own
time, he will accomplish tlie promised kingdom of
his beloved son.

AGE OF REVELATION, &c.

" Oh that my head were waters, and mine ayes,
'• Were fountains flowing, like the liquid skies;
" Then would I give the mighty flood release,
" And weep a, deluge for the human race."

Pains.

xtE AR O heavens ! and give ear O earth |
for the Lord hath spoken : I have nourished and
brought up children, and they have rebelled against
me," was the pathetic and affecting language of the
elegant and truly evangelical prophet Isaiah, when ad-
dressing an highly favoured, though obstinate and sinful
nation — " a people loaded with iniquity — a seed of
evil doers — children who were corrupted."

And can there be a more pertinent address, in any
other form of words, put into the English language,
which would better suit an introduction to a review
of a late work, made famous, from no other cause, but '
liaving been written by the author of Common Sense,
and which is absurdly entitled " The Age of Reason."

There is no intrinsic merit in this work, which
might entitle it to an answer ; and it would undoubt-
edly have been consigned to perpetual oblivion, with

C 26 ]

a thousand other profane and impious performances,
had it not been from a conviction, that many young
and uninformed people, wholly unacquainted with the
genuine principles of our holy religion, and the subtly
and dishonest practices of her apostate adversaries, had
with avidity engaged in reading it. From the repu-
tation the author had gained, by his former political
writings, in this country ; writings, which, from local
circumstances, and the stale of men's minds at the
moment of an important revolution, gave celebrity to
their author, the production before us has met with a
more general approbation, than could otherwise have
been expecied.*

It is in this manner, that these inefficient fragments
of the writings of the last century, repeated by the late
king of Prussia, Voltaire, and otliers, now new vamp-
ed Up, with the aid of ridicule, under the title of " The
Age of Reason," and this addition, " By the Author
of Common Sense," though so often fully answered
by learned men, are again inti*oduced into the world,
as new matter, in hopes of deceiving the ignorant and
unwary, by the influence of a name.

It is no new thing, for the enemies of truth and
godliness, thus to descend to the meanest aiis, in order

* " The general opinion (speaking of the influence that the pamphlet
entitled " Common Sense," had among certain classes of the people), and
the unanimous testimony of all the known writers upon American aff"airs,
leave scarce room for a doubt of the fact, though for the honour of the
Americans, I would most willingly call it in question. — Thomas Paine's
" Common Sente," is a pamphlet just as contemptible almost throughout,
just as remote from sound human sense, as all the others, by which, in
later times, he has made himself a name." — Gentz's Origin and Princip. 56.

The great effect which this pamphlet had on the revolution, (and U
was certainly great^ arose from its being written at the moment when the
pviblic mind was in a great alarm, and totally at a loss hov^ to determine.

[ 27 ]

to accomplish the horrid purpose of ruining the soul^
of men.

As to the serious and devout Christian, Mho has
felt the transforming power of the religion of Jesus
Christ, and has experienced the internal and convin-
cing evidence of the truth of the Divine Scriptures, the
treatise referred to, will rather have a tendency to in-
crease his faith, and inflame his fervent zeal in
his master's cause, while he beholds this vain attempt,
to ridicule and set at nought, the great objects of his
hope and joy, by one who plainly discovers a total ig-
norance of every principle of true Christianity, as re-,
vealed in the Scriptures.

The vanity and confidence often produced by an,
appearance of superior knowledge and laborious in-
vestigation, will sometimes lead even wise men,
undesignedly, into a supercilious and dogmatical
mode of argumentation, on subjects, which they per-
suade themselves they fully comprehend : hence some
apology may be made for their errors; and even the
faulty manner of managing the argument may be for-
given. But, as to the performance before us, the
author has proved himself to be totally ignorant of the
subject he has undertaken to elucidate, not only as to
the intrinsic merit of the question, but also the ideas
and terms, M'hich its advocates have been known always
to hold up and use, as expressive of their sense and
meaning of it. He has undertaken to explain, what
he does not appear to have endeavoured, by proper in-
vestigation and consideration, to understand; and at
the same time he has reviled and abused a sul^ject of
serious and solemn importance, in the estimation-

[ 28 ]

of maiiy of the most learned and best men, that ever
lived.

This shews not only a wicked and perverse tem-
per of mind, but a degree of forward and indecorous
pertinacity, that ought not to be countenanced by any
lover of mankind.

Argumentative investigation is one thing ; but ig-
norant declamation^and ridicule is another.

The miraculous facts of revelation, one might
suppose, would have led every serious mind to be-
lieve, that human wisdom could not have devised the
plan of the Gospel ; and that the prudent and cautious
mind, however darkened by the doubts and objections
of men of the world, would at least have waited with
some degree of patience, till the understanding should
be farther opened, by the fulfilment, or failure, of the
facts foretold, as taking place before, and preparatory
to, the second coming of Christ. That awful and im-
portant period is approaching. The express declara-
tions of Omniscience, as contended by the friends of
prophecy, are fast fulfilling. In the mean time, as has
been observed by an able writer, " let critics and
learned men of all kinds, have full liberty to examine
the sacred books, and let us be sparing in our censures
of each other — ^let us judge nothing (rashly) before the
time, until the Lord come, and then shall every man
have praise of God. Sobriety of mind, humility and
piety, are requisite in the pursuit of knowledge of
every kind, and much more in that which is sacred."*
But this rational principle, ought not to lead us to

* Hartley.

[ 29 ]

countenance any person in abusing sacred things, and
misrepresenting important facts, whereby the ignorant
may be deceived, and the searchers after truth be led
out of the way. However, it may justify critical ex-
amination and free inquiry, it cannot support the
vicious mind in reviling serious things, ridiculing as
visionary, facts and principles established by the expe-
rience of ages, or palming on us dogmatical assertions
for serious truths.

' To enter into a minute and candid disquisition of
any and every subject, which interests the welfare of
our fellow men, as rational and accountable creatures,
and that Math boldness and decency, is the part of a
noble mind ; but to treat those things as jests and
fables of children, which, in the contemplation of his
opponents, are considered as involving infinite and
eternal consequences, is inexcusable, and will admit of
no palliation.

If the most important communication should be
made to an unlettered Englishman, in the Greek lan-
guage, it would not be thought harsh to say, that he
did not understand it, though he had been in the habit
of hearing Greek spoken ever so long ; and an attempt
by him to explain the communication, without having
endeavoured to learn the language, would be thought
little short of idiotism. Why then should a man be
countenanced by the public attention, in his animad-
versions on any subject of which it does not appear,
that he has ever entertained one just idea ; not even of
the language of its authors ? How comes it to pass,
that in every other science, except that of religion, it
is necessary to become a learner, before it is expected
to be understood. Principles, axioms, and definitions,

[ 30 ]

must be settled and established, before men will fonrt
conclusions, or adopt decided sentiments on important
subjects of civil or moral obligation : but, as to re-
vealed religion, every vain sophist and pretender, not
only undertakes to give an opinion on its all interest-
ing doctrines, but even dogmatically to deny and con-
temn its essential, well attested facts and historical
occurrences, which have stood the test of the severest
and most critical examination. At the same time,
these pretenders to knowledge, have never given
themselves the trouble of inquiring into the A. B. C^
of religion, the alphabet of the Divine Scriptures.

What is there in the nature of revealed religion,
when compared with other sciences, and the present
degraded state of human nature, that a man should
comprehend all its great and important truths, without
labour and investigation, whilst most subjects, even of
human knowledge, are not to be obtahied but by in-
dustrious application, with all the aids of learning and
experiment ?

It is my present design then, to make a few ob-
servations on the work before us, in a manner that
may serve as a trial of its merits by the rules of com-
mon sense ^ and to this the author ought not to have
any reasonable objection, as all his pretensions to ce-
lebrity are founded on the assumption of that title.*

In doing this, I shall confine myself to a few essen-
tial facts of the Gospel, on v/hich all the rest depend,
and which are denied and ridiculed in this pamphlet.
I- shall examine the arguments attempted therein, (if

* Referring to a well known publication of his, previous to the decta-
ration of our independence, entitled, " Common Seme."

[ 31 ]

aiiy of them can deserve so respectable a name) inde-
pendent of the artful language in which they are
dressed ; and endeavour to expose the falsehoods made
use of to give a sanction to impious and delusive
sophistry.

The object being to convey rational and honest in-
formation, on a subject all- important to the everlasting
interests of my fellow-men, and not personal fame or
reputation — to guard the young and uninformed from
the dangerous vortex of infidelity, I shall feel myself at
perfect liberty, in the prosecution of this design, to
draw knowledge from every source — to borrow from
any treasury, that I shall consider more productive
than my own ; and where I find superior abilities and
greater extent of information than I can pretend to, I
shall not only use the ideas of such authors, but their
language, if thereby the great end of my undertaking
may be promoted ; I mean a conviction of the truth,
in the minds of those, into whose hands it may fall.

THE AUTHOR

OF THE

AGE OF REASON'S
INTRODUCTION TO HIS WORK;

SHEWN TO BE WITHOUT

PROOF OR ARGUMENT.

1 HE author of the Age of Reason, in all the
pride and obstinacy of infidelity, introduces his objec-
tions to the Christian system, by an exhibition of his
o\Mi creed, both affirmatively and negatively, as if his
established character for sobriety, integrity, and ex-
emplary moral conduct, entitled him to the respect and
veneration of his fello^v^- citizens, and the world at
large. In an authoritative manner, he declares, that
he does not believe in the creed of the Jewish church,
the Roman church, the Greek church, nor of any
church he knows of. From this declaration, or rather
from this his disbelief, it would seem, as though he
intended, we should infer, that the benevolent author
of our being, hath left mankind in total ignorance of
the nature of the worship he requires from them ; and
tliat till the worship that has prevailed in the world

E

[ 3* ]

since the creation, till the present time, has been
founded in error and deception. But the concluding
part of this his extraordinary creed, is as, if not more
extraordinary J " that his own mind is his own
church."*

Among all nations, the idea of a church, imports
a society or body of rational beings united together for
the pui-pose of ^vorshiping God, agreeably to some es-
tablished rule or system, agreed upon by them as most
acceptable to the Deity. What then are we to un-
derstand by this profound casuist's assertion, that "his
ov.n mind is his own church?'^ — A man so well ver-
sed in the language necessary to communicate distinct
ideas of his subject, must be an able interpreter of reli-
gious doctrines.

Another position of his introduction is as void of
principle, as that abo\'e mentioned. He asserts "that
infidelity does not consist in believing or disbelieving;
but in professing to believe, what he does not believe."
What jargon is this, to substitute hypocrisy for infide-
lity ! Thus a man really and professedly denying the
being of a God, and the obligations of revealed reli-
gion, is not guilty of infidelity: but if a man profess-
es to disbelieve a system, for special purposes of his
own, though really and truly in his conscience, he does
fully believe the truth of such system, he is an un-
believer in tliat system, an infidel and does not be-
lieve it.

* One of the principles of the illuminati in France, at the head of which
among others, was Talleyrand Perigovd, bishop of Autun, was " That
every man was his own God — his own lawgiver — and amenable only to
himself." — Vide Smit/Zs letter to tie editor of Dr. Robertson on the illuminati.

[ 35 ]

I know of no way of accounting for this absurdity^
but by supposing that our author has a secret wish,
hereafter to be reckoned among the believers in the
Christian system, though he now openly denies every
word of it. From this creed of our author, some pro-
per expectations may be formed of the residue of this
curious performance.

His observation on revealed religion, in this part
of his work, is also false in fact, viz. ''That every re-
ligion has established itself by pretending to some spe-
cial mission from God, communicated to certain in-
dividuals, as Moses, Christ and Mahomet, as if the
way io God was not open to every man aVikey

This conclusion, unfounded in truth, seems parti-
cularly designed to prepare the way, as an excuse for
his ignorance of the Christian system, and to counte-
nance his animadversions on religion, \\ ithout being
at the trouble of investigating its nature and tendency. \
But facts are asserted in this whole work, with an un-
common defect of modesty, under the apparent ex-
pectation that the world will take them as established
upon the bare assertion of the author.

It is true that Moses, Christ and Mahomet, ail
claimed the authority of a divine mission : but is it
supposable that our author has ever read with atten-
tion the respective histories of these celebrated cha-
racters, and yet, that he could allow himself to make
the abo\c obser\ation to the Christian world with a
view of placing them all on a footing. Docs it follow
that, because wicked men will be u:uiltv of counter i
feiting the most valuable paper, that therefore the ori-
ginal and the counterfeit are to be considered as equal-
ly genuine? Or docs not rather the existence of the

[ 36 ]

counterfeit, prove the reality of the original ? Did not
Moses and Christ show their divine mission, not only
by the nature and effects of their doctrines and pre-
cepts, with unblemished purity of life and manners ;
but also by doing, iii the presence of all the people,
works, that no other men ever did ; and by appealing
to them as the visible manifestations of Heaven, in
confirmation of their claim, in which the multitudes
could not be deceived ? But Mahomet aimed to esta-
blish his pretensions to divine authority, by the pow-
er of the sword and the terrors of his government ;
while he carefully avoided any attempts at miracles in
the presence of his followers, and all pretences to fore-
tell things to come. His acknowledging the divine
mission of Moses and Christ confirms their authority
as far as his influence will go, while their doctruies
entirely destroy all his pretensions to the like autho-
rity. His doctrines and precepts, are calculated to
gratify the prejudices of every party, and to confirm
them in the established principles of a fanciful reli-
gion. To the Jews he was a disciple of Moses, — to
Christians, he was a believer in the prophetic charac-
ter of Jesus Christ, while he indulged the heathen
inhabitant of Arabia in sensual ideas, that were most
captivating and pleasing to the human heart. Instead
ot doctrines and precepts inculcating the entire reno-
vation of our natures — the becoming a new creature
and overcoming the world: — Instead of a felicity con-
sisting of pure and spiritual pleasures, "did he not
establish a system of carnal indulgences, ever grateful
to the natural man, founded in the fascinating allure-
pients of its promised rewards ? — In their agreeable-
liess to the propensities of corrupt nature in general,

[ 37 3

and to those of the inhabitants of warm climates in
pai'ticular, — in the artful accommodation of its doc-
trines and its rites to the preconceived opinions, the
favourite passions, and the deep rooted prejudices of
those to whom it was addressed."*

Mahomet's pretensions to inspiration and the sub-
mission of the people to his authority, in the degree
in which they are found, as has been observed by Mr.
Hartley, may be accounted for, from the then circum-
stances of things, vvdthout having recourse to real in-
spiration, and particularly if we admit (as Mahomet
did) the revelations related and intimated by Moses,
with his own divine legation. It will appear that
Mahomet copied much of his scheme from them, to
make it palatable to those he meant to attach to his
interests, which is a strong argument in favour of the
Mosaic and Christian systems. There is no other
instance (than that of the Mosaic code) of a body of
laws being produced at once, and remaining without
addition afterwards ; — but those of Mahomet and
other impostors have generally been compiled by de-
grees, according to the exigencies of the states, —
the prevalence of particular flictions ; or the authori-
ty who governed the people at his own will.

Mahomet made his laws, not to curb, but humor
the genius of the people ; they were therefore altered
and repealed from the same causes. Whereas the
body politic of the Israelites took upon itself a complete
form at once, conformable not only to its then present
necessities in a wilderness, but to all its future cir-
cumstances, when settled in a regular government,

• White,

[ 38 ]

surrounded by neighbouring nations, in the land of
Canaan; and has preserved the same form, in a great
measure to the present time, and that under the high-
est external disadvantages, which is an instance witli-
out a pai'allel.

The doctrines, and Avhole system of the Gospel,
breathe also a quite different spirit, from those changes
and accommodations to human passions, which have
been always calculated to answer the end of merely
temporal governments : its language has ever been,
" if any man shall add unto these things, God shall
add unto him the plagues that are written in this
book; and if any man shall take away from the words
of this book, God shall take away his part out of the
book of life, and out of the holy city, and from the
things which are written in this book."*

Moses appealed to the miracles done in Eg}^pt, be-
fore Pharaoh, his court, the Avise men, and the whole
congi-egation of the children of Israel — to their pas-
sage through the Red Sea — to the pillar of fire by
night, and the cloud by day, attending them, not once
or tu-ice, but through their whole journeyings in the
wilderness — to the thunders and lightnings, and the
voice of God speaking from the mount — to forty
years experience of miracles and prophecies — while
Christ raises the dead — heals the sick — feeds the
hungTy — makes the lame to walk, and the blind to
see — commands the winds and the waves, and they
obey him — foretells the events that shall happen to
his church for 2000 years to come, in proof and con-
fb'mation of his having come from God, and possess-

* lid Rev. 18 and ly.

C 39 ]

ino" divine authority. And now, where is the compa.
rison between the supposed prophet of Mecca, and the
Son of God ; or with what propriety ought they to be
named together? " The men of Nineveh shall rise up
in the judgment with this generation, and shall con-
demn it; for they repented at the preaching of Jonah;
and behold a greater than Jonah is here."* The dif-
ference betAveen these characters is so great, that the
facts need not be further applied.

The conclusion of our author's observation, " that
the way to God, is open to every man alike," is
equally unfounded, on his own principles and repre-
sentation. Such are his vanity and confidence, that
he does not even pretend to cover his presumption,
by an attempt to produce proof of his position, either
from facts or argument ; or to show from whence he
gets his information, or to assign reasons for his
assertions ; but he proceeds at once, to build his sys-
tem of objections upon them, as undisputed data ; and
concludes his readers must receive conviction, on the
first blush of the argument. The fact asserted is,
*' that the way to God, is open to every man alike."
This assertion has been heretofore often made by in-
fidels, and as often answered : it is contradicted by
every man's daily experience, as well as by a diou-
sand fatal and melancholy examples.

If mankind were found in a state of perfect recti-
tude and innocence, free from all the dreadful conse-
quences of sin and iniquity, such an assertion might
be made with more propriety. But, not to mention
the fatal apostacy of man from the original purity of
his nature, which, although proved by all his actions,

• Luke, II — 32.

[ 40 ]

yet I well know is denied by infidels in general, and
by some who call themselves Christians ; * I appeal to
every man's observation, as convictive, that our au-
thor's position, on his own principles, is false in fact.
He himself allows, in page 35 of his pamphlet,
" that there is a revelation, the word of God, in the
creation we behold." And again, in page 36, " It is
only in the creation, that all our ideas and conceptions
of a word of God, can unite."

Every man must and will acknowledge, the various
and differing powers of the human mind, in different
persons, from the idiot, to the philosopher, most fa-
mous for his wisdom and application. And can any
man of reflection, be ignorant, that the way to God,

* The radical corruption of human nature, is one of those truths,
which their very plainness i-enders it the less easy to support by formal
proofs. If a person be unmoved by the decisive arguments which press
upon him every moment, at every turn, you can scarcely know in what

manner to address him on the subject. Let any one look diligently

into their own minds, and they will be convinced, that the continual in-
disposition to righteousness, and proHeness to transgression, which
they will discover there, can be ascribed to no other cause. Let
them behold what passes in the world around them, and they will be sa-
tisfied, that the prevailing wickedness of mankind, can be traced to no
other source. They will perceive, that in this, as in every other instance,
reason and experience unite in bearing testimony to the truth of the word
of God. — Gisborne's Familiar Survey of the Christian Religion — 14.

The late discoveries in the Eastern World, greatly add to the testi-
mony relative to this subject. Mr. Maurice says, " From the whole of the
preceding statement, it must be evident to every reader, that the Br<ihmins
are no strangers to the doctrine esteemed absurd in some Christian couH'
tries, but admitted by the Brahmins from time immemorial, that of original
tin. It is their invariable belief, that man is a fallen creature. — The doc-
trine is universally prevalent in Asia, and originally gave birth to the
persuasion, that by severe sufferings, and a long series of probationary
discipline, the soul might be restored to its primitive purity. — They had
even sacrifices denominated those of regeneration, and those sacrifices were
alnaays profusely itai:ied with blood. — 5 vol. Ind. Antiq. 956 — 7.

[ 41 ]

in our author's sense of it, is not alike open to him,
Avho never raised his thoughts to the great Author of
universal nature, or contemplated his power, wisdom,
and goodness, in his works of creation and provi-
dence ? and to the studious, contemplative philoso-
pher, who, pursuing the plastic hand of nature
through all the streams of pure benevolence and love,
hath been led, with astonishment and surprize, to the
inexhaustible ocean there, in holy rapture, to love and
to adore ?

Can it be possible, that any man in his senses,
should suppose this way to God, is alike open to the
wretch, who, destroying all the powers of nature in
debauchery and wickedness, never mentions the name
or attributes of the great, self-existing First Cause of
all things, but to deny his being, or to blaspheme his
sacred and venerable name ; and to the devout and
obedient soul, who, sensible of his own natural weak-
ness and insufficiency, is continually casting himself
at the feet of Divine Mercy, and humbly supplicating
for grace to illumine his darkened understanding, and
wisdom to direct his researches into the things of
God ? — Is this way open alike to the man who is blind
and deaf, and so incapable of improving the revelation
of our Author, in the works of creation ; and to him^
who, enjoying every assistance, both physical, moral,
and artificial, sees deeply into the mysteries of nature ?
Are the enlightened, philosophic Newton, or Ritten-
house, and the wandering savage of the Missisippi,
on equal terms, with regard to this way to God ? Or
the poor labourer, confined during his whole life, to
some mechanical business, for the bai'e support of his
nature ; and the rich, affluent citizen, who can devote

[ 42 ]

both time and fortune to the investigation of nature,
and " nature^s God, seen through all his works ?'*

These observations, not only teach the falsity of
the position, in our author's sense, but fully prove the
certainty of some great and essential change \\Tought
in the nature and state of man, since he was originally
formed by his merciful Creator ; and show, in glowing
colours, the ignorance of our author in the first prin-
ciple necessary for his investigating the truths of the
Christian religion: I mean his omu nature, as well as
the sublime doctrines of salvation by a Redeemer,
founded upon it.

The way to God, even under the express and po-
sitive revelation of his will, manifested in the life, cha-
racter, and doctrines of Jesus Christ, requires study,
application, instruction, divine grace, and continual
improvement, before it can be properly sought out,
even with the aid of the sacred Scriptures. Do the ad-
vocates of the Christian system, at this day expect to
know the great truths of their holy religion, by imme-
diate inspiration, while they acquire the knowledge ol'
every art and science, relative to human things, by la-
borious investigation? Even in the natural \^ orkl, God,
who created man, hath made him a dependent crea-
ture, so that it is necessary for his support, from day
to day, that he should be fed, cloathed and covered
irom the inclemency of the weather; but does any man
pretend to disbelicv^e the goodness and mercy of God
towards him, because he cannot exist, without cai'C,
labour, and active attention to his various wants?
Must he not plough, and sow, and reap, and defend
himself from his known enemies, or perish ? Is this
ever thought a solid argument against the superin-

C 43 ]

tendant Providence of God, or his abundant goodness
to the children of men?

In the rehgion of the Gospel, the Spirit of God has
been promised by Jesus Chi'ist, to lead his people into
all truth ; but it is the diligent, the active, the perse-
vering and sincere inquirer, who is encouraged to
depend upon this heavenly gift; and therefore the
apostle exhorts his fellow Christians " to work out
their own salvation with fear and trembling, for it is
God," saith he, " who worketh in you, both to will
and to do, of his good pleasure."

Nothing short of consummate vanity, or the gross-
est ignorance, therefore, could lead to the unfounded
conclusion, " that the way to God," in our author's
sense, " is open to every man alike."

The author of the Age of Reason, having thus
introduced himself to the attention of his readers, and,
as he supposed, paved the way to a sceptical temper
of mind, proceeds to his objections to the leading facts
of revealed religion.

THE VIRGIN MARY.

" When lam told,^^ says our author, " that a woman, called
the Virgin Mary, said, or gave out, that she was with-child,
•without any cohabitation with a man ; and that her betrothed
husband, Joseph, said that an Angel told him so, I have a
right to believe them or not ; such a circumstance required
a much stronger evidence, than their bare ivordfor it ; hut
we have not even this; for neither Joseph nor Mary
wrote any such matter themselves. It is only reported by
others, that they said so. It is hearsay upon hearsay. ^^

1 HIS gross misrepresentation, however plausi-
bly cloathed in artful language, is unworthy of a man,
who pretends to integrity of character, and to write for
the edification of mankind. He surely has never taken
the pains to read, with attention, the narration which
he thus attempts to contradict ; and thereby he is de-
ceiving the young and unlearned reader, in matters of
serious importance to his best interests.

The sacred writings of the Jews, many hundred
years before Joseph or Mary were bom, predicted, in
positive terms, tlie extraordinary event, that a virgin,
of the tribe of Judah, should conceive and bear a son,
and tliat in the town of Bethlehem, in Judea. It was

[ 4^ 3

not only thus early promulgated, but became a prin-.
ciple firmly believed and relied upon by the M^hole
people of the Je^vs, for many generations; and was the
great object to which most of their inspired prophets
directed their public labours. " The ancient Jewish
doctors expected their Messiah to be born of a virgin ;
therefore it was, that Simon Magus, who set hi mself
up for the Messiah, pretended that his mother Rachel,
bore him without tlie loss of her virginity."*

Previous to this mysterious phenomenon, the time
foretold by the prophets for its completion, expired ;
and many other circumstances that were to attend it,
actually came to pass. The expectation of the Jews,
as a people, and the learned men of the neighbouring
nations, who were acquainted with their Scriptures,
was raised to the highest pitch, by the fulfilment of the
previous events foretold, as the signs of the approach-
ing glory.

Daniel had very early, and while he was a resident
in Babylon, by his prophetic declaration, foretold the
coming of the Messiah among the Jews, at the end
of seventy weeks, or four hundi'ed and ninety years>
which must have been well known to all the nations
of the east— add to this, that the Jews were then scat-
tered over all Asia, Africa, and I^urope. Tacitus, the
Roman historian, who lived in the first century, says,^
" Many of the Jews were persuaded, fi^om the con-
tents of their sacred -writings, tliat the eastern country
would prevail, and that from Judea would come those,
who were to have the sovereignty of the whole
world."t Suetonius, another famous historian of the

* Ruct. Qiiestio«g Almat. lib. ii. ch. x^, f LiU.v-. cap. xiii, fol 56^.

t 47 ]

same century, says, "An ancient and unifonn opinion
had prevailed all over the east, that it was destined
for the people of Judea, about this time, to rule over
the world."* Josephiis, the Jewish historian, men-
tions the same thing; and further says, ** That what
principally excited the Jewish people, the wise juen
as well as others, to the war with the Romans, was the
expectation of a great deliverer to arise among them,
who should obtain the empire of the world." He also
says, " That when Alexander the Great was at Jeru-
salem, the prophecies of Daniel were pointed out to
him, by Jaddus, the high priest."!" Dr. Sykes says,
" It is evident that this opinion was fixed and settled;
was generally received among the Jews, that some one
of their nation was to eet universal dominion. It is
testified on all hands, by heathens and by Jews, as weU
as Christians, and consequently cannot be denied."

The miraculous event is made known to the sub-
ject of this divine grace by an angel from Heaven.
She is not found among the nobles of her country, or
the princes of her tribe. — She is an obscure virgin
^f the tribe oS Judah, dwelling in die despised city of
Nazareth. Her betrothed husband receives equal
proof of the awful truth. — They make it known to
their friends. — It is confirmed to them by her cou-
sin Elizabeth, who had previous notice from the same
heavenly messenger, of the mercy of God to her na-
tion. They are necessarily, tho' undesignedly, brought
to the village of Bethlehem by the public authority o4'
the government, that no part of the ancient prediction
should be unfulfilled.

* Da Vh*, Veep: cli. i^. 'f Josephas, vol.

[ 48 ]

At the birth of this v/ondrous child, certain simple
and unsuspecthig shepherds, engaged in their lawful
and innocent occupations, but wholly ignorant of any
extraordinary occurrence, are surprized with a visit
from a heavenly choir, and informed, in the most sub-
lime language and harmonious strains, of the love of
God to man.

The shepherds, with astonishment, visit the stable
and the manger by direction of the messengers of
Heaven, and find the more than royal babe, agreeably
to their information. — They publicly announce the
glad tidings, and publish abroad the fulfilment of an-
cient prophecy.

The wise men from a distant and eastern country,
under the influence of tradition, added to a divine re-
velation, and the supernatural appearance and direc-
tion of a new star in the Heavens, attend the new born
babe with magnificent presents, and hail him king
of the Jews.*

Chalirdius the Platonist, a pagan historian who
wrote, soon after the coming of Christ, his Commen-
tary on Timaeus, says, "There is another more holy
and more venerable history, which relates the appear-

• Abiil-Pharaglus, an Arab writer mentioned in the Historia Dynasta-
rium, page 54, tells us, that " Zoroaster, the head of the Persian magians,
(or clergy) foretold to his noagians the coming of Christ, and that at the
time of his birth there should appear a wonderful star, which should shine
by day as well as by night, and therefore left it in command with them,
that when that star should appear, they should follow the directions of it,
and go to the place where he should be born, and there offer gifts and pay
their adoration unto him : And that it was by this command that the three
wise men came out of the east — that is, out of Persia, to worship Christ in
Bethlehem." Dean Prideaux says, this author, though an Arab, professed
the Christian religion, and supposes it as most likely, that hc took this idea
from them, though he assigns no reasons fof his belief.

[ 49 ]

ance of a new star, not to foretel diseases and death,
but the descent of a venerable God, wlio was to pre-
serve mankind, and to shov/ favour to the affairs of
mortals ; which star the wise men of Chaldasa observ-
ing as they travelled in the night, and being very
well skilled in viewing the heavenly bodies, they are
said to have sought after the nev/ birth of this God;
and having found that majesty in a child, they paid
him worship, and made such \'0v,'s as v/cre agreeable
to so great a God."

Baalam, on the arrival of the Israelites from Egypt
into the wilderness, had prophesied of the coming
Messiah, by declaring, that "a star should come out of
Jacob, and a sceptre rise out of Israel;" and no doubt
but the knowledge of this prophecy was preserved in
the east, and, with other historical facts, handed down
by tradition. The people of the east had also the ad-
vantage of the knowledge and piety of Melchizedeck,
Abraham, Lot, Isaac, Jacob and Job, and his friends ;
the worship and example of the Hebrews in Egypt—
the account of all the miracles performed by Moses — -
their supernatural deliverance from that house of bon-
dage— the remarkable destruction of the Egyptians in
the sea — the miraculous support, in the wilderness, of
three millions of souls for forty years, with their un*
exampled success, against all the united force of the
kings of Canaan, with their numerous hosts, accord*
ing to the express predictions of Moses — the final
settlement of the Hebrews in the promised land — the
celebrity of David, Solomon, and the kings of Judah
and Israel — the conduct and prophecies of Daniel,
Isaiali, Jeremiah, and other prophets — v.ith all the va-
rious decrees of the kings of Babylon, acknowledging

G

C 50 ]

the God of Israel, to be the God of all the earth, ast
did many of the neighbouring nations from time to
time. All these extraordinary means of knowledge,
and tlic occurrences consequent thereon, must have
turned the attention of the wise men of every nation,
to the history and religion of a people thus favoured of
God; and hereby it is reasonable to suppose they be-
came acquainted with the leading facts of revelation.

Strabo, another heathen historian, in his 16th
book, mentions Moses and the ancient Jews ^ with
commendation. He says, " That many, in honour to
the divine majesty, went out of Egypt ^\'ith Moses,
rejecting the worship of the Egyptians and other na-
tions, inasmuch as Moses had instructed them that
God Avas not to be worshipped by any image, and that
he ^^ ould re^'eal himself only to the pure and vir-
tuous." He observes, *' That Moses had great suc-
cess in the establishment of his government, and the
reception of his laws, among the neighbouring na-
tions; and that his successors, for some ages pursued
the same methods, being just, and truly religious."

Varro, the most learned Romai? historian, though
a heathen, much approved of tlie Jewish worship, as
being free from that idolatry, which he could not but
dislike, in the heathen religion.*

Abraham, Isaac, Jacob and Joseph, were mention-
ed of old in Philo Biblyus, out of Sanchionathan, who
wrote 4ibout 200 years after Moses — in Berosus, a
priest of Bclus, who lived about 300 years before
Christ — Hecataius — NicolausDamascenus — Artipa-
nus — Eupolemus — Demetrius — tlie Orphic verses— f

• St. Aug. in Civ. Dei, lib. iv. ch. xv\i.

[ SI ]

and in Justin, out of Trogus Pompaeius ; all of whom
relate the history of Moses, and his principal acts.*

This fact is also confirmed by the language of Ru-
hab, the harlot of the city of Jericho, to die spies.
*' And she said unto the men, I know that the Lord
hath given you the land, and that your teiTor has
fallen upon us, and that all the inhabitants of the land
faint because of you: for ive have heard how the Lord
dried up the water of the Red-Sea for you, when ye
came out of Egypt; and what ye did to the two kings
of the Amorites, that were over the other side of Jor-
dan, Sihon and Og, whom ye utterly destroyed, for
the Lord your God, he is God in Heaven abo\e, and
on earth beneath."t The learned bishop Tillotson
says, " The gentiles had, from the prophecies of the
Sybils, an expectation of a great king, that was to
aj)pear in the world." So Virgil says, '* that the time
of Augustus was the utmost date of tliat prophec}',
ultima cuincei vcnit jam carminis JEias.'*

These \\ ise men then, imder all these advantages,
might, on the appearance of this star, about the time
of the completion of Daniel's four hundred and ninety
years, have been fully convinced of the truth of the
prediction, and the certainty of his being born, who
should literally become the king of all the earth.
They therefore did not enter Judea in a secret man-
ner, or make a mystery of their mission. Their
application is not to the paii:ies concerned, or friends
engaged to make out the trudi of the fact; but as am-
bassadors from a foreign prince, they with confidence
apply to Herod, the king of the country, and under a

• Grot, de Vcit. I Joih.ia, chap. ii. 9th, 10th and 11th ver.

[ 52 ]

convjction of the certainty of their mission, with an
air of authority demand to know, *' Where is he thai
is born king of the yews ? for we have seen his star in
the east, and are come to worship him.'''' This was
unwelcome and alarming news, to the ciiiel, jealous,
and tyrannical Herod. He did not rejoice in the glo-
rious confirmation of all their hopes, founded on
ancient prophecy, and endeavour to countenance the
idea, and the general expectation of the people, but
*"' he was troubled, and all Jerusalem with him."
The people had often experienced the dreadful effects
of revolts, and therefore, without considering the dif-
ference between these times and events, trembled at
the extraordinary tidings, The chief priests and
scribes, ai-e all solemnly convened by the king's
order, that he might know from them, with precision,
the place pointed out by the inspired penmen of their
sacred ^\^ritings, where Christ, or their e:j^pected Mes-^
siah, should be born. They do not hesitate about, ov
deny the facts, but unanimously answer, "In Beth-
lehem of Judea." The wise men no sooner receive
the answer, than they repair to that place, and lo ! the
star, which they had seen in the east, again appears to
them, and directs to the most unlikely place in the
>vorld, in hum^in apprehension, (a stable and a man^
ger) to look for a royal infant, the expectation of a
great nation, and the hope of the world.

As soon as this e:j£traordinary child is brought
ipto the temple, (most likely with many others, with-
out distinction) Simeon the priest, an order of men
among the Jev/s, not famous for countenancing the,
humble Jesus, and Anna, a prophetess, under the in-
pucnce of a prophetic spirit, single out the blessed

C S3 ]

child, and unite their testimony in ciDnfirmation of
tliis supernatural event.

But it will be asked, how are these things known,
but by bare " hearsay upon hear say V

I answer, these are facts related by the chosen dis-
ciples of this same child, who was thus born king of
the Jews. They accompanied him, during his mi-
nistry, and received their knowledge from his own
information, as well as that of Joseph and Mar)*, and
by the inspiration of the Holy Spirit. These are facts
related by them, not in a secret history, or in a cor-
ner; not for their private or personal advantage in this
life, but at the risk of their reputation, peace, com-
fort, and even of their lives. Arnobius, as early as
the third century, says, " that it is extremely impro-
bable that men should be so absurd and infatuated, as
to agree together to pretend that they had seen things,
which they had not seen; especially if w^e consider,
that the}^ were so far from making any advantage of
such an imposture, that they exposed themselves to
the hatred of the world in general." — Not hundreds
of years after the events, but during the life of their
master, and immediately on his death — in the life time
of Mary, if not of Joseph too ; and most likely of the
shepherds and other witnesses of these extraordinary
circumstances, which they relate — of numbers who
must ha^'e been privy to the visit of the wise men,
priests, scribes, and pharisees — to the cruel slaugh-
ter of the innocent children by the relentless Herod —
many an inconsolable mother, and weeping father,
must have been living witnesses of these important
facts, when first published by the disciples of the cru-
cified Jesus, to an astonished world. On no other

[ 54 ]

natural principle, can you account for the amazing
success, that attended the preaching of a poor ilUte-
rate fisherman, when three thousand men were
brought over to the faith, at one sermon. It is most
likely, that not only these, but thousands more, did
then testify to their truth, otherwise the apostles must
have been detected in the most shameful imposition
on mankind, if they had been false. But so far from
this, neither scribes, nor pharisees, with other learn-
ed Jews, who always discovered so much inveteracy
to the Christian faith, ever pretended to controvert, in
that day, the great leading facts of the Gospel
history.

These opposers of the Chiistian church, had the
most urgent reasons for using every means in their
power, to expose the falsehood or forgery of the apos-
tles, ifsuchhadbeenthecase. The aposdes condemned
both scribe and pharisee for their unbelief, hypocrisy
and formality — the whole body of the Jews, for their
darling partiality to their own nation, and ceremonial
law; and threatened the most dreadful punishment in a
future state, upon all. Dr. Priestley very properly
observes, that " We believe the facts recorded in
the New-Testament, not on the evidence of four per-
sons, but on that of thousands, who were well ac-
quainted with the facts, and by whom it cannot be
denied, the contents of these books were credited.
The books called the Gospels, were not the cause^ but
the effects of the belief of Christianity in the first ages:
and these were received by the primitive Christians,
because they knew beforehand, that the contents of
them were true ; consequently the leading facts of
Christianity will always remain deserving credit,

L 55 J

whatever may be found to be the truth concerning the
authenticity of particular books. The circumstances
of the Christian church, which received these books
and transmitted them to us, were such, as there cannot
be a doubt with respect to the competency of their
evidence; because they were published in the life
time of thousands and myriads, who were as compe-
tent witnesses of the facts y as the writers themselves ;
and there cannot be any question of their veracity,
unless we suppose they all combined to tell and to
propagate a falsehood, to their own prejudice, and
merely to impose on all posterity — which would be a
greater miracle, as being more contrary to what we
know of human nature, than any thing recorded in
these books."*

But what can our author say to the confirmation
of all these great events, by the after life and conduct
of Chi'ist himself, who is acknowledged to be " a vir-
tuous and amiable man, and a preacher of the most
excellent morality."! He acknowledged his mother
on the cross, and declared his supernatural birth and
high original, publicly and openly, before friends
and enemies.

Let any candid man, with a mind open to convic-
tion on rational evidence, take up the account of this
transaction, as related by the apostle, and confirmed
by all the attendant and concurring circumstances
contained in the sacred writings, and let him say, if
he could then presume to assert, without a shadow
of truth, that the birth of Jesus Christ of the Virgin
Mar}'", as related by the evangelists, is mere hearsay ^

* Letters to a young; man. t Paine.

C 56 J

or rather hearsay upon hearsay. Did not the writers
of the Gospels testify, by their whole conduct, that
they were men of integrity, impartiality and virtue ?
Did they not teach and inculcate the most pure and
strict morality ever taught to man, and that on pain
of the utmost displeasure of Almighty God ? Christ's
disciples, says the learned Jortin, were examples of
fervent zeal for the welfare of mankind — of an inof-
fensive behaviour — of disinterestedness and self-de-
nial— of indefatigable industry — of the most exten-
sive charity — of patience, courage and constancy —
and of a regular practice of all they taught. The first
Christians resembled their teachers in their good qua-
lities, and it was no small advantage to them, in their
apologies for themselves and their religion, to be able
to appeal boldly to their innocence and integrity. —
That we may have a right sense of this, we should
consider what it was to be a Cliristian in that day,
lest we be deceived by the vulgar use of the word,
and by the notion which we at present entertain about
it. To be a Christian at that time, was to be an ex-
ample of well-tried virtue — of true wisdom and con-
summate fortitude; for he surely deserves the name
of a gi'eat and good man, who serves God, and is a
friend to mankind ; and receives the most ungrateful
returns from the world ; and endures them with a
calm and composed mind ; who dares to look scorn,
infamy and death in the face. Whoever stands forth
unmoved, and patiently bears to be derided as a fool
and an ideot — to be pointed out as a madman and an
enthusiast ; to be reviled as an atheist, and an ene-
my to all righteousness ; to be punished as a robber
and a murderer — He who can press through these

[ " ]

trials, is a conqueror indeed; and what the world calls
courage, scarce deserves that name when compared to
this behaviour.*

Some of these disciples who afterwards -wrote the
Gospels, were personally acquainted with Jesus
Christ, attended him during his life, and were actual-
ly concerned in many of the events they relate. They
were intimately acquainted with Joseph and Mary ;
and one of them took Mary to his own house after the
crucifixion, at the request of his dying Lord, and
she dwelt with him for fifteen years. The brothers
and sisters of Jesus Christ after the flesh, were among
his disciples, and several of them sealed their faith
with their blood. If these circumstances did not con-
stitute the Apostles the most proper historians to re-
cord the life, actions and doctrines of their master,
and do not operate as a strong confirmation of the
facts they relate, I know not what human testimon}',
can amount to proof: neither can I see, what reason
there can be, for giving credit to the most approved
testimonies either of nations or individuals.

Our author, with all his infidelity, A\'ill allow in
page 8, " that no one will deny or dispute the jwwer
of the Almighty, to give such a revelation, if he plea-
ses." He acknowledges that there was such a man
as Jesus Christ; and that he was a virtuous and amia-
ble man. " That the morality he preached and prac-
tised was of the most benevolent kind." These are
concessions, more than sufllicicnt to overthrow our
author's whole system of objections, and his infideli-
ty founded thereon.

• Discourse on tie trials of the Christian T^clijion, 11 j.
H

[ 58 ]

That Jesus Christ lived in the reign of Tiberius
Ceesar and suffered death under the Roman governor
Pontius Pilate, is acknowledged — that he appointed
during his life a set of men, who had been with him,
during his ministry, to publish and propagate through-
out the M'orld, to Jew and Gentile, the doctrines he
had tauglit- — the miracles he had performed ; and the
predictions he had declared, as consequences of his
death and resurrection, is scarcely doubted ; he plain-
ly and explicitly foretold to them, the success they
should meet with in executing their commission,
and the state of the Jewish and Christian churches
till his second coming in glory, which he assured
them should take place — these are all facts too notori-
ous at this day to require proof.

That this same Jesus Christ did also, during his
life, promise to his followers, that after his death and
resurrection, he would send his holy spirit into the
hearts of his disciples and followers; whereby they
would be enabled to remember whatever he had told
them while with them in the flesh ; and by whom
they should receive the further knowledge of those
things, which they were not then prepared to bear, is
also recorded by these same apostles. Now the e-
\ ent has happened, as it was foretold, in full confir-
mation of the truth. That this promise was fulfilled
in the presence of thousands of witnesses of all nations,
providentially assembled at Jerusalem at the feast of
Pentecost, for the puq^ose of public worship, is not
only recorded by them as historians, but the after suc-
cess of the preached Gospel, in all the neighbouring
nations, and the miraculous powers and knowledge
ol' so many different languages, remaining in the a-

[ 59 ]

postles, and many of the first converts to Christianity
for more than one hundred years, were evident de-
monstrations of the truth of the event. By this
means churches were founded in the most famous ci-
ties then in the world, and men of all ranks, stations
and characters, were brought by the force of these
facts, to acknowledge the faith as it was in Je-
sus. So public and notorious was the descent
of the spirit on the Apostles, that three thousand
souls were added to the church in one day. This
happened immediately after the event took place ;
and many of them must have had a previous know-
ledge of the facts published by the Apostles; and their
belief, at that time, is a strong confirmation of the
veracity of those facts. The descent of the spirit,
must have been early contradicted, if it had not been
founded in truth, as so many witnesses were appealed
to ; but even the high priest himself, was forced to
acknowledge, " that unless they did something, all
men would believe on him."

It ought not to be omitted here, that the whole
plan of the Gospel, as delivered by these historians,
is far superior to the natural abilities, of men so
ignorant and unlettered, as were the planners and
preachers of it — at the same time, they boldly declare,
that every real professor shall experience in himself
such powerful effects from a conformity to its doc-
trines and precepts, as that they should become un-
controvertible evidence to him, that God is their au-
thor. This has been verified in the lives and conduct
of thousands, and thousands in every age of the
church.

[ 60 ]

These historians have given us the account of th^ .
birth of their Lord and master, not only as they re-
ceived it from Joseph and Mary, but as they had it
from him in his hfe time, as well as from the influence .
and direction of the holy spirit, with which they were
so openly and publicly filled, in presence of s^o many
witnesses. Besides it is acknowledged, that the mo-
rality they inculcate, is of the most pure and benevo-
lent kind : and that to mislead their adherents and fol-
loAA'ers, by publishing untruths to ruin and deceive
them, would have been contrary to every principle of
nioralit)^ and benevolence.

If you look through their whole history, every
part of it bears the mark of truth and credibility.
They urge in all their teachings, the strictest atten-
tion to truth, and threaten the severest displeasure of
Almighty God against falsehood, dissimulation and
hypocrisy.

While they declare in plain but sublime language,
the dignity and glory of their master's real character,
they do not attempt to cover his actual state of humi-
lity, in not even having a place to lay his head. And
though they claim for themselves the rank of ambas-
sadors of the Son of God, and the representatives of a
King and Sovereign, they fail not to record their own
shameful misconduct, and the many mistakes and fai-
lures they had been guilty of, during their misappre-
hension of his true chai'acter ; having been deceived
with the rest of their nation, in looking to their Mes-
siah as a temporal Prince and Saviour.

Add to this, that most of the great leading facts
they relate, are confirmed by prophane historians of

[ 61 ]

good character, though known enemies to the Chris-
tian name ; and then let it be asked, who can point
out even equal human authority for any ancient his-
tory, with Avhich the world is acquainted.

The universal expectation of the Messiah, or some
divine person, about this time, is a fact generally ac-
knowledged. Nebuchadnezzar, in his time, speaks of
one of the persons who appeared in the fiery furnace,
being like unto the Son of God; and Haggai* the pro-
phet, expressly says, that be, i. e. the Messiah, was
to be the desire of all nations. If so, mankind must
have had tradition from the ancient patriarchs of the ^
character of the expected Saviour. Suetonius refers
to this expectation in his life of Vespasian, as has
been already mentioned. Virgil's PoUio is an unan-
swerable argument in favour of the same e\'ent. The
sacred books of the Jews foretold it, with the time
and many circumstances preparatory to and attending
it ; . and they were well known to the then learned
world, and for a long time before, as has been shewn.
The conduct of the wise men prove it.

There were three celebrated universities of the
Jews in the provinces of Babylon, viz. Narbardia —
Pompedithe and Seria, besides several other places
famous for learning, f The Jews relate that the ten
tribes were carried away not only into Media and
Persia, but into the Northern countries, beyond the
Bosphorus. Ortelius finds them in Tartary.|| In E-
gypt the Jews had a temple, like that of Jerusalem,

• Haggai, ii. 7.

t Buxtorf, Tib. Cxs. 6. Lightfoot's Harmony, X. T. 535, Reasons
of Christianity i5.

i Hiaer in Zech. x. Reasons of Christianity, 85.

[ 62 ]

built by Onias and continued for the space of 343
years, till the reduction of Jerusalem by Titus. The
Jews at that time, says the Talmud, were double the
number in Egypt, of those who left it under Moses,
tliat is, six millions.*

The reign of Augustus and the government of
Pilate are established facts. Dion in his life of Oc-
tavius Ccesar, mentions the murder of the Babes
of Bethlehem ; and Macrobius, another historian of
early date and a heathen, says that " Herod the king
ordered to be slain in Syria, (by which the Romans
often meant Judea) some children that were under
two years old. Among whom he included his own
son, which made Augustus pleasantly say, it was bet-
ter to be Herods hog, than his son."f

The appearance of a wonderful star at the time of
Christ's nativity is mentioned by Pliny | in his natural
history, under the name of a bright comet. II

Celsus, Julian and Porphyry, all mortal enemies
to the religion of Jesus, acknowledge the miracles
and doctrines of Christ, at the same time that they as-
cribe them to the power of magic. It is a great com-
plaint of Porphyry (a famous heathen Philosopher of

* Josephus Antiq.

t Matrob. Satunial. Lib. 3. c. 4. folio, 279, cited by Cave, 1 vol. In-
troduction 2. X Lib. 2. c. 25.

jl Hue:ius says, Scribit Plinius, exortum fuisse aliquando comoetam,
candidum, ai-gentes crine ita fulgentem, ut vix contueri possit quisqiiam,
specieque humana Dei effigiem in se ostendentem. Quest, alnct. lib. 2.
ch. 16.

The same author in his demonstration, proposition 3d, says, " that a
new star or body of light seen by the wise men, is acknowledged by Ju-
lian, though he ascribes it to natural causes " And it is set off with great
eloquence by Chalcidius, in his comment upon Plato's Timsus. Hamin-
Annot. in Matth. 2. ch. 2.

C 63 ]

the third century who wrote against the Christian re-
ligion) that our blessed Lord had the power of curing
the possessed with devils and destroying their domini-
on, wherever he came. He makes it no wonder, that
their cities should be overrun with sickness, since
Esculapius and the rest of the gods, ever since the
admission of the Christian religion, have withdrawn
their converse with men. For since Jesus began to
be worshipped no man hath received any public help
or benefit by the gods.*

Tacitus and Lucian both mention the crucifixion
under Pontius Pilate. Hear the first in his own
w ords, when speaking of the Christians, " They had
this denomination from Christus^ who, in the reign of
Tiberius, was put to death as a criminal, by the pro-
curator Pontius Pilate. This pernicious superstition,
though checked for a while, broke out again and spread
not only over "Judea^ but reached this city (meaning
Rome) also."

The darkness at that time is taken notice of by
Dion, Thallus,f Phlegon| and Suetonius, but by

• Euseb. ch. 1. 179. 1 Cave, Lives Introduction 10.

•}■ Thallus li Greek historian in his 3d Briok, speaks of the darkness
at our Saviour's death, which he calls an eclipse.

f Phlegon who was the Emperor Adrian's freed man, in his 13tli
Book of Chronicles, acknowledges that our Lord was a Prophet ; and in
his history relates several events which he had foretold. Phlegon com-
posed a history digested by Olympiads as far as the year of Christ 140. —
In this he takes notice, that in the 4th year of the CCIId, Olympiad
vhich determines about the middle of the Sod year of our common sera,
there happened the greatest eclipse of the sun, that had ever been seen, in-
somuch that the stars were visible at noon day: and that afterwards
there was a great earthquake in I'lithynia. This is quoted by Eusebius,
Hyeronimus m hisChronicon and origen against CeUus. Stack, i. N.T. 14^.

The Christian authors for the first si.v centuries constantly appealed
to the testimony of Phlegon, Thallus and the Roman records without he-
sitation. Whiston Test, of Phlegon, vindicated— »-(Jalmcts dispu'.ation
8ur lestcnebres.

[ 64 ]

TertuUian in a particulai' manner, when he appeals in
his apology to the Roman Archives, then in existence,
for the particular accomit of it, given by Pontius Pi-
late to Tiberius Caesar; and the rending of the vail of
the temple is mentioned by Josephus.

Thus, when actuated by a firm and lively faith in
the truth and certainty of the Gospel, the Christian
beholds the actions of even the enemies of the cross,
(in the words of a w^orthy Dignitary of the church of
England) " insensibly ministering to those sublime
intentions of Providence; and ignorantly concurring
to advance the triumphs of the cross ; his thoughts
ai'e relieved and enlarged amidst the amplitude of such
conceptions : inferior considerations pass away and
no aifection remains to the overwhelmed and enrap-
tured mind, but that of holy joy and gratitvide, in
return for such exuberant goodness, w^hich hath
thus amply provided for the present and future hap-
piness of his creature man."*

As a confinTiation of the history thus written by
the apostles, may here he added, the amazing progress
made by the religion of Jesus Christ, on the preach-
ing of a few illiterate fishermen, in opposition to the
religion of Jew and Gentile, and to the entire subver-
sion of both, as then practised, as is ably observed by
an eminent writer at the beginning of the second cen-
tury, during the lives of many of the eye witnesses to
some of those important facts. " The Cliiistian reli-
gion," says he, " is spread through the greatest part
of Europe, Asia, and Africa. It extends from the
British islands, to the farthest India; and is established

• Hurd. 3d Sermon, TO— "1.

[ 65 ]

liot only in cities aiid populous places, but in towns
and country villages, as Pliny testifies.

The metropolitan cities are all under bishops of the
greatest eminence and piety. Rome, Alexandria, Anti-
och,and Jerusalem, are governed by apostolical men —
Publius is at Athens — Poly carp at Smyrna — Onesimus
at Ephesus — and Papias at Hierapolis." And Tertul-
lian addressing himself to the Roman governors, in
behalf of the Christians, assures them, *' that although
tliey were of no long standing, yet that they had filled
all places of their dominions; their cities, islands, cas-
tles, corporations, councils, armies, tribes, compa-
nies; the palace, senate, and courts of judicature; that
if they had a mind to revenge themselves, they need
not betake themselves to secret and skulking arts;
their numbers were great enough to appear in open
arms, having a party, not in this or that province, but
in all quarters of the world; nay that, naked as they
were, they could be sufficiently revenged upon them;
for should they but all agree to retire out of the Ro-
man empire, the w^orld would stand amazed at that so-
litude and desolation, that would ensue upon it; and
they (the Romans) would have more enemies than
friends or citizens left among them."*

Among these converts, a great proportion were
Jews, not only in Jerusalem, but in every town and
village in Judea,as well as in the cities of the Gentiles.
Even the persecuting Saul, who thought he did God
service by his great zeal in bringing the best Chrisr
tians to judgment and to death, is made himself to cry
out, " Who art thou Lord? what wouldst thouhavis

* Apol. ch- xxxvii. fol. oO.
I

C 66 ]

mc to do:'^ and afterwards to seal with his blood the
truth of that Gospel which he had so furiously perr
secuted.

Permit me now to address myself to every reason-
able man, and ask, if facts thus related, attended with
so strong corroborating circumstances, by men of
unblemished characters, with such advantages, and
"w^hose general statement is thus supported, can with
justice be charged with wanting even " the authority
of the persons from whom the facts came, and with
being mere hearsay, if not hearsay upon hearsay^ and
ivhich no one is bound to believe." Am I at liberty
to believe or disbelieve, that there is such a city as
London, or such a republic as France, because I have
not seen them ; but draw my knowledge from the tes-
timony of others ? Am I not bound to give credit to
facts related to me, on rational evidence, though hu-
man and fallible? — Is there a sensible man in the
United- States, v\ho doubts whether Thomas Paine
wrote the pamphlet, called the Age of Reason, where
every page is characteristic of the man, and unites to
confirm the testimony of others, that he is the author^
although perhaps there may not be a man in America
who saw him write it — and if any one should have
seen him write it, or should have heard him acknow-
ledge it, yet, on the principles of the author of the Age
of Reason, I am not bound to believe it, unkss I had
seen him write it, or heard him acknowledge it, my-
self.

Am I to believe this world existed from all eter-
nity, and will continue to eternity, because I was UQt
present at its creation? Nor can I have personal de-
monstration of its end, although I enjoy the concur-

C 67 ]

rent testimony of reason and revelation, to convince
me both of its beginning and end.

It is a very strange doctrine that I am not to be-
lieve a fact, though it comes from God himself, and is
authenticated in the fullest manner by the person
to whom it is first communicated, because it was not
srtso made to me in person. If one is bound to believe
human testimony, relative to human transactions,
when gi\-en by men of veracity, having the means of
knowledge, is the weight of the evidence lessened ?
or is the obligations to believe, weakened, when the
testimony relates to the acts and declarations of God
himself, which in his infinite wisdom and condescen-
sion, he has thought proper to make known to any of
his servants, for the general benefit of mankind? If it
should please God to make a special revelation of his
will to an individual, with regard to any rule of con-
duct which he chose should influence those who
wished to serve and obey him, and that individual is
authorized to communicate it to me, attended with full
and convincing evidence of its truth and certainty, am
I nevertheless at liberty to disbelieve and reject such
revelation with impunity ? What would have been said
of the primitive church in Jerusalem, if, after knowing
fiom others, the command of their Lord and master
while in the flesh, '' that on seeing the approach of the
Roman armies, they should lea^e the city and fly for
tlieir lives," if they had reasoned with our author, and
refused to believe, because they had no know ledge of
the injunction, but from the testimony of others? But,
blessed be God ! they believed, and were preserved
from the exemplary fate of that unhappy city.

[ 68 ]

In human knoM ledge, it is generally thought that
tlic mind naturally assents to a fact fully proved by
such testimony as the nature of the case will admit.
Now it is directly opposed to the whole nature of man,
and every principle of responsibility in him for his
moral conduct, to suppose an immediate personal re-
velation from God, to every individual of the human
race, before he is bound to believe. — This would ren-
der it necessary for God, either to affect the mind of
man so irresistably by the influence of his spirit, as to
destroy all free agency in him, and thereby do vio-
lence to his nature ; or else, being thus convinced by
tiie kaovk ledge of the facts revealed, and knowing the
will of his master, he might have gone on in disobe-
dience, having his natural heart still unsubdued and
impenitent, and increased his condemnation more and
more, by acting contrary to so much light and know-
ledge. St. Paul testifies this perverse bias of human
nature, and opposition of the heart of man to the con-
viction of his understanding, when he says, though
" they knew God, yet they did not glorify him
as God."

Could our author have, by an immediate revela-
tion from Heaven, better evidence of the factsrevealed
in the Scriptures, than he has of the being and attri-
butes of that God, in whom he lives and moves, and
has his existence ? And yet, if we were to examine
into the effects of this knowledge on his daily practice,
we should have reason to fear, that an express and in-
dividual revelation to him, v\ ithout a thorough change
of heart and mind, would meet with much the same
reception as the Scriptures. If he can act against the
conviction of a fact, so clearly revealed to every

[ 69 ]

rational and reflecting mind, as the eternal power and
godhead of the one great and glorious Jehovah, with
the consequent duties and obligations ; it is not irra-
tional or unjust, to suppose a similar conduct, in op-
position to the most personal revelation of God to his
own mind. This is the idea suggested by St, Paul,
that great judge of human nature, hinted at before: —
'* For what can be known of God," says he, " was
manifested to the Gentiles by God himself, who en-
lightened them. His invisible perfections are already
geen by the visible creation; yea, his eternal power
and godhead, by the things that are made ; wherefore
they are inexcusable, because having known God,
tliey did not glorify him, nor were they thankful, but
became vain in their imaghiations, and their foolish
hearts were darkened; and fancying themselves ivise^
they became so stupid, as to change the glory of the
incorruptible God into an image made like to cor-
ruptible man."* I have not followed the common
translation, but one that better agrees widi the spirit
of the original.

It is time now to di'aw this conclusion from what
has been said — that the facts, relating to the miracu-
lous conception and birth of Christ of the Virgin
Mary, are established by evidence and proof far supe-
rior to her word, and are of that nature, which one
would imagine must command the assent of every
honest, ingenuous mind, till the truth and rectitude of
the characters of Christ himself, and the sacred histo-
rians, can be impeached, and their veracity doubted.
And although we have not the writings of Joseph and

• R»«j. chap i. 19th to 22d ver.

[ 70 ]

Mary for vouchers, we have the authenticated testi-
mony of those, who had it from them, with the addi-
tional evidence of miracles, prophecy, and the expe-
rience of thousands and thousands of the subjects of
this divine grace, from the first promulgation of the
Gospel, to tliis day.

THE DIVINE MISSION

OF JESUS CHRIST.

The Age of Reason, not content with ridiculing the lyiiracu-
lous conception of the Saviour of the world, calls in question
his divine mission also, by asserting, *' that it is not dijffi-
cult to account for the credit that was given to the story of
yesus Christ being the Son of God. He was born at a
time when the heathen mythology had prepared the people
for the belief of such a story — almost all the extraordinary
men, who lived under the heatbenmythology, were reputed
to be the sons of some of their Gods. The story, therefore,
had nothing in it either new, wonderful or obscene: it was
conformable to the opinions that then prevailed among the
Gentiles, or mythologists, and it was those people only,
that believed it. The Jews, who had kept strictly to the
belief of one God, and no more, and who had ahvays re-
jected the heathen mythology, never credited the story. ''^

i HIS is something worse than bare misrepre-
sentation.— It must be admitted to arise, either from
a total want of knowledge of the subject, or a w ilful
perversion of the truth.

The assertion is, that " the heathen mythology
had prepared the minds of the people, about the time
of the birth of Jesus Christ, for the belief of such ^
story, as that of his being the Son of God; and that
the Gentiles only believed jt, but the Jews had nev^r
cre(Jit€d the story."

[ T2 ]

Our author seems to have collected together a few
technical expressions, belonging to particular subjects,
and with which he seems much pleased, in hopes, that
by repeating them over and over, he might persuade
himself, and perhaps his readers too, that he was ac-
quainted M ith the doctrines to which they were at-
tached. This appears to be the case with regard to
the heathen mythology ; but from his application of
them to the subject before him, he appears to know
as little of the Pagan principles of worship, as he does
of the Christian system.

To e^ery person, versed in the history of the na-
tions of the world, at the time of the publication of
the Gospel of Jesus Christ, nothing can be more evi-
dent, than the contrariety of its doctrines and precepts
to the mythology of the Gentiles. So far, indeed,
were their minds from being prepared, by their reli-
gious principles and practices, to admit the doctrines
of the Son of God, that perhaps no two things in na-
ture could be more opposite, or better calculated to
destroy each other.

The religion of the gentiles, was the then religion
of all the nations of the earth, the Jewish nation ex-
cepted, which was execrated by them all, as barbar-
ous and savage, on acount of the exclusive nature of
its v/orship ; not admitting communion with any other
religion, known or practised in the world, but repro-
bating them all, as the doctrine of devils. Jesus Christ
was professedly a Jew, and therefore was despised by
the Gentiles; during his m hole life he addressed him-
self only to the Jews; after his death, his apostles con-
fined their preaching, for many years, to the same
people, till taught to do otherwise by divine revela-

[ '3 ]

tioii. They did not consider the Gentiles as subjects
of the grace of the Gospel, if we except the distant
hope held out to tiiem by Christ, in his parables and
jirophetic declarations, grounded on the rejection cf
his Gospel by the Jews, and which were not under-
stood by his apostles till after his resurrection.

The whole genius of the Pagan religion, consisted
in the occasional worship of a multitude of Gods, of
their own making, for the attainment of mere tempo-
ral good, or the indulgence of their passions, without
having an idea of the spiritual nature of the great seif>-
existent First Cause of all things; or the least expec^
tation of the resurrection of the dead. Their hints of
an immortality after death, were very obscure and im-
perfect. Cicero, in his Tusculan Questions, says,
" Show me first if you can, and it be not too trouble-
some, that souls remain afier death; and if you cannot
prove this, for it is difficult, declare how there is no
evil in death?" Again — '' I know not Avhat mighty
things they have got by it, who teach, that when the
time of death comes, they shall entirely perish; which
if it should he, (for I do not see any thing to the con-
trary) what ground of joy or glorying does it afford:"
Hence, an admission of any new God, or tlifferent
mode of worship, was easily assented to by tliem.; so
that it did not derogate from the established principles
of intercommunity of divine homage to their various
deities, agreeably to their national institutions.

The Christian system, grounded on the religion of
the Jews, so odious to the Vvhole v/orld of Gentiles-,
opened a new scene to mankind. Jesus Christ com-
menced his prophetic office, by preaching repentance
and forgiveness of sins, through his name alone, in

K

[ 74 ]

oppcsitiori to all the Gods of tlie nations ; declaring
their worship to be that of demons and devils — that
no salvation could be procured by any of them to their
votaries, and that there was but one only living and
true God — that life and immortality A\'as now brought
to light by his Gospel, in which, for the first time, was
clearly rcAcaled the resurrection of the body— that
every man, every where^ was now commanded to re-
pent and believe his Gospel, as by no other name un-
der Heaven, but that of his o'vvn, could eternal life be
obtained — that whoever believed on him, should be
saved; but all who refused, and would not believe,
should be damned — that no man could come to God,
but by him — that he was, emphatically the resurrec-
tion and the life — that there could be no communion
in the worship of the heathen deities, even their most
supreme, no not so much as to eat or drink with them
at their festivals and solemnities, their being no pos-
sible connection between the cup of the Lord, and of
devils.

The heathen world -was now in an awfid stale of
darkness and vice. It will therefore throw some light
on the necessity mankind were in at this time, of great
reformation, to attend to the nature and practice of the
heathen mythology. A respectable author, has given
an epitome of it in the following words — " The chief
oracles among the heathens, appointed himian sacri-
fices; that of Delphi, of Dodona, and of Jupiter Saotes.
It was the custom of all the Greeks, to sacrifice a man,
before they went out to war. It was a custom among
the Phcenicians and Canaanites, for their kings, in the
times of great calamity, to sacrifice one of their sons,
whorr. they loved best ; and it was common both v.ith

[ 75 ]

them, the Moabites, and Ammonites, to sacrifice their
children. Herodotus says, " That in the expedition of
Xerxes into Greece, arriving in the coimtr}^ of the
Edonians, in Persia, the magi took nine of the sons
and daughters of the inhabitants, and buried them
alive — and that vihen Amestris, wife of Xerxes, had.
happily attained to mature age with confirmed health,
she ordered fourteen children of the noblest families
of Persia, to be buried alive, in grateful sacrifice to the
subterraneous deity."* The Eg}'ptians, the Athenians
and Lacedemonians, and generally all the Grecians,
Romans and Carthagenians— the Germans, Gauls and
Britons— and indeed almost all the heathen nations
throughout the v\'orld, offered human sacrifices upon
their altars; and this, not on certain emergencies, and
in imminent dangers only, but constantly, and in somx
places, every day; but on extraordinary accidents,
multitudes were sacrificed at once to their bloody
deities.

Diodorus Siculus and others, relate, that in
Africa, two hundred children, of the principal nobility,
were sacrificed to Saturn at one time ; and Aristo-
menes sacrificed three hundred men together to Jupi-
ter Ithometcs, one of whom was Theopompus, king
of the Lacedemonians.

Plutarch, in his Tract on Superstition, says, *' Had
it not been much better for the so much famed Gauls
and Scj'thians, that they had neither thought nor ima-
gined, nor heard any thing of their Gods, than to
have believed them such as would be pleased with
the blood of human sacrifices, and who accounted

• lhj. vii. p. .\rr.

[ 7« ]

siicli for the most complete and meritorious of expia*
tioiis. How much better had it been for the Cartha-
genians, if they had had either Critias, or a Diagoras,
for theix first law-sriver, that so thev mif^cht have be-
hcved neither God nor Spirits, than to make such of-
ferings to Saturn, as they made. But they knowingly
end willingly devoted their own children; and they
vAio had none of their ovra, bought of some poor peo-
ple, and then sacrificed them, like lambs or pidgeons;
the poor mothers standing by, v/ithout either a sigh or
a tear — or if by chance she fetched a sigh, or let fall a
tear, she lc?.t the price of her child, and it was never-
theless sacrificed. All the places round the image, were
in the mean time filled with the noise of hautboys and
tabors, to drown the poor infants' crying.'*

Let those who are instrumental, with so much in-
dustr}?-, to destroy our holy religion, and bring us back
to this awful state of things, seriously reflect on the
just deserts of so aggravated a crime, and fear the tre-
mendous punishment that awaits their absurd con-
duct,

Livy makes mention of human sacrifices at
5-i.ome-— Dion Cassius relates that two men were sa-
crificed in the Campus INlartius, under Julius Csesar.
He says it was a custom, begun under Augustus, for
men to be devoted to death for the safety of the
emperor,

Suetonius mentions, that some writers affirmed,
that Augustus oifered a great number of enemies,
who had surrendered themselves, to be slain on the
ides of March, in devotion to the manes of Julius
Caesar, We are informed by Pliny, that in the year
of the city 658, a decree of the senate passed, that no

[ 77 ]

man should be sacrificed, and that, till then, such sa-
crifices were public. This prohibition seemed to
concern only the common and frequent use of them ;
for besides what has been already observed, Plutarch
says, '' They continued in his time; and i. was not
till about the time of Constantine's reign, that a final
stop was put to so strange and abominable a practice;
for though it was forbidden by Adrian, and very much
abated in his reign, yet Antinous was made a sacri-
fice by Adrian himself." Tatian declares, "• Thc^.t the
human sacrifices offered to Jupiter at Rome, and to
Diana, not far from thence, were the chief cause of his
leaving the heathen religion, and turning Christian."

Pliny acquaints us, that they were practised in
the age in which he lived; and Minutlus Felix,
that they were used Vvhen he wrote. Porphyry men-
tions them as notoriously practised at Rome, in his
time; and Lactantius speaks of them, as not laid
aside in his.*

Did not this degenerate and cruel state of things
loudly call for a speedy and effectual remedy? The
Jews, as a people, had lost every sense of the spirit-
uality of their divine religion, and had settled down
into mere form and hypocrisy. Their example no
longer edified and instructed the neighbouring na-
tions, to forsake their vain idols and turn to the living
God. Among the heathens, their diabolical sacrifi-
ces, with other as impure practices, made up so great
a part of their worship, and were become so habitual
and fashionable, that arguments and reasonings
drawn from the nature of God, and the preof of his

• Ilcaa. of Christi&nitr, 362,

C 78 ]

perfections in the works of creation and Providence,
liad lost all their convictive force and energy. In this
gloom x>f more than midnight darkness, the sun of
righteousness arose on a benighted world, with me-
ridian splendour.

When Jesus Clirist began his ministry, he courted
neither Jew nor Gentile — declaring the Jewish oecono-
my at at end, and fully completed in him; and
showing, that all the other nations " had changed the
glory of the incorruptible God, into images made like
corruptible man, and to birds and four footed beasts,
and creeping things ; wherefore God hath given them
up to uncleanness, through the lusts of their own
hearts, to dishonour their own bodies between them-
seh'es — being filled with all unrighteousness, fornica-
tion, wickedness, covetousness, maliciousness; full
of envy, murder, debate, deceit, malignity, whisper-
ers, backbiters, haters of God, despiteful, proud,
boasters, inventors of evil things, disobedient to pa-
rents, without understanding, covenant-breakers,
without natural affection, implacable, unmerciful."

. Does this black catalogue contain a picture, likely
to attract the friendship of those, who were said to be
the originals ? Had it a tendency to prepare the minds
of the Gentiles to belie^'e the author to be a Son of
God?

The author of the Age of Reason must have well
known, if he had given himself time to reflect,
that there was a Y^dde difference, in the estimation of
the Gentiles, between their ideas of deifying a man,
who had pretended to have been begotten by some
imaginary God, and who would claim divine honours
jointly with a thousand other Gods of the like origin,

[ 79 ]

and the claim of Jesus Christ to an exclusive wor-
ship. He not only severely, and with sovereign
power, reproved their abominable practices, as a
moral teacher, but he declared himself in an exclusive
sense, (though apparently the son of Joseph and
Mary, and confessedly incarnate and the son of man)
the only begotten Son of God, begotten before all
worlds, even from eternity — ^the Creator of all things
— one with the Father, the sole object of all true wor-
ship in Heaven and earth — who was, and is, and is to
come — the first and the last — the be^innino- and the
end — and besides whom there was no God.

Is there any thing in all the mythology of the an-
cients, that tended to prepare the minds of the people,
for such a story as this? Or is not every word and
every idea totally repugnant to all the notions ever
formed by the ^visest among the Gentile nations of
the earth, on the subject of religious worship?

Add to all this, that Jesus Christ not only thus de-
clared himself to be the Son of God with power, in
his preaching, and proved the claim by doing the
works that no man before him ever did; but that the
crime for which he was crucified, v/as, that '' being a
man, he had made himself equal with God;" and this
imputed crime he confessed at the bars, both of the
high priest of the Jews, and of the Roman governor.
Yet Jesus Christ is acknowledged by this author,
*' to have been a virtuous and amiable man; and the
excellent morality he preached and practised, to have
been of the most benevolent kind, and not exceeded
by any who had gone before, or succeeded him."

How a man, pluming himself on the title Common
Sense, can reconcile Jesus Christ having been a

C 80 ■]

preacher of such excellent morality, ^vitli h'ls own
principles detailed in this extraordinary treatise, I
leave others to determine.

Is it possible that this writer could have seriously
believed, *■'■ that Jesus Christ, or the Messiah of the
Jews, being the Son of God, was a doctrine of no
higher a date, than the birth of Christ; and that there-
fore it Vk^as a wretched stor}-, formed for the critical
moment, when the peoples minds were prepared for
the belief of it, by the peculiar complexion of the hea-
then mythology ?"

Nothing could have convinced a reader of this
fact, but the author's apparent want of knowledge, in
both the Jewish and Cliristian histories, M^hen he as-
serts, " That the Jews who had kept strictly to the
belief of one God and no more, and who had always
rejected the heathen mythology, never credited the
story."

It is almost incredible, that any man, however ab-
surd his conduct might have been in some other res-
pects, should have attempted so important a subject,
without reading the sacred writings of the Jews, v/ith
the opinions of their chief authors. To these I appeal
for a conclusive answer.

Their prophetical books expressly foretold, (be-
sides the declaration to Adam, that the seed of the
woman should bruise the serpent's head) many hun-
dred yeai's before the event, that in the fulness of
time, God would send his prophet (so termed by
way of eminence) to whom the people should heark-
en, and that in the seed of Abraham, all the nations of
the earth should be blessed. The prophecies rela-
ting to the promised Messiah, were delivered at dif-

C 81 J

fercnt times, and under very differing circumstances,
To Adam and Eve he was promised, in general, as a
man, the seed of the woman. It is somewhat re-
markable, that we never read of the seed of the wo-
man but in the instance of the promised Saviour: We
hear of the seed of Abraham, Isaac and Jacob — of
Aaron and of David, but never of the seed of any wo-
man, but that of the Virgin Mary, the mother of our
Lord according to the flesh. To Abraham he is
promised as his seed, or the seed of his posterity.
Thus (in the words of the sacred Biographer*) " He
who was promised to Adam, immediately on the fall,
under the obscure description of the seed of the wo-
man, who should bruise the head of the serpent, was
now announced to the world as the seed of Abraham,
in whom all the families of the earth should be bles-
sed. And hence-forward, we have prediction upon
prediction — ordinance upon ordinance — promise up-
on promise — event upon event, leading to, rising a-
bove, improving, enlarging upon each other, like the
gradual light of the ascending sun, from the early
da^v^ to the perfect day : we perceive types, shadows,
ceremonies, sacrifices disappearing little by little :
patriarchs, priests, prophets, lawgivers and kings,
retiring one after another, and giving place to the
Lord our Judge, our Lawgiver, our King to save us,
as the twinkling fires of the night hide their diminish-
ed heads ; and as the vapours disperse before the
glorious orb of day."

To Jacob, the Messiah is promised as one de-
scending from the tribe of Judah. To Da^id, that he

» Vol, ii. 17.
L

[ 82 3

should be of his family, and of the fruit of his body.
That he was to be a great King forever and ever —
the anointed of the Eord — his only begotten Son,
who should have the heathen for his inheritance, and
the uttermost parts of the earth for his possession.— '
Yet he v/as to be forsaken of his God ; to be despised
and laughed to scorn ; his garments were to be part-
ed among his persecutors, and they were to cast lots
for his vesture. He was to be betrayed by his own
familiar friend, who eat of his bread. To Isaiah it
was foretold, that the spirit of the Lord should be up-
on him, that his birth should be miraculous, and
his mother a virgin : — that he should be a man of
sorrows and acquainted with grief; and that the chas-
tisement, by Mhich our peace is to be effected, should
be laid upon him, his death being for the redemption
of mankind ; yet the government should be upon his
shoulders, and his name should be called. Wonderful
Counsellor — the Mighty God — the Father of the
Everlasting Ages— the Prince of Peace.

To Micali, he was to be bom in Bethlehem. To
Daniel was made known the precise time of his suf-
fering. To Haggai, Zechariah, and Malachi, that
all these events should be accomplished before the
destruction of the second Temple. The not break-
ing a bone of the paschal Lamb — the rending the
garment and casting lots for his vesture — the offer-
ing gall and vinegar- — ^the looking on him whom they
have pierced — the prophecies relating to the humilia-
tion and death of the Messiah, and the spirituality of
his office, all tend to elucidate and show the establish-
ed doctrines of the Jews with regard to their expect*
xd Messiah.

[ 83 ]

Agreeably to this view of the prophetical declara-
tions relating to our Saviour's incarnation, the gene-
ral prediction was 2000 years, before the promise
made to Abraham. From that, to the pointing out
the particular tribe from which he was to descend,
was 280 years. From thence to the designation of
the family in which he was to be born, was 600 years.
It was above 300 years from thence to the prophecy
of his miraculous nativity : and from thence to his
public appearance as a preacher of righteousness, was
S50 years.

This is a very concise view of the expectations of
the Jews, relative to Messiah their King's coming in
the flesh. They believed that he should be the Son
of God, yet, emphatically speaking, the Son of Man
—exalted and debased — master and servant — priest
and victim — king and subject — clothed with mortali-
ty, yet the conqueror of death — rich and poor — glo-
rious in holiness, yet a man acquainted with grief.
He was the Father of the everlasting ages, yet involv-
ed in our infirmities, and reduced to a state of extreme
humiliation. All these seeming contradictions were
to be reconciled in the person of their expected Mes-
siah; and they centered, as in a point, in the man
Christ Jesus, the only begotten Son of God.

The Jews as a people, then professed firmly to be-
lieve, that their king Messiah, though the Word and
eternal Son of God, was to be born of a Virgin — of
the tribe of Judah— of the family of David — in the
village of Bethlehem : that he was to continue for
ever and ever, and his name as long as the sun and
moon should endure : that he was to be both son and
Lord of David: tliat he should die an ignominious

I 84 J

death and rise again : that he should have a fore-
runner in the power and spirit of EHas. That, as a
proof of his mission, he should heal the broken
hearted, preach deliverance to captives, raise the
dead, and preach the Gospel to the poor. That he
should perfect and fulfil the law- --be a stone of stum-
blins: and rock of offence to manv ; and that the Gen-
tiles should submit to his government* In full prdof
of these facts, the whole book of Psalms, with the pro-
phets Isaiah, Jeremiiili, Ezekiel, Daniel, Zechai'iah,
Haggai, and INIalachi bear witness.

Yet, notwithstanding tliis explicit declaration of
the person and character of this glorious personage,
the Talmud of the Jews informs us, " Tliat, when the
Messiah shall appear, he shall be acknowledged only
by a small number of the Jews (in comparison M^th
the v, hole people), and shall be rejected by the bulk of
the nation : that the Messiah shall be a rock of offence
to the two houses of Israel, and an occasion of falling
to the inhabitants of Jerusalem : that the Jews shall
then be overwhelmed with evils."*"

When Christ appeared and began his ministry, he
did not go to the Gentiles, but confined himself ex-
lilusively " to the lost sheep of the house of Israel,'*
to the Jews alone, as the immediate object of his mis-
sion. From these he first chose twelve disciples^
who remained v/ith him, the constant witnesses of his
life and doctrines, to the end. After some time, his
followers greatly increasing, he chose seventy disci-
ples more, and sent them to the various cities of Judea,

* Rab. Talm. Tract. Sanhedrim C. Halies in Galatin. lib. ix. ch. ii.T*-

lli:-.tc!y, Estab. Christianity, by Bullet, ix.

still confining his mission to the Jews. At one time
he had attendant, on his personal ministiy, four thou-
sand, and at another five thousand followers, besides
women and childi*en; these were all Jews. His popu-
larity became so very conspicuous among th.e Jews,
and his friends and followers so greatly inci-eased, that,
in the Sanhedrim, the chief priest declared, that all
men were running after him; and among his warm
friends and disciples, we find Nicodemus, a ruler of the
Jews; Joseph of Arimathea, a counsellor; and Matthew
and Zacheus, noted Jewish publicans, or tax-gather-
ers, officers under the Roman government ; these
were all Jews; and to these, with the whole city of
Jerusalem, and the country round about, did he pub-
lish the glad tidings of salvation, declaring himself to
be the Son of God, and the appointed Messiah, and
they believed on his name : and after his death, even
the persecuting Saul, a pharisee of the strictest sect,
was added to the number. But never, in any one in-
stance during his life, did he address himself to the
Gentiles.

His being the Son of God, was so remarkably and
emphatically the burden of his doctrines while on
earth, that his inveterate enemies confined their charge
against him, wYitw arraigned on the trial for his life,
to this important fact; and, as they were employed and
bribed to make this accusation, by the chief priest
and pharisees, it is pretty conclusive evidence of their
opinion of the true character of the expected Mes-
siah.

The testimony given against him on his trial, be-
fore the Jewish Sanhedrim, wasi that he should ha^e
said, " If they should destj-oy the temple, he would

C 86 ]

rebuild It in three days," as a proof of his Almighty-
power, otherwise there could not have been any pre-
tence of blasphemy in the charge; but even in this,
the witnesses could not agree so as to make their tes-
timony amount to legal proof; and the innocent Jesus
remaining silent, nothing could be obtained from his
confession — on which the chief priest, in order to aid
the defective testimony, adjured him, by the living
God, to answer, if it was true, " That he was the
Christ or Messiah, or not?'* This was putting the
accused to his oath, after the manner of the Jews, or
examining him on interrogatories. Silence was now
no longer allowable. Without hesitation, therefore,
lie fully confessed it; and as a further acknowledg-
ment of his divine mission, added, " Hereafter you
sliall see the Heavens opened, and the son of man
standing at the right hand of God.'* Hereupon the
chief priest, considering this as an unequivocal decla-
ration of his claim to the character of the Messiah,
rent his cloaths, and passed sentence of condemnation
against him, " not as guilty of falsehood^ deceit, or i?npo^
siiion upon the people, but o{ blasphemy ; and therefore
pronounced him worthy of death; and afterwta-ds, to
put the idea they formed of the true character of their
expected king Messiah out of question, he refused his
assent to Jesus being released by Pilate, because he
had made himself the Son of God; that is, by claiming
the character of their Messiah.

The like consequence was drav/n by the people at
large from his preaching long before, when he charged
them with attempting to stone him for his good works
—they denied the fact, but said, that it was '"'' for his
being only a man^ yet making himself equal with God.**

[ 87 ]

After his resurrection, and the descent of the Holy
Spirit on the day of Pentecost, the apostles began to
preach in his name; and, at one of their first sermons,
converted tliree diousand souls ; and soon after, we
are informed, that the number of the brethren were
about five thousand; and, a little afterwards, that " a
great company of the priests were obedient to the
faith." Here then were numerous converts, who
must have been as well acquainted with the general
statement of facts relative to the life and actions of
the Saviour, as the apostles themselves; and, by
their conversion, under the dangers to which they ex-
posed themselves by their adherence to the cause of
a persecuted and crucified master, they became as
good and sufficient witnesses of the facts on which
the Christian doctrines are founded, as if they had
been of his family in his life-time. These were all
Jews ; and they were at Jerusalem, the seat of all the
great occurrences of his life and death, where a
church was immediately established, and from
w^hence their doctrines spread throughout all Judea,
so as to raise a persecution against the whole pro-
fession. Hereby these followers of the despised
Nazarene, were scattered throughout the country,
and finally forced among the Gentiles, whom they
were taught of God, by a revelation of his will, to
admit also to fellowship ; the Jews as a nation hav-
ing rejected the Messiah their king; and not till then
did they turn to the Gentiles.

Thus it is plain to demonstration, tliat, before the
crucifixion of Christ, and for a considerable time af-
ter the resurrection, so far from the Jews " never ere-
cUting the story, and the Gentiles being the only peo-

> [ 88 ]

pie that believed," it was the direct reverse. The
Je^^'s were tlie cnly people who did believe the Gos-
pel, it never having yet been preached or oiFered to
any other nation.

Indeed, whoever is the least acquainted with ec-
clesiastical history, and the hic>tory of the Jewish na-
tion, must be surprized at the boldness of this adven-
turous author, in asserting, " that the story of Jesus
Christ being the Son of God, was introduced under
coA er of the heathen mythology, and that the Gen-
tiles only received it;" when it is so apparent, both
from sacred and profane history, that the church of
Christ consisted of thousands of Jews, before a single
Gentile convert w^as known to the church. And
when it did first happen, a special revelation from
Heaven became necessar}'^, to reconcile the minds of
the apostles to it. And, after the calling of the Gen-
tiles, about fourteen years from the crucifixion, we
are told, that on the preaching of Paul, ^' A great mul-
titude of both Jews and Greeks believed." About
thirty years after the death of our Lord, the doctrines
of the Gospel had spread throughout J udea, Gallilec
and Samaria ; so that, on Paul's arrival at Jerusalem,
the apostles inform him, that many thousands, (lite-
rally myriads or tens of thousands) were in Jerusa-
lem, who believed.

Thus is the wisdom and foreknowledge of the
glorious Redeemer manifest, in his having ordered
an exclusive application to the Jews, till, as a nation,
they should reject him, not only in fulfilment of an-
cient prophecy, but in full contradiction to the spirit
of infidelity, which he foresaw would arise in tliese
latter days, charging him with introducing tlie doc-

[ 89 3

tiine of his divinity under cover of the heathen my-
tholog\^

The devils themselves will rise in judgment
against this pretended philosopher; for although he
knows not Jesus, nor who he is, and will not believe
in his being the Son of God; those unhappy spirits,
even in the days of his flesh, could cry out in the
bitter anguish of despair, " IVe know thee, who thou
art, Jesus thou Son of God; art tliou come to tor-
ment us before the time?"

M

THE CHRISTIAN THEORY
MISREPRESENTED, &c.

In the like spirit of jnisrepresentatio7i, and utter aversion to
the pure system of the Gospel, does this xvriter assert,
" That the theory of the Christian church, sprung out of
the tail of the heathen mythology, A direct incorporation
took place in the first instance, by making the reputed
founder, celestially begotten. The trinity of Gods that
then followed, was no other than a reduction of the former
plurality, which was twenty or thirty thousand. The
statue of Mary, succeeded the statue of Diana of Ephesus,
£lfc. 8?c. The Christian theory is little else, than the ido-
latry of the ancient mythologists, accommodated to the
purposes ofpoxver and revenue, and it yet remains to rea-
son and philosophy to abolish the amphibious fraud*"*

IT is an old observation, take any thing for
granted, and any thing will follow. Should not
every reader expect, after these round assertions,
that some proof of this extraordinary position would
have been adduced; especially as the whole system
of the Gospel is declared by its advocates, to be a
direct attack on every principle and species of ido-
latry, and wholly designed to estabUsh the worship

C 92 ]

©f on* only living and true God through j€3iis Christ
whom he hath sent. But this writer appears to have
supposed, that the knowledge of the Gospel might be
gained by intuition ; and of course is wholly unac-
quainted with the nature of its doctrines, and seems
to suppose his readers equally ignorant, or he would
have seen the necessity of some kind of proof or ar-
gument to support his bold and unsupported charges a-
gainst the Christian church as founded in the Gospel
of tlie Son of God.

Whatever plausible pretexts he might have had,
from a cursory view of the unchristian practices of
the church, v/hen degenerated and apostatised under
darkness and declension, as foretold by the author of
our holy religion and his apostles, that it would be
under the reign of Antichrist ; yet surely he must
have been beside himself to assert, " that the Chris'
iian Theory is little else than the idolatry of the ancient
mythologists, accommodated to pailicular purposes."

If ever a system of pure doctrine, or holy practice,
founded on the belief and worship of one God, has
been inculcated and urged on the consciences of men,
surely it is to be found in the Christian Theory. —
Hear our author himself; '' Jesus Christ was a vir-
tuous and am.iable man ; the morality that he preached
and practised, was of the most benevolent kind."

The Decalogue, which is the epitome of all its
preecepts, begins by the express commandment,
"' that thou shalt not have more Gods than one." —
And the New Testament, opens with a rebuke, that
may well be applied here, " get behind me Satan, for
it is written thou shalt worship the Lord thy God,
and him only shalt thou serve."

C 93 3

When die great author of our holy rehgion addres-
ses himself to God the Father, he says, " I thank
thee O Father, Lord of Heaven and Earth, because
thou hast hid these things from the wise and prudent,
and hast revealed them to babes and sucklings, for so
it seemed good in thy sight :" and the substance of
many of his instructions were, "that no man can serve
two masters — ^ye cannot serve God and mammon."

"The law and the prophets were until John ; since
that time the kingdom of God is preached, and every
man presseth into it. For God so loved the world,
that he gave his only begotten Son, that whosoever
believeth on him should not perish but have everlast-
ing life. God is a spirit and they who worship him
must worship him in spirit and in truth." And his
disciples after his resurrection, who established all
the primitive churches, and taught them both their
theory and practice, set out by declaring, " that th&
God of Abraham, Isaac and Jacob, the God of their
Fathers had glorified his Son Jesus Christ." And
when the people of Lystra, who were both heathen
and idolaters, but much more excusable than the au-
thor of the Age of Reason, had mistaken the apostles
for their gods in the likeness of men ; and would have
offered sacrifice to them ; instead of justifying the
conclusion or assertions of our pretender to reason,
" they rent their clothes, and ran in among the people,
saying why do ye these things ? we preach unto you,
that ye should turn from these vanities unto the li\ ing
God, who made heaven and earth, the sea and all
things that are therein." &c.

When the Gentile converts, in the beginning of
their church, were trammelled with the false reason-

[ 94 ]

ings of some weaker brethren, who would have obli-
ged them to be circumcised, according to the law of
Moses ; they made application to the church under
the apostles at Jerusalem, for their instructions on this
head. In their answer, the apostles appear to aim at
summing up their duty according to the Christian
theory in as few words as possible. These were
*' that they should abstain/row pollutions of idols ^ from
fornication and from blood."

When Paul^, the great apostle of the Gentiles, was
preaching at Athens, he assures his hearers, " that,
as they worshipped the unknown God; therefore,
whom they ignorantly worshipped, Him he declared
unto them ; that is, God who made the world, and
all things that are therein, seeing that He is Lord of
heaven and earth, and dwelleth not in temples made
with hands."

The doctrine of the gospel, which Jesus Christ
and his apostles taught throughout the world was the
worsliip of one only true God, in spirit and in truth,
through Jesus Christ his beloved Son , and all their
instructions, relative to practical religion, do indeed
breathe a spirit of the purest morality ever taught to
man. In addition to the incomparable sermon on the
mount, and the whole strain of our Lord's teachings,
hear the apostle Paul in his address to the Romans.
*' I beseech you brethren, by the mercy of God, that
ye give up your bodies a living sacrifice, holy, ac-
ceptable unto God, which is your reasonable service.
— Let your love be without dissimulation; abhor
that which is evil; cleave to that which is good; be
kindly affectioned one to another with brotherly love,
in honour preferring one another; not slothftil in bu-

[ 95 ]

siness; fervent in spirit, serving the Lord; rejoicing
in hope, patient in tribulation, continuing instant in
prayer; distributing to the necessity of saints, given
to hospitality ; bless them who persecute you; bless,
and curse not. Rejoice with them who rejoice, and
weep with them who weep. Be of the same mind
one towards another; mind not high things, but con-
descend to men of low estate; be not wise in your
own conceit ; recompence no man evil for evil ; pro-
vide things honest in the sight of all men ; if it be
possible, as much as lieth in you, live peaceably
with all men; avenge not yourselves, but give place
unto wrath. If thine enemy hunger, feed him; if he
thirst, give him drink ; be not overcome of evil, but
overcome evil with g;ood." And as^ain, the same
apostle, when addressing the Thessalonians — '* For
this is the will of God, even your sanctification, that
ye should abstain from fornication; that no man
should defraud his brother in any thing, but encou-
rage and promote brotherly love; that they should
study to be quiet^ and do their own business, and
work with their 'own hands, walking honestly to
them that are without, that they should have lack of
nothing; that they should be sober, and at peace
among themselves." He exhorts them " to warn
the unruly; comfort the feeble minded; support the
weak; be patient to all men; rejoice for evermore;
pray without ceasing ; in every thing give thanks ;
prove all things ; hold fast that which is good, and
abstain from all appearance of evil." And when he
speaks of the fruits and effects of these doctrines, as
he does to the Galatiuns, " They are, love, joy.

[ 95 ]

peace, long suffering, gentleness, goodness, faitli^
meekness, temperance."

This was the sum of the essential doctrines of the
church for the first tliree hundred years of the Chris-
tian [era, connected widi an unremitted attention to
tliem in all their theory and practice. The asser-
tion, therefore, '' That the Christian tlieory is little
else than the idolatry of the ancient mythologists,"
may, without die just charge of uncharitableness, be
termed a perversion of the ti*uth, when made by a
man, who had the means of knowledge in his power,"
but who has neglected to make use of them.

What could the Age of Reason mean by theory ?
Surely that of the Christian church is only to be
found in tlie New-Testament. It would be even too
absurd for our author, who seems, however, capable
of almost any attempt, to charge tlie Gospel, or the
Christian church, witli the errors and abominable
practices, of many of its mistaken, or disingenuous
professors, v» lien manifestly opposed by eveiy pre-
cept and instruction of its system. As well might
he say, tliat the theory of the Christian chtu-ch, was-
that of the Gnostics, Manicheans, or Nicolaitans,
because they once professed to belong to tliat
church.

The Gospel is the only test of all the theory and
allowed practices of the Christian church; and when-
ever that is swerved from in either, its emphatical
language is, '' Remember therefore from whence
thou art fallen, and repent, and do thy first works, or
else I will come quickly, and remo^•e thy candlestick
out of its place, except thou repent."

[ 97 ]

The writer of the Age of Reason, may think it
harsh to be charged with falsehood in every page of
his work ; but it would ill become an advocate for the
Oospel, not to declare it boldly, and Vvould be doing
l^reat injustice to the cause of truth, when the ever-
jasting interests of his fellow men are at stake; and
the guilty person has no one but himself to blame for
this severity, having presumed to enter on a subject
with which he had not taken pains to make himself
acquainted; no, not with its alphabet.

Had he thought proper to have used reasoning and
argument, founded on proof, to enforce his observa-
tions, he might have expected a suitable reply; but
when he contents himself with advancing the most
palpable falsehoods and misrepresentations as facts,
from M hich to di'aw the most important conclusions,
and these so enveloped in sophistry, and tainted u ich
ludicrous insinuations, as seem only calculated to im-
pose on the young and unwary mind in matters of
infinite importance, he has no right to expect any-
thing farther, than a positive denial of the gross mis-
representation of facts he has imposed on the public.
The language of Justin Martyr, in the first ages
of the church, to Crescens the philosopher, who had
ungenerously, as wickedly, traduced the then Cliris-
tians as atheistical and irreligious, is ver\^ applicable
to our autlior. He says, " That Crescens talked
about things which he did not understand — feigning
things of his own head, only to comply v ith the hu-
mour of his seduced disciples and followers — tliat, in
reproaching the doctrines of Christ, when he did not
understand them, he discovered a most v.icked and
malignant temper, and showed himself far worse tlian

N

[ 93 ]

the most simple and unlearned, who are not wont
rashly to bear witness and determine on things not
sufficiently known to them; or if he did understand
their greatness and excellency, then he showed him-
self much more base and disingenuous, in charging
upon them what he knew to be false, and concealing
his inward sentiments and convictions, for fear lest
he should be suspected of being a Christian."*

Neither can our author complain with justice,
that our Scriptures, the authority of which he denies,
are made the test of truth on this occasion, as it is
the theory established therein, which he charges with
idolatiy and falsehood. There can be, therefore, no
other criterion or evidence of the truth or falsehood
of the assertion, but from those Scriptures, let them
be true or false. They must afford the exclusive
testimony of what is contained in them, and to which
alone we can appeal; and they contradict the charge
in eveiy page.

Our author indeed seems to plume himself on his
imaginary idolatry of the Christian church, " in sub-
stituting a trinity of Gods, as a reduction of the
twenty or thirty thousand of the heathen mythology."
Could he have shown a single instance of a Christian
church acknovvledging a trinity of Gods in their
worship, it would then have been necessary for him
to have shown, that this was countenanced by the
Gospel of Jesus Christ. But, while that teaches the
mysterious doctrine of the Father, Son, and Holy
Spirit, it never fails to inculcate as a truth, essential
to his religion, that these three are but one inconceiv-
able Jehovah.

• Cave's Prim. Christianity, vol. i, fiel. 7.

L 99 ]
Can our author be so ignorant as to suppose, that
the doctrine of the Trinity is pecuhar to, and the in-
vention of, the Gospel ? Had he read the Jewish Scrip.
tiu*es, or the heathen mytliology in its first principles,
with care; or attended to the known doctrines and
principles of the Jews as a religious people, and the
primitive religion of many of the heathen nations, he
would have known, that a trinity in unity, was a doc-
trine taught many hundreds of years before the birth
of Christ, and indeed from the beginning of the
world.

As to the doctrine of the Trinity, it is not my de-
sign to enter into a dispute of so important a nature.
It will suffice to show, as well his ignorance as his
malice, in the charge, " That the theory of the Chris'
tian church sprang out of the tail of the heathe?i mythology
— and that the trinity of Gods that thenfcllowed, was no
other than a reduction of the former plurality, which was
twenty or thirty thousand.''*

This may be done by barely evincing it, whether
true or false, to have been the doctrine of the earliest
heathen mythology, derived by tradition from the first
patriarchs; and also that of the Jews, before the
coming of Christ.

If the Christian religion is true, and was really a
revelation from God, by Jesus Christ, then it must
always have been essentially the same, from the be-
ginning of the Avorld.

God having formed man out of the dust of the
earth, and breathed into him a rational soul, it was
impossible on his first starting into existence, that he
should, by his natural powers, ever have attained to
the true knowledge of his Maker, or become ac-
quainted with his will, othenvisc than by an exprcs?

[ 100 ]

revelation from Heaven; for as Tertullian justly ob-
serves, " What is infinite, can only be known of it-
self." God, as a wise and good Creator, could not
have left his creature under this incapacity of render-
ing him the homage due to his name. All the attri-
butes of the Divine Majesty required that this should
be done; and there can be no doubt, but that the be-
neficent Creator did instruct Adam in that knowledge
of his will, which Vv-as necessary to his weU-being,
by the revelation of the divine nature and attributes,
and the mode of worship he required of him.

It clearly appears from the Mosaic history, that
the Messiah, who was to come, the second person in
the Christian Trinity, was early made known to
Adam, by God himself, as the seed of the ivoman. The
Spirit of God, the third person in the same trinity,
is expressly said to have moved upon the face of the
■ waters, at the creation; and the language made use
of on that great occasion, is there said to be, " Let
us make man in our image''''- — from which short ac-
count we may safely conclude, that Adam was not left
v/ithout divine instruction.

Hence also, in the Mosaic account of the crea-
tion before the fall, we find God frequently and perso-
nally communing with Adam, whose mind, in that
pure and sinless state, was better calculated to re-
ceive the communication of spiritual and divine
kno^\ ledge, and to bear a constant contemplation of
the perfect attributes of the Divinity, than any of his
fallen race. And after the fall, we are told of Cain
and Abel, worshiping the God of Heaven; one in
an acceptable manner, by offering his devotions
through victims slain on the altar, before man fed on
the flesh of beasts; thus pre-figuring >6/>«whowas to

[ 101 ]

come, as the great propitiary sacrifice. The other,
in a very unacceptable manner, by refusing obedi-
ence to the revealed will of his Maker, and preferring,
the bloodless productions of the earth, raised by his
own labour, as at least equal in the sight of God.
The issue was answerable to the tempers and con-^
duct of the men, and one sinful act begat another j
impiety in principle, soon producing extreme cruelty
in action; a brother was found shedding a brother's
blood.

Adam then, being instructed in the will of his
Creator, in a much higher and more spiritual manner
than any of his descendants, must have taught his
children, and his childi-ens' children, for many genera-
tions, with anxious solicitude, the words and ex-
pectations of eternal life.

If we proceed a step farther, we shall find Enoch
walking with God — the children of Seth distin-
guished from the children of Cain, by the appellation
of the sons of Cod.

Noah receives an express revelation from God,
relating to the flood, when he complains that his Spi-
rit should not always strive with men.

As a good man, Noah must have carefully in-
structed his children in the principles and knowledge
of the true worship of their Maker; and at the dis-
persion of Babel, this knowledge must have been
carried by every separate party to the several nations
of the earth, which were founded by them, especially
in the line of Shem.*

• Sanchionathan calls Shcm, by the name of Ma^us, as the prince of the
order of the Magi, or wise men, who were the first, and patriarchal priests
after the flood.

^/'

[ 102 ]

Hence if we examine into the first principles of
every religion in the world, before they were deba-
sed and profaned by the ignorance, arts or designs
of those men who were intrusted with the public in-
struction, we shall discover evident traits of the true
religion as revealed to Adam, Enoch, Seth, and
Noah.

Their posterity did certainly receive by tradition
and hieroglyphics, (the only modes of perpetuating
facts and events known to the world before the in-
vention of letters) many of the essential truths of re-
velation.* Abraham is agreed by all parties, both
sacred and profane, to have been a holy man, and
taught the worship of the only one living and true God.
He lived early enough to converse with Shem, the
son of Noah, who lived in Methuselah's day. Abra-
ham's children, with their posterity, preserved this
knowledge and worship, and instructed all the neigh-
bouring nations in it, both by precept and example,
till the coming of the Saviour. +

• Mr. Henry, in his History of Great-Britain, speaking of the ancient
Druids, says, " The first and purest principles of their religion, at least
descended to them, together with their language, and many other things,
from Gomer, the eldest son of Japhet, from whom the Gauls, Britons, and
all the other Celtic nations, derived their origin. For It is not to be ima-
gined that this renowned parent of so many nations, who was only tl\e
grandson of Noah, could be unacquainted with the knowledge of the true
God, and of the most essential principles of religion ; or that he neglected
to communicate this knowledge lo his immediate descendants, and they to
their posterity, from age to age. But unhappily, the method by which this
religious knowledge was handed down from Gomer to his numerous pos-
terity in succeeding ages, was not well calculated to preserve it pure and
oncorrupted. This was by tradition, which however limpid it may be
«ear its fountain head, is, like other streams, very apt to swell and become
turbid in its progress." Vol. i. fol. 92.

t The name of Abraham hath, for many ages past, been had in great
veneration all over the east, and among all sects, so that every or.e of

[ 103 ]

Abraham was so remarkable for his purity and
zeal in the service of God, and for his faith and con-
fidence in his promises, that he refused not, at the
divine command, to sacrifice his only son, who thus
was held up as a striking figure of him who was to
bruise the serpent's head. As a reward for Abra-
ham's piety, God revealed to him, that all the earth
should be blessed in his seed; or in other words, that
the promised Messiah, known by the epithet, the seed
of the woman^ should spring from his loins.

Thus we have very strong evidence from the histo-
ry" of Moses, that the religion of Adam, Enoch, Seth,
Noah, Shem, Abraham, and his children Isaac and
Jacob, led them to look to the Messiah that was to
come, the promised seed of the woman, pre-figured in
all their sacrifices and oblations of blood shed upon
their altars.

This is the only rational account of the prevalence
of so strange a mode of worshipping the beneficent
Creator of the Heavens and the earth, unaccountable
in any other view than as it was designed to show
forth the great sacrifice of the Messiah, in offering
himself up for tlie sins of his people.

Now with what propriety could these eminent
servants of God have miiformly continued ir^ tliis

them have thought it would give reputation to them, could they entitle
themselves to him. For not only the Jews, the Maglans, and the Maho-
metans, but the Sablans and the East-Indians, all challenge him to them-
selves, as the g^eat patriarch and founder of their several stcts, every one
pretending their religion is the same that Abraham pVofessed. T^(e vene-
ration for Abraham in those parts, proceeded from the gi-eat fame ttf his
piety, which was (it is supposed) there spread among them, by the IsratT-
ites in their dispersion all over theeaat, first on the Assyrian, and afcer oa
th« Biib/loni&h captivity. Pridcaux'i Connet, vol. i. 2;2J.

I 104 ^

mode of worship, as evidencing their faith and hope
in him that was thus to come; or have any confidence
in his sufficiency for their redemption, unless they
had been instructed by a divine revelation in this
mysterious doctrine, which, from all their conduct,
it appears they were.

Abraham retained the knowledge and worship of
the true God, amidst all the idolatry of his country,
and at last separated himself and family from the con-
tagion of their example, by removing into a distant
land, not before inhabited.

In the process of time, Joseph, his great grand-
son, by the special providence of God, became gover-
nor and lord of all Egypt; and from the purity and
holiness of his character, must have made use of his
grandeur, power, and influence, to spread the truth
throughout that populous country; and this must have
had great v/eight, not only from his example, but
from the truth of his predictions, and the distress that
afterwards came upon that people from the severity of
a seven years famine.

These doctrines must have greatly prevailed, by
the addition of Jacob and his family to the inhabitants
of Egypt. Hence, upon a careful examination into
antiquity, we shall find, that Egypt afterwards became
the divinity school of all the surrounding nations, and
especially the Greeks. Into their religions, however
different from each other in detail, the great princi-
ples of revelation must originally have been ingraft-
ed, though afterwards greatly darkened and debased
by the inventions of philosophers and the superstition
of priests, to make them acceptable to the mass of

t 105 ]

the common people, who were extremely ignorant
and perverse.

If this reasoning be just, history and the works of
of the ancients must throw some light on this subject;
and considering the tempers of the autlior of the Age
of Reason and his disciples, it may be prudent, in
the first place, to trace the necessary facts from hea-
then antiquity, as they may have more influence than
any thing from a purer source, and as at the same time
they will greatly corroborate the Mosaic history.

We are informed by the earliest Egyptian histO'
fies, that about the time of Abraham, the Egyptians
had their first king, who was called Zoroaster Mis-
raim, by some Misra, and by others Osiris. He is
said to have reigned about two thousand years before
tlie Christian sera.

Afterwards came the famous Hermes-trismegis-
tus, or Taut, or Thoth, by whom the first Egyptian
pyramids were raised. Many authors have supposed
this Hermes to have been Moses, but the late Mr.
Bryant (as we are informed by an elegant, learned and
able writer) very satisfactorily contends, *' that he
was no other than the patriarch Joseph. He is per-
suaded that the Osarsiph of the Egyptians, one of the
names by which Hermes was called, if Manctho, their
earliest historian may be credited, is nothing else but
a mistake in arrangement, for Sar — Oseph^ or Lord
Joseph of the bible. And if another name by which
Hermes was known, as some ancient authors have
asserted, was Siphoas^ Mr. Bryant thinks it a similar
confusion of the letters ; for what saith he, is Siphoas^
but Aosiph misplaced, which is the Egyptian name
of Joseph." But, however the truth may be, the ar-

o

[ 106 ]

gument is strong, that the Egyptians derived several
important branches of divine revelation from the pa-,
ti'iarchs, as will now appear from the character of Her-
mes.

Diodorus Siculiis bestows the highest encomiums
on Hermes-trismegistus as the founder of all the
Egyptian learning, and it is said that he received his
name from his teaching the explicit doctrine of the
Trinity.*

The Chronicum Alexandrinum, quoted by Kir-
cher^ relates, that there lived among the Egyptians,
the fust of the family of Chaan Sesostris, that is a
branch of Osiris, a man venerable for his wisdom and
admiral^le learning, who held that there were three
principal powers, virtues, or forms in God — that tlie
name of the ineffable Creator, implied one Deity, for
which reason, this wise man was called Hermes-tris-
megistus. f

Suidas, another profane historian, in his historical
Greek Lexicon, says, " that Hermes-trismegistus the
wise Egyptian, flourished before Pharaoh (supposed
to be the oppressor of the Israelites) and that he was
so named, because he asserted, that there was a Tri-
nity, and that in the Trinitythere was but one Deity. J

* The Cadnceus of Hermes, is adorned v^ith the old Egyptian svmbol
vf Deity, the globe, wings, and serpent ; and is described by the ancients
•AS, producing three leaes together, a sacred trefoil, intimating the three-
fold distinction in the Deity, for wliich he was so strenuous an advocate.
Thus Homer, in the Hymn to Mercury, calls it the golden three leafed
'mand.~ — -Ind. Ant. 811.

^ Kircher also informs us, that the Egyptians actually made use of
the equilateral triangle, as a symbol to describe the Dritv in iis threefold.

capacity. in Oedip. Egypt, vol. 2. page 24.

X Suidas. in Verb. EJ^tr,;,

[ 107 ]

Wc are told by Tertullian and Lactantius, that Tris-
megistus and the Sybils had obtained a tradition, that
God created all things by his Co-omnipotent Son :
and the Christian Greeks emphatically call Christ the
Logosj meaning both speech and reason, because he
is the voice and wisdom of God. Lactantius particu-
larly observes, that the philosophers had some idea of
this grand truth ; and that Zeno, the father of the
porch, calls the creator of the world Logos ^ which he
also terms Fate and God and the Mi7id of Jove.

In short, all the very ancient accounts of the
Egj'ptians confirm this fact ; that they were acquaint-
ed with the doctrine of a trinity in the divine Being.

So in the first chapter of Hermes Paemander,he re-
presents God as saying, " I am Light and I am Mind,
even thy God — older than moist or fruitful nature,
which he created from darkness ; and the Son of God
is that glorious Word, which came forth from the
Mind. The Word of God, sees and hears whatever
is in thee : but the Mind is God the Father. These
however do not diifer between themselves or in es-
sence ; and the union of both is the union of hfe."
He further treats of the Word, which he uniformly
calls, /Z?^ Son of God, ^s co-essential and co-eternal with
the Father, and as the creator of all things — and he
speaks of the Divine Spirit, as the nourisher and im-
parter of life; and the supporter and ruler of all other
spirits. He addresses the three persons together,
and concludes his address with this remarkable ex-
pression, which gives the reason of it, " O Lord thou
art one God.''^

The learned Mornaeus observes, that Hcrmcs-tris-
megistus uses the same words, in explaining the tri-
nity, as were afterwards used by the apostie John.

[ 108 ]

If wc examine the most ancient heathen historian
Sanchoniathan, who flourished near thirteen hundred
years before Christ, we shall find him confirming this
truth, that the neighbouring nations, had the same
principles of religion.

In Ms Phoerician history, in explaining the hiero-
glyphics of tlieir worship, he says, " Jove is a
winged sphere, out of which a serpent is brought
forth. The circle implies the divine nature, without
beginning or end. The Serpent shows his Word
which animates and fructifies the world ; and the
wings refer to tbe Spirit of God^ which vivifies the
world by his motion." This fact is confirmed by
Dr. Stukely, a British author, who wrote about seven-
ty years ago.

In that part of his work stiled Aubury^ he says,
" v/e learn repeatedly from Sanchoniathan, Porphy-
ry, and other ancient authors quoted by Eusebi-
us in the Przeparatio Evangelica, that the first sa-
ges of tlie world had just and true notions of the na-
ture of tlie Deity, conformable to those of the Cliris-
tians ; that in their hieroglyphic way of writing,
they designated the Deity and his mysterious nature
by the sacred figure of the circle, serpent and wings.
Of these the circle meant the fountain of all Being ;
for this being the most perfect and comprehensive of
all geometrical figures, they designed it for the sym-
bol of the First and Supreme Being ; whose resem-
blance we cannot find ; whose centre is every where,
and whose circumference is no where. The serpent
symbolized the Son, or first divine emanation from
the Supreme, This they called by the name of
Ptha^v^Kich is derived from the Hebrew, meaning the
Word, The wings symbolized that divine person

[ 109 ]

or emanation from the former, commonly called
Anima Mundi ; but the Egyptians called him
Knepth^ which in Hebrew signifies winged." He
further says, " This symbol of the snake and circle,
which is the picture on the temple at Abury, we see on
innumerable Egyptian monuments — always it holds
the uppermost, the first and chief place; which
shows its high dignity."

He can by no means admit this to be an Eg}^p-
tian invention. "The Egyptians took this, and hie-
roglyphic writing, in general, from the common an-
cestors of mankind. This is sufficiently proved from
the universality of the thing, reaching from China in
the East to Britain in the West, and into America
too."*

Aristotle in his first Book, De C^elo et Mundo,
oh. 2d. s. 2d. numb. 10, says, " That he, together
with others, offered a threefold sacrifice to the gods,
in ackno\\'ledgment of the threefold perfection disco-
vered in them." And again speaking of the num-
ber three, '' therefore we make use of this number,
in celebrating the sacrifices of the gods : nature it-
self seeming to have pointed it out, as the most per-
fect of all."

That the later philosophers received the first prin-
ciples of their mythology from the Egyptians, is
proved from lamblichus another heathen author, who
was a Syrian, and a disciple of Poiphyry the great
enemy of Christianity, and Praeceptor to Julian the
apostate. In his book of the Egyptian mysteries he
says, " if you would propose any difficulty in pliiloso-

* Stnkely's Abury, page 56,

[ no J

phy (which then principally meant religion) we will
decide the matter by those ancient columns of Her-
mes, upon which Plato, and before him Pythagoras,
formed the principles of their philosophy." And
Justin Martyr, who was not only a zealous Christian,
but a learned philosopher of near the apostolic age,
deeply skilled in the mythology of heathen antiquit}'-,
asserts that the doctrine of the Trinity was known to
Plato and the other philosophers.*

Procleus, an heathen philosopher, asserts of the
Trinity as contained inthe Chaldaic Oracles., that it
was at first a theology of Divine revelation, or a Di-
vine cabala (tradition) ; to wit, among the Hebrews
Jirst and from them afterwards communicated to the
Eg}q3tians and other nations. f

Plotinus, another heathen philosopher, asserts,
*' that the doctrine of a Trinity was an ancient opini-
on before Plato*s time, and delivered down by the
Pythagoreans to the Platonists — and Josephus, in his
tract against Apion, says, that Pythagoras was well
acquainted with the Jewish rites and introduced many
of them into his philosophy. J

Chalcidius, the disciple of Plato, distinguished the
divine nature into the Father — the Son and Creator
of the world — the Spirit which enlivens. The first
arranging — the second commanding — and the third
actuating all things. ||

Thus stands the testimony from antiquity, which
5s here adduced, not to show the correctness of their
knowledge of the divine nature, but that they received

* 3d. Apol. 7S. t Cudworth, Intel. Syst. lib. 1, ch. 4,

t Lib. 1. li C«dworth, Lib. 1, ch. 1. page 22,

[ 111 ]

the general doctrine from the Egyptians ; who recei-
ved it from the Hebrews, who originally recieved it
from Abraham, who received it from Shem, who re-
ceived it from Noah, or rather perhaps Methuselah,
who received it from Adam, who must have received it
by divine revelation from God himself. Let us now
look into more modern histories, and see if we can-
not find these facts confirmed by their authority also.
Persia being the country from which the Magi or
wise men, who visited our Saviour at his birth, arc
supposed to have come, and in which Daniel, with
others of the Hebrew prophets, had been resident,*
we will look into their history, as published by the
learned Dr. Hyde, Hebrew and Arabic professor in
the University of Oxford, in his Historia religionis ve-
terum Persarum^ cerumque Magorum. Here we find
that there still exists in that ancient country, a sect of
the Persians, who strictly adhere to their original
principles in tlie midst of established Mahometism^
and live separately from the rest of the inhabitants, as
much as possible, in order to preserve their purity.
They worship one only God, of whom they seem to
entertain ver)'^ just notions, although some mix with
them, too great a reverence for the stars and planets,
bordering on Sabaism. It seems that they received
the principles of their religion from Shem and Elam,
who were their great ancestors. That in process of

• From the time of the Babylonish captivity we find the Jews dispersed
through ;ill the provinces of the Persian monarchy, and that in great r.iini-
bers; and many people of the land becoming Jews: and after their return
they were scattered through Africa, Asia and many Cities and Islands of
Europe. Josephus tells us, that wherever they dwelt they made many-
proselytes See Esther 3d. ch. 8. — 13. 9'.h di. 2i v. Jos. Antiq. Ub 14.

ch. 12. Stacthouse, vol. i. N. T. 196.

/

L 112 ]

time, having degenerated into Sabaism, Abraham re-
covered them from their errors, and restored the wor-
ship of the true God. They greatly boast of Abraham,
and call their religion, the religion of Abraham. Wc
know that Abraham conquered Cherdelaomer, king
of Persia. It is probable, therefore, that he, with his
allies, embraced the religion of the conqueror, which
was common in former days, and that their example
was followed by his people.

Dr. Hyde found it very difficult to obtain a cor*
rect knowledge of the present principles of their reli-
gion, as their great prophet Zoroaster, (of which name
there are many in different nations) had expressly pro-
hibited the instruction of strangers in their language
or religion. Dr. Hyde, however, interested a friend
who lived in Persia, to gain information on this head
from their priests, if possible, and particularly as to
the v/orship they pay to Mithra, (Avhom they term the
Triplasian^ or three-fold Mythras.)-^ He was answer-
ed, that the Persian priests positively denied, that they
paid any divine worship to the Sun, Moon, or Stars.
That they only turned to them when they prayed, be-
cause they resembled fire, which they consider as an
emblem of the Deity, but that they do not w^orship
them. They regard the Sun as the image of God;
and some suppose it to be the place of his more im-
mediate residence; others, that it was the seat of the
blessed; but tfiey insist that they worship God alone.
They are acquainted with the history of the creation
"^-Adam and Eve — tlie deluge — Moses and Solomon.

* Dionysius, the Pseuda-areopagite, says, " The Persian Magi to this
very day celebrate a festival solemnity, in honour of the Tr/plasietn. or
three-fold Mythras. Cudw. Intel. Syst. ch. iv. page 288.

[ 113 ]

They style Moses *' the ruddy shepherd, who holds a
staff or rod." In short, Dr. Hyde clearly shows, that
they have continually believed in one God, almighty
and eternal, possessed of all those perfections which
Christians ascribe to him. They believe in an uni-
versal resurrection, both of the good and bad, and a
last judgment, in which every one will receive accord-
ing to his works. They believe that they offend God
every day ; but they protest that they repent of all their
sins, both of mind and body, in thought, w ord and
action. They do not fast, alledging, that true fasting
consists in an abstinence from all sin. Some fix the
state of happiness in the sun ; but others suppose that,
after the resurrection, the blessed will live on thh
earth, which shall be renewed after a general conflag"
ration. Dr. Hyde, with other learned writers, believe
that the birth of Clirist was made known to the Per-
sians, they having persevered in the worship of the
one true God.* Daniel and other prophets had been

• Arnobiiis, who wrole in the third century, says, that the name of
Christ reigns among the Indians, the Persians, the Serx, (or the Chinese)
and all the islands and provinces, which are visited by the rising or setting
sun; yea, and in Rome itself, the empress of all. Lib. ii. fol. 23.

Since the late discoveries in the East-InJies, which Mr. Maurice, whose
invaluable work I am reading while this is printing, has so advantageously
set before the public view, it appears that even the Cross has been had in
great reverence from time immemorial, among the nations of the east,
though they have not preserved the original design of it. He says, " Even
the form of the Cross, as allusive to the four elements, was no unusual
symbol in the Pagan world," and indeed Taveriiier describes two of the
principal pagodas of India, Benares and Matbttra, as erected in the form
of vast croites, of which each wing is equal in extent. Let not the piety
of the Catholic Christian be ofTended at this assertion, that the Cross waS
one of the most usuil symbols among the hieroglyphics of Kgypt and India.
Equally honored in the Gentile and the Christian world, this emblem of
u'.iiversal :iaturc — of that world, to whose four quarters it« diverging radii

P

[ 11-1 ]

in their country, and might have left the knoM ledge of
the expected Messiah. The prophecies of the Old-
Testament was not unknown to them; and Zoroaster,
who assumed the title of their great prophet, and lived
in the time of Darius Hystaspes, though a Persian by-
birth, yet, from the poverty of his father, is said to
have become a servant to Esdrass, the great Hebrew
prophet, from whom he got many principles of the
Jewish religion, and particularly the plan of reforming
the religion of his country. The Persians have also
a very ancient book still extant among them, older
than Zoroaster, entitled. The Eternal Wisdom^ which
shows their original worship to have been that of the
true God. And a Chaldean or Persian oracle, quo-
ted from Damascius, by Patritius, shows that they

pointed, decorated the hatids of most of the sculplui-ed images in the for-
mer country: and in the latter, stamped its form upon the most majestic
of the shrines of their deities. It repeatedly occurs on the pamphilian and
other obelisks ; and the antiquarians, Kircher and Montfaucon, have both
honoured it with particular notice.

The Crux-ansata of Kermes, is represented by the former as a most
sublime hieroglyphic, as a most mysterious and powerful amulet, endowed
with an astonishing virtue, and as exhibiting one of the most complete
mathematical figures, " hahentem lojxgitudinem atque Intitudinrm, et quar-
tuor angulos rectos, i. e. possessing at once both length and breadth, and ha-
ving four right angles," at once allusive to the four cardinal points of the
■world, and typical of the four elements." And again, after stating a num-
ber of symbolical representations of the four elements, he adds, " All
these figures thus emblematical of the elements, which are highly worthy
a minute examination, bear the haUmved Cross, by which they were col-
lectively and strikingly represented." Indian Antiquities, page 359, 360,
361.

If the Cross, thus inscribed on these ancient hieroglyphics, appropria-
ted to the Gentile worship, should only be allowed to be descriptive of the
four elements and four quarters of the world, what a noble idea does it
give us of the universality of that salvation which was wrought out for
guilty man by Christ Jesus expiring upon it.

C 115 ]

bielleved a Trinity in the godhead. It is in these
words — " In the whole world shine th forth a Triad,
or Trinity, which is a perfect monad or unity."*

A vohime might be filled with proofs of this kind,
but I shall conclude the testimony on this head, witli
but one instance more, and proceed to the Chinese,
whose mythology, though very old, has been known
but a short time to the inhabitants of Europe.

Dr. Parsons, in his Remains of Japhet, has given
a curious explanation of a Siberian medal, in the ca-
binet of the late empress of all the Russias, found in
an old ruined chapel, near the river Kemptschyk, con-
tained in a memoir of Col. Grant. *' The design of
this medal, exhibits the idea, which the lamas^ or
liigh priests of the country called Tibet, have beyond
all memorial, entertained among themselves, concern-
ing the godhead. On one side of this extraordinary
medal is a representation of the Deity, with three
heads and one body, evidently designed to convey the
notion of a Trinity in unity. On the reverse is an
inscription in the Magogian language, and translated
by the colonel into Latin, thus : " Ahna imago sancta
Dei in Tribus imaginibus bisce; colligite sanctam Volun-
iatetn Dei ex illis ; diligite eum" — that is, '' The pure
holy image of the Deity is under these three forms ;
gather ye the holy will of God from them; and love
him." They hereby acknowledge one Divinity,
which consists of three persons, equal among thcm^
selves; each of infinite wisdom and power; all three
of a beneficent nature; inseparable in one spiiit- cqn-

* VjI. ii. Philos. Princio. 12$.

[ 116 3

stitnting but one Being, infinitely wise and powerfiiU
the Creator and Ordainer of all things."*

It is a fact very remarkable, and not easily to be^
accounted for by infidels, that all the heathen writers,
who have mentioned the subject, unanimously concuj'
in imputing the creation of the world to the word of
the Deity, which so closely corresponds with the lan-
guage of the Scriptures. This is an argument of its
original derivation from those who knew the truths of
God by his own revelation. Hence the apostle^
speaking of the heathen, says, " Because that which
may be known of God, was manifested to them, (as in
the margin of the Bible) for God hath shewed it unto
them — when they knew God, they glorified him not as

God."t

The Chinese are the most ancient people we know
of unmixed with other nations. They have a sacred

* Ch, vii. page 18^.

JMr. Maurice on this medal says, " From India, if v.'c direct our eye«
northward to the great empires of Tangut and Thibet, and over the vast
Tartarian desarts to Siberia itself, we shall find the same sentiments (re-
lating to the Trinity) predominate. In the former country, if the authors
quoted in Parson's Remains of Japhet may be credited, medals, baring the
figure of the Tri-iine Deity stamped upon them, are given to the people hy
ihe Zielai-La?na, who unites in his own person the hierarchal and regal
character, to be suspended as a holy object around their necks, or con-
spicuously elevated in the chapels where they perform their devotion."
With respect to the Tartars and Siberians, Van Strahlenburgh, after re-
marking how universal a veneration prevails through all Northei-n Tav-
lary for the sacred number ti>ree, acquaints us, " That a race of Tartars,
called Jakathi, who are idolaters, and the most numerous people of all Si-
beria, adore, in fact, only one indivisible God, under three different deno-
minations, Artugon, Scbugo-Tugon, Tan^ara ; the first of which Col. Grant
translates. Creator qJ all things; the second, the God of armie* ; and the
third he renders, Amor ab v.troque procsdem, the Spirit of Heavenly Love,
proceeding from the two former." Ind, Am iq. page rr-5.

t Romans, ch. i. 19,20.

t 117 ]

book called King^ in which, if we may trust the trans-
lations from their language, "God is named Changti^^'*
or the Sovereign Emperor; and Tien^ the supreme
Heaven, the self-existent Unity, who is present every
where, and who produced all things by his power.
Tehu-hi, in commenting upon these expressions,
says, " The Supreme Unity is most simple and
without composition — He lasts fi'om all eternity
without interruption — He is ancient and new — He is
the source of all motion and the root of ail action."*
In the book Tonchu we read, " The source and root
of all is one. This self-existent Unity produces ne-
cessarily a second; the first and second, by their
union, produces a third; in fine, these three produce
all." One of their commentators, called Lofi^ says,
** That the Unity is triple, and this triplicity, one.'*
Laosteey another commentator, in his fourteenth chap-
ter, called Tsanhuen^ or the Eulogium of Hidden
Wisdom, says, *' He that produced all, and is him-
self unproduced, is what we call Hi. He that gives
light and knowledge to all things, and is himself invi-
sible, is what we call 27. He that is present every
where, and animates all things, though we do not feel
him, is called Ouei. Thou wilt in vain interrogate
sense and imagination about these three, for they can
make thee no answer — contemplate by the pure Spirit
alone, and thou wilt comprehend that these three aie
but one." Li-yong, in commenting upon this passage
of Laos tee, says, H/, Ti, Ouei, have no name, colour,
nor figure. They are united in the same spiritual
abyss, and by a borrowed name they are called U?uty ;

• Philos. Prin. vol. ii. AQ.

[ H8 ]

this Unity, however, is not a bare Unity, but an
Unity that is triple, and a triplicity that is one."*

If we pass to the East-Indies, there we find from
the latest discoA^eries, by the learned Sir William
Jones, that the Hindoos have alv/ays had a sacred tri-
literal name, as only applicable to the Supreme Be-
ing, which must have been the consequence of tra-
ditions handed down from Noah. The name is
O, U, M.^

These few instances, out of a thousand that
might have been adduced, may suffice to shew our

* fhil. Princip. vol. ii. 120.

f Since this wor.k has been prepared for the press, the author has acci-
dentally met with the first volume of Mr. Maurice's Indian Antiquities,
wherein to his great surprize, and greater pleasure, he finds Mr. Maurice
ably supporting the same doctrines from the latest discoveries in the East-
Indies, since Sir William Jones's observations above quoted. His words
are — " A species of Trinity forms a constant and prominent feature in
nearly all the systems of Oriental theology."

" This extensive and interesting subject engrosses a considerable portion
of this work, and my anxiety to prepare the public mind to receive with
indulgence, my efforts to elucidate so mysterious a point of theology, indu-
ces me to remind the candid reader, that visible traces of this doctrine are
discovered, not only in the three principles of the Chaldaic theology ; in
the triplasian Mitlira of Persia ; in the triad Bhrahma, Veshnu and Sceva
of India, where it evidently was promulged in the Geeta fifteen hundred
years before the birth of Plato ; but in the Numen triplex of Japan j in tise
inscription upon the famous medal found in the deserts of Siberia, " to tbe
Triune God," to be seen at this day in the invaluable cabinet of the em-
press at Petersburgh ; in the Tanga-Tanga, or three in one, of the South-
Americans; and finally, without mentioning the vestiges of it in Greece, in
the symbol of the wing, tbe globe, and the serpent, conspicuous on most of
the ancient temples in Upper Egypt." And again in his 6th vol. p. 65, he
observes, '* That the Druids represented him (their Hermes or Taut or
Theutates) and the peculiar allegorical delineation of the doctrines whick
-ije taught the Oriental world, in the figure of the orb, serpent and wings,
•yvbich is engraved in not less conspicuous characters on the extensive
plains of Abury, in Wiltshire, (Great-Biitain) than the Thebais of ancient
Egypt."

[ 119 ]

author's incorrectness, though it may not be amiss,
for general information, to add, in confirmation, some
quotations, as cited by the excellent and learned
author of the Horse Solitarise.

Augustine Philastrus says, '*■ That the doctrine
of the Trinity was esteemed as ancient as the world,
and reputed an heresy to think the contrary." Au-
gustine positively declares, " That the substance
of what is now called the Christian religion, was
maintained by the ancient believers, and existed from
the very beginning of human nature." God's people
were Christians, even in the time of the Patriarchs,
and so denominated by God himself, in Psalms, 5th
chap. 5th ver. " Touch not my anointed," or Chris-
tians, (both words having one meaning) " and do my
prophets no harm." And Philastrus, bishop of Brix-
cn, says, " That the Trinity of Christianity was as-
serted from the foundation of the world."

Thus stands the testimony, taken very briefly
from the principles of the heathen mythology handed
down by tradition from Noah. We will now pro-
ceed to the Jewish tenets on this subject, as they
are contained in their sacred books, and their
best writers, before Christianity generally pre-
vailed in the world. They had this doctrine, as has
already appeared, regularly handed down to them,
from the same source of Divine revelation. Their
Scriptures are full of it; otherwise with what propri-
ety could John the Baptist, our Lord himself, and his
apostles a{\cr his resurrection, so freely use the
terms Father, Son, and Holy Spirit, in their instruc-
tions of tlic people, without any previous introduc-
tion, explanation, or comment, to reconcile their

[ 120 ]

hearers to so new and alarming a doctrine, if it had
not been familiar to them in their own system of re-
ligion. The Jews were so jealous of their religious
principles, that they did not suffer any one to use the
ineffable name of Jehovah, but on the most solemn
and awful occasions.

There are thirty different places in the book of
Genesis— one hundred in the law, and five hundred
throughout the Old-Testament, where tlie words
Elohim or Alehim, Eloheka and Adonai, (Gods, the
Lord thy Gods) are made use of. All three of the
Trinity are equally called Jehovah, the self-existent
or the eternal Being, ^vith the difference of a termi-
nation— as Jehovah-ab — Jehovah-el — Jehovah-ruach
although our translators have not tliought proper to
make the necessary distinction. The sacred Scrip-
tures of the Jews contain many other instances to our
purpose on this subject. Abraham calls one of the
three Beings, who came to him before the destruc-
tion of Sodom, " The Almighty God, the judge of
all the earth." Jacob, in his journey to Canaan, at
Mahanaim, called the place Penlel, because he had
seen God face to face. Moses beheld the Lord in the
burning bush. The wliole process at Mount Sinai.,
shows tliat it was Jehovah-el, who met Moses there.
*' Then went up Moses and. Aaron, Nadab and
Abihu, and seventy of the ciders of Israel — and they
saw the God of Israel, and there was under his feet,
as it w^ere, a paved work of a sapphire stone, and as
it were the body of Heaven in its clearness — ^also
tliey saw God, and did eat and drink."

Now no reasonable man will assert, that the es-
sential, infinite, unveiled essence of the Deity, was

C 121 ]

seen by these holy men of old, or that any created
being ever conversed with the pure and spiritual na-
ture of God, or beheld him face to face. But all
these glorious displays of Jehovah-el, in his com-
munication with his ancient people, were that of the
Word or Logos, in his glorified body, before his
incarnation; for Christ himself expressly prays,
*' That he may be glorified with the glory Mhich he
had before the world was ;"* and the apostles declare,
that " They beheld his glory as that of the only be-
gotten of the Father, full of grace and truth. | In
the 2d Psalm, David says, " That the kings of the
earth set themselves, and the rulers take counsel to-
gether against the Lord and his Christ, or anointed.
The Lord hath said unto me, thou art my son, this
day have I begotten thee. Kiss the Son, lest he be an-
gry— blessed are all they that put their trust in him."
Again, " The Lord said unto my Lord^ sit thou at my
right hand, until I makethine enemies thy footstool. ")|
This is translated in the Targum, " The Lord said
unto his word." So in Proverbs, xxx. 4. '' What is
God's name, and what is his son'« name, if thou canst
tell." To the like purpose is Isaiah, xi. 1. 2. —
*' And there shall come forth a rod out of the stem
of Jesse, and a branch shall grow out of his roots,
and the Spirit of the Zor^ shall rest upon him, the Spi-
rit of Wisdom and Understanding." And again, "Thus
saith Jehovah the Redeemer^ the Lord of hosts; I am
the first and I am the last, and beside me there is no
God;" and in chap, xlviii. 16, 17, " And now
the Lord God, and his Spirit, hath sent me." And

• John, x\Ji. 5. f John, i. 14. (j Psalm ex. 1.

f'

[ 122 ]

in chap. xliv. 24, " Thus saith the Lord thy Re*
deemer, the holy one of Israel, I am the Lord thy
God." Isaiah, Iv. 5. " Thy Makers are thy Hus-
bands, the Lord of Hosts is his name." And in
chap. lix. 19, " When the enemy shall come in like
a flood, the Spirit of the Lord shall lift up a standard
against him." In chap. Ixi. 1. " The Spirit of the
Lord God is upon me." In the 2d book of Esdras,
chap. xiii. 32, '^ And then shall my Son be revealed,
whom thou sawest go up as a man." Ibid, 37.
" And thisy my Son^ shall rebuke the wicked inven-
tions of the nations." Wisdom, chap. ix. 1, " O
God of my fathers, and Lord of mercy ^ who hath
made all things by thy Word.'''' So, in Ecclesiasticus»
chap. xxiv. 3, 9, speaking of Wisdom, " I am come;
out of the mouth of the Most High; he created mc
from the beginning, before the world was." Again,
chap. li. 10, "I called upon the Lord, the father of
my Lord." Wisdom of Solomon, chap, xviii. 15,
" Thine Ahnighty Word leaped down from Heaven,
out of thy royal throne." In chap. vii. 25, 26,
speaking of Wisdom, " For she is the breath of the
power of God, and a pure influence flowing from the
glory of the Almighty — for she is the brightness of
the everlasting light, the unspotted mirror of the
power of God, and the image of his goodness ; and
being but one, she can do all things." Judith, chap,
xvi. 14. " Thou didst send forth thy Spirit ^ and it
created them."

And to those who may not be inclined to credit
the assertion that this doctrine was known in Pales-
tine, a learned author already quoted, " Begs leave to
propose the following Symbol, by which the ancient

t 123 ]

Jews were accustomed to designate the ineffable name
Jehovah, in manuscripts of the most venerable anti-
quity, for their serious reflection. , -^^ This sym-
bol is a character istical represen- V ^ / tation of a

Trinity in unity. The former represented by three
Jods, denoting the three hypostases or persons in the
Divine essence; the Jod being the known character
of that Jehovah, of whose name, in Hebrew, it con-
stitutes the first sacred letter. The latter is shadowed
out by the circle that surrounds them, as well as by
the point Kametz, T, subjoined to the three Jods,
which denotes the essential unity, common to the
three hypostases. This symbol is to be found in the
WTitings of the younger Buxtorf, one of the pro-
foundest critics in Hebrew literature, that ever flou-
rished out of the Jewish church, and it is likewise
preserved in that curious repository of Oriental anti-
quities, the Oedipus Egyptianus of Athanasius Kir-
cher. The first asserts, that in the ancient Chaldee
paraphrases, kept sacred from the vulgar by the Jew-
ish doctors, the name Jehovah is thus designated.
And the second declares, that he himself has seen that
name thus invariably characterized in all the ancient
Hebrew manascripts pf the Old-Testament in the
Vatican."

But the Jewish writers themselves confirm this
idea, when they are considering this very subject,
Philo, one of their most learned men, (as Dr. AUix
asserts) acknowledges a generation in God from eter-
nity. He says, in many different places, " That God
begets the Word in himself — that this Word is JVis-
dom^ and that this Wisdom is the eternal Son of God

[ 124 J

That God is called the God of Gods, not with relation
to created intelligences, whether hfuman, angelical,
or seraphical, but in relation to his two consubstan-
tial powers, which are not simple attributes, but
eternal, uncreated, infinite principles of action, repre-
sented by the two wings of the cherubim that cover-
ed the Tabernacle." He further sa5"s, in his Trea-
tise de Somniis, " That the Supreme Ens («,•»)
whom he terms Logos or the Word^ sometimes put
on the appearance of an angel to mankind, but that
his divine nature remained ever unchangeable. Philo
expressly calls the Logos Oioi God, and in one place
uses the remarkable expression hvnfoi gus, the second
God."*

The Targum of Jonathan affirms it was the Logos
who spake to Moses, the same who spake and the
world was rnade. This Targuni was written 30
years before the Christian sera.

The Chaldee Paraphrasts and Targumists, speak
in the same manner — they ascribe to the Word, the
creation of the world, the pardon of sin, and the medi-
ating between God the Father and the creatures.
The Cabalistical Jews, of a still later date, and who
Jiave recorded all the traditions of the patriarchs, &c.
hold the same doctrine. ^' They fix the number of
three persons in the Divine essence— ^they speak of
the emanation of the two last from the first ; and say
that the third proceeds fronj the first, by the second.
They call the first Eusoph and Kather ; the second,
Memra or Cbocbbma; the third Binah,

The learned Kircher gives niany reasons to show,
fhatthe ancient Jews, and the later Cabalists, derived

• PhiSo. Judai apud £u:eb. 190.

C 125 ]

their knowledge of the Trinity, by a continued tra-
dition from the first patriarchs, and he cites the Jet-
zirah, (a book which the Jews ascribe to Abraham
himself, but which is said to have been written by a
fabbi of the name of Abraham, a very ancient Caba-
list) where the first person is described as Kather the
crown, or profound intelligence — the second person,
as Cbocbbma or Wisdom, or the intelligence illu-
minating—-and the third person, as Binah, or the
sanctifying intelligence; the builder of faith, and the
author of it. The ancient Jewish prayer, called
Hosarma Rahha^ or the Great Hosanna, publicly sung
on the last day of the feast of Tabernacles, proves
this — " For thy sake, O our Creator, Hosanna — for
thy sake, O our Redeemer, Hosanna — for thy sake,
O our Seeker, Hosanna." So the great benediction
which was pronounced under the law, by Aaron and
his sons — " Jehovah bless thee and keep thee — Jeho-
vah make his face to shine upon thee, and be gracious
unto thee — Jehovah lift up his countenance upon
thee, and give thee peace." Similar to the Christian
baptism — (The Father is here, the author of blessing
and preservation — grace and illumination are from
the Son, by whom we have the light of the know-
ledge of the glory of God, in the face of Jesus Christ
— peace is the gift of the Spirit, whose name is the
Comforter.)*

The learned Mornaeus saj's, *' That it was once
the received doctrine, and the true cabala of the Jew-
ish schools, that the fiimous words of the 42 letters,
used as an expository name of the great ti iliteral

• Jones's Cath. Doct. of the Trinity, page 61, 3d edition.

[ 125 ]

name, or Jehovah^ which was not allowed the Jews
to pronounce, was explained to have been, the Fa^
ther is God — the Son is God — the Holy Spirit is
God — three in one, and one in three."

The Rabbi Ibba, who is said to have lived long
before Christ, and who is quoted in tlie book Zoder,
written by Simeon Ben Jochai before the Talmud, as
the Jews confess, if not before the Christian jera, in
descanting upon Deutronomy, vi. 4. " Hear, O Is-
rael, the Lord our God is one Lord," urges, *' That
the first Jehovah is God the Father — the second is
God the Son, for so he is called by the prophet, Im-
inanuel; or God with us — the third word Jehovah^ is
God the Holy Ghost — and the fourth word one^ is to
show the unity of essence in this plurality of per-
sons."* Many of the Cabalists used the same names
of Father, Son, and Spirit, for the three hypostases,
declaring at the same time, that the doctrine of the
persons in the Trinity, by no means opposed that of
tlie essence in unity. f

Gallatinus cites a comment of Rabbi Isaac Arama,
upon the 110th Psalm, which is peculiarly explicit;
" From the womb of tlie morning is the dew of thy
birth." " We do not find," says he, " any man,
although a prophet, whose birth is predicted before
the birth of his father and mother, excepting the
Messiah, our just one; and therefore," he says,
*' from the womb of the morning is the d^w of thy
birth;" that is, thy birth is foretold long before the
womb of her that bear thee was created. To this
agrees- what is said in Psalms Ixxii. 17 — '* His name,

• Grot, de ver Rcl. Christ, lib. v. chap. sx>. f Hor. Sol. 360.

[ 127 ]

the begotten, or Son^ is before the Sun," which implies,
that before the Sun was created, the name (or person)
of our Messiah, subsisted and was estabhshed, and
that he sat at the right hand of God.*

The Jews, before the advent of Christ, often ex-
plained themselves on this subject, though the mo-
dern Jews since have concealed as much as possible,
the writings of their ancestors, or mutilated them lest
they should be brought in evidence against thera#
On this ground the learned Pocock defends Galati-
nus, who quoted many testimonies from the ancient
Jews, which cannot now be obtained. And the fa-
mous Picus, earl of Mirandola, whose honour and
integrity are not candidly to be doubted, professed to
have read (about 300 years ago) some very ancient
Jewish manuscripts, which he purchased of a Jew at
a veiy high rate, and in which he found the mystery
of the Trinity — the incarnation of the word — the di-
vinity of the Messiah, and many articles of our faith, f
There are many other proofs of this point, but the
following shall suffice. Rabbi Simeon Ben Jochai,
treating of the name Alobeim^ says, " Come and see
the mystery of this word. There are three degrees
or affinities, and each degree is to be distinguished
by itself; but the three are one, and united to each
other in one, nor is one to be divided from another.'*
The same Rabbi, and Jonathan, the Chaldee para-
phrast, who both wrote many years before Christ,
commenting on the 6th chap. Isaiah, 1st ver. where
the Lord (Adonai) is represented as sitting upon a

• Gal. de Arc. Cath. Verit. lib. iii. ch. 17.

t UusJ. rhil. Heb. Dhc. 36. Maimon. Mor« Nov. ch. 63^

C 128 ]

throne, applies the passage to the Messiah; and the
fc^mer of them has this remarkable exposition of the
thrice holy, in the 3d verse — " Holy, that is the Fa-
ther— Holy, that is the Son — Holy, that is the Holy-
Spirit.*

For most of the latter authorities, as well as those
of the ancients, I am indebted to the elegant, learn-
ed, and judicious author of Horae Solitariae, already
mentioned; a work worthy the attention of every
learned or pious man.

It is V, holly beside my purpose, to proceed further
in the important dispute relative to the Trinity. I ara
contented with knowing, that the Scriptures are the
word of the ever-living God; and that therein he has
revealed to me, that the Father, the Son, and the Holy
Spirit, in whose name I was baptized, bear record in
Heaven; and that these three are the one only infinite
and eternal God, whom I am to worship, love and
adore, in spirit and in truth. It is sufficient in the
present dispute, to have shown, that this doctrine
'{whether true or false) was the doctrine of the Jewish
church before the coming of the Saviour; not invented
first by the Christian theory, but as old as the cre-
ation; I believe I may add, as eternity.

Had it been consistent with my plan, I should not
have shrunk from a fuller inquiry into this great
mystery, as far as the nature of the question would
admit; which could be only to show, that however
it may exceed, yet it is not contrary to human rea-
son; for I think it would have puzzled my opponent
to have controverted a common principle, however

• Ant, Univ. HiBt. vol. ilL folio 11.

[ 129 ]

far above our comprehension in its consequences,
that infinite power^ infinitely active^ must produce an
infinite effect. But such discussion, as I have said,
is beyond my purpose; and it well becomes me, a
finite creature, whose character and practice should
ever be expressive of deep humility, to believe every
report of revelation, when attended with rational evi-
dence of its divine authority; and believing, to adore
in silence what I cannot fully comprehend. I shall
conclude this digression in the words of a learned
writer, whom I have often quoted. " Equally above
the boldest flight of human genius to invent, as be-
yond the most exalted limit of human intellect fully
to comprehend, is the profound mystery of the ever
blessed trinity. — Through successive ages it has
remained impregnable to all the shafts of the most
impious ridicule, and unshaken by the bolder artil-
lery of blasphemous invective. — It is even in vain
that man essays to pierce the unfathomable arcana of
the skies. — By his limited faculties, and superficial
ken, the deep things of eternity are not to be scanned.
Even among Chrij^tians the sacred trinity is more
properly a subject of belief, than of investigation, and
every attempt to penetrate further into it, than God
in his holy word has revealed, is at best an injudici-
ous, and often a dangerous effect of mistaken piety.
— It is in vain that we make reason the umpire : that
finite man, however, can form no adequate concep-
tion of this gi'eat truth, by no means implies impossi-
bility or contradiction in the thing itself. — This cir-
cumstance arises from the limited nature of the human
faculties. It is mere ignorance; but it is an ignorance
which we can never overcome. — Let it ever be re-

[ 130 ]

membered, that Christianity by no means proposes
to mankind a theological code, encumbered with nd
difficulties, involved in no perplexities. — Its great
mysterious truths (like most other of the waysof God)
are not to be solved by the light of nature, nor scan-
ned by the boldest flights of human intellect. — Nei-
ther the trinity, nor the incarnation can be proved, not
were intended to be proved, by philosophical argu-
ments.— ^The word of God is the sole basis of the
proofs and solutions of these stupendous doctrines.
They are wisely shielded from our view, the better
to excite in us the ardor of faith, and exercise the
virtues necessary to obtain the sublime rewards which
it proposes to persevering piety. — The Almighty has
been pleased to erect mounds and ramparts, as of old
at Sinai, around the abode of majesty, to ward off the
dangerous curiosity of man; he hath wrapped him*
self in clouds, that we might not be consumed by tht
full blaze of that glory which invests the eternaV
throne."* I would by no means be understood tO
disparage human reason, *' for, if rightly exercised,
it cannot be contrary to revelation; neither can reve»
lation, rightly understood, be contrary to reason,
though it must often exceed it; for they are both rays
from the same father of lights, with whom there is
no variableness, neither shadow of turning. "^f

I repeat it, therefore, that it is sufficient, in this
investigation, to have shown the opinion of both
Jews and heathens, before the coming of Jesus Christy
and of course that our author has been wholly unac-
quainted with his subject.

• Ind. Aiitiq. f Doyl's Scnn»

[ 131 ]

Perhaps he might be content to be taught the
truth from so many heathen authorities. Yet, I con-
fess, it is to be feared, that it is too late for him to
liearken to the words of wisdom from any quarter
whatever ; because, in so doing, he must acknow-
ledge either his ignorance or wickedness, in assert-
ing with so much confidence, " That the theory of
the Christian church sprung out of the tail of the hea-
then mytholog}^, and that the Trinity of Gods that
then followed, was no other than a reduction of the
former plurality, which was twenty or thirty thou-
i|^an<d.

If it *' yet remains for reason and philosophy to
abolish the amphibious fraud," it must be a very dif-
ferent reason and philosophy from that of the author
of the Age of Reason. It must be that of truth and
argument, neither of which have fallen to his lot.
What have reason and philosophy done for near two
thousand years, but confirm the glorious doctrine of
the cross of Christ, and multiply the followers of the
once despised Nazarene. A nation in our day has
made the attempt to try, what our author calls, rea-
son and philosophy, will do without religion ; and let
me ask what has been the issue ? The Scriptures told
it before it came to pass. '' Adultery, fornication,
uncleanness, lasciviousness, idolatry, hatred, vari.
ance, emulations, wrath, strife, seditions, heresies,
envyings, murders, assassinations, and such like."*
Indeed it seems that as a nation, having forsaken and
cast off all dependence on, and acknowledgement of,
a Divine Providence, he had left them to strpng deli4.

• Galat. chap. v. 50,

[ 132 3

sions, aiid to the accumulated miseries and distresses
incident to anarchy, confusions, insurrections, assas-
sinations, wars and pestilence, to convince an asto-
nished world what would be their portion, if once
they should be given up by God to believe a lie, and
to cast OiTall the fear and reverence of his sacred ma-
jesty. They seem to be set forth as full evidence to
all mankind, of the truth of the prophetic declaration,
that in the latter day *' false teachers should come
among them, who privily should bring in damnable
heresies, even denying the Lord that bought them,
and bring upon themselves swift destruction; and
many should follow their pernicious ways, by reason
of whom the way of truth should be evil spoken of
— that they should despise government — be pre-
sumptuous, self willed; not afraid to speak evil of
dignities — they are spots and blemishes, sporting
themselves with their oviii deceivings — having eyes
full of adultery, and that cannot cease from sin — be-
guiling unstable souls— having hearts exercised with
covetous practices — cursed children — these are wells
without water — clouds that are carried with a tem-'
pest, to whom the mist of darkness is reserved for-
ever— for when they speak great swelling words of
vanity, they allure through the lusts of the fiesh,
through much wantonness, those who were escaped
from them; who live in error; who while they pro-
mise thetn liberty^ they themselves are the servants of
corruption."^

• 2d Pet. chap. ii. 1st to 20th ven.

PARTICULAR NOTES
ON THIS SUBJECT.

Vv HILE this answer was striking off at the
psess, I have been favoured with the perusal of all
the volumes of that learned, laborious, and expensive
work, The Indian Antiquities^ by Thomas Maurice;
a work which has entered so fully into tliis subject,
as to render nugatory all I have attempted in this part
of my answer; and if I had seen it in time, I should
have contented myself with either referring to it, or
giving<^ few extracts from it. I attempted to add
some notes' from it in the margin, but found it would
greatly embarrass the printer; and being very desirous
of enriching this ansAver with many facts and useful
observations contained in it, and well knowing that a
majority of my readers were not likely to peruse so
lai'ge a performance, I have concluded to annex to this
head, a number of quotations together, leaving it to
my reader to apply them to this important subject as
he may think proper.

Being impressed with the truth of the following
observation, found in the preface to this admirable
performance, I shall begin with it. He says — " The
present is by no means the period fpr suppressing any

C 134 ]

additional testimonies to the tnith of one of the fun-
damental articles of that noble system, (our holy reli-
gion); and the author trusts that he has brought
together such a body of evidence, as will decisively
establish the following important facts — first, that in
the Sephiroth, or three superior splendors of the an-
cient Hebrews, may be discovered the three hyposta-
ses of the Christian Trinity — secondly, that this doc-
trine flourished through nearly all the empire of Asia,
a thousand years before Plato was born — and thirdly,
that the grand cavern-pagoda of Elephanta, the oldest
and most magnificent temple in the world, is neither
more nor less than a superb temple to a Triune-God."

In this volunae, the Oriental Triads of Deity, ara
extensively discussed, and referred to what I cannot
but conceive to have been the true source of them all;
to certain mutilated traditions of a nobler doctrine
revealed to man, in a state of innocence. As we ad^
vance still farther in these Indian researches, we shall
find many other important points of religious belief,
sui-prizingly elucidated; and thus, the Mosaical re.-
cords and Christianity, so far from being subverted
by the pretended antiquity of the Brahmins, will de-
rive a proud trophy from the corroborative testimony
of their genuine annals, and the congenial sentiments
of their primaeval creed.

When the reader is informed, that the creation of
the world, according to the Hindoo cosmogony, was
affected by an incumbent Spirit, the emanation of
Deity impregnating with life the primordial waters
of Chaos; that the fall of man from a state of primceval
purity and innocence in the Satya-Tug or perfect age^
forms the basis of the Indian metempsychosis, that

t 135 3

the Indians believe in a future state of rewards andpu*
nishments; that the first historj', of which they can
boast, has for its subject, the destruction of the hu-
man race, for their multiplied enormities, in a certain
great deluge^ from which only eight persons was saved
in an Ark, fabricated by the immediate command of
Veeshnu : that in their principal Deity, a plurality of
Divine persons is discovered^ since that Deity is sym-r
bolically designated by an image with three heads
affixed to one body; and that the second person in
tliat Trinity is, in their mythology, invested with the
office of a Preserver and Mediator^ and in both these
characters incarnate. Finally, to omit other interest-
ing particulars, tliat the duration of the Cali-Tug^ or
age immediately succeeding the great deluge, accord-
ing to their own calculations, does not but by a few
centuries, exceed the period asserted by Christian
chronologers, to have elapsed since the deluge of
Noah; and that the existing world is to be consumed by a
general conflagration.

When all these circumstances, to be accounted
for by no immediate connection or intercourse what-
soever with the Hebrew nation, in any period of their
empire, are calmly considered by an impartial and
unprejudiced mind, the result, I am persuaded, must
be an increased confidence in the great truths of reve-
lation— though the timid Christian may at first be
somewhat surprized, yet a little reflection will soon
convince him of the truth of what I have asserted to
be the genuine fact, that in the pure and primitive
theology, derived from the venerable patriarchs, there
were certain grand and mysterious truths, the objects
of their fixed belief, which all the depravations

[ 136 ]

brought into it by succeeding superstition, were ne-
ver able entirely to efface from the human mind.
These truths, together with many of the symbols of
that pure theology, were propagated and diffused by
them in their various peregrinations through the
higher Asia, where they have immemorially flourish-
ed, affording a most sublime and honourable testi-
mony of such a refined and patriarchal religion having
actually existed in the earliest ages of the world.

Mr. Maurice asserts, that " Mattra," (the Me-
thora of Pliny) " is situated about 18 miles from
Agra, on the direct road to Delhi, and is particularly
celebrated for having been the birth place oiCreeshnay
who is esteemed in India, not so much an incarnation
of the Divine Veeshnu, as the Deity himself in a hu-
man form. The history of this personage is among
the most curious of all that occur in Indian my-
thology.

The sanscreet narrative of his extraordinary feats,
in some points approaches so near to the Scriptural
account of our Saviour, as to have afforded real
ground for Sir William Jones to suppose, that the
Brahmins had, in the early ages of Christianity, seen
or heard recited to them, some of the spurious Gos-
pels, which in those ages so numerously abounded,
and had ingrafted the wildest parts of them, upon the
old fable of the Indian Apollo. The birth of this di-
vine infant was predicted, and a reigning tyrant of
India, by name Cansa^ learning fi'om the prediction,
that he should be destroyed by this wonderful child,
ordered all the male children bom at that period, to be
slain ; but Creeshna was preserved by biting the breast,
instead of sucking the poisoned nipple of the nurse

[ 137 ]

commissioned to destroy him. From the fear of this
tyrant, he was fostered in Mattra, by an honest
herdsman, and passed his innocent hours in rural di-
versions at his foster father's farm. Repeated mira-
cles, however, soon discovered his celestial origin.
He preached to the Brahmins, the doctrines of meek-
ness and benevolence. He even condescended to
wash their feet, as a proof of his own meekness; and
he raised the dead by descending, for that purpose,
to the lowest regions. He acted, not always indeed,
in the capacity of a prince or herald of peace, for he
was a mighty warrior; but his amazing powers were
principally exerted to save and to defend.

Even the great war of Ivlahabbarat, which he fo-
mented, was a just war, undertaken against invaders
and tyrants, whom he triumphantly overthrew, and
then returned to his seat in the Heavenly region.*

One of the most prominent features in the Indian
theolog)% is the doctrine of a Trinity, which it plainly
inculcates; a subject by no means to be passed over
in silence; but at the same time connected with the
abstrusest speculations of ancient philosophy. It has
been repeatedly observed, that the mythologic perso-
nages, Brah?na, Veeshnu^ and Seeva^ constitute the
grand Hindoo triad of Deity. — — That, neai'ly all the
Pagan nations of antiquity, in their various theologi-
cal systems, acknowledged a kind of Trinity in the
Divine Nature, has been the occasion of much need-
less alarm and unfounded apprehension, especially to
those professors of Christianity, whose religious
principles rest upon so slender a basis, that they

* Vol. iii. page 45.
S

[ 138 ]

waver with cveiy wind of doctrine. The very cir-
cumstance which has given rise to these apprehen-
sions, the universal prevalence of this doctrine in the
Gentile kingdoms, is, in my opinion, so far from in-
validating the Divine authenticity of it, that it appears
to be an irrefragable argument in its favour. It ought
to confirm the piety of the wavering Christian, and
build up the tottering fabric of his faith.

The doctrine itself bears such striking internal
marks of a Divine original, and is so very unlikely to
have been the invention of mere human reason, that
there is no v/ay of accounting for the general adoption
of so singular a belief by most ancient nations, than by
supposing what I have, in pretty strong terms, inti-
mated at the commencement of this chapter, to be the
genuine fact, that the doctrine was neither the inven-
tion of Pythagoras, nor Plato, nor any other philoso-
pher in the ancient world, but a sublime mysterious
truths one of those stupendous arcana of the invisible
world, which through the condescending goodness of
Divine Providence, was revealed to the ancient pa-
triarchs of the faithful line of Shem^ by them propa-
gated to their Hebrew posterity; and through that
posterity, during their various migrations and disper-
sions over the east, diiTused through the Gentile na-
tions, among whom they sojourned. I must again
take permission to assert it as my solemn belief —
a belief founded upon long and elaborate investi-
gation of this important subject, that the Indian,
as well as all other triads of Deity, so universally
adored throughout the whole Asiatic world, and
under every denomination, whether they consist of

[ 139 ]

persons, principles^ or attributes deijied^ are onh' cor-
ruptions of the Christian doctrine of the Trinity."^

To Adam in a state of innocence, many parts of
the mysterious economy of the eternal regions were,
by the Divine permission, unfolded ; nor did his
mind, at the fall, lose all impressions of those won-
derful revelations, which had been gradually imparted
to him; for the remembrance of his past enjoyments
and forfeited privileges, doubtless formed one afflict-
ing part of his punishment. It was in that happy
state, when man's more refined and perfect natflre
could better bear the influx of great celestial truths,
that the awful myster}' was repealed to him, and it
came immediateh' from the lips of that Divine Being,
the mighty avto ^eo? or self-existent, who, by his holy
•word created all things, and animated all things which
he had created, by that energetic and pervading spirit
which emanated from himself. It was at that remote
period, that this holy doctrine was first propagated
and most vigorously flourished, not in the school of
Plato, not in the academic groves of Greece, but in
the sacred bowers of Edcn^ and in the awful school of
universal nature, when Jehovah himself was the in-
structor, and Adam the Hca\'en taught pupil. With
these holy personages that compose the Trinity, he
freely conversed during all the period that he remain-
ed in a state of innocence, while the refulgent glory of
the Divine Schechinah, darting upon him its direct,
but tempered ra}"s, encircled with a flood of light, the
enraptured protoplast, formed in the image and simi-
litude of his Maker. But as he saw the radiance of

• Vol. iv, 418—19.

. [ 140 ]

the Divine Triad in innocence with inexpressible joy,
so when fallen from that state of primceval rectitude,
he beheld it with unutterable terror ; especially at that
awful moment, when the same luminous appeai'ance
of Deity, but arrayed in terrible majesty, and darting
fordi severer beams, sought the flying apostate, who
heard with new and agonizing sensations, the majestic
voice of Jehovah Elohim^ literally the Lord Godsy
walking in the garden in the cool of the day.^

Dr. Allix informs us, that the Jewish cabalists
constantly added to the word Elohim^ the letter jod,
being the first letter of the name Jehovah, for the sake
of a mystery^ as well as according to one of the most
respectable commentators on the Pentateuch, the
Rabbi Bechai, to show that there is a divinity in each
person^ included in the word.f

An extended period had elapsed since Malachi
had sounded the prophetic trumpet. Impatient piety
glowed with intense fervour, and expectation was on
the wing to meet the promised Messiah. At length
the long- wished for period of his advent arrived; nor
was the awful event, in which were invohed the
eternal interests of the human race, ushered in amidst
darkness and silence. An angel purposely descend-
ing from Heaven, announced the incarnation, not of
another angel, for that surely were uimecessary, but
of the Son of the highest, of whose kingdom there
should be no end ; and pointed out the manner of his
conception, by the overshadowing of that Schec-
hinah, who, according to the Talmudic Jews, had
equally the key of the womb, of death and the grave.

• Ibid. 431. t R- Bechir, in Gen. 1—10.

[ 141 ]

At the period of his birth, a bright chorus of angels
welcomed tliat birth in expressive hallelujahs; and
guided by the refulgent constellation, that now first
illumined the eastern hemisphere, the Chaldean Magi
with reverence hastened to pay homage to that Mes-
siah, to whom, it is said, " the kings of Tarshish and
the isles shall bring presents, and the kings of Sheba and
Seba should o^'er gifts.'"*'

Arrayed in the venerable garb of the ancient pro-
phets, and adhering to the same austere diet, which
should have roused the attention of the Jews, the mes-
senger John appeared his august herald, and a solemn
voice was heard amidst the recesses of the desert,
'''■prepare ye the way of the Lord^ make strait in the de-
serf an high way for our God.'''* He was initiated by
the baptizing hand of that celestial messenger, into
the sacred office which he condescended to assume,
and received the most solemn and public attestation
possible, of his Divine emanation from the eternal
fountain, as well as by the audible voice cf Jehovah,
giving the everlasting benediction to his beloved Son^
as in the Holy Spirit visibly descending in the form of
that auspicious bird which brought to Noah the first
tidings of Almighty wrath appeased. The Jews, had
not their expectations been totally blinded during the
ceremony of this Divine unction, might there have
seen two notable texts relative to the Logos, in their
national Scriptures, strikingly fulfilled — " O God, thy
God hath anointed thee, with the oil of gladness above thy
fellows.**^ And that in Isaiah — " And the Spirit of
the Lord shall rest upon him.'*^\

• Psalm, 72—10. t Psalm. ^S—7. \ Isaiah, chap. xi. 2.

[ 142 ]

It was thus that the Baptist not only sa^r, but bore
public record that he was the Son of God — and on this
occasion I cannot refrain from citinsr the words of Dr.
Allix — " The three persons in the Godhead, did there
so conspicuously manifest themselves, that the an-
cients took thence occasion to tell the Arians, go td
the river "Jordan^ and there you shall see the Trinity,'^'' ^

The Chaldee Targum, on these words of Job,
^' the fp'irit of God hath made me^ and the breath of the
Almighty hath given me life^'^\ hath brought into the
text, the second person in the trinity, as well as the
third — his words are, spiritus Dei fecit me, et verbum
omnipotentis sustentavit me — that is, " the spirit of
God hath made me, and the word of the Almighty
hath sustained me."

Rabbi H. Hagaon, who lived 700 years ago, said,
there are three lights in God; the anevit light or kad-
mon, the pure light, and the purified light; and these
three make but one God. J

Rabbi Hakadosch, so highly celebrated for his
piety as to have the title of Holy conferred on him
by his nation, has this remarkable sentence: pater
Deus, filius Deus, spiritus sanctus Deus, trinus
in unitate, ct unus in trinitate; that is, the Father is
God, the Son is God, and the Holy Spirit is God,
trinity in unity, and unity in trinity — and the He-
brew sentence from which this is translated, is com-
posed of the mysterious forty-two letters, forming
according to the Cabalists, another of the names of
God. II

• Ibid. 501. t Jol> x.xxiii. 4. J Ibid 525.
K Kerch. Odep. Egypt, torn iii. 245.

[ 143 ]

On Gen. xviii ch. 1st, 2d and 3d v. " And the
Lord appeared unto him in the plains of Mamre : and
he sat in the tent door in the heat of the day ; and he
lifted up his eyes and looked, and lo ! three men stood
by him; and when he saw them he ran to meet them
from the tent door and bowed himself toward the
ground, and said, my Lord if now I have found fa-
vour in thy sight, pass not away, I pray thee, from
thy servant."

Philo says, this whole passage contains a latent
mystical meanings not to be communicated to every
one, and that according to this mystical sense, here
was denoted o*!-, the great Jehovah, with his two
A'j»««s«5, of which one is called ©jo;, and the other

The same author, in his Dissertation de Che-
rubbim, page 86, speakmg of the eternal Em^ or «»>,
asserts, that " in the ' one true God there are two su-
preme and primary Ayv^^cji?, or powers, whom he de-
nominates goodness m\d authority ; that there is a third
and ?nediatoriaI pozver between the -two former, who
is the logos or luord.

The word Jehovah indicates the unity of the es-
sence : Elohim points out, that in this unity there is
a plurality existing, in a manner of which we can at
present have no clear conception, no more than we
have of other parts of the mysterious economy of
the invisible world. f

The letter ' or Jod, which is the first letter of
the sacred name, denotes the thought — the idea of
God. It is the ray of light, say the enraptured Ca-

* Philo judiij de lacvlficiis abelis et Caini 108. f ^'*i** ^^^-

[ 144 ]

balists, which darts a histre too transcendent to be
contemplated by mortal eye; it is a point at which
thought pauses, and imagination itself grows giddy
and confounded.---*' Man," says Basnage citing the
rabbies, " may lawfully roll his thoughts from one
end of heaven to the other, but they cannot approach
that inaccessible light, that primitive existence, con-
tained in the letter Jod."*

From what other reason could the Gentiles have
given such names to their pretended Gods. Mercury
was called Triceps; Bacchus, Triambus; Diana, Tri-
formis; and Hecate, Tergimina; Jupiter had his
three-forked thunder; Neptune his trident, and Plu-
to his three-headed Cerberus. Hence the triangle
and the pyramid came to be numbered among the
most frequent and esteemed symbols of Deity. f

It is my humble, but decided opinion, that the
original and sublime dogma inculcated in the true re-
ligion, of a Trinity of hypostases in the divine na-
ture, delivered traditionally down from the ancestors
of the human race, and the Hebrew patriarchs, being
in time misapprehended, or gradually forgotten, is
the fountain of all the similar conceptions in the de-
based systems of theology, prevailing in every other
religion of the earth; of a doctrine thus extensively
diffused through all nations; a doctrine established at
once in regions distant as Japan and Peru; immemo-
rially acknowledged throughout the whole extent of
Egypt and India; and flourishing with equal vigor
amidst the snowy mountains of Thibet, and the vast
deserts of Siberia. There is no other rational mode

• Hist, of Jews, 193. f Ibid 617.

[ 145 ]

of explaining the allusion, or accounting for the ori^
gin.*

In the Oracles of Zoroaster the first, (supposed to
be the grandson of Ham and great grandson of Noah,)
though many of them are forgeries; yet many of
them bear the marks of the genuine remains of Chal-
daic theology ; that theology which, according to Pro-
clus, as cited by Mr. Stanley, was revealed to man by
the awful voice of the Deity himself. In these ora-
cles we find such singular expressions as these:
" Where ih^ paternal monad is, that paternal monad
amplifies itself, and generates a dualit}^" After de-
claring that the duad thus generated sits by the mo-
nad, and shining forth with intellectual beams, go-
verns all things; this remarkable passage occurs,
" for a triad of Deity shines forth throughout the
whole world, of which a monad is the head." In a
succeeding verse of this section we are informed,
*' for the mind of the Father said, that all things
should be divided into three^ whose will assented,
and all things were divided." Immediately after fol-
lows a passage, in which the three persons in the Di-
vine essence are expressly pointed out by appella-
tions, " and there appeared in this triad, virtue^ and
Wisdom, and Truths that know all things." This is
answerable to the Kather (virtue), the Cochma (wis-
dom), andBinah (intelligence, or Spirit of truth), of
the Hebrews. f

In the next section, under the title *' The Father
and the Mind,''' it is expressly said, the Father per-
fects all things, and delivers them over to the second

Ibid 620. t Jbld 630 ^o 654.
T

[ 146 ]

Mind, that second Mind whom the nations of men
commonly take for the first. — —Under two minds is
contained the hfe-generating fountain of souls, and
the artificer who, self-operating, formed the world;
He who sprang first out of that mind. In order next
to the eternal mind, I Pysche dwell, warming and
animating all things.*

Kircher gives the following extract from Hermes
Trismegistus' books, *' There hath ever been one
great intellectual light, which has always illuminated
the mind ; and their union is nothing else but the Spi-
rit, which is the bond of all things." |-

Orpheus asserts, (as is abridged by Timotlieus,
a Christian writer) the existence of an eternal incom-
prehensible Being ; the Creator of all things, even of
the ajther itself, and of all things below that aether —
That this supreme Demiurgos is called Light, Counsel
2LndLife.

Timotheus concludes his account by affirming,
that Orpheus in his book declared, that all things were
made by one God-head in three names, and that this
God is all things. II

It is remarkable through all antiquity, the humor
of dividing every thing into three, displayed itself;
and whence, except from the source of revelation,
could this general but mutilated tradition of a triune-
God have originated. The Fates, those relentless
sisters, who weave the web of human life, and fix its
inevitable doom, were three — the Furies, the dire dis-
pensers of the vengeance of Heaven, for crimes com-

Ibid 636, 638. f Ibid. 690, and cites Oedep Egypt, torn iii. 37fi.
II Ibid. 701. 702.

[ 147 ]

mitted upon earth, were iJjree — the Graces were three^
and the celestial Muses, according to Varro, were ori-
ginally only three. "^

I have not undertaken so much to account for the
perversion of this doctrine, as to record and ascertain
the fact, of this notion of a triad of Deity, being radi-
cally interwoven in the theological codes adopted in
almost every region of Asia — Asia, where the sub-
lime system of the true religion was first revealed;
where the pure precepts it inculcates were first prac-
tised, and where unhappily its leading principles were
earliest adulterated. The Almighty hath not left him-
self without a witness, amidst the degrading supersti-
tions and the false philosophy of the degenerate Asia-
tics. In the Persian triad, the character of Mithra,
the middle god, is called the mediator: Now, the idea
of a mediator, could alone originate in a consciousness
of committed crimes, as well as in a dread of merited
punishment. I

Plutarch, an enemy to a triad of Deity says,
" Zoroaster is said to have made a three-fold distri-
bution of things; to have assigned the first and high-
est rank to Oromasdes, ^a ho in the oracles, is called
the Father ; the lov/est to Ahrimenes, and the middle
to Mithras, who, in the same oracles, is called Ton
Deuteron Nou, the second mind."jj

Of exquisite workmanship and of stupendous anti-
quit}*. — Antiquity to v.hich neither the page of histo-
ry, nor human traditions can ascend; that magnificent
piece of sculpture, so often alluded to, in the cavern
of Elephanta^ decidedly establishes the solemn fact,

• Iblfl. n?. t Ibi.l. 713. |! Phirarcb de Iside et Osiride, page 370.

[ 148 ]

that from the remotest eras, the Indian nations have
adored a tri-une Deity. There the travellers, with
awe and astonishment, behold, carved out of the so-
lid rock, in the most conspicuous part of the most
ancient and venerable temple in the world, a bust ex-
panding in breadth near twenty feet, and no less than
eighteen feet in attitude, by which amazing propor-
tions, as well as by its gorgeous decorations, it is
known to be the image of the grand presiding deity
of that hallowed retreat: he beholds, I say, a bust
composed of three heads,* united to one body, adorn-
ed with the oldest symbols of the Indian theology,
and thus expressly fabricated, according to the una-
nimous confession of the sacred sacerdotal tribe of
India, to indicate the Creator, the Preserver and the
Regenerator of mankind. I consider the superior an-
tiquity of the Elephanta temple to that of Salsette, as
established by the circumstance of the flat roof, prov-
ing it to have been excavated before mankind had dis-
covered the art of turning the majestic arch, and giv-
ing the lofty roof that concave form, \\hich adds so
greatly to the grandeur of the Salsette temple — and
as Salsette is supposed to be three thousand years
old, the Elephanta must have been as near the flood,
as the progi-ess of science will allow us with proprie-
ty to fix it.*

In the Bhagvat-Geeta, the most ancient and au-
thentic book of the Indian divinity, the supreme
Veeshnu tlius speaks concerning himself, " I am the
Holy One, v/orthy to be knovvu. I am the mystic
(triiiteral) figure a u m; the Rcig^ the Tajush^ and the
Saman Vedas^^

* Ibid. "To^. \ Ibid. 744.

L 149 ]

The Hindoos, says Mr. Sonnerat, adore three
principal deities, Broiuna^ Chiven and Vichemu^ who
are still but one. He giv€s a literal translation from
•the Sanscreet, of a Poiiran, thus, *' It is God alone
who created the universe by his productive power;
who maintains it by his all preserving power, and
who will destroy (or regenerate) it by his destructive
(or regenerative) power; so that it is this God who is
represented under the name of three Gods, who are
called Trimourtin.*

Mr. Foster, in his Sketches of Hindoo Mytholo-
gy, says, " One circumstance which forcibly struck
my attention, was the Hindoo belief of a Trinity—
These persons, are by the Hindoos supposed to be
wholly indivisible, the one is three^ and the Three
are OneA

From the previous extensive survey of the various
systems of Eastern theology^ it is evident, that the
notion of a Divine Triad governing the Universe,
however darkened and degraded through the preva-
lence of a long series of gross superstitions, was a
doctrine that immeraorially prevailed in the schools
of ^ Asia. From whatever distant source derived,
through successive generations, and amidst a thou-
sand perversions, the great truth contended for beams
forth, with more or less splendour, in every country
of the ancient world, and darts conviction upon the
mind not prejudiced against the reception of it, by
the suggestions of human pride, and the dogmas of
false philosophy.

To try the merits of this great cause in the court
of human reason, is evidently to bring it before a tri-

• Ibid. 7-17, 749, and cites Sonnerat's Voy. 1 vol. 2w9.
t Ibid. 750, and cites Foster, fol. 12.

[ 150 ]

bunal incompetent to decide upon so important '9.
question; and is, in fact, to exalt a terrestrial judge,
before the eternal judge of all things — yet we ar6
justified in asserting, that this doctrine, though not
founded upon reason as a basis, is by no means des-
titute of its decided support and concurrence. The
basis upon which it rests, is far more^noble as well as
durable ; Divine revelation, strengthened by the most
ancient traditions, and the consenting creed of nearly
all the kingdoms of the greater Asia.*

In fact, the name and history of Noah and his
three sons, are precisely the same in the Sanscreet
language, as in the Hebrew bible. In the ancient
geographical records of India, we find the whole
country denominated after Cush, or Cuth, the eldest
son of Ham, its domestic appellation being Cusha-
Dweepa ; and we know that the inliabitants of the
northern district were anciently called Cuthai. We
find again Raamah, the fourth son of that Cush, in
the Indian Ra?iia, reno^\■ned first as a conqueror, and
afterwards as a God, throughout the whole extent of
that vast region ; and we discover his last son, Nimrod
or Belus, in their Bali, the Baal send 5^/ of their neigh-
bpurs.f

There was another very remarkable symbol of
Taut or Mercury, prevalent in Egypt, as well as in
India. It was the letter T, or in other words, the
Cross or Crux-Hermios ; in which form we find many
of the more ancient pagoda's of India, as Benares
and Matt r a, erecttd; and many of the old Egyp-
tian statues, as is well known to antiquaries, are
represented bearing this symbol in their hands, or on

• Vol. V. page 1. t Vol. vi. 42,

[ 151 ]

their breasts. I have elsewhere observed the very
singular manner, after which the Latin Vulgate, and
according to Lowth, probably the ancient copies of
the Septuagint, have rendered the original of that pas-
sage in Ezekiel, the 9th chap, and 4th ver. — " Set a
mark on the foreheads of the men that sigh, and that
cry for all the abominations that be done in the midst
thereof;" rendering it in their version, " I will mark
them on the forehead with the letter T," which af-
fords room to suppose it was a symbol of a more
sacred import than is generally imagined, in the early
patriarchal ages.

Now it is a fact not less remarkable, tlian well at-
tested, that the druids (in Great-Britain) in their
groves, were accustomed to select the most stately
and beautiful ti'ee, as an emblem of the Deity they
adored; and having cut off the side branches, they af-
fixed two of the largest of them to the highest part of
the ti'unk, in such a manner, as that those branches,
extending on each side like the arms of a man, pre-
sented to the spectators the appearance of a huge
cross, and on the bark in various places was actually
inscribed the letter 7 .*

• Consult Rorlase, fol. 108, and the express autlioriiiei which he ad-
ducts for the truth of this curious fact. Vol. vi. 67.

THE CHARACTER OF CHRIST.

Our author proceeds xvith a declaration^ " That nothing he
has said., can apply ^ even with the most distant disrespect,
to the real character of Jesus Christ. He was a virtuous
and amiable man. The morality he preached and practi-
sed, tvas of the most benevolent kind; and though similar
systems of morality had been preached by Confucius and
some of the Greek philosophers^ many years before ; by the
quakers since, and by many good men in all ages, it had not
been exceeded by any.'''*

1 O read this passage with attention, is a suffi-
cient refutation of his whole system; as well as an
evidence of our author's strange principles, to every
person who has read the New-Testament, and has
made himself acquainted with its effects.

What ? Can that man be a virtuous and amiable
man — a preacher and practiser of the most benevolent
morality, not exceeded by any — and yet in the opinion
of this writer, be guilty of imposing on his followers,
by assuring them that " He was before the founda-
tion of the world — that he was the first bom of every
creature — that he was sent of God — came down from
HeaA en — that he was the only begotten Son of God —
that God was his father — that he and the Father were

u

L 154 ]
one — ^that he who had seen him, had seen the Fa-
ther— that whosoever believed on him, should have
everlasting life — that God had so loved the world, that
he gave his only begotten Son, that whosoever believ-
ed on him, should not perish, but have everlasting
life — that he that believeth on him is not condemned;
but he that believeth not, is condemned already, be-
cause he hath not believed on the name of the only
begotten Son of God— -that all judgment was commit-
ted to the Son— that all men should honour the Son,
even as they honour the Father- --he that honoureth
not the Son, honoureth not the Father who sent him
—-that the hour was coming, when the dead should
hear the voice of the Son of God, and they that hear
should live: for as the Father had life in himself, so
had he given to the Son, to have life in himself-— that
the works he did, bore witness of him, that the Fa-
ther had sent him— the Father also himself had borne
witness of him— -that if they believed Moses, they
would believe in him, for Moses had written of him.'*
He performed miracles- -he raised the dead- -he fore-
told things to come- -he commanded, and the winds
and waves obeyed him. All these things he did, (or
at least he endeavoured to persuade his followers that
ht did them) as an evidence of his Almighty power;
and that he had come down from God, and was the
Son of God, the Messiah who was to come. He as-
serted, " That he was the bread of life, that came
down from Heaven-— that he would raise every believ-
er in him, from the dead at the last day-— that no man
had seen the Father but himself, \vho was from God,
and that he had seen him— -that whoever hated him,
hated the Father also." He declared himself to be

[ 155 ]

" The light of the world— that before Abraham, he
was— that as the Father knew him, so he knew the
Father— that the Father was in him, and he in the Fa-
ther—that he was the resurrection and the life— that
he gave to his people eternal life— that thereafter they
should see the Heavens opened, and the angels of
God ascending and descending upon the son of
man."

He openly declared himself to be the Messiah,
expected by the Jews, and spoken of by their inspired
prophets, as the Lord of Glory- --the Lord our Right-
eousness—the Father of the everlasting ages---the
Prince of Peace.

When John sent two of his disciples to enquire of
him, whether he was the Messiah or not, he answer-
ed, " Go and show John those things which ye do hear
and see; the blind receive their sight, and the lame
walk; the lepers are cleansed, and the deaf hear; the
dead are raised up, and the poor have the Gospel
preached to them."* Thus appealing to their senses,
for all the gi-eat essential proofs of Messiahship, as
foretold by the prophets in a very few words, and to
which they had been eye and ear witnesses.

He promised his disciples to send them the com-
forter, even the Holy Spirit, after his death, '' who
should proceed forth from the Father, and should re-
main with them forever, and guide them into all
truth, and show them things to come. He asserted
that he knew all things— that he had power over all
flesh, and would give eternal life to as many as the Fa-
ther had given him— that he had a glory with the Far

* Mftttbew, xi. 4, 5.

C 156 ]

ther before the world was; and though he should be
crucified, yet he would arise again on the third day."
These are the doctrines, assertions, declarations,
instructions and precepts of Jesus Christ, as made and
taught in his own person, and enforced as obligatory
on mankind, with the authority and power of a Divine
messenger from God. If then he was a virtuous and
amiable man, in the opinion of our author, what must
be the consequence of his principles, as developed in
the Age of Reason? If the devils once believed and
trembled, what has our author reason to fear, when his
eyes shall be opened by an awful conviction of the
truth? He will, I fear, do more than believe and
tremble.

If these doctrines proceeded from a virtuous and
amiable man, they must be true; and all the sophis-
try of our author cannot avoid the conclusion; and if
true, where will the sinner and ungodly appear! If
these doctrines are virtuous and amiable, what can
we say to the objects aimed at in this treatise,
styled rather ludicrously *' the Age of Reason." Is
it not on the whole, a collection of the most artful
deceptions, hidden under a veil of ridicule; danger-
ous falsehoods, covered by an easy flow of lan-
guage; and malicious sneers, made palatable by an
attempt at wit and satire, that ever disgraced the pen
of a pretender to philosophy, and that on a subject of
infinite consequence to the essential interests of
mankind ?

True philosophy is the great supporter of the re-
ligion of Jesus Christ. He is represented as Wisdom
herself, and therefore she will always be justified by
her children. This idea is so well expressed by a

[ 157 ]

late learned writer, that no excuse need be made for
the following quotation. " Philosophy, so far as the
term signifies a knowledge of God's wisdom and
power in the natural creation, which is the best sense
of the word, is so far from being adverse to true re-
lia-ion, that with all the common evidences of
Christianity in reserve, we may venture to meet the
philosopher upon his own ground. We have nothing
to fear from the testimony of nature ; we appeal to it;
we call upon every man of science to compare the
Gospel which God hath revealed, with the world
which God hath created; under an assurance that he
will find the latter to be a key to the former, as a no-
ble philosopher has well asserted ; and if nature an-
swers to Christianity, it contradicts Deism ; and that
religion cannot be called natural, ^\•hich is contra-
dicted by the light reflected upon our understandings
from natural things. The Socinian is nearly in the
same situation with the Deist, and they may both
join together in calling upon nature from morning
until night, as the priests of Baal called upon their
Deity, but there will be none to answer; and philo-
sophy must put out one of its eyes, before it can ad-
mit their doctrines. In short, take any religion but
the Christian, and bring it to the test, by comparing
it with the state of nature, and it will be found des-
titute and defenceless.

" The doctrines of our faith are attested by the
whole natural world; wherever we turn our eyes, to
the Heavens or to the earth; to the sea or to the land ;
to men or to beasts; to animals or to plants ; there we
are reminded of them. They are recorded in a lan-
guage which never hath been confounded; they are

[ 158 ]

written in a text which shall never be corrupted. The
creation of God is the school of Christians, if they
use it aright." •

But if the doctrines of the Gospel are not found,
ed in philosophical truth, as they are not in the pro-
fessed opinion of our Sophist, what can he mean by
the acknowledgment, " That the real character of
Jesus, was that of a virtuous and amiable man,
preaching and practising the most benevolent mo-
rality." In truth there is no medium; he was either
what he declared himself to be, or he was the worst
of impostors and deceivers of mankind, justly deserv-
ing every mark of reprobation. But indeed truth and
consistency seem to be no part of the creed of the
author of the Age of Reason, and the farthest from
the principal object of the performance, in whatever
point of light you view it.

The excellent Mr. Hartley has made some just
observations on this subject. He says — " If we al-
low only the truth of the common histoiy of the
New- Testament, or even such a part of the character
of Christ, as neither the ancient or modern Jews,
heathens, or unbelievers seem to contest, it will be
difficult to reconcile so great a character, claiming
Pivine authority, either with the moral attributes of
God, or indeed with itself, upon the supposition of
the falsehood of that claim. One can scarcely sup-
pose, that God would permit a person apparently so
innocent and excellent, so qualified to impose upon
m.ankind; to make so impious and audacious a claim,
vvithout having some evident mark of imposture set
upon him; nor can it be conceived, how a person
fiould be apparently so innocent and so excellent, and

[ 159 ]

yet really otherwise. The manner in which the
evangehsts speak of Christ, shows that they drew after
a real copy ; that is, shows the genuineness and truth
of the gospel history. There are no direct encomi-
ums upon him ; no laboured defences or recommen-
dations. His character arises from a careful, impar-
tial examination of all that he said and did ; and the
evangelists appear to have drawn the greatest of all
characters, without any direct design to do it. And
if we compare the transcendant greatness of this cha-
racter, with the indirect manner in which it is deli-
vered, and the illiterateness and low condition of the
evangelists, it will appear impossible that they should
have forged it, or that they should not have had a real
original before them; so that nothing was wanting but
to record simply and faithfully. How could mean and
illiterate persons excel the greatest geniusses, ancient
and modern, in drawing a character? How came they
to draw it in an indirect manner ? This is indeed a
strong evidence of genuineness and truth."*

Our author proceeds in his work, by observing,
" That similar systems of morality had been preach-
ed by Confucius, some of the Greek philosophers,
and lately by the quakers."

As far as Confucius had received the tradition of a
Saviour to come, with the blessed fruits of his grace to
sinners, from the revelation made to Noah and the an-
tidiluvian patriarchs, he may have seen some distant
prospect of the Divine system of the Gospel ;t but as

• Haiiley on Man.

t The patriarchal tradition had fortunately been preserved in consi-
derable purity in the family of Confucius ; but he perceived witli sorrow
the degeneracy of China. He claimed no Divir.c commission, but declared

[ 160 ]

to the Greek philosophers, although some of them
now arid then, might have struck out some useful
principle of true morality, yet few of them, it is be-
lieved, ever before bore such glorious company:
there can be no more comparison between them, and
the benevolent Jesus, than between the wretched en-
joyments of a mere earthly sensual life, and the con-
summate and inexpressible joys of Heavenly glory.
Yet even some of them could see excellencies and
beauties in the Gospel, that have escaped the critical
eye of our pretender to philosophy. Amelius, the
master of Porphyry, that great opposer of the doctrine
of a crucified Saviour, on reading the beginning of St.
John's Gospel, swore by Jupiter, " That the barba-
rian" (meaning St. John) had hit upon the right
notion, when he affirmed that the Word which had
made all things, was in the beginning, in place
of prime dignity and authority with God; and was
that God who had created all things, and in whom
every thing that was made had, according to its na-
ture, its life and being. That he was incarnate and

that his doctrines were not his own, but those of the ancients, handed down
by tradition.

His system consisted in the simple worship of the God of Heaven, and
the practice of moral virtue — Dr. Hardy's sermon before the society for
propagating the Gospel.

Confucius, (who lived about 500 years before the Christian jcra) tha
noblest and most Divine philosopher of the Pagan world, was himself the
innocent occasion of the introduction of the numerous and monstrous idols
that in after ages disgraced the temples of China; having in his dying
moments encouraged his disconsolate disciples, by prophesying " in the
West, the Holy one will appear." They concluded that he meant the God
Bhood of India, and immediately introduced into China, the worship of
that Deity, with all the train of abominable images and idolatrous rights,,
by which that gross superstition, was in so remarkable a manner distin-
guished.— 5th Ind Ant. 75&

[ 161 ]

clothed with a body, wherein he manifested the
glory and magnificence of his nature ; and that after
his death he returned to the repossession of his divi-
nity, and became the same God which he was, before
his assuming a body, and taking the human nature
and flesh upon him."*

Indeed Mr. Hartley asserts, that " The ancient
Pagan religions, seem evidently to be the degenera-
ted offspring of the patriarchal revelations; and so far
to have been true, as they taught a God — a Pro-
vidence— a future state — supernatural communica-
tions made to particular persons, especially in the in-
fancy of the world — -the present corruption of man —
and his deviation from a pure and perfect way — the
hopes of pardon — a mediatorial power — the duties of
sacrifice,, prayer and praise; and the virtues of pru-
dence, temperance, justice and fortitude. They were
false as they mixed and polluted these important
truths with numberless fables, superstitions and im-
pieties. That degree of truth and moral excellence,
which remained in them, was a principal cause of
their success and easy propagation among the peo-
ple; for their moral sense would direct them to
approve and receive what was fit and useful."

As to the people called quakers, they are a deno-
mination of devout Christians, many of whom do
honour to their profession, by copying the example
and living according to the precepts of their Divine
master, whom tliis ^vriter terms *' A virtuous and
amiable man," while he charges his doctrines and
pecepts with the basest imposition and deception ^

* EuBeJ). Prxp. Evang. lib. ii.

C 162 j

and it is ojily in-#ic exercise of that dignifitd hujslr
lity which he has taught them, th^t the quak^rs will
patiently bear the invidious comparison with Chinese
and Greek philosophers. This pretender to Common
Sense, seems as ignorant of the principles ^ndprofes*
sion of the people called quakers (though he asserts that
he was born in their communion, and I know that he
has lived among them) as he is of the Gospel, which
they publicly profess to be their hope and confidence.
How unhappy is it for a writer, not to understand
any part of a subject on which he attempts to ii^struet
his fellow men.

I am well aware tliat this writer asserts, that Jesus
Christ did not write any account of himself, but his
history is altogether the work of other people, and
that this history is the foundation of my answers.

But even giving a weight to this assertion, that it
does not merit, our author himself has given a sanc-
tionto this history, that must support the sufficiency of
testimony; since it is from this source alone, he could
draw the conclusion, that Jesus Christ was *' a vir-
tuous and amiable man, and preached and practised
the most benevolent morality," as it is the only one
that gives an original account of him or his doc-
trines.

Jf we are not to believe the history of any person
or country, except it has been written by such per-
son himself, or the chief of that country, our source
of information will be small indeed. How few per-
sons since the creation have written their own
histories. Where is the instance of a king of Eng-
land, or France, who have written his own history I
Are we yet to be supposed ignorant of the cha-

[ 163 ]

racftffsf and conduct of all ths kings of those king-
doms, who, for a thousand years past, have figured
art the theatre of Europe ? If we should discredit the
existence or actions, recorded in the histories of
Alexander^ Philip, or Anthony, because they had not
written their own histories, I believe we should be
laughed at by our philosopher himself, for our folly.
But nothing appears too extraordinary for the author
of the Age of Reason to assert or attempt, if it does
but militate against the heart searching doctrines of
the Gospel,

If memoirs written by men of good characters,
though personally unacquainted with the transactions
they relate, and who did not exist till long after the
times of which they write, are to receive credit in the
world, what return ought our author to meet with,
for decrying those written by cotemporaries — inti-
mate friends^^— of the same family — parties to most
of the transactions^ — their eternal all risqued on the
truth of the facts — and under every possible advan-
tage to know the truth — men of established moral
characters — of devout lives, and who sacrifiiced their
ease, comfort, fortune, and even life itself, in confir-
mation of the facts they relate ?^Surely noihlng less
than at least the universal detestation of every serious
Christian.

The denial of the principal events and historical
occurrences of the life of JeSus Christ, as recorded by
th6 evangelists, necessarily implies a miracle, equal to
the affirmation of them. Is it not equally miraculous,
that tliousands of Jews, with Gentiles of every nation,
language and tongue, whose principles and practices
were tvhDlly repugnant to every idea held up by the

[ 164 ]

Gospel, should be prevailed upon by twelve illiterate
fishermen, without power, riches, character, influr
ence or abilities, to forsake the religion of their fa-
thers, in which they had been bred with superstitious
rigiduess, and in which they had lived to advanced
life, under all the violent prejudices and attachments
peculiar to their day and nation — not only to profess
tliis new religion, but to do it on the express terms
of being despised, contemned and exposed to the loss
of every thing dear to them, and frequently to death
itself, with all the horrors that human ingenuity, whet-
ted by malice and superstition, could invent.

Among these were to be found men of the first
rank in life, famous for riches, honour, learning, and
every earthly comfort — emperors, consuls, senators,
priests, lawyers, scribes and pharisees.

Is it supposeable that men of this character,
should unite to hand down to posterity, with the most
v^crupulous and religious exactness, and from the very
moment of the transactions, an account of facts and
occurrences known even to themselves to be false, for
no other end than to ruin themselves, and impose
upon their fellow men.

About one year after the crucifixion, the Chris-
tian church was greatly multiplied. We read in the
acts of the apostles, that the original number were
one hundred and twenty, and that in ten days (the
day of Pentecost) after the ascension, there were ad-
ded to their society, " about 3000 souls." Soon
after they amounted to 5000. It was but a short time
after that, we again re id, that " Believers were the
more added to the Lord, multitudes both of men and
v^'omcn." It is again said, that " A great company

[ 165 ]

of the priests were obecTient to the faith." Thixie
years afterwaids, \ye are told, " That the churches
had rest throughout all Judea, Gallilee and Samaria,
and were edified, walking in the fear of the Lord, and
in the comfort of the Holy-Ghost, were multiplied,"
About seven years after the crucifixion, St. Peter was
miraculously sent to the Gentiles. One year after
this, " A great number believed and turned to the
Lord." " Much people were added to the Lord —
the apostles, Barnabas and Paul, taught much peo-
ple." This was generally in Syria. The next year,
it is said, *' That the word of God grew and multi-
plied." Afterwards, not exceeding three years, we
are told, that on the preaching of Paul, " A great mul-
titude of both Greeks and Jev/s, believed." After-
wards, the apostles were charged with being persons
" who had turned the world upside down." In less
than thirty years after the crucifixion, the disciples
were greatly multiplied throughout all Greece, and
besides, we read of converts at Rome, Alexandria,
Athens, Cyprus, Cyrene, Macedonia, and Philippi.
It had also spread throughout Judea, Gallilee, Sama-
ria— the lesser Asia — the islands of the iEgean Sea,
and the coast of Africa. And about this time the
apostles inform Paul, " That mauy thousands (liter-
ally myriads) were in Jerusalem who believed."
Add to these, the testimony of Pliny, Tacitus, Jus-
tin Martyr, and TcrtuUian.

This was all done by the preaching of tweh-e illi-
terate fishermen, not only without the power of the
law or the sword, but in opposition to them botli,
with np other weapons but reason and argument, un-

C 166 3

der the recent knowledge of the facts they related,
then prevalent among the people.

Surely a belief that reasonable men would act So
absurd a part, requires a degree o^^vidence superior
to that of any miraculous fact contained in the Gospel
history. Thus, in the words of a noted author,
*' The existence of the sacred volume is a miracle,
unless we allow the truth of the Scripture miracles."'

But more of the evidence of the truth of the sa*
cred writings hereafter, in its proper place.

RESURRECTION AND ASCENSION

OF CHRIST.

Another important objection of the Age ofReasony to the GoS'
pel RevelatioHy is on aQCount of the resurrection and ascen*
sion ofyesus Christ, as related by the Evangelists, which
eur author asserts " was the necessary counterpart of the
story ofChrisfs birth. His historians having brought him
into the xvorld in a supernatural manner, were obliged to
take him out again, in the same manner, or the first part
of the story must have fallen to the ground.— The wretchf.
fd contrivance, with which this latter part is told, exceeds
every thing that went before it. — The resurrection of a
dead person from the grave and his ascension through the
Qjr, is a thing very different, as to the evidence it admits
of, to the invisible co7iception of a child in the womb. — The
resurrection and ascension, supposing them to have taken
place, admitted of public and occular demonstration, like
that of the ascension of a baloon, or the sun at noon day,,
to all Jerusalem at least. — A thing which every body is
required to believe, requires that the proof and evidence of
it, should be equal to all and universal : and as the public
visibility of this last related act, zvas the only evidence
that could give sanction to the former part, the whole of it
falls to the ground, because the evidence never was gi^
ven. — Instead of this, a small ?iumber of persons, not
jnore than eight or nine, are introduced, as proxies for
the whole xvorld, to say that they saw it, and all the rest
of the world are called upon to believe it.''*

xlAD the o])jections to the resurrection anc\
^eension of Jesus Christ, been now first made ; or
had no solid an^ conclusive apsv.ers been given tc^

[ 168 ]

them when made, this reasoning of our author, with
the unfounded observations and objections to those
well established facts, might have been passed by,
without the imputation of rash and malicious misre-
presentations..— But after the able and masterly man-
ner in which this subject has been investigated and
cleared up to every candid inquirer after truth, by
some of the best pens in every age of the church,
and lately by the famous Gilbert West ; with whose
writings (which do him immortal honor) the author
of the Age of Reason,-m^ay /'(?5,yz3/y be acquainted, nof
tolerable excuse can be given,TortKe obstinacy and'^'''*''''
perverseness with which the charge " of the resur-
rection being a Wretched contrivance exceeding eve-
ry jhing.that went before it," is here made, with the
addition jof a palpable falsehood, asserted in proof of
the charge, viz. "that instead of public and occular
demonstration which" those facts admitted of, riot .
more than eight or nine persons are introduced aS:
prQxies for the whole world to say they saw it."

IJere again our author refers to the account given
ot these facts in the sacred History, by alledging
*^ that not more than eight or nine persons are intro-
duced to say that they had seen the transaction."- —
This must refer to the account given of it by the in-
spired penmen, and that account is capable of posi-
tive proof to the meanest capacity, who can read the
whole narrative of the resurrection of our Lord and
Saviour with its convincing circumstances and con-
firmations as there related.

For trial of our author's veracity, we mus there
j-efer to the sacred writings^ us deli^.^ered to us by thcj
Evansrelists.

[ 169 ]

These give us a plain, simple, unadorned narra-
tive of the whole process, with its consequences. —
They tell us, that the subject of this extraordinary
and supernatural occuiTcnce, was condemned and ex-
ecuted as an enemy to God and man, in the most cru-
el manner by his inveterate enemies, who were pre-
viously made acquainted with his predictions, as well
of his death and the manner of it, as of his resurrec-
tion from the dead, and particularly, that it should
take place on tlie third day after his crucifixion.

Here then was every advantage, an enraged and
malicious enemy, who had the authority and power
of an absolute and despotic government on their side,
to prevent or detect imposition, could wish or desire.
Accordingly the chief priests and pharisees, the reli-
gious rulers of the country, apprehending an inten-
tion in his followers to promote a deception among
the people relative to the fulfilment of his prediction,
take the most proper measures that could be devised,
to obviate the evil and prevent the possibility of their
being imposed upon. And this they did, as if direct-
ed by the providence of God to establish and confirm
the evidence of the great facts, beyond contradiction,
which of all things these leaders of the Jews most
dreaded.

They not only have a ponderous stone rolled to
fill the door of the sepulchre, where the body of our
Lord was deposited, to prevent his being easily re-
moved, but that the event might be rendered im-
-practiblc, or the fact, if it should be attempted, pre-
vented and the authors exposed and punished; they
affix their own seals to the stone, so that it could not
be stirred by any force without breaking them.

Y

[ 170 ]

And, lest all this should not be sufficient to prevent
eleven poor unsupported fishermen from accomplish-
ing their purpose, against the power of the govern-
ment, they obtain a guard of Roman soldiers, known
to be then under the best discipline in the world, to
watch and guard the sepulchre, thus secured, against
any sudden attack; for the Jcm^s tell Pilate, "that
they remembered that this Deceiver, while he was
yet alive said, that after three days I will rise again.'*

Is it reasonable to suppose, that the chief priests
and pharisees, after having carried their enmity so far
against this supposed enemy to their religious hier-
archy and the Roman government, for which they
now pretend great concern, saying to Pilate, " If thou
let this man go, tliou art not Caesar's friend;" and on
whose guilt of character they had pledged themselves
and their posterity, by preferring a murderer? I say,
is it reasonable to suppose, that tliese people, thus
circumstanced, would have now risqued their influ-
ence with the Roman governor, as well as their popu-
larity with the people, by suffering it to remain
possible to have the body of Jesus stolen away^ so as
to found the idea of his having known things to come,
as well as his power over death and the grave? In
that event, his party would be greatly increased, and
the last error become in their apprehension worse
than the first! The measures they took show, that they
acted with prudential caution, with wisdom and deci-
sion, like men of the world, under the influence of all
these motives.

And who was it that this powerful body of men
were afi-aid of? A set of poor, disheartened, con-
temptible disciples, who, at the first capture of their

[ 171 ]

Master by the civil officers, afFrighted out of their rea-
son, and concerned alone for their own safety, fled and
left him in the hands of his bitterest enemies, and to
suffer the most ignominious death. Nay, they had
not even the courage to come forward, and act the
part of friends on his trial, (which was allowed by law
to the connexions of the. basest malefactor, and had
long been the practice in the Jewish courts of justice)
by declaring the manner of his life and daily conduct,
as testimony in his favour, to counteract the testi-
mony adduced against him, inconsistent with such a
regular habit of conduct. This indeed, however
criminal in the disciples, was fulfilling die ancient
prophesy of Isaiah, in these remarkable words: " He
v/as led as a sheep to the slaughter, and like a lamb
dumb before his shearers, so he opened not his
mouth: in his humiliation, his judgment was taken
away, and who shall" (or rather, there was no one to)
*' declare his manner of life; for his life was takei^
from the earth."

Having taken all these precautions against so cow-
ardly a set of weak and timid disciples, with the ad-
vantage of knowing the day on which the predicted
event was to take place, the rulers of the Jews thought
themselves (as on their principles they certainly v.ere)
perfectly secure.

But it was not a sepulchre secured by stones and
seals, guarded by frail mortal men, or aided by death
»nd hell, that could detain the Lord of life and
glory. He burst the bands of death asunder, and
rose from the dead early on the third day. Tlie dis-
covery was first made by two or three defenceless
women, of the number of hia followers, v. ho coming

C 172 ]

at the rising of the sim, when no suspicions of any
improper designs Mould take place ; and having no
apprehensions of his resurrection, intendedto embalm
his body in order to preserve it from putrefaction,
according to the manner of the Jews: — so little did
they know of the great designs of Providence, or of
the power of their crucified Saviour, over the bonds
of death.

It being now day, and their designs lawful, open,
and public, their only difficulty w^as the removing of
the stone to gain admission into the sepulchre. They
did not find the guard asleep, or alarmed at their thus
coming openly on a lawful and pious errand. There
was no stir — no suspicions of the body having been
previously stolen away — the stone was securely seal-
ed— the guards remained in perfect ease and security
at their posts, not suspecting the gi'eat event that had
taken place.

*' Twice had the sun gone down upon the earth,
and all as yet w as quiet at the sepulchre i death held
his sceptre over the Son of God. Still and silent the
hours passed on. The guards stood by their post.
The rays of the midnight moon gleamed on their
helmets and on their spears. The enemies of Christ
exulted in their success. The hearts of his friends
w£re sunk in despondency and sorrow. The Spirits
of Glory waited in anxious suspence to behold thp
event, and w^ondered at the depth of the ways of God.
At length, the morning* star arising in the east, an-
nounced the approach of light; the third day began to
dawn on the world ; w^hen on a sudden, the earth
trembled to its centre,^and the powers of Heaven were
i^aken; an tngel of God descended; the guard^

[ 173 ]

shrunk back from the terror of his presence, and fell
prostrate on the ground. His countenance was like
lightning, and his raiment white as snow. He rolled
away the stone from the door of the sepulchre, and
sat upon it. But, who is this that cometh forth from
the tomb, with dyed gai*ments from the bed of death?
He that is glorious in his appearance, walking in the
greatness of his strength? It is thy prince, O Zion!
Christian, it is your Lord! He hath trodden the wine
press alone. He hath stained his raiment with blood;
but now, as the first born from the womb of nature,
he meets the morning of the resurrection. He rises a
conqueror from the grave. He returns with blessings
from the world of spirits. He brings Salvation to
the sons of men. Never did the returning sun usher
in a day so glorious! It was the jubilee of the uni-
verse: the morning stars sang together, and all the
sons of God shouted aloud for joy."*

It was now indeed that the Roman soldiers, not-
withstanding all their courage and intrepidity, aston-
ished at so awful a sight, became as helpless as dead
men: they could make no opposition to the inquiries
of the sorrowful Mary Magdalen and her disconsolate
companion, to whom the angel spoke in the mildest
terms of complacency, requesting them not to be
afraid, as he knew their errand was to seek Jesus
of Nazareth ; and he assured them that he was sent to
inform them, that Jesus was not in the sepulchre, but
was risen from the dead; and to give them full con-
viction, he bade them approach and see the place
where the Lord had lain, for that he had been sent tq
roll away the stone for that purpose.

* Scots Preacher. .

[ 174 ]

This is a plain simple account of this all-important
event; and it bears all the marks of truth, especially
when supported by the story told by the soldiers to the
high priest and pharisees, together with the sub-
sequent measures, which they are said, by the sacred
historians, to have adopted to prevent the ill effects of
the first impression of so remarkable a phenomenon,
that the soldiers should have said, " That while they
slept, his diciples came and took away the body." If
they were really asleep, how did they know that any
person took the body away ? Their assertion then, had
they made it, was nothing more than a conclusion
drawn by themselves, without evidence, from finding
the body gone v/hen they awaked from sleep. But
how it was removed, it was impossible for sleeping
men to know. Besides, the disciples, in taking away
the body, must have only deceived others; they could
not have deceived themselves; and of all men, they
must have acted the most absurdly, to lay down their
lives in support of facts they knew to be false.

Here again, it requires the belief of a miraculous
fact, to disbelieve the miracle of the resurrection of
our Lord and Saviour. — There can be no possible
cause assigned, w^hy men, simple in their manners,
honest and upright in their lives, and totally cut off
fi'om every temporal advantage, should voluntarily
bring on themselves the hatred and detestation of
their government and fellow-citizens, by asserting
and steadily professing through their whole lives a
fact v/hich they knew of their own knowledge to be
false, and finally to seal the truth of it with their
blood. Add to this, that they should within a few
days of the transaction, be able to convince thou-

[ 175 ]

sands of their countrymen of all ranks and charac--
ters, under every advantage of examination and de-
tection, of the truth of what they asserted, so as to
lead them, also, to forsake every personal advantage
and expose themselves to contumely and reproach
for the sake of him who was the great object of this
miraculous event, and that with his express declara-
tion before their eyes, " that they should sufler per-
secution for his sake."

Had the story, said to be told by the soldiers,
been true, or even so related by them to the chief
priests and pharisees, what would have been the pro-
bable consequences? — Indeed it is not likely that
disciplined soldiers, would have voluntarily acknow-
ledged themselves guilty of a crime, for which they
must according to the lavrs of war, have suffered
death; to wit, sleeping on their post, when having an
important charge. But, could it have been proved
upon them, is it probable, that the enraged and ex-
asperated priests and phaiisees, who so cruelly per-
secuted the man Christ Jesus to death, preferred a
base murderer, to one in whom the Roman gover-
nor could not find any fault, should pass by unpunish-
ed, so aggra^'ated a crime, by which all their caix and
foresight were wholly frustrated. — Had these sol-
diers been punished for this breach of duty, would
not the opposers of the Christian faith, immediately
on the promulgation of its doctrines in the fir^t age
of the resurrection while they were persecuting the
church on every side, have adduced the record of
such punishment in proof of the deception and fraud,
especially when its advocates at the moment, ex-
pressly charged the authors of this persecution, with

[ 176 ]

, the wicked subterfuge of persuading the soldiers to
make this excuse, and promising to save them from
the punishment that would otherwise necessarily
have followed the confession.

We have many answers of the Jews and Hea-
then, controverting the principles and doctrines of
the Christian revelation, but never has it been yet
asserted, that any of these soldiers vv^ere either tried
or punished for this crime. When Peter was arrested
by Herod, and delivered into the custody of four qua-
ternions of soldiers, they used all possible care to se-
cure him, by putting him in chains, and sleeping one
on each side of him; yet when the angel delivered
him in the night from their power, and he was not to
be found in the morning, did the report of the fol-
diers, that he escaped while they slept, excuse them?
No ; they had not the priests and pharisees to cover
their negligence, and to screen them from punish-
ment. " When Herod had sought for Peter and
found him not, he examined the keepers, and com-
manded that they should be put to death."* This
was the natural consequence of military discipline,
and it could not on principle be forgiven.

Had the testimony of the resurrection rested here,
perhaps it might have been less complete — but the
history proceeds, and informs us, that, as the women
were hastening with the joyful news to the disciples,
behold, Jesus himself in person, meets and converses
with them. This information being communicated
to the rest of his disciples, who had yet no belief in
an actual and immediate resurrection of the body of

• Acts, 12, 19.

[ 177 ]

their Redeemer, two of them ran off to the sepulchre
to examine for themselves, and not meeting with any
opposition, the soldiers being fled, and the stone being
removed, they found the gi'ave-clothes lying in the
sepulchre, and the body gone; they return with a
kind of doubting satisfaction, notwithstanding their
late unbelief. On the same day, Jesus appeared again
to two other of the disciples, as they were going to
Emmaus, and made himself known to them by the
manner of his breaking bread at supper.

Afterwards, at a meeting of the disciples, Jesus
personally came and stood in the midst of them, and
showed his hands and his side : he then ate and drank
with them, to prove his actual presence, that they
might have time to recover from any sudden sur-
prize occasioned by his first appearance. But not-
withstanding this convincing evidence of the fact.
Divine Providence so ordered it, to increase the tes-
timony to its full amount, that Thomas, one of the
twelve disciples, should be absent. To him the other
disciples, in the fulness of their joy, relate the com-
plete evidence afforded them of the resurrection of
their master ; and assure Thomas of the pleasing and
occular demonstration of this mvsterious fulfilment of
his gracious promise.

Thomas had providentially something of the in-
credulous temper of the author of the Age of Reason,
He thought that he was not bound to believe on the
rational testimony of another — He was so far from be-
ing prepared for this occurrence, by an expectation of
the resurrection, or by a credulous mind in favour of
tlie event, that he did not hesitate with \\ armth to deny
the fact; and supposing his brethren to have been im-

z

[ 178 ]

posed upon by their too easy credulity, declared with
a decision of temper bordering on obstinacy, that no
evidence should have any effect on his mind, to con-
vince him of what he thought impossible, unless he
should have the sensible demonstration afforded him,
of putting his finger into the print of the nails, and
thrusting his hand into his side, being determined, in
a matter of so great consequence, not to trust his own
sight, which he supposed might be deceived. To
such obstinate incredulity, the mourning disciples
could only oppose a melancholy silence, pitying
Thomases want of faith and confidence in their united
testimony.

Here then was every qualification for unbelief,
that could be desired by the most obstinate and pro-
fane infidel, even though it should be our author
himself. And happy would it be for him, had there
been but one Thomas of this perverse character.
Here was no weak credulity, or fond acquiescence, in
what the mind eagerly desired.

A few days afterwards, the disciples being again
convened, and the unbelieving Thomas one of the
company, the risen Saviour, with mfinite condescen-
sion, not only to the obstinate Thomas, but to all who
should ever after imitate his unbelief and repentance,
surprized them a second time with his sudden ap-
jjearance in the midst of them ; and in testimony of
the reality of his resurrection and omniscience, at
once addresses himself to Thomas, and mildly re-
proves him by saying, " Reach hither thy finger, and
behold my hands; and reach hither thy hand, and
thrust it into my side; and be not faithless, but be-
lieving."

[ 179 ]

Thomas, having thus received satisfaction to eVerjT
doubt, is not only fully convinced of the resurrection
of his master, but of his knowing the thoughts of his
heart, and the words he had spoken in secret. In ex-
tasy and astonishment, therefore, cries he out under
the deepest conviction, " My Lord and my God!" Je-
sus then replied, " Thomas, because thou hast had
this condescending evidence of my resurrection, thou
hast believed in, and acknowledged my divinity, bles-
sed shall they b^; who have not seen, and yet shaU be-
lieve." May God Almighty, of his infinite mercy,'
grant, that another unbelieving Thomas may be yet
added to the triumphs of the cross, though it should
be that despiser of the Gospel, the author of the Age
of Reason himself.

Jesus Christ continued to give many other evi-
dences of the reality of his resurrection, by repeat-
edly appearing to his disciples, and instructing them
in their all- important mission, during the space of
forty days. Particularly he appeared to seven of them
on the sea shore, as they were fishing, when he dined
with them again. In fine, during this period, he fre-
quently met with them, and freely conversed about
the great plan of his medixorial kingdom ; foretelling
Avhat should happen to the m in the world, in conse-
quence of their fulfilling his commandments— and, at
last, in presence of about five hundred brethren, he
ascended up tov/ards Heaven before them all, till a
cloud received him, and prevented their sight.*

• 2J Acts Apost. ver. M. To whom also he showed himself alive after
his passion, by many infallible proofs, being seen of them forty days, and
speaking of the things pertaining to the Rinj^dom of God.

1st Cor. ch. XV. 5th to 8th ver. And that he v/as seen of Cephas, then
of the twelve. After that he was seen of about 500 brethren at o»ic^, ol

[ 180 ]

- Among many things which he had foretold his dis-
ples, and afterwards accomplished, and is still at this
day bringing to pass in confirmation of the faith of his
followers, was the promise of the Holy Spirit, who
should descend upon them, when Jie should return to
his father. Just before his ascension, he ordered them
to remain at Jerusalem, till this divine promise should
be realized. This event only remained to be fulfil-
led, to complete the certainty of his resurrection and
Divine nature, to his disciples and followers, through-
out the world.

They accordingly remained together till the day
of Pentecost, or fifty days after the passover, or ten
days after the ascension, when this glorious confirma-
tion of all their hopes was made good to them, at-
tended with all that evidence, that is thus arrogantly
demanded by the sceptical mind of our author, in-
cluding the public and occular demonstration, to all
Jerusalem at least. And as the '■'-public 'visibility of

whom the greater part remain at this present, but some are fallen asleep.
After that he was seen of James, then of all the aposties, and last of al\
he was seen of me also, as one born out of due time.
And did he rise ?

Hear O ye nations ! hear it, O ye dead !

He rose ! He rose ! He burst the bars of death ;

Lift up your heads, ye everlasting gates !

And give the King of Glory to come in.

Who is the King of Glory ? He who left

His throne of glory for the pang of death.

Lift up your heads, ye everlasting gates !

And give the King of Glory to come in.

Who IS the King of Glory ? He who slew
V The rav'nous foe that gorg'd all human race !

The King of Glory, he, whose glory fill'd

Heaven \% ith amazement at his love lo man :

And with Divine complacency beheld

I'ow'rs most illumin'd, wilder'd in the theme. Yci'ng.

E 181 ]

this last related act^ is the only evidence that could
give sanction to the former part, the whole is (on our
author's o\mi principles) fully confirmed, because of
the certainty cf this fact.

This happened by a sound from Heaven, as a
rushing mighty wind, that filled all the house where
they were ; and there appeared cloven tongues of fire,
sitting upon each of them. These unlettered and ig-
norant men, as to human learning, immediately gave
full and miraculous evidence, to all the city of Jerusa-
lem, of the reality of their master's resurrection, and
of the fulfilment of his promise in the heavenly gift,
by their publickly speaking before all men, with gi'eat
fluency, in all the different languages of the several
countries in the neighbourhood of Judca.

Here then^ I repeat it with confidence, " ivas evi-
dence equal to all — of public and sensible demonstra-
tion^ like that of a balooii's ascending^ or the sun at
noon-day ^''^ at least to the inhabitants of Jerusalem and
the sojourners there, and the surrounding nations.
This was not done in secret, or before eight or nine
"Svitnesses; but the apostles immediately began to
publish the Gospel, and this \\ondcrful work of God,
in confirmation of the resurrection, to the citizens of
Jerusalem, in presence of strangers of all the sur-
rounding nations ; Parthians, Medes, Eiamites, Mes-
sopotamians, Cappadocians — thoseof Pontus in Asia;
Phrygians, Pamphylians, Egyptians, Lybians, Cre-
tans, Romans, and Arabians; who \\cre either Jews or
proselytes, and happened to be at Jerusalem, attend-
ing on the solemn festival of Pentecost, for the pm--
pose of religious worship. Everv one, in his owi^
Janguagc, \\as taught, and that \^ith astonishment and

[ 1S2 ]

wonder, the great things of the resurrection of Jesus
Christ, and bore witness to the mighty power of God,
which had raised him from the dead.

It is difficult for persons at this day, to form a
proper idea of the number of people, who usually at-
tended at Jerusalem at the passover, when all their
males were obliged to appear before the Lord. The
particular account of the last passover ever held in
that devoted city, just before the Romans besieged
and so completely surrounded it, according to our
Lord's prediction, that few or none could escape,
will enable the reader to form some judgment of their
numbers. Josephus records, that the number that
perished in the siege, and were taken prisoners,
amounted to upwards of thirteen hundred thousand
souls.

This notable miracle, therefore, having been per-
formed so soon after the passover, when it may
fairly be presumed, that great numbers of the people,
both Jews and proselytes, from every part of the
country and of the surrounding nations, were yet jre-
maining in Jerusalem, gave as full and general convic-
tion of its ti'uth, as the nature of the case could
admit.*

These strangers then, who were thus made ac-
quainted with the power of God, and the glad tidings
of the Gospel, carried the first news of these glorioiys
truths to all their different countries, and prepared the
v/ay by laying the foundation of the subsequent work
of the apostles.

* The strangers or proselytes in Judea, in the beginning of Solomon's
•reign, were 153,600 men, fit to be tmplojred in buildijpg the temple. Reasf.
of Christianity, 17.

[ 183 ]

The evidence of the resurrection of the Son of
God, did not end here, however public and notorious
it may have been. More than has been required by
our author, was done by the mercy and goodness of
God, that no excuse or pretence for unbelief might
be left to those who despise the grace of the Gospel,
which offereth Salvation to all men. This miraculous
gift was not a sudden and mere temporary afflatus of
tlie Spirit, and so an evidence to those of Jerusalem
only, who were personally witnesses of the great
event: but it became a durable and permanent quali-
fication of the mind, enabling the apostles of our
Lord, in their subsequent progress through every
nation, to repeat the miracle, by preaching the Gos-
pel among them in their own language, that thereby
the reports of those, who were witnesses of the fact at
Jerusalem, might be confirmed, and witnesses to the
power of the resurrection, increased wherever they
went. Thus it seems, as if the condescension of a
merciful God, to the weakness and frailty of his of-
fending creatures, knew no bounds. To raise the
proof to demonstration, and remove every possibility
of doubt or cavil, from the mind of the sceptic, this
extraordinary and miraculous power was not only
continued to them during their lives, but they were
enabled, by the imposition of their hands, and by
prayer, to communicate it to thousands of others, of
every natiofV and language ; so that they became with
their disciples, a continued and miraculous proof of
the truth of the resurrection, throughout the then ha-
bitable world, that can'ied with it such conviction, as
could admit of no rational contradiction.

[ 184 i

So far then,'from this great and all essential event,
the very foundation and corner-stone of the Christian
system, being confined to the testimony of eight or
nine persons, as is most falsely and maliciously char-
ged upon us, by the author of the Age of Reason; it
is supported by the testimony of hundreds, who had
seen and conversed with the blessed and risen Savi-
our,, after his resurrection, and beheld his ascension
to glory. Thousands and tens of thousands also,
who bore witness to the supernatural fulfilment of his
promise, as the consequence of his resurrection and
ascension. It is also supported by the complete
proof of the same event, in the sending of the Holy
Spirit, who should be a witness of him, in confirma-
tion of the glorious facts, and which, as before ob-
served, was continued during the lives of the
apostles ; and many of their converts, attended with
the power of working miracles in their own persons,
to the conviction of multitudes in tvery nation and
laUiCua^e in the Roman world, many of whom also
received the like gift of the Spirit, till the evidence
was full, by the completion of the sacred cannon, and
the well established experience of the church of
Christ.

This was the case, in a special manner, among the
Jews at Jerusalem, where thefirstChristian church was
established ; it being but afewdaysafterthis miraculous
descent of the Spirit, and at Peter's first sermon, that
no less than three thousand souls were converted to
the belief of the resurrection in one day. And, on
his second sermon, which was preceded by the mi-
raculous healing of the lame man-, who sat at the gate

[ 185 ]

of the Temple begging alms, the number of men only
amounted to five thousand.*

These things, therefore, instead of being confined
to the knowledge of a few, were so public and popular,
that the high priest and his council, within three or
four days after, could say, " Did we not strictb/ com-
mand you, that ye should not teach in this name! and
behold jy^ hai^e filled Jerusalem ivith your doctrines,
and intend to bring this man's blood upon us.

The apostles did not confine their doctrines
founded on the resurrection of Jesus Christ, to a few
chosen fi-iends ; but immediately on the crucifixion of
their master, a few days after his ascension, when the
Holy Spu'it, as has been shown, was miraculously
given to them, they boldly told the chief priests^ and
the whole council of Jerusalem^ *' The God of our
fathers raised up Jesus, ivhom ye slew atid hanged on
a tree; him hath God exalted with his right hand, to
be a prince and a Saviour; to give repentance unto Is-
rael, and forgiveness of sins; and w^ are his ivitnesses
of these things, and so is also the Holy Ghost^ whom
God hath given to them who obey him.''''

Did the Sanhedrim, or great council of the Jews,
undertake to deny these facts, and to charge the apos-
tles with falsehoods? No; they did not dai-e so to do
— the facts were fresh in the memories of all the peo-
ple, and the testimony of the Holy Spirit could not
be denied. Hear, on this occasion, Gamaliel, one
of their greatest lawyers, and of the chief council,
" Take heed to yourselves, what ye intend to do as
touching these men: let them alone: if this counsel or

• Acts, ch. ii. V. 14. ch. iv. v. 4.

A a

[ 186 ]

this work be of men, it will come to naught; but if it
be of God, ye cannot overthrow it, lest haply ye be
found even to fight against God; and to him they all
agreed." This is not the language of men who knew
the facts declaimed by the apostles to have been founded
in falsehood and misrepresentation.

Add to this, the many instances of the apostles
foretelling the state of the church, and the effect that
the preaching of the Gospel would have on the hearts
and conduct of men, down through the several ages of
it to the prcsentday; which by its precise fulfilment in
every age, and being at this moment fulfilling before
our eyes, and not in a small degree by the author of
the Age of Reason himself; adds no inconsiderable
weight of testimony, both internal and external, to
the apostle's credibility, and the certainty of the facts
related by them.

Under one branch of this fulfilment, a familial' and
frequent instance, will give the complection of the
rest. The apostles minutely detail the effects which
the preaching of the Gospel, or rather the receiving
of it, would have on the sentiments and tempers of
men, by the effectual operation of the Spirit of God on
their hearts. Examine the divine work, as exhibited
in the lives and practices of many real converts to re-
ligion at this day. Behold the unhappy man, brought
up in vanity and folly — ^liis life a scene of drunkenness
and debauchery — no consideration of character — pa-
rents— wife — children, or the most influential con-
nections, can withdraw him from the infatuating
habits of sinful pleasure. He is proof against every
earthly consideration and argument.

[ 187 ]

Providentially he hears the Gospel in such a man-
ner as to reach his heart. He is roused from his le-
thargy— alarmed at his awful situation, he implores
the mercy of Heaven — he seeks — he strives — he
knocks — he takes it as it were by a holy violence.
His heart is renewed — his life is changed — he at once
becomes a new man — he is sober and chaste — he is
prudent and industrious — a useful citizen — a good
father — an aJBfectionate husband — a kind and benevo-
lent friend. In short, he forsakes all his former fol-
lies, and becomes a valuable member of civil society.
The simple doctrines of the risen Saviour, have mi-
raculously wrought in him an eifectual change, which
all the powers and allurements of the world had failed
to do; and that precisely in the way and manner, and
with the minute circumstances foretold by Jesus
Christ and his apostles, 1800 years ago. And, what is
equally remarkable, these effects are produced on Jew
and gentile — bond and free — European and Ameri-
can— the philosopher and the savage — all — all, \\ hen
brought to the knowledge of the true God in Jesus
Christ, speak the same language — produce the same
fruits, and talk of the same happy effects, arising
from the blood of a crucified Saviour. In this way
alone, then, can our author's doctrine be true, that
'"'■ the way of God is open to all men alike."

The following quotation, from an author of cre-
dit, will command respect — " In the beginning of the
second century, the Cliristian church increased and
flourished in a marvellous manner; and though it
wanted all human help — though it had all the force
and policy of the \\'orld bent against it, groA\ing by
opposition and oppression, and overbearing all the

[ 188 ]

powers of earth and hell — whereunto then shall wc
liken the kingdom of God and its wonderful increase,
or with what comparison shall we compare it? There
is indeed some resemblance of it, in the increase of
the seeds and leaden which our blessed Lord so often
made use of to illustrate it; but there is nothing pa-
rallel to it in the history of all the religions, which
have obtained among men, from the beginning of the
Avorld to this day — and, therefore, as this shows that
the original was fiom Heaven, and that the hand of
Omnipotence has all along guided and preserved it; so
one would imagine, at this time of day, it would have
prevented such absurd and ridiculous objections,
founded in the ignorance and obstinacy of those, who
are too indolent to inquire into its real merits. But
our . consolation is, that the wise and good receive
from it a full assurance of hope, that the same Divine
Providence will continue to protect and defend it, un-
til we come to Mount Zion, and to the city of the
living God — the heavenly Jerusalem — and to an in-
numerable company of angels — to the general assem-
bly and church of the first born, whose names are
written in Heaven — to God the judge of all — to Jesus
the mediator of the new covenant, and to the spirits
of just men made perfect." Even the famous Mr.
Gibbon, whom no one will accuse of partiality to the
Gospel, can testify, *' that within fourscore years after
the death of Christ, the humane Pliny laments the
magnitude of the evil, which he vainly attempted to
eradicate. In his curious epistle to the emperor Tra-
jan, he affirms, that the temples were almost deserted
— that the sacred victims scarcely found purchasers,
and that the superstition, (meaning the Christian re-

[ 189 ]

ligion) had not only infected the cities, but had even
spread itself into the villages, and the open country of
Pontus and Bithynia."* Again, several Roman ci-
tizens were brought before the tribunal of Pliny; and
he soon discovered, that a great number of persons of
every order of men in Bithynia, had deserted the reli-
gion of their ancestors. His unsuspected testimony
may in this instance obtain more credit, than the bold
challenge of TertuUian, when he assures the pro-con-
sul of Africa, that if he persists in his cruel intentions,
(of persecuting the Christians) he must decimate Car-
thage ; and that he will find among the guilty, many
persons of his own rank; senators and matrons of no-
blest extraction, and the friends and relations of his
most intimate friends. And about forty years after,
the emperor Valerian, in one of his rescripts, evi-
dently supposes, that senators, knights, and ladies of
quality, were engaged in the Christian sect."|

It is upon the foregoing plain narrative of facts,
attended with this convincingtestimony of the mighty
power of God, that our author, pretending to the ad-
vantage of Reason and Common Sense, impiously and
blasphemously asserts, that " The story (of the resur-
rection) so fiir as it relates to the supernatural part, has
every mark of fraud and imposition stamped upon the
face of it; and that the Christian mythologists, calling
themselves the Christian church, have credited their
fable, which for absurdity and extravagance, is not
exceeded by any thing that is to be found in the my-
thology of the ancients."

This author, throughout his performance, seems
to have taken leave of all pretensions to modesty and

• 2d Vol. Gibb. 374. •}• 3d Vol. Gibb. 360

[ 190 ]

decorum, or he certainly would have paid some re-
spect to the learning and wisdom of multitudes of
Christian writers and professors, who have so long
and so ably defended the Christian system, against
the many attacks of more formidable, as well as more
modest and decent adversaries, than our author;
yet he ought to have credit for the following
very extraordinary concessions, amidst all the puer-
ile objections to the Gospel history — "That no one
will deny or dispute the power of the Almighty,
to make such a communication if he pleases:" and
afterwards, " That such a person as Jesus Christ ex-
isted, and that he was crucified — that he preached
most excellent morality, and the equality of man, and
that he was a virtuous reformer and revolutionist."

Observations of this kind have added some weight
to the arguments in favour of revelation. " Thus
wisdom has not been denied the testimony even of
enemies : a testimony of which indeed it did not stand
in need: but which being extorted by the irresistible
force of truth, may well be esteemed as a confirma-
tion of its general evidence: since they, whose wish
and whose interest was to deny it, yet were compel-
led, if not to receive it wholly, yet to acknowledge it
in part ; and thus like Pilate, they pronounced him
righteous whom they condemned; and like Judas,
confessed him innocent whom they betrayed."*

It is an extraordinary fact, that almost every mo-
dem infidel writer, is forced to acknowledge and bear
testimony, to the virtuous character of our blessed
Lord, and to the excellence of that morality which

* White's Sermons, 4.

[ 191 ]

he taught, while they despise his doctrines, and treat
all his pretensions to Deity, and his being the Son of
God, as the effect of the most artful deception, and
deliberate fraud. Thus their inconsistency with
themselves, shows that it is the purity of his doc-
trines, and the holiness of his character, to which
they are enemies, in contradiction to all their profes-
sions and practices. In addition to the example of
our author, I will select one othor, whose celebrity
among unbelievers, is well established, and to whom
our author may attend with more pleasure, than to a
Christian \vriter. I mean the famous Rousseau.
Heai' dien this champion of the enemies of Jesus
Christ crucified, when instructing his pupil Emilius,
and let his testimony have its due weight.

" I acknowledge to you," says Rousseau, " that the
majesty of the scriptures astonishes me, and the
sanctity of the Gospel fills me with rapture : look into
the writings of the philosophers, with all their pomp
and parade : how trivial they appear, when compared
to this sacred volume. Is it possible that a book so
simple, and yet so sublime, should be the work of
man? Is it possible that he, whose history it contains,
should himself be a mere man ? Is the style that of an
enthusiast, or of a sectary inflated with ambition?
What sweetness, what purity in his morals ? What
force, what persuasion in his instructions? His max-
ims, how sublime ! His discourses, how wise and
profound ! Such presence of mind, such beauty and
precision in his answers ! Such empire over his pas-
sions ! Where is the man, or the philosopher, that
knows how to act, to suffer and to die, without weak-
ness or ostentation ? Plato, in his picture of the ima-

[ 192 ]

ginary just man, covered with all the opprobriousness
of guilt, and worthy every reward of virtue, gives us
an exact representation of Christ : so striking is the
resemblance, that all the fathers saw it ; and indeed
there is no possibility of mistaking it. What preju-
dice, what blindness, to compare the offspring of So-
phronisca, to the Son of Mary! how immense the
difference between these two ! Socrates dying without
pain and without ignominy, found it easy to support
his character to the very last; and if his life had not
been honoured by so gentle a death, we might have
doubted whether Socrates, with all his understanding,
was any thing more than a sophist. You will say he
invented a system of moral philosophy : others had
practised it before his time ; he only related what they
had performed, and drew lectures from their example.
Aristides had been just before Socrates told us what
justice was. Leonidas had sacrificed his life for his
country, before Socrates had made the love of our
country a duty. Sparta was sober, before Socrates
commended sobriety. Before he had given a defini-
tion of virtue, Greece abounded with virtuous men.
But of whom did Christ borrow that sublime and
pure morality, which he^ and he only^ taught both by
word and example ? From the centre of the most ex-
travagant fanaticism, (meaning Judea) the highest
Wisdom made itself heard, and the vilest of nations
was honoured with the simplicity of the most heroic
virtues. The death of Socrates, philosophizing
coolly with his friends, is the easiest that can be de-
sired : that of Christ expiring in the midst of
torments, abused, scorned, detested by a whole peo-
ple, is the moil dreadful that can be apprehended. So-

[ 193 ]

erates taking the poisonous draught, returns thanks to
the person, who, with tears in his eyes, presents it to
him. Christ, in the midst of the most exquisite tor-
ture, prays for his bloody executioners. Yes, if So-
crates hved and died Uke a philosopher, Christ lived
and died like a God.

" Shall we say that the evangelic history was in-
vented at pleasure ? My friend, inventions are not
made after that manner; and Socrates' history, of
which no body entertains a doubt, is not so well at-
tested as that of Christ. Upon the whole, it is remov-
ing the difficulty further back, without solving it; for
it would be much harder to conceive, that a number
of men should have joined together to fabricate this
book, than that a single person should furnish out the
subject to its authors.

** Jewish writers would never have fallen into that
style, or that system of morality ; and the gospel has
such strong and such inimitable marks of truth, that
the inventor would be more surprizing than the hero.
Yet notwithstanding all this, this same Gospel abounds
ivith things so incredible a7id so repugnant to reason^
that it is impossible for any man of sense either to
concei've or admit them.^''^

How literally is the Scripture fulfilled. " And
he said, go and tell this people, hear ye indeed, but
understand not ; see ye indeed, but perceive not ; make
gross the heart of this people; make their ears dull,
and close up their eyes, lest they see with their eyes,
and hear with their ears, and understand with their
hearts, and be converted, and I should heal them."!"

♦ 2J Vol. Emilius, 8S. Lond. edit. 1763. t Isaiah, ch. vl. v. 9.

Bb

[ 194 ]

However absurd the conclusion of this famous-
writer, and the general conduct of the opposers of re-
velation may be, yet their concessions certainly yield
the question, and give up the dispute. For if Jesus
Christ was the person whom they describe, then he
ought not to be suspected of deception and false-,
hood. What he said and taught concerning himself,
and what he endeavoured to persuade others to, must
have been consistent with truth, at least in his own
ideas.

Most of his miracles were such objects of
sense, that he could not have been deceit ed himself,
by enthusiasm or other false principle. They all
come within the first two rules, laid down by an ex-
cellent Avriter of the last century, relative to the proof
of ancient facts, on which he justly challenges all the
enemies to revelation, as to every other system but
that of the bible, viz. First — " That the matters of
fact shall be such, as the reality of them may be as-
certained by external evidence." Second- — " That
tliey shall be performed publicly." Thirdly — " That
not only public monuments shall be maintained in
memory of them, but some external deeds should be
performed." Fourthly — " That such monuments,
deeds or observances, shall be instituted and com-
mence from the period in which the mattei*s of fact
shall be transacted."*

Jesus Christ walked upon the waters — he healed
the sick, openly and publickly, before all the people,
by a word, and often at a distance — he raised the dead
at his first approach to them — he cast out devils, and

• Lessiie.

[ 195 ]

once permitted them to enter into a he;d of 2000
swine, which were near at hand — ^he rebuked the
winds and the waves, and they obeyed him — he fed
multitudes with a few loaves and small fishes. He
therefore could not mistake these events, or be de-
ceived by an enthusiastic temper of mind ; but the
miracles he wrought, and the predictions he declared,
must have been honestly intended as evidences, con-
clusive evidences, of his divine mission, and for the
good of mankind; the truth of which he sealed with
his blood, prcmeditatedly and deliberately, with his
own foreknowledge, having frequently forwarned his
disciples, and declared to his enemies, that such would
be the issue of his ministry.

Yet, notwithstanding these concessions of our
author, and the express declarations of our di-
vine Redeemer, during his mission on earth, and
which are recognized by the chief priest in his
request to Pilate, for a guard of soldiers ; the author
of the Age of Reason, with no inconsiderable degree
of self-importance, adds, *' The resurrection of a
dead person, and his ascension through the air, is a
thing very different as to the evidence it admits of, to
the invisible conception of a child in the womb. The
resurrection and ascension, supposing them to have
taken place, admitted of public and occular demon-
stration, like that of the ascension of a baloon, or the
sun at noon-day, to all Jerusalem at least."

After attending carefully to the facts relative to
these extraordinary and supernatural e^'ents, can the
observations of our author be rendered consistent
with common candour, or the necessary love Oi
truth in a vvTiter, who presumes to set himbclf up

C 196 ]

as a corrector of religious systems ? Did not the pub-
lic declaration of Jesus Christ, foretelling his death
and resurrection; did not the earth quake at his cruci-
fixion; the preternatural darkness — the rending of
the rocks, (to be seen at this day) — and that of the
veil of the temple — the rolling away of the stone from
the sepulchre, in presence of an armed band of sol-
diers ; and his appearance first to the women and his
disciples — then to five hundred brethren at once,
with the after descent of the Holy Spirit, agreeably to
his predictions while living; and the public attes-
tation of the whole transaction by tlie miraculous
gifi; of tongues — did not all these afford evident and
sensible demonstration of the truth of the resurrec-
tion ? Add to this, that these facts were immediately
declared, as the facts on which the advocates of a cru-
cified Jesus depended, as full proof of their doctrines.
They were then capable of immediate contradiction
and refutation, had they not been known to be true,
which the amazing progress of the Gospel in Jerusa-
lem itself, the theatre of all these transactions, within
one month of the events taking place, fully confirms.
Did not then all this give, with double evidence,
demonstration equal to that required by this incredu-
lous author, not only to all Jerusalem, but to the sur-
rounding nations before mentioned ? Was not the su-
pernatural evidence of the gift of tongues, being con-
tinued to the apostles during their lives, a standing
demonstration of the truth of the important facts they
promulgated? Was not the demonstration such as to
induce these strangers to say to each other, "Are not
all these which speak, Gallileans, and yet hear we
every man in his own tpngue wherein he was born,

[ 1C7 ]

tlie wonderful works of God." And what rendered this
testimony to the resurrection of Jesus Christ, even
superior to that of a baloon rising in the air, and
must convict our author of acting contrary to every
rational principle, is, that the apostles not only were
thus endued with the gift of tongues, and of working
miracles themselves, but actually communicated the
power to others, in all the churches of their
planting.*

What greater evidence could have been desired?
Is not this evidence sufficient to convince every man,
of a truly humble and teachable temper of mind ? And
if so, who art thou, O child of the dust, that darest to
prescribe degrees or forms of testimony to thy Maker?
Does thy belief add any thing to the happiness of him
who made thee ? Or does thy unbelief render him less
supremely blessed ? Put thy hand on thy mouth, and
thy moutli in the deepest dust, and cry with tears of
penitential contrition, guilty, guilty, before the Lord
thy Creator !

Would our author have had the Saviour of the
world to have remained on earth to this day, for the
purpose of convincing him of the truth, and thus
saving him against his will ? For although Christ had
appeared after his resurrection to every man in Jeru-
salem, nay even to all the then ^vorld, on the princi-
ple advanced in the Age of Reason, our author
would not have been obliged to believe, because he
himself had not seen him. But, if the divine Saviour
should even now appear to him, as he did to another
unbelieving Thomas, and show him his hands and

• Vide 1st Rom. xi — 2d Cor. cliap. xii. v. 1-3— Gal. 3d, 2d and 5th ver.
Qor. ch. xil. and xiv.

[ 198 ]

his sides, I have as great doubts of his assent to the
truths of the Gospel, as the disciples had of the Jews,
■\vho refused equal evidence, afforded them in infinite
mercy by the benevolent Jesus, before they proceeded
to the last awful act of deliberate iniquity, by which
they voluntarily entailed the vengeance of Heaven on
them aud on their children. Both had the same rea-
son for resisting the Gospel, because their deeds were
evil. There is indeed one solemn difference between
them — our author is an apostate from the truth, and
that after having attempted to preach this very Gospel
to others, as the glad tidings of Salvation. This the
Jews have not in the black catalogue of their sins.*
Did not the divine Redeemer, in the beginning of his
mission, yield such sensible demonstration of his Al- /
mighty power, as wrought conviction in devils and
evil spirits ? His first miracle was at a public marri-
age feast, where he turned water into wine. Before his
incomparable sermon on the Mount, he healed great
numbers of all manner of diseases, in presence of mul-
titudes. When he entered into a city or village, how
did the people at large flock to him " with their sick
and diseased, laying them in the streets, beseeching
him, if they might but touch the borders of his gar-
ment, and as many as touched him v.ere made
whole."" The widow's son was raised to life in the
presence of n^ultitudes attending him to the grave,
when Christ accidentally met them; and Lazarus, af-
ter being buried four days, was resuscitated before
many of the Jews, who went with his sisters to the
sepulchre ; this was well known to the whole body of

* It is said in the life oE Thomas Paine, that he once professed to be a
Methodist preacher.

[ 199 ]

Jews, and for which their council was desirous of pu-
nishing Lazarus with death. Jesus raised the ruler's
daughter to hfe, before a number of people playing on
minstrels and making a noise, as was common in that
country at the death of people of note. These people
had very much the temper of our author ; for upon
Christ's assuring them of her life, they laughed him
to scorn. It was very common for the people at
large, of all characters and ranks, to bring their lame,
their blind, their dumb, deaf and maimed, and cast
them openly and publickly in presence of all the peo-
ple, at Jesus's feet, and he healed them before them.
He cast out an impure spirit in the midst of the con-
gregation of the Jews. At one time they brought to
him a man sick of the palsy, lying on a bed, to whom
Jesus, with divine authority, said, " Son, be of good
cheer, thy sins be forgiven thee."

This not being an object of sense, so as to be as-
certained by external evidence, the scribes who were
present charged him with blasphemy : the benevolent
Jesus, to leave them without excuse as to his divine
power, and to establish a fact not an object of sense, by
one that was capable of tlie testimony of their senses,
said to the sick man, " Arise, take up thy bed, and go
into thine house." This the man immediately did;
and the multitude convinced by so extraordinary
a fact done in their presence., " marvelled and glorified
God." After this, will any one wonder at the success
of the Gospel, under the preaching of the apostles,
among a people thus informed of the facts on which
their doctrines were founded? At another time
Jesus healed another paralytick, and commanded him
to walk, in presence of the pharisees and doctors of

[ 200 ]

the law J the most bitter of his enemies ; as he did a
dumb man, possessed of an evil spirit, before the
scribes and pharisees. When he healed the woman
of her issue of blood, the multitude pressed greatly
upon him. Did he not feed five thousand at one time,
and four thousand at another, besides women and
children, in a miraculous manner? A great number
were present, when he restored sight to the two blind
men near Jericho. It is a remarkable confirmation
of the Almighty power of the blessed Jesus, thai in no
one instance, among the thousands that were brought
to him, did he ever fail in accompHshing the cure.

To prevent all suspicion of a combination between
him and the diseased, did he not permit the devils to
go into the herd of 2000 swine, by which they all
ran into the sea, and were destroyed? By this he gave
as full and notorious evidence of his absolute power
over those infernal spirits, as any one could have, " of
the ascension of a baloon, or of the sun at noon- day."
Was not this testimony complete, and conclusive to
all the inhabitants of that region, especially to those
who were present and those who owned the swine ?
and yet there is no reason to believe, that they became
converts to the religion of the meek and humble
Jesus, but rather that their opposition to him was
increased; for they " besought Jesus to depart from
them." Was not this whole territory instructed by
this visible operation of divine power over the spirits
of darkness and the rulers of the wickedness of this
world, whose real existence and subjection to the di-
vine government, were tlius undeniably taught in the
most convincing manner; and yet by so plain and
public a miracle, vrere those, vv horn we may call types

C 201 ]

of our author, wrought upon to believe ? — ^No, as we
before have observed, they besought the Saviour of
mankind, " to depart from them ; " and, as a just judg-
ment for their unbelief, " he Vvxnt into the ship, and
returned back again."

An objection might have been raised by infidels,
that the diseased were employed to carry on an im-
posture; but with the swine, all objections of this kind
are obviated.

Even after the Jews had determined to put the
innocent Jesus to death, did he not heal the lame and
the blind in the temple, before the scribes and phari-
sees, his greatest enemies? At the crucifixion, w^as
there not darkness over the whole land for three'
hours, as we have before observed, ^vhen the rocks
were rent, and when the veil of the temple was rent
in twain from top to bottom.

What greater evidence of Almighty power, could
even the sceptical mind of our author require, than
these repeated acts of Omnipotence? And yet did the
chief priests, scribes and pharisees, believe on him?
Or did they, for these very acts, crucifv the Lord of
Glory ? Could all ^hese benevolent acts of mercy, and
instances of unlimited power, have been exceeded in
weight of evidence, by the public appearance of
Christ himself in the sanhedrim, after his resurrec-
tion ? Would not the same persons, who refused to
believe his miracles and his heavenly doctrines be-
fore his death, and who, being unable to deny them
because of their publicity, attributed them to the
power of Baalzebub, the prince of devils ? Would
tlity not, on such on appearance after his resurrec-
tion, as some unbelievers have since, have alledged

c c

[ 202 ]

that this appearance was that of a phantom, and not a
reality? Did not his apostles publish these important
facts, and charge the Jewish government with their
unbelief and the crime of murder, immediately in
their presence, and before all the people, who were
witnesses to many of these facts ? These the rulers did
not attempt to deny, but charged the benevolent au-
thor with being possessed by an evil spirit? Pharaoh
hardened his heart more and more, as the demonstra-
tion of the Almighty power under which Moses
acted, increased to his view; so did the Jews; and so
I suspect our author, with most of his brethren in un-
belief of the present day, would do again, under the
Hke circumstances.

I have not forgotten that our author asserts,
*' That it is impossible for us fiow to know, who were
the authors of these historical facts ; or that the
books in which the accounts are related, were written
by the persons whose names they bear." What then?
Does the want of the knowledge of the author of a
history, render the facts reported doubtful, if support-
ed by good authority ? The conclusion is false ; but m^c
deny the premises from which it is drawn. The au-
thors are as well knowai, and better vouched, than the
writers of the books called Cicero's Orations, or
Cccsar's Commentaries.* Even our author himself,
undertakes to give the character of Jesus Christ — an

• Shall we say, that the evangelic history was invented at pleasure ?
My friend, inventions are not made after that manner ; and Socrates* his-
tory, of which nobody entertains a dou')t, is not so well attested as that
of Christ. Jewish writers would have never fallen into that style, or that
system of morality ; and the Gospel ha? such strong and such inimitable
marks of truth, that the inventor would be more surprizing than the hero.
Rosseau's Emilius, vol. ii. 86.

[ 203 ]

account of his life, death, and doctrines ; yet it is ii^-
possible for him to have any other source of the
knowledge of these facts, but the sacred writings,
which he declares '* have every mark of fraud and im-
position."

As well might he deny the existence of such a
place as Rome, because he had never seen it. He
acknowledges the possibility of the whole system of
Revelation, if it had pleased the Almighty to give it;
yet rejects the evidence of his having given it, because
it was not given to him. " Divine communications,
miracles and prophecies, are agreeable to natural reli-
gion, and even seem necessary in the infancy of the
world. Since God is a being of infinite justice, mercy
and bounty, according to natural religion, it is reason-
able to expect, that if the deficiencies of natural reli-
gion, or the inattention of mankind to the footsteps of
his providence, were such at any time, as that the
world was in danger of being lost in ignorance, irre-
ligion and idolatry, God should interpose by extraor-
dinary instructions, by alarming instances of judgment
and mercy, and by prophetic declarations of things to
come, in order to teach men his power, his justice and
his goodness, by sensible proofs and manifestations.
We must not say here, that God could not sufier this,
but inquire from history, whether he has or not."*

Vain and arrogant mortal! examine every part of
thine own life, and unbeliever as thou professedst thy-
self to be, behold how thine existence from day
to day, depends on thy living by faith, even in thy
frail fellow-men. Arguments, such as have been

* Hartley o» Man.

C 204 ]

mentioned, are too shallow and contrary to every
man's experience, to be admitted in things of such
real importance.

Our author must have been very ignorant, even
of the English writers on this subject, or he v/ould
have attempted to show, that their elaborate reason-
ing's and researches, were mistaken or inconclusive.

Is it possible that he could have published such a
parade of declamation against the writers of the sa-
cred history, and so solemnly denied the authenticity
of the books of the Old and New-Testament, had he
read the learned and laborious investigation, of the
candid and instructive Lardner, in his credibility of
the Gospel history ; as well as a number of other learn-
ed writers in the English language, who have so ac-
curately traced up the sacred writings to their original
authors, with incomparable clearness and certainty.
The investigations of these learned critics, cast more
light on and give greater evidence of the truth of
these books, and their undoubted authenticity, than
can be had of any other writings of antiquity.* Even
the unbelieving Thomas, and the persecuting Saul,
are among the proselytes to the truth, and propagators
of these doctrines; for the confirmation of which, they
also work miracles, and perform the most wondrous
acts, in which they themselves could not have been

. * The miracles of Christ were publickly appealed to by his apostles, a
few days after his ascension — they are transmitted down to us by eye-wit-
nesses and cotemporary writers, in well authenticated books, and they arc
jnpported by the most credible testimony; that of a number of plain ho-
r.est men, who sacriEced all v/orldly advantages, and life itself, in attesta-
tion of what they advanced. And we are to consider in these witnesses,
their competency to judre of the facts — their integrity and benevolence to
liiAiiklnd — not their learning, station, or opulence. — Newcomb, 320.

[ 205 ]

deceived; and all this under tlie certain expectation
of suffering the mobi. fearful and cruel deaths on
account of tiiese doctrines, which finally took place.

It is ackiiowledged, that these doctrines contain the
purest morality ; and they universally profess the ut-
most detestation of falsehood, even though it should
be the means of saving life.

After the fatal end of others, and with their cruel
sufFerin<^s in full view, under the deep impression of
sharing the same fate, v.e find members of the Jewish
sanhedrim, scribes, and pharisees, giving up all the
temptations of the present life; and after them, sena-
tors, counsellors, princes, and other great men among
all nations, inlisting into the service of a crucified, but
risen Master; and th^, while the evidence was fresh
in every man's mind, and proofs were at hand to be re-
sorted to, had facts been asserted contrary to the
truth.

Thus we find, from the labours of twelve poor, illi-
terate, despised fishermen, the Gospel, contrary to all
human expectations and conclusions, but agreeably
to the positive predictions of Christ and his apostles,
in their lowest state of humiliation, spreading itself
fi'om Judea as a centre, throughout the habitable
world, from Britain to the farthest India.

" The reception which Christ, his fore-runners,
and followers, with their doctrines, have met with in all

ages, is an argument for the truth and genuineness
of the Scriptures. This evidence does, as it were,
embrace all the others, and gives a particular force to
tliem; for it will be a strong confirmation of all
the evidences for the Jewish and Christian religion, if

>ve can shpxy that die persons to ^^'hom they have been

[ 206 ]

offered, have been influenced by them as much as
there was reason to expect, admitting them to be true,
and far more than could be expected, on supposition
they were false. The most illustrious instance of this,
is the victory which the Christian miracles and doc-
trines, with the sufferings of our Saviour and his fol-
lowers, gained over the Mhole powers, first of the
Jewish state, and then of the Roman empire, in the
primitive times; for here all ranks and kinds of men,
prmces, priests; Jewish and heathen philosophers;
the populace, with all their associated prejudices from
custom and education; with all their corrupt passions
and lusts ; with all external advantages of learning ;
power, riches, honour, and in short with every thing
but truth, endeavoured to suppress the progress that
Christ's religion made every day in the world, but
were unable to do it. Yet still the evidence was but
of a limited nature; it required to be set forth, attested
and explained by the preacher; and to be attended to,
and reflected upon, with some degree of impartiality
by the hearer ; and therefore, though the progress
of it was quick, and the effect general, yet they were
not instantaneous and universal. However, it is very
evident, that any fraud or false pretence, must soon
have yielded to so great an opposition, so circum?
stanced."*

Every profession of Christians, must indeed ac«T
Itnowledge, that the whole stress of the Christian
cause, rests on the truth of our Lord's resurrection ;
and that therefore, all proper methods of convincing
the world, was necessary upon the occason. " Thcs^

* Hartley on Man.

[ 207 ]

were certainly used," (says an eminent writer) " by
the good providence of God, without our Lord's ap-
pearing to his mortal enemies, the rulers of the Jews.
But allowing it had been consistent for him to have
done so, yet the unbelieving Jews, especially the chief
priests and rulers, were of all men the most unworthy
to have had an extraordinary mode of conviction af-
forded them.

They had already despised the evidence that had
been given them; and not only so, but maliciously im-
puted the plainest miracles that ever were wrought, to
the power and operation of the devil. They also attri-
buted one of the greatest of miracles, which he
wrought in his life time, the raising of Lazarus from
the dead, after he had lain in the tomb four days, to
an evil power, and for which they threatened to put
him to death."

It is ti'ue, that our author endeavours to justify his
imbelief, by saying more than once, " that he is not
obliged to believe a revelation, on the report of ano-
ther; and, as Thomas would not believe without
actual and sensible demonstration, neither will he."

The Christian system forces no man's will. The
consequence then is plain — it is positive — it is un-
avoidable in any other way. If the Gospel is true,
*' He that belie'ueth, shall be sa'ued ; but he that be-
lieveth not^ shall be dam?icd.''^ These are the words
of the judge of the quick and the dead. Our author has
made the awful choice. His eternai state depends on
the certainty of this revelation, which he will not be-
lieve on the report of others, however well vouched.

" If men will believe upon reasonable motives,
they have sufficient means of Salvation allowed them;

[. 208 ]

but if they will not believe without an immediate
personal revelation, they are never like to have that
in this world ; but in the next, God will reveal him-
self with terror and vengeance upon all the workers
of iniquity. God doth, both by nature and revela-
tion, provide for the necessities, the welfare and hap-
piness, but never for the humours and peevishness
of men : and those who will not be saved but accord-
ing to some new way and method of their own, must
be miserable without remedy.

But if God should vouchsafe to make some
immediate revelation of himself to these insolent of-
fenders and blasphemers of his name and authority,
how can we be assured that they would be converted ?
Would they not rather find out some pretence
to persuade themselves that it was no real revelation,
but the effect of natural agents, or of melancholy, or
of a disturbed imagination ? For those who have so
long, not only rejected (that were a modest thing)
but derided and reviled Moses and the prophets, nay
the apostles and our Sa\ iour himself, would not be-
lieve, though one should arise from the dead."*

This extraordinary principle of conduct in a ra-
tional creature, with regard to things of eternal conse-
quence, and to whom life and immortality are offered
by one, who claims a right to ailix his own terms, is
not peculiar to the infidelity of our author. Neither is
k the first timx that this resolution has led its votaries
to destruction; although they have acknowledged
that the doctrines they are required to believe, contain
the purest and most benevolent morality. One at first

♦ Reasonab of Ckiistianity, vol. i. 18.

[ 209 ]

sight would imagine that the sporters of this senti-
ment, thought, that by their beHef, the teachers of our
holy religion, were to be personally gainers ; and
that the teachers were as ambassadors for Christ,
beseeching them to be reconciled to God, on account
of some private benefit or emolument to themseh-es;
and that the inestimable boon, was to be conferred
on the teacher instead of the pupil.

Alas ! let me ask this profound philosopher with
all his boasted reason, who is to be the sufferer in
consequence of his resolute determination, not to
believe any revelation from God, on the well attested
report of others, and not, unless it is made to him per-
sonally— and what is that revelation, w^hich he is
determined to reject with so much obstinacy ? Take
his own words for an answer, which I again repeat,
*' a morality of the most benevolent kind, ever taught
to man and never exceeded by any."

Can our author give any rational assurance, that
even if God should thus condescend, it would Avork
conviction in his sceptical mind and produce a firm
belief in the doctrines of the Gospel. For my own
part I must confess, that from his present temper and
disposition and judging from the conduct of his pre-
decessors in unbelief, in the time of our Lord and his
apostles, I am fully convinced, he would not, and
that the same obstinate mind would raise equal objec-
tions from other quarters to avoid conviction. An
additional reason to those already mentioned for this
conclusion is, that although our author has agreed,
that Jesus Christ was *' a virtuous character and
preached the purest and most benevolent morality,"
yet let me ask, has he conformed himself in his life

D d

[ 210 ]

and conduct to the moral precepts and excellent prac-
tices of Jesus Christ, which he thus gives credit to,
as pure, amiable and benevolent. If he has not,
which I believe, from my personal knowledge of the
man, he will not even pretend to, I must in my turn
indulge a principle of unbelief, that he would even
submit to a revelation from God, made personally to
him, if it did not fall in with his carnal ideas and worldly
expectations, unless it should also be attended with
the convicting influences of the spirit of God, to
whom all things ai'e possible.

Far be it from me to indulge an uncharitable tem-
per towards any man, however we may differ in
opinion; but I consider myself founded in this con-
clusion by the experience of ages, and particularly by
the conduct of many persons, under similar circum-
stances, recorded in sacred history for our instruc-
tion. Did not Nebuchadnezzar receive ocular
demonstration, *' equal to the ascending of a Baloon^
or the sun at noon-day ^^"^ when he cast Shadrach,
Meshach and Abednego into a fiery furnace ? nxihen
beholding the contempt which was put on all the
effects of his rage and fury by the living God, he
was constrained to cry out " blessed be the God of
Shadrach, Meshach and Abednego, who hath sent
his angel and delivered his servants that put their
trust in him ; and hath changed the king's command-
ment and yielded their bodies rather than they would
serve or worship any God sa^'e their own God; there-
fore I make a decree, that every people, nation and
language which shall speak any thing amiss against
the God of Shadrach, Meshach and Abednego, shall
be drawn in pieces and their houses made a dunghill :

[ 2U ]

because there is no other God that can deliver after
this sort." — And yet notwithstanding this extraordi-
nary and supernatural demonstration of the power of
theGodof Shedrach, Meshach and Abednego,wasnot
the prophet afterwards sent to him, with this kind
exhortation, '' to break off his sins by righteousness
and his iniquities by shewing mercy to the poor?"
What was the consequence? Did he not despise all
these convictions arising from the long sufferintj
goodness of God and still boast " of his power and
the honour of his majesty," despising the judg-
ments and warning of heaven, till " being driven from
among men to dwell with the beasts of the field, and
to eat grass, as oxen, and become wet with the dew
of Heaven till seven years should pass over him;"
and till by this heavy indignation of the wrath of
God, he became humbled by the bitterness of con-
trition and repentance? and was led to declare, " now
(after all I have justly suffered) 1 Nebuchadnezzar
praise and extol and honour the king of Heaven, all
whose works are truth and his ways judgment, and
those that walk in pride he is able to abase."

Thus was Nebuchadnezzar brought to reason and
to act like a rational creature : and it affords a verv use-
ful lesson to our author, if he will but hearken to the
divine teachings of the spirit of God therein. But it
may turn out with him as it did with Nebuchadnez-
zar's successor, who disregarded all this ocular de-
monstration to all Babylon, and the thousand king-
doms of Nebuchadnezzar for seven years. — Hearken
for a moment to the language of Daniel to Nebuchad-
nezzar's grandson Belshazzar, an abandoned prince.
'' O king! hear thou! the most high God gave untc

[ 212 ]

Nebuchadnezzar thy father, a kingdom, and majesty,
and honour, and glory : and for the majesty that he gave
him, all people, nations and languages, trembled and
feared before him: whom he would he slew, and whom
he would he kept alive ; and whom he would he set up,
and whom he would he put down ; but when his heart
was lifted up, and his mind hardened in pride, he was
deposed from his kingly throne, and they took his
glory from him : and he was driven from the sons of
men; and his heart was made like the beasts, and his
dwelling was with the wild asses ; they fed him with
grass like oxen, and his body was wet widi the dew
of Heaven, till he knew that the most high God ruled
in the kingdom of men, and that he appointeth over it
whomsoever he will. And thou his son, O Belshaz-
zar, hast not humbled thine heart, though thou knew-
est all this, but hast lifted up thyself against the Lord
of Heaven; and they have brought the vessels of his
house before thee ; and thou and thy lords ; thy wives
and tliy concubines, have drank wine in them; and
thou hast praised the Gods of silver and gold, of brass,
iron, wood and stone, wdiich see not, nor hear, nor
know ; and the God in whose hand thy breath is, and
whose are all thy ways, hast thou not glorified,"*

Happy will it be for our author, if the severest
judgment of God, even to eating grass like an ox,
should be inflicted upon him; provided it should be
so sanctified, as to prevent the last awful sentence,
" Thou art weighed in the balance, and art found
wanting." Alas! every day's experience proves the
fact, " that for spiritual truth, there must be a spi.

• 5th chap. Dan. 18th to 23d ver.

[ 213 ]

ritual sense ; and the scriptures call this sense, by the
name of Faith; and teach that all men have it not; and
that where it is, it is the gift of God."*

If a gracious God, in his infinite mercy, for the
sake of what his only beloved Son has done and suf-
fered, thinks proper to place offending man in a state
to be saved, by making known to him his will, and
the terms of access to him, by wliich he shall finally
attain to everlasting life; and this revelation is made
through the mediumofchofen witnesses, whohave laid
down their lives in support of their mission ; and they
offer rational proof of these facts, such as is more than
sufficient to convince the mind in any human in-
quiry : and yet if one, who is to be solely benefitted by
these offers, obstinately and perversely refuses his as-
sent, and insists on greater or different testimony,
before he will accept the terms of grace and mercy ;
ought he not as a rational being, to consider se-
riously, before it is too late, what is most likely to be
the issue of this unreasonable conduct? Is not the
final destruction of such a person sure and irretriev-
able ? Art thou stronger than the Almighty ; or is there
any appeal from his righteous judgment? Can a plea of
the want of further or different evidence, excuse in
the day when thou shalt appear before his a^^'ful tri-
bunal, to render a reason why thou hast not believed
on his only begotten Son, whom he hath sent into the
world, with suchproofs of his divine mission, as lie has
thought proper as a sovereign God to give, and which
it became every sinner, who was earnestly seeking af-
ter truth, to have received with gratitude and thank-
fulness.

• Jones.

C 214 ]

Go on, Sir, in your determination, with unbeliev-
ing Thomas of old, that you will not believe till you
receive conviction in your own way; but be not de-
ceived into the expectation of Thomas's gratification,
as you stand in a very different predicament ; but fear
greatly, lest all conviction be withheld, till everlasting
destruction shall work it in you, to your eternal shame
and reproach.*

In fine, " there can be no acquiescence in autho-
rity, by assenting to a proposition, whose truth we
perceive from the reason of the thing- To such a
proposition we should assent, though it were affirmed
by the most fallible man; nay, though he was not a
man of truth; and consequently in the case of religion,
it would be no manner of proof, that we acknowledg
ed the supreme authority and infallible veracity of
God. This acknowledgment can only appear, by our
assenting to a proposition made to us by God, whose
truth we do not perceive by any evidence from the
nature of the thing ; for then we act upon the simple
authority of God's affirmation; and our assent is an
explicit acknowledgment of his absolute veracity."

This short abstract of the resurrection and ascen-
sion of our divine Redeemer, as recorded by the evan-
gelists, and the observations that have naturally arisen
out of the subject, are fully sufficient to satisfy any
candid mind, of the imposition, in point of facts, of

* " There is a degree of evidence and of influence, to which we are
not entitled. When a person acts against conviction, and turns from the
light, God does not always leave him in that state of twilight, but adds to
his blindness, and brings on a tenfold darkness. When people pervert
their best gifts, they will be farther corrupted to their ruin'; and those who
are guilty of wilful and obstinate folly, will be doomed to judicial infatu-
ation. Bryant Obs. 379.

[ 215 ]

our author's statement and inferences from the Chris-
tian theory, and the principal event on which it is ac-
knowledged to rest; and which, if the imposition has
any effect, involves the everlasting interests of those
who are thus deceived.

And now may we not, with great propriety, retort
on our author his own unguarded language, *' that
his observations have every mark of fraud and im-
position stamped on the face of them;" and may add,
that they are apparently designed to mislead the
young and unwary mind, into the fatal vortex of
scepticism and infidelity.

Had my plan and leisure permitted, it might here
have been shown, how fit and proper this glorious
scheme of Salvation, founded on the resurrection and
ascension of Jesus Christ, was to the distressing ne-
cessities of the ruined posterity of Adam. Nay we
might have gone farther, and proceeded to explain
the advantages of it, not to our race alone, but to all
the inhabitants of the spiritual world — that such is
the infinite and incomprehensible nature of the great,
supreme, self-existent Jehovah — the Being who ne-
cessarily is — that finite beings, however exalted in
their nature or rank, cannot bear to contemplate the
ineffable and unveiled glory of the divine essence,
but through some medium, by or in which, they
might behold the divine image, in a manner consist-
ent with their finite natures. That this was done
from the beginning, through or by the eternal Logos,
or divine Word, under a visible form, in which he
mediately governs and directs the whole system of
created intelligencies, agreeably to the rules of eternal
order.

[ 216 ]

That angels and men having sinned, and thus in-
troduced a principle of disobedience into the creation
of God, which must have proved of the most danger-
ous consequence to the whole extent of being; God
of his infinite love and mercy, to prevent the awful
catastrophe, determined to show to all worlds, his in-
finite disapprobation and abhorrence of sin.

It might well be expected indeed, that our author,
with his incredulous temper, would have laughed at
this doctrine of original sin, and the defection of an-
gels; but on his own system, let him otherwise
account in a rational manner, for the universal preva-
lence of evil, both in the moral and natural world —
the sufferings of infants, with those of the best
of men — the fury of animals and their devouring
each other — the disregard and inattention in men to,
the great First Cause ; and the blasphemies of those
who presumptuously deny the existence of any God
but nature.

Speaking %vith the humility and reference which
becomes such imperfect creatures in pronouncing on
the inscrutable operations ofGod^ we have reasoti to
belie^e^ that the disapprobatio7i a?id abhorrence
which the Supreme Go'vernor of the U7iii}erse ?nust
necessarily entertaifi for all sifi^ could not have been
shown with conviction to the celestial ranks of angels
and archangels, and the whole universe of intelligent
beings, so well in any other Avay, as by the incar-
nation, death and resurrection of the Logos, or only
beo'otten Son of God. The divine nature cannot be
capable of anger, wrath or vengeance, which are pre-
dicable of it, merely in a metaphorical sense, to adapt
language to the finite capacities of mortal man, and

[ 217 ]

therefore the effects of this unnatural breach of order,
or disobedience to the righteous law of a holy God,
were manifested in the most striking and expressive
manner, by the humiliation and suiferings of the sa-
cred humanity of the Son of God, as a voluntary sub-
stitute for tlie offending creature. This, though
apparent to man, only in their external infliction,
were well known to the whole intelligent world of
spirits, in his inward derelictions and desolations
when forsaken on the cross, and which are well calcu-
lated to affect their pure minds to all eternity.

The suffering Messiah known to the whole ange-
lic host, as lying in the father's bosom from eternity,
and as the great object of their love and adoration
from their first existence; and who alone was capable
of knowing and contemplating the Divinity in his
pure essence, and who had seen the Father, being the
express image of his person, and who thought it no
robbery to claim an equality with God: — this glori-
ous being, becoming an expiatory sacrifice and pro-
pitiatory victim for the sins of the world, magnified
the law of God; demonstrated his infinite justice and
love to being in general, and made it known to the
universe, when he declared, " That God so loved the
world, as to give his only begotten Son, that whoso-
ever should believe in him should not perish, but
have everlasting life." All this fully proved the in-
finite wisdom of the amazing plan, designed to sub-
due all things to, and keep them in the love of order
and obedience, discovering to men and angels " the
exceeding sinfulness of sin," and the awful conse-
quences of it, even when the sacred humaiiity of th^

*e

[ 218 ]

eternal Son of God was. to be the victim, as a substi-
tute for the aggressor.

We might liave shown further, that as far as we
can see, if it had not been for this divine scheme of
redemption, the sinless inhabitants of the numberless
worlds of spirits, would not ,have been made ac-
quainted with the horrible nature of transgression, pr
have been so well confirmed in an universal, invari-
able and absolute principle of obedience. Thus.it
was, " that Mercy and Truth met together, and that
Righteousness and Peace have kissed each other.'*
*' The astonishing scene, probably, remains still
deeply imprinted upon the minds of celestial spirits,
and may to all eternity be an everlasting proof of the
wisdom and sanctity ; the justiceandgoodnessofGpd.'*

It might have been added, that no sooner had the
aAvful scene of man's defection taken place, and the
dark cloud of destruction overwhelmed our guilty
parents, than the love of God, *' who delighteth not
in tlie death of the sinner, but would rather that he
should repent and live," made known this only possi-
ble mode of restoration to his favour; and perpetuated
the blessed revelation, " by typical observances
wherein men should kill a kid, a lamb, a dove, or an
unspotted male, the first bom of some animal, as an
emblem of the innocent, suffering Messiah — this re-
peated afterwards every year on a solemn day — once
every month on the first day — once every week on the
seventh day — and twice every day, morning and
evening, became a living memorial, and emblematic
record of this supernatural divine mystery."*

• Philosoph. Prin.

[ 219 ]

But alas ! this would have been a dry subject, and
unintelligible language, illy suited to the taste or com-
prehension of our author, however his urgent neces-
sities might require the inestimable knowledge of
these glorious truths.

Let us, therefore, return to our answer, and again
take notice of an objection of our author, which has
been aheady mentioned, but which is deserving of a
more particular attention.

ON THE

AUTHENTICITY OF THE BOOKS

or THE

NEW TESTAMENT.

After acknowledging the character of Jesus Christ, as al'
ready stated, our author thinks to strengthen his op^
position to sur holy religion, and to gain credit to his
infidelity, among those, who are not in the habit of
inquiring with accuracy for themselves, by assuring the
world, " That it is impossible now, to know who were the
authors of this story of the resurrection and ascension ;
as it is to be assured, that the books in which it is related,
were xvritten by the persons zvhose names they bear. The
best surviving evidence is the Jews, and yet they say it is
not true,^^

Our author thus discovers once more, either
an extieme ignorance of what the advocates for
Christianity have written on this subject ; or a deter-
mination to pass upon his unlearned readers, asser-
tions which he knows to be unfounded in truth.

It must again be repeated, that most of the books
of the New-Testament, and particularly the four
evangelists, are better vouched, and have greater evi-

[ 222 ]

dence of their authenticity, than any ancient profane
history. The writers of Caesar's Commentaries, Ci-
cero's Orations, the iEneid, or the lUad, are not so
well ascertained and authenticated as those of the
Gospels, the acts of the apostles, and of divers other
books of the New-Testament.

They have been verified by the church, and its
learned advocates, from the times of the apostles to
the present day, with as much accuracy and precision
as the nature of the thing, and the circumstances of
the times, would admit of. " The absurdity of athe-
ism has been exposed; and the atheist driven from the
field he had the presumption to call his own, even by
the very weapons which he chose for his defence.
Deism in all its forms, has been examined and detect-
ed; all its illiberal cavils have been replied to; all its
haughty pretensions confounded; and even the perti-
nent and momentous objections, to which the best in-
formed and best disposed of its advocates, sometimes
had recourse, have been weighed with impartiality,
and refuted by arguiiient. Those tenets; which rash
aild superficial inquirers had supposed to be destitute
of foundation, have been expressed with greater pre-
cision, supported by stronger proofs, and recom-
mended by new illustrations. Objections, which
from their minuteness, might otherwise have been
neglected, have now received the most satisfactory
answers-; and doubts, which from their obscurity, and
from the modesty of tliose in whose minds they
arose, might have remained unresolved, have been
openly examined and fairly removed. In short, every
pant of the great febric of religion, has received some
distinct support or illustration, which has added tO'

[ 223 ]

the .strength and beauty of the whole .systeii[i.".*
Thus where iniquity has i)iost ^bounded, grace jhajS
abounded also.

The excellent Dr. Lardner, to whom I am so
much indebted, has with, incredible labour, and the
sounflest judgment, given^uch a complete and candid
statement of the evidence on this subject, as to
amount to demonstration. To his invaluable work
on the credibility of the Gospel history, for the pur-
pose of shortening these observations, I refer every
serious inquirer after truth . He j ustly observes , that
from the quotations of Iraeneus, Clemens Alexandri-
nus, TertuUian, and other writers of the second
century ; of Origen in the third, and Eusebius in the
fourth, it appears, that the greater part of the books
which are now received by us, and are called canoni-
cal, were universally acknowledged in their times,
and had been so, by the elders and churches of former
times — and the rest now received by us, though they
were then doubted of or contradicted, were well
known and approved by many."f

It is to be suspected, I acknowledge, that our au-
thor has never been concerned in looking into the evi-
dence on which the theory of the Christian church is
founded, whatever he may have done with regai'd tp

• White's Serm. 15—16.

f The epistle to the Hebrews, the secotid epistle of Peter, the second
and third of John, those of James and Jude, and the book of the Revela-
lations, being published a considerable time after the greater part of the
other portions of the New-Testament had been written and received as au-
thentic histories, and inspired oraclps by all the churches, were not all
at once embraced throughout the whole extensive body of Christians, ^n
some places, therefore, they were at first received with doubt, till their
evidence, and the circumstances of their publication, were thoroughly ex-
amined, since which time they tuve become univers:.Uy adopted.

[ 224 ]

the heathen mythology. To those who know him as
well as I do, it will arise to more than suspicion. If
it had been otherwise, he would hardly thus have for-
feited the celebrity he has obtained as a man of
reading and observation, by betraying to the world
that he had gained it, by superficial harangues on po-
pular topics, that required little more than the sugges-
tions of a knot of friends, who might easily supply his
indolence and inattention, for purposes they esteemed
of great public importance : or perhaps with great
truth it may be said, that he has contented himself
with barely copying from the Royal Infidel of Prussia,
the apostate of Fernay, or the more modern Boulan-
ger ; all of whom have done the same from Boling-
broke, Morgan and Tindal, of the last century, whose
objections to revelation were the repetitions of many
who had gone before them.

The assertion then of our author, is like a boiv
shot at a venture. He may plead that he knew no bet-
ter; but this is a poor excuse for misleading his read-
ers, who might depend on his character as an author ;
and shows a very daring spirit, that will measure the
truth by his own weak and uninformed standard.

For the information then of those who doubt of
this important matter, among whom our author may
properly be included, I will venture to collect a very
short abstract of the testimony on which we found our
belief.

The difiiculties attending the investigation of very
ancient books, as to their authors and authenticity,
might well excuse a research further than the times
of those historians, who have treated the subject as a
system ; which generally does not happen till many

[ 225 ]

years after the original transactions have taken place :
and even then the general reputation among people of
information and chai'acter, and the tradition of the
times, in most cases are taken for the best evidence of
which the nature of the thing is capable. But as the
present dispute is of the utmost importance to the
souls of men, I shall ascend to the highest source from
whence the necessary proof proceeds.

The Bible is a word which has been in general use,
among Christians, as including those writings which
are held as of divine authority. That part of it called the
New-Testament, or the Gospels, which gives us the
history of the life and death of Jesus Christ, and
teaches the doctrine of Salvation as delivered by him
and his disciples, consists of the four evangelists, the
acts of the apostles, the epistles, and the revelation to
St. John.

It is a collection of books written by the several
persons, whose names they bear, as is asserted by
Christians in general, but denied by our adventurous
author, even in the eighteenth century.

In addition to the proof, we shall presentlv adduce,
*' the excellence of the doctrines contained in the
scriptures, is an evidence of their di\'ine authority.
This is an argument which has great force, indepen-
dent of other considerations. Thus let us suppose,
that the author of the Gospel that goes under St. Mat-
thew's name, was not known, and that it was unsup-
ported by the writers of the primitive times; yet such
is the unaffected simplicity of the narrations, the pu-
rity of the doctrines, the sincere piety and goodness
of the sentiments, that it carries its own authority
with, it. And the same thing may be said in general

F f '

[ 226 ]

of all the books of the Old and New-Testament ; so
that it seems evident, that if there were no other book
in the world besides the Bible, a man could not rea-
sonably doubt of the truth of revealed religion — ** the
mouth speaks from the abundance of the heart."
Mens writings and discourses must receive a tincture
from their real thoughts and designs. It is impossi-
ble to play the hypocrite in every word and expres-
sion. This is a matter of daily observation, that
cannot be called in question; and the more any one
thinks of it, or attends to what passes in himself or
others — to the history of the human thoiights, Vv'Ords
and actions, and their necessary mutual connections,
the more clearly will he see it. We may conclude,
therefore, even if all other arguments were set aside,
that the authors of the books of the Old and New-
Testaments, whoever they were, caimot have made a
false claim to divine authority. But there is also ano-
ther method of inferring the divine authority of the
Scriptures, from the excellence of the doctrines con-
tained therein; for they contain doctrines concerning
God — a Providence — a future state — the dut}- of man,
&c. far more pure and sublime than can any ways be
accounted for, from the natural powers of men, cir-
cumstanced as the sacred writers were. To set this
in a clear light, let any one compare the several books
of the Old and New-Testaments with the cotem-
porary writers amongst the Greeks and Romans, who
could not possess less than the natural powers of the
human mind; but might ha\'e had over and above
some traditional hints, derived ultimately from reve-
lation. Let him consider whether it be possible to
suppose, that Jewish shepherds, fishermen, Sec. should

[ 227 ]

both before and after the rise of the heathen philoso-
phy, so far exceed the men of the greatest abilities and
accomplish meats in other nations, by any other means
than by divine communications. Nay, we may say,
that no writers, from the inventor of letters to the pre-
sent time, are equal to the penmen of the books of the
Old and New -Testaments, in true excellence, utility
and dignity; which is surely such an internal" criterion
of their divine authority, as ought not to be resisted.
And perhaps it never is resisted by any, who have duly
considered these books, and formed their affections
and actions according to the precepts therein deli-
vered."*

We will now proceed to the evidence afforded us
from the history of the first and second centuries.

The Lord Jesus Christ was crucified and rose again
about the year thirty-three — and the apostles conti-
nued in Jerusalem till about the year forty-eight. At
the time of Christ's death, and of the first preaching
of the apostles, for twenty or thirty years, there was
no written system of the Salvation by Jesus Christ. It
was preached by him personally during his life, and
confirmed by continual miracles, in the presence of all
the people, openly and publickly; and finally confirm-
ed by a cruel and ignominious death ; and the fulfil-
ment of his promise, by the descent of the Holy Spirit.
Afterwards his apostles, being poor and illiterate men,
but filled with the spirit, and endowed with the gift o.
tongues on the day of Pentecost, following his exam-
ple, taught the people in Jerusalem and the neigh-
bouring nations, by word of mouth, confirming their
doctrines by undoubted and convincing miracles.

• Han lev on Man.

[ 228 ]

As yet, there was no call for written systems —
full evidence attended the apostles wherever they
went. But when they began to form and settle
churches in every place where they came, the persons
whom they appointed to govern and teach in their
absence, stood in need of written instructions, as well
as written information of the great facts of the
Christian history, to which they and their proselytes
might at all times recur; and they considered this
blessed system as bringing to their knowledge, life
and immortality.

The first fifteen years after the crucifixion, the
church was mostly confined to Jerusalem; but as
churches multiplied fast, throughout the Roman em-
pire, soon after this period, the apostles frequently
made use of writing, for the purpose of more general
information.

The apostle Paul, a man of learning and of consi-
derable natural abilities, was now added to the num-
ber of the apostles by a divine mission; and he first
set the example about the year fifty-one, or fifty-two,
(eighteen or twenty years after the descent of the Spi-
rit on the apostles) by writing an epistle to the Thes-
salonians, who had been instructed by him in person;
and who received his teachings, " not as the word of
man, but as it was in truth the word of God;" and he
exhorts them " to read it to the brethren."

In this manner he continued to write epistles to
the different churches under his care, till they
amounted to the number now extant in the New-Tes-
tament.

The other apostles, as Peter, James and John,
followed his example, and wrote the several epistles

[ 229 ]

that go under their names. The Acts of the Apostles
were written by St. Luke, about the year sixty -two
or sixty-three.

The four evangelists in order, are, Matthew,
Mark, Luke and John. The first three wrote their
Gospels about the same time that the Acts of the
Apostles were written ; and St. John wrote his Gospel
about the year ninety-eight.

Clemens says, " And yet of all the disciples of our
Lord, only Matthew and John have left us written re-
cords ; who also, as report says, were necessitated to
write; for Matthew having preached first to the He-
brews, and being about going to other nations, did in
his own country language pen his Gospel, supplying
by writing the want of his presence and converse
among those who he was now to leave. Soon after,
when Mark and Luke had set forth their Gospels,
John, they say, spent all that time in preaching, and
at length came to write for this reason. The three
first written Gospels, having been now delivered into
the hands of all, and of John himself, they say that he
approved of them and confirmed the truth thereof by
his own testimony; only there was wanting in writing,
an account of those things done by Christ at the first
beginning of his preaching. And the thing is true, for
'tis evidently conspicuous, that the other three evan-
gelists have committed to writing only those things
which were done by our Saviour in one year's space
after John the Baptist being shut up in prison. There-
fore, they say, tliat the apostle John being for these
causes thereto requested, has declared a Gospel
according to him, die time passed over in silence by
the former evangelists."*

• Euselj. Lib. iii. 42.

[ 230 ]

Irenaeus, who was conversant with Polycarp, a dis-
ciple of St. John, says, " And all the elders that were
conversant in Asia with John the disciple of our Lord,
do testify, that John delivered his Gospel to them, for
he continued among them till Trajan's time."*

In process of time, the primitive Christians, having
had these sacred books handed down to them in vari-
ous copies, authorized by the particular church who
had the original in keeping, or from men of es-
tablished characters among them, determined their
being genuine, not by any positive authority, or spe-
cial power universally acknowledged by them, as ge-
neral councils orother church assemblies ; but, as they
judged of any other of their religious facts, from tes-
timony or tradition. The first was afforded by the
cotemporaries of the apostles and their companions,
who were writers of them ; and the last, by the re-
cords of the several churches to whom they were res-
pectively written.

" The manner of handing down the Scriptures to
posterity, resembles that of all other genuine books,
and true histories. The Greeks and Romans, by tra-
dition, always received the principal facts of their his-
tories as true, and never doubted. So have Jews and
Christians. These evidences, though traditionary,
are sufficient, and afford a real argument, as well as one
ad hominem^ for receiving books so handed down to
us. For it is not to be conceived, that whole nations,
should either be imposed upon themselves, or join to
deceive others, by forgeries of books of facts. "f

• 2d Book cf Heresies, ch. 39. f Hartley on Man.

[ 231 ]

The first publication after the three Gospels and
the epistles, which we have on record, is the epistle of
St. Barnabas, written about the year seventy-one, in
which, though he does not mention the Gospels by
name, he alludes to them by a number of quotations,
whereby it is plain, that he had seen the one written
by St. Matthew, and several of the epistles.

The epistles of St. Clement, (the third bishop of
Rome, after St. Peter) to the church of Corinth, was
undoubtedly written about the year ninety-six. St.
Paul mentions him " among his fellow labourers,
whose names are in the book of life." In this epistle
he expressly quotes the epistle to the Corinthians, and
says, it was written by the apostle Paul: besides
which, it clearly appears, that Clement had in his
hands, the Gospels of Matthew, Mark and Luke; the
Acts of the Apostles; the epistles to the Hebrews, Ro-
mans, Galatians, Ephesians, Philippians, Colossians,
Thessalonians, Timotlw, Titus, James and Peter.
Clement observes also, that St. Peter's hearers at
Rome, were desirous of having his sermons written
down for their use; they therefore requested Mark to
leave them a written memorial of the doctrines they
had received from him by word of mouth, which
Mark did. When Peter knew what had been done, he
was pleased; and confinned the work by his authority,
that it might be read in the churches.

In the year one hundred, Hermas, who is mention-
ed among others, in the end of the epistle to the Ro-
mans, MT0te his Shepherd, or Pastor of Hermas,
wherein he refers to many passages from Matthew,
Luke and John. The Acts, the epistles to the Ro-
mans, Corintliians, Galatians, Ephesians, Philip-

[ 232 ]

pians, Colossians, Thessaionians, Timothy, Hebrews,
James, Peter, John, Jude, and the Revelation.

About seven years after the Shepherd^ Ignatius,
who was ordained in sixty-nine, and as some have al-
ledged, by Peter himself; and who, as Chrysostom
observes, conversed familiarly with the apostles, and
was perfectly acquainted with their doctrines, wrote
seven epistles to as many churches, in which he men-
tions the epistle of Paul to the Ephesians. He also
mentions the Scriptures, as a general name. He
plainly alludes to the Gospels of Matthew and John,
and possibly to Luke — the Acts of the apostles — the
epistle to the Romans, Corinthians, Galatians, Philip-
pians, Colossians, Thessalonians, Timothy, Titus,
Hebrews, Peter and John.

About this time, or in one hundred and eight, Po-
lycarp, who was also taught by the apostles, and had
conversed with many who had seen Jesus Christ in
the flesh, and who had been appointed bishop of
Smyrna in Asia by the apostles, in his epistles to the
churches, mentions the MTitings of the New-Testa-
ment as " the oracles of the Lord," and calls them the
Holy Scriptures. He has quotations from the epistles
to the Corinthians, Ephesians, Philippians, and Thes-
salenians — and also from Matthew's and Luke's Gos-
pels. He refers to the Acts of the apostles, the epistles
to the Romans, Corinthians, Galatians, Ephesians,
Thessalonians, Colossians, Timothy, Peter, John and
Hebrews.

In the epistle from the church of Smyrna, con-
cerning Polycarp's mart}Tdom, they give the title of
Gospel to the history of our Lord by the evangelifts.

[ 233 ]

by which they seem also to intend the Ncw-Tsffta-
ment in general, and refer to it as a book then in ufe*

Eiisebiiis, in giving an account of the evangelists
in the year one hundred and twelve, says, " Among
those who were illustrious at that time, \vas Quadra-
tus, who, together with the daughters of Philip, is
said to have enjoyed the gift of prophecy; and be-
sides these, there were at that time many eminent
persons, who had the first rank in the succession of
the apostles, who being the worthy disciples of such
men, every where built up the churches, the founda-
tions of which had been laid by the apostles; extend-
ing likewise their preaching yet farther, and scattering
abroad the salutary seeds of the kingdom of Heaven,
all over the world. For many of the disciples at that
time, whose souls the dWine IVord had inspired with
an ardent love of philosophy, first fulfilled our Savi^
our's precept, distributing of their substance to the
necessitous — then travelling abroad, they performed
the work of evangelists, being ambitious to preach
Christ, and deliver the Scriptures of the dhine Gos-
pels.''

In the year one hundred and sixteen, Papias, who
had been a hearer of St. John, (and a companion of
Polycarp) was bishop of Hierapolis in Asia, m rote five
books, entitled, " An Explanation of the Oracles of
the Lord." He asserts, that the presbyter John told
him, that " Mark being the interpreter of Peter,
wrote exactly what he remembered," and that " ^lat-
thew wrote the divine Oracles in the Hebrew tongue."
He mentions also the epistle of John and Peter, and
the Acts of the aposdes, and the Revelation.

G e:

[ 234 ]

In the year one hundred and forty, Justin Martyr
came to Rome, and presented his first apology to the
emperor Antoninus Pius. He also had the celebrated
conference with Trypho the Jew, and returned to
Rome again, and suffered martyrdom in one hundred
and sixty-four. He expressly mentions the Gospels
under the title of Memoirs or Commentaries of the
apostles and their companions — Chrisfs Memoirs.
He also calls them Gospels. He again mentions them
as the memoirs of the apostles and their companions,
who wrote the history of all things concerning our Sa-
viour Jesus Christ — as the memoirs composed by the
apostles, which are called Gospels. Thus he ac-
knowledges the four Gospels ; two written by the
apostles, and two by their companions, and asserts,
that these Gospels were publicly read in the as-
semblies of the Christians on the Lord^s days^ by a
person appointed for that purpose.

Trypho the Jew, in the conference above alluded
to, says to Justin, "I am sensible that the precepts in
your Gospels^ as they are called^ ai'e so great and won-
derful, that I think it impossible for any man to keep
them, for I ha've been at the pains to read them.'''' Jus-
tin also mentions the Revelation, as being written by
a man from among themselves, by name John, one of
the apostles of Christ. He quotes from the Acts of
the apostles — the epistles to the Romans, Corin-
thians, Galatians, Ephesians, Philippians, Colos-
sians, Thessalonians, Hebrews, Peter, and the Reve-
lations.

In the elegant epistle of Diognetus, who wrote in
cue hundred and sixty-six, he has this remarkable

[ 235 ]

passage — " The fear of the law is celebrated, and the
grace of the prophets is known; the faith of the Gos-
pels is established, and the tradition of the apostles is
kept, and the grace of the church rejoiceth exceed-
ingly." In this also he refers to St. Matthew, John,
the epistles to the Romans, Corinthians, Philippians,
Timothy; of Peter and John. He speaks of the law
and the prophets; Gospels and apostolical epistles.

In one hundred and seventy-seven, Melito, bishop
of Sardis in Lydia, says, " That AA'hen he went into
the east, he procured an accurate account of the books
of the Old Testament," from which we may safely
conclude, that there was a collection known by the
name of the New-Testament. One of his works, now
lost, was entitled, " Of the Revelation of St. John,"
so that he might have had that book in his collection of
the New-Testament.

About the year one hundred and seventy-eight,
Iraeneus, bishop of Lyons in Gaul, and disciple of Po-
lycarp, wrote five books against heresies. He is very
full as to the truth of the Scriptures. He says, " We
have not received the knowledge of the way of our Sal-
vation, by any others than those by whom the Gospel
has been brought to us; which Gospel they first
preached, and afterw ards by the will of God commit-
ted to writing, that it might be, for time to come, the
foundation and pillar of our faith. After that our Lord
arose from the dead, and " the aposdes were endowed
from above, with the power of the Holy Ghost com-
ing down upon them, they received a perfect know-
ledge of all things." They then went forth to all the
ends of the earth, declaring to men, the blessings d
heavenly peace, having all of them, aiid^every ou"

[ 236 ]

alike, the Gospel of God. Matthew, then among the
Jews, wrote a Gospel in their own language ; while Pe-
ter and Paul were preaching the Gospel at Rome,
and founding a church there. And after their de-
cease, Mark also, the disciple and interpreter of Pe-
ter, delivered to us in writing, the things that had
been preached by Peter. Luke, the companion of
Paul, put down in a book, the Gospel preached by-
Paul. Afterwards, John, the disciple of the Lord,
who also leaned on his bosom, likewise published ^
Gospel, while he dwelt at Ephesus in Asia — and all
these have delivered to us, that there is one God, the
maker of the Heavens and the earth, declared by the
law and the prophets; and one Christ, the Son of
God. And he, who does not assent to them, despis-
eth indeed those who knew the mind of the Lord, but
he despiseth also Christ himself the Lord, and he
despiseth likewise the Father, and is self-condemned,
resisting and opposing his own Salvation, as all he-
retics do,"

He often quotes the Acts of the apostles as writ,
ten by Luke, the disciple and companion of the
jipostles, and sums up with this observation. " Nor
can they," says he, " pretend that Paul is not an apos-
tle, when he was chosen to this end; nor can they
show, that Lake is not to be credited, who has rela..
ted to us the truth with the greatest exactness ; and
possibly God has for this reason, so ordered it, that
many parts of the Gospel should be declared to us by
Luke, which all are under a necessity of receiving,
so that all m/ight believe his subsequent testimony,
which he has given concerning the acts and doctrines
of the apostles; and might have a sincere and uncor-

[ 237 ]

rupt rule of faith, and be saved. Tlierefore his testU
moiiy is true, and the doctrine of the apostles is mani-
fest and uniform, without any deceit; hiding nothing
from man, nor teaching one thing in private, and ano-
ther in public. He expressly quotes twelve epistles
of Paul, and takes several verses from the He-
brews. The epistle of Peter, he acknowledges as
written by him. Also the epistles of John, the dis-
ciple of our Lord. He quotes the Revelations, as St.
John's. He generally calls them the divine Scrip-
tures— divine Oracles — the Scriptures of the Lord —
evangelic and apostolic writings — the Scriptures of
the Old and New-Testament — the law and the Gos-
pel. He says the Scriptures are perfect, being dicta-
ted by the ivord of God, and his Spirit. He declares
that there were four Gospels received by the church,
and no more; all which he has frequently quoted, with
the names of the writers; as also the book of the Acts,
w Inch he ascribes to Luke.

Li one hundred and eighty-one, Theophilus, a
learned heathen, was converted to Christianity, and
published several books. Pie quoted Matthew's and
John's Gospels, as sacred Scriptures. He alludes to
Luke, and refers to the epistles of Paul to the Ro-
mans, Corinthians, Ephesians, Philippians, Colos-
sians, Timothy, Titus, and the Revelations as written
by St, John.

In one hundred and ninety-four, Clement, a pres-
byter of Alexandria, said to have been a learned man,
and an excellent master of the Christian philosophy,
bore a noble testimony to the Scriptures in all his
WTitings. He says there were four Gospels, of Mat-

[ 238 ]

thew, Mark, Luke and John, and takes notice of the
reason for writing of Mark's Gospel. He quotes the
Acts of the apostles, as MTitten by Luke. He fre-
quently and expressly quotes the fourteen epistles of
St. Paul — also the first of Peter and the first of John.
He received the epistle of Jude and the Revelation.

Serapion, bishop of Antioch, in the year two hun-
dred, in an epistle to some who had too much respect
for a work, entitled, the Gospel of Peter, says, *' We
brethren receive Peter and the other apostles as Chris-
tians: but as skilful men, we reject those writings
which are falsely ascribed to them, well knowing that
we have received none such.

There will be no need of an apology for inserting
the strong testimony of Origen, about the year 250 or
260, whose learning, piety, and strict attention to sa-
cred things, no one will dispute, however they may
object to particular doctrines held byhim. His tes-
timony is recorded by Eusebius. He says, " I have
understood by tradition, there are four Gospels,
which, and only which, are to be allowed without con-
tradiction by the church of God, under Heaven. As
to the first, it ^vas written by one Matthew, formerly a
publican, but afterwards an apostle of Jesus Christ ;
he published it written in Hebrew, for the sake
of those Jews who believed. The second is Mark's
Gospel, who wrote it as Peter expounded to him;
whom also he confesses to be his son, in his catholic
epistle, and in these words-^the church which is at
Babylon, (meaning Rome) elected together with you,
saluteth you, and so doth Marcus my son. And the
third is the Gospel according to St. Luke, -which i;5

I 239 ]

commended by St. Paul. He wrote it for tlie sake
of the heathens. Lastly, St. John's Gospel."

Li€( me here add the observations of the excellent
Lardner, before mentioned, on this subject. "Though
many works of the primitive times of Christianity
Jiave not come down to us, we have seen and ex-
amined a large number of works, of learned Christian
writers, in Palestine, Syria, Asia Minor, Egypt, and
that part of Africa that used the Latin tongue ; and in
Crete, Greece, Italy and Gaul : all in the space of one
hundred and fifty years after writing the first book of
the New-Testament. In the remaining works of Ire-
nasus, Clement, of Alexandria and Tertullian, though
some works of each have been lost, there are perhaps
more and larger quotations of the small volume of the
New- Testament, than from all the works of Cicero,
(though of so uncommon excellence for thought and
style) in the writers of all characters for several ages,
— insomuch, that we have reason to think, a late
learned and judicious divine,* did not exaggerate be-
yond the truth, when he said, that the facts upon
which the Christian religion is founded, have a
stronger proof, than any facts at such a distance of
time ; and that the books which convey them down to
us, may be proved to be uncorrupted and authentic,
with greater strength than any other writings of equal
antiquity.

PLven Julian the apostate, acknowledges the Gos-
pels, as written by those whose names they bear. He
mentions the evangelists by name, and quotes many
passages. He particularly treats of the first chapter

• Dr. Jeremiah Hunt.

[ 240 ]

of John's Gospel — of Christ being the WbrdofGody
and the PFord being made flesh, and of the accepta-
tion in which it was at that tithe received.*

He plainly confesses, " that those were Peter's,
Paul's, Matthew's, Mark's and Luke's works, read
by Christians under their names ;"f and one might
reasonably suppose, that Julian, in that early day,
knew, at least, as much of this dispute as our author ;
dnd be is at leasts one person who tells us who wrote
them.

It is not forgotten, that it has been said, that the
canon of Scripture was first settled in the council of
Laodicea — but this, as most of our author's asser-
tions, will not appear to be the case to any one, who
will read their canon for himself. It is therein de-
clared, " That private psalms ought not to be read in
the churches, nor any books not canonical, but only
the canonical books of the Old and New-Testament."
Then follows a list of those books that are canonical.
The same may be observed on the acts of the third
council of Carthage, in these words ; " Moreover it
is ordained, that nothing beside the canonical Scrip-
tures be read in the churches, under the name of the
divine Scriptures."

Surely there is nothing in either of these that will

any way justify our author's assertion, " That the

canon of Scripture was settled in these or any other

councils."

I will take the liberty of adding an extract from

the famous Mr. Le Clerc, as immediately applicable

to this subject. He says, " We no where read of the

• Jul. part ii. 327. lib. x. 333. f Cyril, book x.

[ 241 ]

council of the apostles, nor any assembly of the go-
vernors of Christian churches, convened to determine
by their authority, that such a number of Gospels,
neither more or fewer, should be received. Nor was
there any need of it, since it is well known to all,
from the concurring testimony of cotemporaries, that
the four Gospels are the genuine M'ritings of those
whose names they bear: and since it is also manifest
there is not any thing in them unworthy of those, to
whom they are ascribed, nor any thing at all contrary
to the Revelation of the Old- Testament, nor to right
reason. There was no need of a fynod of gramma-
rians to declare magisterially, what are the works of
Cicero or Virgil. In like manner the authority of the
Gospels has been established by general and perpetual
consent, without any decree of the governors of the
church. ^Ve may say the same of the apostolical
epistles, which owe all their authority, not to the de-
cisions of any ecclesiastical assembly, but to the con-
curring testimony of all Christians, and the things
themselves which are contained in them." And ano-
ther from St. Augustine—" We know the writings
of the apostles," says he, " as v. e know the works of
Plato, Aristotle, Cicero, Varro, and others; and as
we know the writings of divers ecclesiastical authors,
for as much as they have the testimony of contempo-
raries, and of those who have lived in succeeding
ages."

This part of the argument shall now be concluded
by another quotation, equally applicable, from the fa-
mous Dr. Hardey on Man. " The manner in which
the books of the Old and New-Testament have been
handed do>vn from age to age, proves; both their gcnu-

II h

[ 242 ]

ineness, and the truth of the principal facts contained
in them. 1st. It resembles the manner in which all
other genuine books and true histories have been
conveyed down to posterity — as the writings of the
Greek and Roman poets, orators, philosophers and
historians, were esteemed by these nations to be
transmitted to them by their forefathers, in a continu-
ed succession, from the times in which the respective
authors lived; so have the books of the Old-Testa-
ment by the Jewish nation, and those of the New by
the Christians; and it is an additional evidence in the
last case, that the primitive Christians were not a dis-
tinct nation, but a great multitude of people, dispersed
tlirough all the nations of the Roman empire, and even
extending themselves beyond the bounds of that em-
pire. As the Greeks and Romans always believed
the principal facts of their historical books, so the
Jews and Christians did more, and never seem to
have doubted of the truth of any part of them. Now
I suppose that all sober minded men admit the books
usually ascribed to the Greek and Roman historians,
philosophers, &c. to be genuine, and the principal
facts related or alluded to in them, to be true ; and that
one chief evidence for this is, the general traditionary
one here recited. They ought therefore to pay the
same regard to the books of the Old and New-Tes-
tament, (independent of their divinity) since they
have the same, or greater reason for it. It is not to
be conceived that whole nations, should either be de-
ceived themselves, or concur to impose on others, by
forgeries of books or facts. These books and facts
must therefore be genuine and true; and it is a strong
additional evidence of this, that all nations must be

[ 243 ]

jealous of forgeries for the same reasons that we are."
" Whoever received the books of the New-Testa-
ment in ancient times, as genuine and true, must not
only have forsaken all sinful pleasure, but exposed
themselves to various hardships, dangers, and even to
death itself. They had indeed a future glory pro-
mised; but this being future, must have been sup-
ported with the most incontestible evidences; also, it
could have no power against the opposite motives;
and both together must so rouse the mind, as to make
men exert themselves to the utmost, till they had re-
ceived full satisfaction — besides which, it is to be ob-
served, that even joy, and the greatness of an expec-
tation, incline men to disbelieve, and to examine with
a scrupulous exactness, as well as fear and dislike. —
As to those who did not receive them, they would
have sufficient motives to detect the forgery or false-
hood, had there been any such. They were all con-
demned for their unbelief; many for their gross vices;
the Jew for his darling partiality to his own nation and
Ceremonial law ; the Gentile for his idolatry and poly-
theism; and the most dreadful punishment threatened
to all in a future state. — It may be added, that the per-
sons reproved in the Gospels, and by the apostles,
(meaning the five apocalyptical churches and the Ni-
colaitans) could not but endeavour to vindicate them-
selves. The books were all of a public nature, and
die reproofs particularly so, as bemg intended to
guard others."

We now come to the last part of the assertion ol
our author, *' That the best surviving e\ idence is the
Jews, and yet they say it is not true." Now, if by thif

[ 244 ]

it is designed to insinuate, that none of the Jews have
acknowledged the facts ©f the resurrection and ascen-
sion, it is not true, as we have already shown. That
the present Jews, as a people or nation, deny the
doctrines of the New- Testament, is not only a fact,
but is expressly foretold in those books, that they
should do so till the end of the Roman government —
Rnd they also foretel other circumstances, attending
this once chosen people of God, who are still to be re-
united to him, ftiUy convincing to many wise men of
the truth of their declarations; such as their dispersed
and humiliating state throughout the world ; their con-
tinuing a separate people, &:c. Yet true it is, that very
large numbers of Jews, in the first ages of the Chris-
tian church, embraced her doctrines, and gloried in
the cross. Nay, for many years, the whole Christian
church was made up entirely and exclusively of Jews;
and every writer, except Luke, concerned in the
Scriptures of the New-Testament, were Jews, and
none other — and at the first prosecution of Peter be-
fore the sanhedrim, the then representative body of
the Jewish nation, " they acknowledged, that indeed
a notable miracle had been done by the apostles, was
manifest to all them that dwelt at Jerusalem, and that
they could not deny it." And the consequence was,
" that the word of God increased, and the number of
the disciples multiplied in Jerusalem greatly; and a
great company of the priests were obedient to the
faith."

The Jews as a people, nevertheless, at this day, as
they have been since the time of Moses, are firm be-
lievers in revelation, and though they reject Jesus

[ 245 ]

Christ as the promised Messiah, and will not at pre-
sent have him to reign over them, yet they fully
believe in one yet to come, as foretold by Moses and
the prophets. Let some of their late learned, judici-
ous, and excellent writers, speak for themselves. —
*' When we reflect," say they, speaking on the subject
of revelation, "on the baneful systems set up in ages
past, and in this one too by philosophers — when we
see the providence of God, his justice, and even his
existence contested — fatality mtroduced — liberty de-
stroyed— the land marks of right and wrong daringly
torn up, or placed with uncertainty, by those pretend-
ers to wisdom — man degraded — ailthebonds of socie-
ty dissolved — ^'ain imaginations and racking doubts
substituted in the place of the most comfortable and
salutary truths — when we see these things, our spirit
is stirred up at all these errors, and we cannot help
thinking ourselves happy in being preserved from
them by such reasonable and holy laws. O Israel !
happy are v/e, for the things that are pleasing to God,
are made known to us; he hath not dealt so with any
nation."* And again, speaking of the Christian reli-
gion, they say, " Those Christians who persecute on
account of religion, either offend against truth, or are
illy acquainted with their religion. We Jews, can as-
sure them, that the Christian religion does not oblige
men to murder one another for paragraphs, no nor for
the most important doctrines. The true spirit of their
religion, breathes nothing but mildness — he calumni-
ates it, who ascribes to it the mad deeds of blind fanat-
' icism, and the crimes of dark policy. It equally

• Letters of certain Jews, 310,

[ 246 ]

condemns both these. Those Christians confound
Christianity, with the abuses made of it. When will
those great men deign to reason justly."*

The Jews do not even doubt, that the books of the
New- Testament, were written by the evangelists,
who were their countrymen; and Jews as well as they.
They do not deny the writings of Paul and Peter,
James and John, or any other of the authors of the
New-Testament; but they suppose them either to
have been impostors, or misled and imposed upon :
but these very Jews, as a people, and all their sacred
writings, profess the same things, in expectation of
their Messiah to come, with the like properties, qua-
lities and chai'acter.

The foundation of our author's after observations,
being thus answered and removed out of the wa}^ I
shall pass them by without, and indeed as unworthy
of, farther notice. I mean the ridiculous story he has
introduced from the poets, about the race of giants
making war against Jupiter, and thi'owing an hundred
rocks against him at once ; and afterwards being con-
fined under Mount Etna. From this he supposes the
story of Satan's making war against the Almighty,
took its rise — that Satan was then defeated and con-
fined to a pit, and afterwards let out again, to deceive
a woman in the garden of Eden — finally, that Satan
obtained a triumph over the whole creation, Jews,
Turks and infidels, and even the Almighty himself —
with a number of other as profane and blasphemous
accounts of the Christian system, originating in his
own brain, or the imaginations of heathen poets, who

• Letters of certain Jews, 172.

[ 247 ]

\\ ere at a loss to account for the phenomena of nature,
from the mere light of nature, unassisted by revela-
tion. But these are not to be found, either in the
books of the Old or New-Testament, or in any theory
of a Christian church, ancient or modern. This suf-
ficiently proves, what was before suggested, that our
author has undertaken to write on a subject, the first
principles of which he has not troubled himself to in-
vestigate. He has barely vamped up, in a parade of
language, the well answered objections of the Deists
of the last, and beginning of the present century. To
these our author may claim the merit of adding, the
ludicrous and blasphemous reveries of debauchees
and drunkards over their cups ; thinking thereby to
impose on the world such stuff for argument, merely
because he has prefaced it with the name of " The
Age of Reason;" as if reason consisted in falsehood,
ridicule and burlesque.

I shall therefore pass by all this rhapsody of non-
sense, and proceed to his observations on the books
of the Old and New-Testament, beginning with Ge-
nesis, and ending with the Revelations.

THE OBJECTIONS

TO THE

OLD TESTAMENT,
CONSIDERED.

Our author introduces his general observations on the Biblcy
by endeavouring to prejudice the unxuary in favour of his
objections^ by assuring them^ " That although the boldness
of his investigatio7u xooxdd alarm yyiony, yet it xvould he
paying too great a compliment to credulity, to forbear
them on that account — that the times and the subject de-
mand it to be done — that the suspicion, that the theory of
zuhat is called the Christian church is fabulous, is becomiiig
very extensive in all countries ; and that it xuill be a conso-
lation to such persons, to see the subject freely investi-
gated.''^

1 T must be evident by this time, to every can-
did and sincere inquirer after truth, that if the facts
ab-eady treated of in this answer be true, there can be
little necessity of further argument, to show the
weakness as well as wickedness of the other ob-
servations of the Age of Reason, on the Christian

I i

[ 250 ]

system ; yet, for the sake of those who have not
time or inclination to search into these things, we
will proceed, by taking previous notice of the obser-
■sations above referred to, which he calls bold investi-
gations.

Let me ask this man, who seems so fearful of pay-
ing a compliment to credulity, who it is that he
supposes will be alarmed by the boldness of his inves-
tigations ? He must, I conclude, mean the weak and
ignorant alone. What has he done to give this
apprehended alarm to those who understand the sub-
ject? He has done very little more, than change the
style and language of his predecessors, though they
have been so fully answered.

Indeed it could scarcely have been credited, be-
fore son'owful conviction had prevented a doubt, that,
at this day of light and knowledge, a man could have
been found, pretending to any character in the learned
world, who would have ventured to talk of the free-
dom and boldness of investigations, that were to con-
sist wholly of dogmatical assertions on subjects of so
great importance, without attempting either argument
or proof — and this too, in direct opposition to the un-
weariedand successful labours of the most learned men
of which the world has ever boasted, in answering and
confuting the rational and learned objections of men
of knowledge and science, who had, (contrary to our
author's pretensions) made the professions and doc-
trines of Christians their long and serious study.
These have with great abilities arranged and support-
ed every objection, that could with any propriety be
urged against the Christian system, by arguments and
reasons founded on the nature and consequences of

[ 251 ]

tliat system. Mr. Hartley justly observes, that

" the true and pure religion of Christ, alone grows
more evident and powerful, from every attack that has
been made upon it; and converts the bitterness and
poison of its adversaries into nourishment for itself,
and an universal remedy for the pains and sorrows of a
miserable and degenerate world."

The insuperable vanity and unconquerable pride
of our author, must have led him to suppose, that his
religious dogma's would prove as successful with the
ignorant and credulous multitude, as many of his po-
litical heresies have done, merely because they were
asserted with a licentious boldness, that refused the
aid of proof or reason.

We agree with his position, that the times and the
subject are very important; and, if he pleases, that in-
fidelity is gaining ground in every part of the Chris-
tian world. Is this to be wondered at, when we find
infidels in all corners of the land, using every mean and
subtle artifice to poison the minds of the young and
uninstructed; taking advantage of a season of political
disorder and confusion; and impressing them both by
precept and example, with an aversion to search after
truth, and a love for every vicious inclination.^

But under this distressing view of the subject, we
would acquaint our author with one important fact;

• The observation of Mr. Gibbon, on the scepticism of the pagan
world, at the first propagation of Christianity, may be applicable here. —
" The contagion of these sceptical writings, had been diiTused far beyond
the Kumber of their readers. The fashion of incredulity was communica-
tred from the philosopher to the man of pleasure or business ; from the no-
ble to the plebian ; and from the master to the menial slave, who waited
at his table, and who eagerly listened to the freedom of hi» conversa-
tion."— Vol. ii. 355.

[ 252 ]

that even this truth, in which he seems so confident,
with all its melancholy train of evils, is a confirmation
of the doctrines he is endeavouring to subvert, and is
an additional proof of the divinity of the sacred Scrip-
tures ; the evidence in whose favour is increased even
by our author himself.

Hearken to what these divine writings said on this
subject, under a prophetic spirit, almost two thousand
years ago, when th.e Christian system was in its in-
fancy, and under the apparent direction of a few poor,
despised, obscure and illiterate fishermen. " Now
the Spirit speaketh expressly^ that in the latter times,
some shall depart from the faith, giving heed to seduc-
ing spirits and doctrines of devils, speaking lies in
hypocrisy, having their consciences seared as with a
hot iron. And there were false prophets among the
people; even asthere shall be false teachers among you,
v/ho privily shall bring in damnable heresies, even
denying the Lord that bought them, and bringing on
themselves swift destruction. And many shall fol-
loiv their pernicious ways^ by reason of whom the
way of truth shall be evil spoken of — whose judgment
now of a long time, lingereth not, and their damnation
slumbereth not — but chiefly them who walk after the
flesh, in the hist of iniclean7iess^ and despise goi^ern-
Tiient — presumptuous are they — self-willed, they are
not ashamed to speak evil of dignities — but these, as
natural brute beasts, made to be taken and destroyed,
speak evil of things they understand not^ and shall ut-
terly perish in their own corruption, and shall receive
the reward of unrighteousness. Spots are they, and
blemishes, sporting themselves with their own deceiv-
ings, while they feast with } ou." And again : " This

[ 253 ]

second epistle, beloved, I now write unto you, in both
which, I stir up your pure minds by way of remem-
brance, that ye may be mindful of the words which
were spoken before by the holy prophet ; and of the
commandment of us, the apostles of the Lord and Sa-
viour— knowing this first, that there shall come in the
last days, scoffers walking after their own lusts, and
saying, where is the promise of his coming."

As to the consolation that is to be afTorded to the
doubting inquirer, it can never arise from any free
investigation of the subject by our author ; for, so ftir
from attempting to examine into the books called the
Old and New-Testament, he acknowledges in page
39 of his pamphlet, that he kept no Bible, and that he
could not recollect enough of the passages in Job, on
which he was descanting, to insert them correctly.

What idea must this vain man have of his readers,
or could he suppose that his own character v.as as
great a secret to some of them, as it appears to be to
himself.

He seems confident that m hatever he says, how-
ever ridiculous or absurd, will be taken for truth; and
that he will be considered as an able investigator of
doctrines and truths, of which, in the same breath,
he confesses himself ignorant. Surely his advocates
and proselytes must have a mean opinion of their own
understandings, thus to become the dupes of so vain
an imagination.

But to proceed. He sets out according to his
established practice, with asserting a number of pal-
pable falsehoods relative to the Bible; and then, con-
sidering them as proved facts, he argues against the
authenticity of their divine origin.

[ 264 ]

He declares, without hesitation, " That^ begin-
ning 'With Genesis^ and ending 'with the Re'uelationSy
■we are told these books are the word of God ; but who
told lis so ; nobody can tell, except that %ve tell one
another ^o."

This extraordinary introduction to his immediate
attack on the Bible, containing the Old and New-
Testaments, leaves us at a loss to determine, which is
with him most predominant, falsehood or ignorance.
Conscious of my own fallibility and liableness to
error, I am sorry to treat any of my fellow-men, even
with a seeming harshness ; but in so important a con-
troversy, one in which the essential interests of man-
kind are so deeply involved, truth requires plainness
without abuse, and clear deductions Vt'ithout decep-
tion, or flattering the person of any man. I appeal
to the judgment of even the candid enemies of reve-
lation, on this charge of wilful perversion of historic
truth, contained in the above declaration.*

Is it not well known to our author, as it is to aU
the w^orld, that the Christian church and its advo-
cates, for near eighteen hundred years, have unequi-
vocally declared the w hole Bible to be the word of
God : and that the Jews for twice that period, have
published to all mankind, that they consider the Old
Testament in the same point of light.

And can it be possible, after the many judicious
and instructive works of the learned in the knowledge
of antiquity for so many j'^ears past, added to the in-

* " A season there is, when inactivity were a crime, and public admo-
nitioiv, even at the hazard of personal comforts, rises into indispensible
obligation ; to those at least who are desirous that their Master should not
be ashamed of them at his second coming." Wakefleld.

[ 255 ]

variable testimony of a whole nation from its origin to
this time, attended with public monuments, rites,
feasts, and other memorials of the great events of their
religion, with the profession and practice of all deno-
minations of Christians, that any man, who calls him-
self a philosopher, can with the appearance of truth
say, " That nobody can tell who told us that the Bible
naas the vjord of God.'''' The charge is not a denial
of the Bible being the word of God, but of our know-
ledge of the authors who '\vrote and published it as such.
That this writer should not understand it — that he
should deny the conclutiive nature of the testimony,
by which it is said to be proved to be the word of
God; and that he should impiously reject its doctrines
as not coming from God, though acknowledged by
him to be a pure morality, is not at all surprizing
with his present temper of mind; but that he should,
against such a host of evidence, positively assert,
that nobody can tell who originally published the
Bible as the word of God ; and has since supported
and shown, by irrefragable and convincing arguments,
that it is so, is a degree of vain confidence, scarcely
credible to any one unacquainted with the personal
character and history of our author.

In stating the history of this business, he falsely
charges " the church mythologists, with determining
by vote, out of a collection made by them, which of
the collection should be the word of God;" and that
" it is a matter altogether of uncertainty to us, whe-
ther such of the writings as now appear under the
name of the Old and New-Testaments, are in the same
state in which those collectors say they found them,
or whether they added, altered, abridged, or dressed

[ 256 ]

them up." We have already adduced proof of the
falsity of this charge, when applied to the New-Testa-
ment. We shall now show it is still more absurd
when applied to the Old.

Our author must have been wholly unacquainted
with the evidence adduced in support of the divine
authority of the Old- Testament ; and therefore cannot
be justified in attempting to shake the faith of the
unlearned, and to impose on mankind in general by
his presumptuous and positive declaration; for he
must have proceeded on principles known to him at
the time to be unfounded in truth.

He could not have been ignorant, that the books
of the Old Testament, had been the sacred books of
the Jews, and received by them as a divine revelation,
and the word of God, for some thousands of years,
and that without doubt or dispute. That the Jews are
a people more jealously scrupulous of their religious
principles, and the facts on which they are founded,
than any people on earth; even to the numbering of
the lines, words and letters, of the copies of their sa-
cred writings.

" When corruption in worship and manners, and
many superstitious usages grew up among the Jews,
they were (says Dr. Worthington) obliged to devise
an oral law, to be handed down by oral tradition, to
countenance those corruptions and innovations, which
law they afterwards collected into a body, and com-
mitted to writing. But the Misbna had been need-
less and superfluous, durst they have incorporated
their traditions with the Scriptures. As they have not
done this, in a case in which they were most tempted
to do it, there is less room to suspect their having

[ 257 ]

wilfully corrupted them in other respects. So scrii
pulously vigilant were the Jews in presenting the
Scriptures, that the Masorites numliered not only the
sections, but even the words and letters, that no fraud
or inadvertency might corrupt the least jota, of wlmt
they esteemed so sacred. If a word happened to be al-
tered in any copy, it was laid aside as useless, or given
to a poor man to teach his children by, on condition it
was not brought into the synagogue. The prince was
obliged to copy the original exempler of the law, laid
up in the sanctuary, with his own hand ; and every
Jew was to make it his constant discourse and medi-
tation, to teach it to his children, and wear part of it
on his hands and forehead."*

Under these circumstances, there can be no hu-
man writings or historic facts handed down to us

from antiquity, with half the evidence of their truth
and certainty. Therefore, when our author asserted,
" When the church mythologists established their
system, they collected all the writings they could find,
and managed them as they pleased," he must have
known that he contradicted the clearest and most un-
equivocal testimony, that ever was produced in sup-
port of any ancient books, yet known to the world.

" The Jewish synagogues, in all countries, were
numerous; wherever the apostles preached they found
them; they were established by the directions of the
rabbins, in every place where there were ten persons
of full age and free condition. Accordingly the jealous
care with which the Scriptures were preserved in the
tabernacle, and in the temple, was not more calculated

• Vol. i. 136—1.40.
Kk

[ 258 ]

to secure their integrity, than that reverence which af-
terwards displayed itself in the dispersed synagogues,
and in the churches consecrated to the Christian
faith."*

The language in which they were written, is a
great evidence in their favour, as has been often ob-
served by the best authors. It is that of an ancient
people, who had but little intercourse with any of their
neighbours; and even if they had, they generally spake
languages similar to their own; of course, it was not in
so gi'eat danger of changing, as modern languages
which are mingled together by so many political^ lite-
rary^ and commercial relations.

Yet some changes must have passed between Mo-
ses and Malachi, a space of many hundred years. The
Biblical Hebrew corresponds to this criterion. The
style is too greatly diversified to have been the work of
one jew, or any set of cotemporary Jews. If false,
there must have been a succession of impostors in
different ages, which is altogether inconceivable. The
Hebrew language ceased to be spoken as a living lan-
guage, soon after the time of the captivity, and there-
fore it was impossible to forge any thing in it, after
it became a dead language.

There was no Hebrew grammar till many ages af-
ter, and it is impossible to write in a dead language

• Grey's Key to the Old-Test. 13—16.

There were thi-ee celebrated universities of Jews in the provinces of
Babylon, viz. Nabordia, Pompeditha and Seria, besides several other places
famous for learning. Buxtorf's Tib. eh. vi. Ltghtfaot's Harm. 335.

In Egypt, the Jews had a temple like that of Jerusalem, built by Onias,
and continued 343 years, till the reduction of Jerusalem by Titus.

The Jews at that time, (says the Talmud) were double the number in
Egypt, that they were when they left it under Moses. Joseph Antiq. lib. xii.

[ 259 ]

without a'grammar. All the Jewish Scriptures must, on
these principles, have been as old, at least, as the Baby-
lonish captivity, and as all could not have been written
in the same age, some must have been more ancient.
The simplicity of their style ; the delivery of the se-
veral narrations and precepts without hesitation; the
authority with which the writers instruct the people;
are all circumstances peculiar to those who have both
a clear knov/ledge of what they deliver, and a perfect
integrity of heart. These are sentiments on this sub-
ject, collected in substance from the Treatise on
Man,* but they are so forcible and conclusive as to
enitle them to the full consideration of every reason-
able mind.-j-

How carefully and designedly does our author con-
found Jew and Christian, under the general name of
church mythologists. He had objected to the Chris-
tian revelation, the want of the testimony of the Jews,
*' ivbo luere the only siirmijing witnesses of the ori-
ginal transactions relating to their religion:'*'' and
now, sensible of the weight of Jewish testimony with
regard to the Old- Testament, he keeps them out of
sight, and seems to suppose their origin to have been
that of the church mythologists, whom he sets to vot-

• Hartley's.

t It deserves to be remarked, that impostors would probably never
have ventured on the many and fearful denunciations which the prophets
make against the nation of Israel, for their disobedience to the institutions
of God. If they had not proceeded on the authority of a law already es-
tablished and held sacred among them, or on the clearest evidences of their
•wn sacred character, would not the indignant people have detected th«
imposture, rejected their prophetic mission, and spurned from them men
*hom they would have considered only as insulting them by their re-
proaches and threatcnings, without th« sanction of Heaven ?

[ 260 ]

ing, which books of a collection made by them,
should be the word of God. He may indeed have
been so unacquainted with ecclesiastical history, as
to have supposed Jew and Christian to have been co-
temporary at their origin; or that they were the same
church; but if so, he should have been the last man,
to have undertaken to write on the subject.

No one at this day, not even our author, will deny
that such a man as Moses did exist; or that he was
the great leader and head of the Jewish common-
wealth, at their departure from Egypt to the land of
Canaan.

This great people have it among them, handed
down from generation to generation, as an indisputa-
ble fact, that this Moses was the author or writer of
the pentateuch, which contains the first five books of
the Old-Testament, and is the foundation and sum of
all the rest.

If by this it is understood, that Moses himself
wrote every word and letter, as now found in our Bi-
ble, it is not what is asserted. Moses, by command
of God, kept an exact register of all the public transac-
tions, " ivhich was laid up before the Lord^ under the
care of the priests and Lemtes ;'''' and this was con-
tinued throughout their generations, as appears from
the whole tenor of their history. From this register,
as the great source of all their historical facts, their
judges, prophets, kings and priests, were to make co-
pies for their instruction, to be read in their syna-
gogues, and to be the rules of their conduct.*

* Mr. Hartley supposes the pentaleuch consists of the writings of Moses,
put together by Samuel with a very few additions. Samuel also collected
Joshua and Judges — he wrote the book of Ruth, with the first part of the

[ 261 ]

These copies were made out, generally, by the
priests and scribes, who were of the Levites, and
sometimes by their prophets, as Samuel, Nathan,
Gad, Ezra and Nehemiah, who had the chief hand in
the government of the people, and that in all ages of
the Jewish commonwealth; and this being always
done by public authority, a few notes of explanation
might have been added from time to time, no ways in-
terfering with the original text — such as, " Now the
man Moses was very ?neek above all the men upon the
face ef the earth. — Anditremaineth there to this day.
— ^he place was called Eshcol^ because of the cluster
of grapes which the children of Israel cut down from
thence. — And again^ the Canaanite was then in the
land;'''' together with the accounts of the deaths of
Moses and Joshua at the end of the respective books,
and the like. But as these were always done under
public authority, and by their holiest men, who were
prophets under divine inspiration, no injury was ever
considered, as done to the integrity of these books, es-
pecially as the original was a sacred deposit in the ark
of the covenant. Indeed Maimonides, the famous
Jewish writer says, that Moses himself wrote out
twelve copies of the law, with his own hand, one for
each tribe, besides that which was laid up in the side
of the ark; and the rabbins teach, that ever}' Jew was
obliged to have a copy of the pentateuch by him.*
And Ezra and Nehemiah are said to have brought

book of Samuel, The latter part, and the second hook, were written by-
Nathan and Gad. Kings, Chronicles, Ezra, and Nehemiah, were collected
ani written by Ezra and Nehemiah. Esther by some eminent Jew, perhaps
Mordecai. Job is uncertain, &c.

• Maim. Pro«. in seder: Zeraim, fol.3. Reas. of Christ. 176.

[ 262 ]

three hundred copies of the law into the congregation
assembled, at their return from captivity.*

It was from this example, perhaps, that the prac-
tice among the eastern nations arose, of keeping pub-
lic registers of all important transactions. This is
mentioned in 2d Esther, xxiii. when Mordecai had
saved the king's life: " It was written in the book of
the Chronicles, before the king." And in the 6th
chap. V. 1, it is said, " That on that night could not
the king sleep; and he commanded to bring the booh
of records of the Chronicles^ and they were read be-
fore the king."

God expressly enjoined it upon Moses to keep re-
cords of what he had commanded him, in 17th Exod.
14th ver. when Amalek and his people were beaten,
in the first battle that the Israelites had, after leaving

• Drav. de Trib. liv. iii. chap. i. Reas. of Christ. IT'S.

There is now no doubt, that Ezra, upon his return from the captivity
of Babylon, undertook the settlement of the canon of the Old-Testament,
by collecting the inspired books of their prophets into a body, and revising
and publishing them in one volunie, as we have them at this day. That af-
ter he had finished it, he had it approved by the grand sanhedrim of ths
Jewish nation, and published by their authority. Nehemiah, their last
(inspired) historian, and Malachi their last prophet, both cotemporaries
with Ezra, assisted him in forming this new edition of the Old-Testament.
Ezra went further, and compared the several copies then extant together,
and corrected all the errors which had crept into them thi-ough the negli-
gence or mistakes of transcribers. He changed the old names of severat
places that were grown obsolete, and instead of them inserted such nevr
ones, as the people were better acquainted with. He filled up the chasms
of history, and added in several places, what appeared to be necessary for
the illustration, connection and completion of the whole. And lastly, he
wrote every book in the Chaldee character, which since the captivity, the
people understood much better than the Hebrew. 1 Stack. Hist, of Bib.
Introd. 11, Ijfc.

Ezra was also a prophet and a scribe, ready in the law of Moses — the
Jews looked upon him as another Moses — they call him the second founder
of the law. Lewis Antiq, Heh. lib. viii

[ 263 ]

Egypt. " And the Lord said unto Moses, write this
for a memorial in a book, and rehearse it in the ears of
Joshua." So when Moses, with the Israehtes, had
encamped on Mount Horeb, and the law was given to
them, the ten commandments were written by God on
two tables of stone, and put into the ark; hence it was
called the ark of the covenant — the ark of testimony —
and which, together with the rest of the law given at
the same time, Moses was to teach the people
throughout all their generations. This could not be
done, but by making them matter of record, from
which copies might be taken, for the instruction of
their future generations.

When Aaron, Nadab and Abihu, with the seventy
elders, were ordered to go up to the mountain, Moses
left them at the foot of it, and went up alone to speak
with the Lord: he returned with the words of the Lord
to the people: " then Moses wrote all the words of the
Lord, and rose up early in the morning, and builded
an altar under the hill, and twelve pillars, according
to the twelve tribes of Israel; and he took the hook of
the covenant^ and read it in the audience of the peo-
ple."* And after he came down from the mountain
with all the commandments of the Lord, and the se-
cond pair of tables of stone, he was again commanded
to write what he had received — " And the Lord said
unto Moses, write thou these words, for after the tc
nor of these words, I have made a covenant with thee
and with Israel."f And afterwards it is said, " And
Moses wrote the law, and delivered it unto the priests
the sons of Levi, who bear the ark of the covenant of

• 24th Exod. 4—7. f 34th Exod. 27,

[ 264 ]

the Lord, and unto all the elders of Israel."* When
Moses recapitulates the several journies of the people
in their presence, he says, " That he wrote their go-
ings out according to their journeys, by the command-
ment of the Lord."!

Moses not only wrote the book of the law, and put
it into the side of the ark, while the two tables of
stone were put into the ark itself, but he also " com-
manded the priests, and all the elders of Israel, saying,
at the end of every seven years, in the solemnity of
the year of release in the feast of tabernacles, when all
Israel is come to appear before the Lord thy God, in
the place which he shall choose, thou shalt read this
law before all Israel, in their hearing — gather the peo-
ple together, men, women and children, and the stran-
ger that is within thy gates, that they may hear, and
that they may learn and fear the Lord your God, and ob-
serve to do all the words of this law."J Here is every
mark of honest integrity that could have been expect-
ed, and every mode of preserving this book unadulte-
rated, that publicity could have suggested — and what
renders imposition less possible, was the command to
" study this book constantly — to bind it for a sign upon
their hands, and frontlets between their eyes ; to teach
it to their children, speaking of it when they sat in the
house, and when they walked by the way, and when
they lay down, and when they rose up — to write it
upon the door posts of their houses, and upon their
gates."l|

In describing the acts and duties of a king, when
the people should thereafter desire one, it is ordered,

• 31st Deut. 9. t 23d Numb. 2.

X 31st Deut. 10—13. || 11th Deut. 18—20.

[ 265 ]

" That when he shall sit upon the throne of his king-
dom, he shall write a copy of this law, in a book, out
of that which is before the priests and Lemtes^ and
it shall be with him, and he shall read therein all the
days of his life."* So necessary was the knowledge
of the law to good government, that it was not only to
be kept with religious care by the principal officers of
the government, and read in the ears of the people ;
but it was essentially necessary that it should be of
easy access to the people at large, that they might
know and understand it — copying a sufficient number
for three millions of people, being not an easy task.
Therefore God commanded, that, when the congre-
gation should pass over Jordan, where they were to
inherit the land and become a great nation; and of
course many must live at a great distance from the ta-
bernacle, where the book of the law vv^as kept, and
read to the people every Sabbath day, " they should
set up great stones, and plaster them with plaster;
and should write upon the stones, all the words of this
law, very plain. "f And afterwards it is commanded,
" When all Israel is come to appear before the Lord
thy God, in the place which he shall choose, thou
shalt read the law before all Israel, in their hearing;"
and again he is commanded to write his song and
teach it to the people, which he accordingly did 4

We read throughout the Old-Testament, in al-
most every period of the the Jewish state, *' of the law
of the book of Moses — the law of the Lord — the book
of the covenant — the book of the Cluonicles of the

• 17th Deut. 18—19. \ 27th Dcut. 2—8.

X 31st Deut. vcr. 11—19—22.

ll

[ 266 ]

kings of Israel — the book of the Chronicles of the
kings of Israel and Judah — the book of the Acts of
Solomon — the Chronicles of king David — the book of
Samuel the Seer— the book of Shemaiah, the pro-
phet;" and many others.

It is expressly recorded in Joshua, that he built an
altar, and performed the directions and command-
ments as written in the hook of the law of Moses ^ af-
ter his passing over Jordan, and taking the cities of
Jericho and Ai, by writing on the plastered stones,
" A copy of the laiv of Moses ^ which he wrote in the
presence of all the people.^"* And when the elders,
and officers, and judges, with the people, were placed
half over against Mount Gerizim, and half over
against Mount Ebal, as had been commanded ; " Jo-
shua read all the words of the law^ the blessings and
the cursings, according to all that is written in the
book of the law; there was not a word of all that Mo-
ses commanded^ which Joshua read not before all the
congregation of Israel.''''^ And just before Joshua's
death, he made a covenant with the people, " and Jo-
shua wrote these words in the book of the law
of God."t This was all done immediately after the
death of Moses, while the whole congregation were
complete witnesses of all the transactions related to
them.

In a word, we find Moses commanded by the Lord,
to write the law and the commandments, with the go-
ings out of the people, and indeed all the public
transactions, in a book. We find him actually exe-
cuting this commandment, for it is written, " And it

• 8th Josh. 30. t 24th Josh. 26.

[ 267 ]

came to pass, when Moses made an end of writing the
words of this law in a book until they were finished,
that Moses commanded the Levites, 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 co-
venant of the Lord your God, that it may be there for
a witness against thee.^'''^

In the time of his successor, we find him reading
it publickly to all the congregation. Throughout the
administration of the judges and reigns of their kings,
we find it kept in the temple, while copies are in
every principal man's hands, and referred to on every
occasion, and usually read in the ears of all the peo •
pie, from day to day.

The judgments of God are constantly said to be
inflicted on the nation for not walking after the law of
the Lord, as given by Moses the servant of the Lord.
In the reign of king Josiah, only 600 years before the
Christian sera, the book of the law was found in the
house of the Lord, and he read all the words of it to
the people, t This is repeated in the times of Ezra and
Nehemiah.J

David appointed certain of the Levites " to mi-
nister before the ark of the Lord, atid to record^ and
to thank, and to praise the Lord God of Israel." ||

" Josephus asserts, that from the death of Moses to
the reign of Artaxerxes, the prophets, who succeeded
that legislator, wrote the transactions of their o\mi
times. This assertion is confirmed by the sacred
writers who mention the names of many prophets, as

• 31st Deut. 24. \ Kings, chap, xxiii. 2.

X Jcrem. chap. viii. 8. || 1st Chron. chap. xvi. 4.

[ 268 ]

having recorded the affairs of the Jewish nations."*
It is therefore very probable, that the book of the law,
in Moses hand- writing, was preserved, till the return
of the captivity from Babylon, besides the copies that
were preserved by Daniel, Nehemiah, Ezra, Zecha-
riah, and the other prophets, whose inspiration, ability,
and kno\Mi integrity, have always been confidently
trusted in by the Jewish nation.

In fine, the Jews as a people universally acknow-
ledge the fact, that Moses was the writer of the penta-
teuch, and that from his day to the present time —
their fasts, feasts, and all their religious services, as
well as their ancient and modern historians, all agree,
without a dissenting voice, in this account of their sa-
cred books. Eben Ezra is said to be a single excep-
tion— he lived in the twelfth century, and supposed
that the pentateuch, as now in our Bible, was written
about the time of the Kings, but he always acknow-
ledged their authenticity and divine authority, and that
they contained faithful accounts of the transactions of
Moses.

This people, at the time when Moses brought
them out of Egjpt, consisted of near three millions of
souls. He writes his history, for this very people,
from time to time, as the facts happen. In one
instance, it is said that he WTOte it the next day. We
find him reading his works to the people, as the com^
Viandraents of the Lord^ immediately after the events,
when they must have been fresh in every man's me-
jnory. His audience were those who accompanied
bim out of Egypt, and he relates the several extraor^

• An attempt to a version of 12 Minn. Proph. 5 of preface.

[ 269 ]

dinary and miraculous occurrences, as happening in
their presence, and before their eyes. Facts, for the
truth of which, not a few special witnesses chosen for
the purpose, but the whole congregation were vouch-
ers, and vouchers the most authentic, having them-
selves, either as actors or spectators, been partakers in
them. *' The Lord our God made a covenant witb us
in Horeb. — The Lord made not this covenant ivitb
our fathers, but witb us, eisen us, w^ho are all of us
here alhe this day. — The Lord talked ivitb you,
face to face, in the mount, out of the midst of the fire.
I stood between the Lord and you at tliat time, to show
you the word of the Lord; for ye were afraid by reason
of the fire, and went not up into the mount."* And
again, " And know ye this day ; for I speak not with
your children, which have not known, and which have
not seen the chastisement of the Lord your God — his
greatness — his mighty hand, and his stretched out
arm, and his miracles and his acts which he did in
Egypt unto Pharaoh the king, and unto all his land,
&,c. &c. 'Qui your eyes have seen all the great acts of
the Lord which he did."f Here could be no possible
means of deception, neither could any valuable end be
answered by it. These great miracles were done be-
fore the w hole congregation — every individual passed
through the Red Sea — every individual saw the pillar
of cloud by day, and the pillar of fire by night. So
many thousands could not have been slain for their
disobedience, and so many thousands cured by look-
ing to the brazen serpent, without the knowledge of
the whole congregation. Their clothes not wearing

• 5th Deut. 2—6. f 11th Dcut. 2—7.

[ 270 ]

out, and their shoes continuing for forty years, must
have been facts, in which they could not have been de-
ceived, and which Moses dared not to have asserted,
if they had not been known to be true, by the whole
people. The manna* from heaven, and the quails
that served them for meat, were in their own nature
facts of public notoriety, " equal to the ascending of
a balloon^ or the sun at noon-day ^'^ and of which every
common man was an adequate judge; and it was impos-
sible tohave deceived such a body of men for the space
of forty years together. Could the chief priests and
scribes for several hundred years have been deceived,
respecting some of themanna of the wilderness in their
keeping, and laid up in the tabernacle as a standing
memorial to future generations of the wonderful
works of the Lord in their favour ?

The supplying of three millions of people in a wil-
derness, surrounded by the most savage and inveterate
foes; was a task not in the power of mortal man, in
Moses's circumstances, without divine and superna-
tural aid : yet all will allow, that the Israelites did mi-
grate from Egypt to Canaan, and did overcome the
inhabitants of the land.

Let our adversaries seriously consider the difficulty
modern governments experience in supplying a few
thousand men with food and cloathing, in a most plen-

• This was not such manna as we are now acquainted with, and is
only used in medicine — but it was like a very small round grain, fit for
nourishment, and so hard as to be ground in mills or beaten in a mortar —
Numb. 9 and 8. Yet it was melted by the sun, bred worms, and stunk if
kept over night, except the night before the Sabbath, on which day it ne-
ver fell at all — yet, when to be preserved as a standing memorial of the
divine mission of their leader, and the supernatural origin of their whole
system of government, to the conviction of future generations, it was du-
rable as marble.

[ 271 ]

tiful country, with the advantage of money and friends ;
and then say what must have been Moses's fate, witli
his numerous hosts, suddenly fleeing from a tyrant,
through an inhospitable wilderness, surrounded with
warlike and implacable enemies, if he had depended
alone on human exertions. Had Moses been a mere
adventurer, would he have travelled through the wil-
derness, by so circuitous a route, morally certain of
being starved to death, and thereby risqued his own
life and character, as well as the lives of his people,
for no apparent end ; or would he not have taken the
shortest way possible, to a land that flowed with milk
and honey, and desperately invaded the nations of Ca-
naan, as he did after forty years wandering in a wilder-
ness? Would any man deserving the character of
being the general of so gi'eat an army, and who had
designed an imposition on his people, ever jealous and
given to insurrection, have told them soon after their
entering the A\'ilderness, in order to take the shortest
route to the elysium of their hopes, " that only t-ivo
of them by name^ should e'uer enter i?ito that happy
land^ ivhich he had so often assured them was spe-
cially desigfied by heavefi for them ; but that for their
spirit of insuiTCction against him their leader, they
should wander about and perish in that dismal wilder-
ness during a march of forty years," when the promi-
sed land was less than the distance of one month's
march by the shortest way.

Could the mountains of Horeb have appeared on
fire for forty days, and the people not have been sensi-
ble of the fact? Or could they have borne with any de-
gree of patience, to have heard Moses, from time to

[ 272 ]

time, appealing to their personal knowledge, in proof
of these miraculous transactions, and upbraiding them
with acting contrary to the convictions that these su-
pernatural acts of their God should naturally produce;
and threatening them with the divine vengeance for
their unfaithfulness, if they had not been convinced
by their own consciences, that they were strictly true.
'* And all the people saw the thunder ings and light-
nings^ and the noise of the trumpet^ and the mountain
smoking; and when the people saw it, they remoijed
and stood afar off ; and they said unto Moses, speak
thou with us, and we will hear ; but let not God speak
with us, lest we die.^""^

Was it possible for the people to have been impo-
sed upon, \ihen they were told of the cloud that co^
vered them by day, and the fire that led them by night.
" The cloud of the Lordivas upon the tabernacle by
day, and fire was on it by flight, in the sight of all the
house of Israel, throughout all their journey ings.^^\
" Whether it were two days, or a month, or a year,
that the cloud tarried upon the tabernacle remaining
thereon, the children of Israel abode in their tents,
and journeyed not ; but when it was taken up, the)r-
journeyed. "J Can it be imagined that this great
people were deceived, when they were told that they
finally succeeded according to the divine predictions,
in conquering the kingdoms of Canaan, driving out
the inhabitants before them, passing over Jordan dry
shod, and possessing a land flowing with milk and
honey; and this all foretold to tlieir great ancestor,
hundreds of years before.

• 20th Exod. 18—19. f 40th Exod. 38. % 9th Numb. 22.

[ 273 ]

If then the whole nation of the Jews, without ex-
ception, from their first founder to this day, received
the pentateuch as written by Moses — if they have
preserved it with the greatest care — if all the neigh-
bouring nations surrounding Judea, have for the same
length of time, assented to this fact, and indeed con-
firmed it by their conduct, as for instance, Ptolemaeus
Philadelphus, king of Egypt, sending to Jerusalem, at
a great expense, for a commission of seventy cf their
elders to interpret this important book into the Greek
language. If all the other books of the Old- Testa-
ment have been written by the greatest and best men
of this nation, apparently under divine inspiration, as
is now more fully proved by the truth of their pro-
phetical declarations, and all in a supernatural con-
formity with the books of Moses. If public and re-
ligious fasts and feasts, with other rites, have been
established in commemoration of the leading facts of
this history from the earliest times to the present
day ; then let me ask in Avhat light must our author
be viewed by the judicious reader — or who is he, and
from what source has he drawn his extraordinary
knowledge, that he should at this day, more than three
thousand years since the times of Moses, deny the
fact admitted by all nations acquainted ^^ ith the Jew-
ish histor}', that the pentateuch was written by him,
and published as the commandments and word of
God, and that without offering any reasons, but such
as have been often substantially and conclusively an-
swered and confuted ?

At this time of day, it would have been sufficient

o have held up the difficulties attending the language

in which the Old-Testament was written, as well as

M m

[ 274 ]

our ignorance of the particular manners, habits and
customs of so ancient a people, as answers to those
puerile objections brought by our author; but learned
men, both of Jews and Chriftians, have condescended
to enter into the merits of the weakest objections of
infidel writers, and fully obviated every difficulty. Yet
our author, with great self-sufiiciency, and without
pretending to be able to read the original, so as to have
any knowledge of the peculiar situation of the nation
at the time of this history, most arrogantly pronoun-
ces, " That ijoe have no other external ei^idence or
authority for believmg those books to be the word of
God, than the vote of the church mythologists.^^ A
very modern Jewish author, of good credit, has ob-
served, that " Moses has been the acknowledged aur
thor of the pentateuch, (and his laws observed accord-
ingl}^) from Moses to Joshua — from him to the time
of the Judges — to David and Solomon, and during the
existence of the first temple. By those Jews carried
captive to Babylon — by those who returned from
thence with Ezra; and by those who staid behind in
Chaldea, Assyria, and other eastern provinces — by
the Jews who have resided from time immemorial in
Cochin, and have had no intercourse with any other
Jews, till the Dutch went there for trade (within two
centuries). By the Jews of Spain, who were carried
captive there at the destruction of the first and second
temples, and dispersed over the globe. By Josephus
-—by the compilers of the Mishna and the Talmud —
by that great luminary, Maimonides, who lived in the
eleventh century, and who drew up the articles of the
Jewish faith; the first of which is on the great degree
pf the prophecy of Moses ; the eighth on the belief that

[ 275 ]

the law is from God; i. e. ive are to belie'ue all the laiv
ivbicb we noiv bave, is tbe liery same law given to
Moses ^ and tbat he received it all from the mouth of
God; the historical part as well as the preceptive; and
therefore he is called in Hebrew, a scribe^ because he
acted as one, who wrote from the mouth of another;
for which reason we seldom or ever find him speaking
in his own person, but as one who is copying from a
book, or from what another is rehearsing to him."^
To this regular chain of testimony, may be added,
that of the Samaritans and Karaites, who w^ere early
taught the Jewish religion by priests sent to them by
the AlTyrian king, for that purpose.

Dr. Priestley says, " There can be no doubt but
that the canon of the Old-Testament, was the same
in the time of our Saviour, as it is now ; nor could it
have been corrupted materially after the return of the
Jews from the Babylonish captivity, on account of the
sect of the Samaritans, which took its rise about that
time; for these people professed the same regard to
the sacred books with the Jews themselves, and were
always at variance with them about the interpretation
of the Scriptures. The Samaritan copy of the pen-
tateuch is now in our hands, and excepting some
numbers, in which the different copies and transla-
tions of all ancient writings are peculiai'ly subje6l to
vary, and a single text in which Mount Gerizim and
Mount Ebal are interchanged, it is the very same with
the Jewish copy. Not long after this, the books of
the Old-Teftamcnt, beginning \\ ith the pentateuch,
were translated into Greek, and dispersed by means of
the Jews, into almost every part of the known world.

• Levi's Answer to Paine.

[ 276 ]

If we go farther back into the Jewish history, wc
shall be unable to pitch upon any time, in which any
material chanare in the sacred books could have been
attempted with the leaft prospect of success. It was
one of the most earnest instructions of Moses himself,
that the book of the law, a copy of which was lodged
in the ark, should be the subject of constant reading
and meditation in every Israelitish family ; and it was
expressly appointed that it should be read publickly
every seven years, at the feast of tabernacles ; and the
Levites who were dispersed through all the twelve
tribes, were particularly appointed to study and ex-
plain it to the rest of the nation ; and notwithstanding
the times of defection and idolatry, they were never
entirely without prophets, and even many thousands
of others, who continued firm in the worship of the
true God, and therefore must have retained their re-
gard to the sacred books of the law.

On the whole, the Jcm s have, no doubt, acted the
part of most faithful, and ever scrupulous guardians of
their sacred books, for the use of all the world in the
times of Christianity.

After the last of the prophets, Malachi, they ad-
mitted no more books into their canon, so as to permit
them to be read in their synagogues, though they
W'cre written by the most eminent men in their
nation ; it being a maxim with them, that no book
could be entitled to a place in the canon of Scriptures,
unless it was written by a prophet, or a person w^ho
had communication with God.

That the Scriptures of the Old-Testament have
not been materially corrupted by the Jews since the
promulgation of Christianity, is evident from the

[ 277 ]

many prophecies still remaining in their Scriptures,
concerning the humiliation and sufferings of the Mes-
siah, in which the Christians always triumphed, when
they disputed with the Jews."*

Our author proceeds to examine the internal evi-
dence contained in the books themselves ; though he
has made it pretty clear, that he is as totally un-
acquainted with their spirit and meaning, as the abori-
gines of North- America — but here, as if at a loss how
to begin, he starts oif from his subject, to give us his
ideas of revelation, that he may apply them to the
books in question.

He says, " Revelation is a communication of
something which the person, to whom that thing is
revealed, did not know before. For if I have done a
thing, or seen it done, it needs no revelation to tell
me I have done it, or seen it, nor to enable me to tell it
or to write it — revelation therefore cannot be applied
to any thing done upon earth, of which man is of him-
self the actor or the witness." This definition is ex-
actly characteristic of our author — suffer him to flate
positions at his pleasure, and consider them as proved
principles or axioms, and put implicit faith in his con-
clusions, and he is able to prove any thing, however
absurd, that w ill suit his purpose.

The true idea of revelation, in the scriptural sense,
which is the subject of consideration, is, God's mak-
ing known himself and his will to mankind, in a
special manner, besides what he has made known by
the light of nature or reason, from his works of crea-
tion and providence. Now this may be done expressly

• Instit of Nat. and Rev. Rclig 297.

[ 278 ]

and /positively by an immediate divine communica-
tion ; or it may be done by a history of God's dealings
with any people, nation, or sect of men, whom he
chooses to set forth as a pattern or example to the rest
of mankind; attended with rational evidence of God's
being the immediate author of such revelation.

As has before been hinted, when Adam first awoke
into existence, and beheld " the fair creation'''* around
him, is it supposable that he would have been able,
from the powers of his reasoning faculties, to have
discovered his various relative duties, without any su-
pernatural communications. He must have been con-
founded by the sight of every thing around him, being
totally ignorant of their nature, properties, uses and
qualities. He must have remained ignorant of even
the necessities of his nature, and of the common
mode of supplying them for a long time, till experi-
ence had taught him — every beast of the field must
have alarmed him, and every tree of the forest put him
in fear — the storm and the tempest must have terrified
him with the expectation of immediate dissolution,
and the thunder and lightning must have petrified him
with horror. A divine communication therefore be-
came absolutely and essentially necessary to him; as
necessary as his existence, by which alone it could
have been supported.

Even our author admits (page 8) the power of
the Almighty, to make such communication if he
pleased.

If then it should thus please him, and he should do
it, attended with sufficient evidence to convince the
human mind of its being from him, and it should be
of such a nature as to relate to the whole human

[ 279 ]

race, then I presume he will not deny, but acknow-
ledge, that every man is obliged, by the laws of his
nature, to obey the divine mandate. This then closes
the circle, and brmgs the dispute back to its true prin-
ciple. Has God given this evidence to mankind, or
has he not ? We presume, without assuming too much,
that this has fully appeared, so as to convince every
honest man.

It can hardly be imagined, that, when God had
tliought proper in his infinite goodness, to make man
a rational and immortal being, on purpose to know,
love and adore him, and to receive the firs t spring of all
his happiness from the contemplation of his being, at-
tributes and works, that he should then have left him,
in his present state of frailty^ "weakness and igno-
rance^ to the mere light of nature, which the experi-
ence of almost six thousand years has shown to be
wholly insufficient, to keep men even from destroying
each other; without affording any other visible tokens
of his presence, or communicating any further know-
ledge of himself, than might be drawn from ignorant
reflections on the stupendous w orks of creation.

Had tliis been the case, man in his best estate
would have been left imperfect indeed; and as a most
excellent writer has observed, before me, " without
such divine revelation, the case would have been with
him, as with one that is born blind; who, whatever
other evidence he may have of the being of a God,
wants the most convincing of all, that is, the wonders
of an Almighty power, and incomprehensible wisdom,
conspicuous in the frame of nature, and the visible
parts of the creation. Thus in like manner, to what-
ever such sense men, who have only reason for their

[ 280 ]

guide, may attain of the mercy and goodness of God;
whatever they may observe in the course of his pro-
vidence to confirm them in the behef of it ; whatever
hopes they may entertain of it from a general notion
of the divine nature ; whatever desire they may have
of it, from a sense of their own misery ; yet they want
that evidence of it, which alone can satisfy and com-
pose their doubtful and distracted minds, and that is,
certainty ; or, which is the same thing, revelation ;
by which, and nothing less, that certainty is to be ob-
tained."

Without some aid of this kind, and under a full
view of the prevalence of natural and moral evil in the
world, who could determine whether this world is
under the immediate government of the Supreme Be-
ing, or not ? Or whether man shall exist after this
life ? It is divine revelation alone that hath brought
life and immortality to light, with certainty and de-
monstration.

Were not four thousand years of trial, sufficient
to convince even infidelity itself? If you look to the
people at large, or the common herd of mankind, you
behold them sunk in error and superstition — given up
to the most irrational and brutal conduct.* If you
have recourse to the higher ranks of life, let the most
learned and sagacious philosophers of antiquity answer
for themselves.

* " We ha%'e already seen, how various, how loose, and how uncer-
tain were the religious sentiments of Polytheists. They were abandoned
almost without controul to the natural workings of a superstitious fancy.
The accidental circumstances of their life and situation, determined the
object as well as the degree of their devotion ; and as long as their adora-
tion was successively prostituted to a thousand Deities, it was scarcely
possible that their hearts could be susceptible of a very sincere or lively
passion for any of them." Gibb. vol. ii. 355.

[ 281 ]

Cicero, famous throughout the learned world for his
inquiries after truth and investigations intohis own na-
ture, moral faculties, and future expectations, gives us
the sum of all their knowledge, that could be acquired
without revelation. In his Tusculan Questions, lib. i.
he assures us, when speaking of the soul, " That
whether it was mortal or immortal, God only knew."
And in the same \vork, *' he devoutly wishes that the
immortality of the soul could be proved to him." So
that with all his knowledge, and after all his re-
searches, he was not able to determine a fact, on
which the whole happiness of the rational creature for
time and eternity, must depend. It was this uncer-
tainty about divine things, that led him " to allow
men to continue in the idolatry of their ancestors, and
to conform themselves to the religion of their coun-
try, in oifering such sacrifices to different Gods, as
were by law established."*

And again, in his Treatise of the nature of the
Gods, he says, " As many things in philosophy are
not sufficiently cleai', so the question concerning the
nature of the Gods, which is in itself the most interest-
ing and necessary for the regulation of religion, is at-
tended with peculiar difficulty. And so various and
discordant are the opinions of the most learned, on this
subject, that it affiards a good argument for the acade-
mies, to withhold their ^assent to propositions that
are uncertain, and to maintain that ignorance is the

foundation of philosophy" " with respect to the

question, the greater part held, ijohat is most probable^
viz. that there are Gods. But Protagoras doubted of

• Cicero de Lag. lib. ii.

N n

[ 282 ]

it, and Diagoras of Melos, and Theodorus of Cyrene,
held that there are none: and of those that supposed
there are Gods, their opinions are so various, that it is
difficult to enumerate them."

Plutarch, in speaking of superstition, in his tract on
that subject, says, " Men were not at first made athe-
ists, by any fault they found in the Heavens, or stars,
or seasons of the year, or in those revolutions or mo-
tions of the sun about the earth, that make the day
and night; nor yet by observing any mistake or dis-
order, either in the breeding of animals, or in the pro-
duction of fruits. No ; it was the uncouth actions and
senseless passions of superstition, her canting words,
her foolish gestures, her charms, her magick, her
freakish processions, her tabourings, her foul expia-
tions, her vile methods of purgation, and her barba-
rous and inhuman penances and bemirings at the tem-
ples. It was these, I say, that gave occasion to many
to affirm it Avould be far happier, if there were no Gods
at all, than such as are pleased with such fantastical
toys ; who thus abuse their votaries, and are incensed
and pacified with trifles."

Gibbon, speaking of some of the most able of the
heathen philosophers, having, from the nature of the
soul, deduced an arg-ument of its immortality, and also
its past eternity, says, " A doctrine thus removed
beyond the senses and the experience of mankind,
mightserve to amuse the leisure of a philosophic mind;
or in the silence of solitude, it might sometimes im-
part a ray of comfort to desponding virtue, but the
faint impression which had been received in the
schools, w^as soon obliterated by the commerce and
business of active life. We are sufficiently acquaint-

[ 283 ]

ed with the eminent persons who flourished in the age
of Cicero and of the first Caesars; with their actions,
their characters, and their motives, to be assured that
their conduct in this Hfe was never regulated by any
serious conviction of the rewards or punishments of
a future state. At the bar and in the senate of Rome,
the ablest orators were not apprehensive of giving of-
fence to their hearers, by exposing that doctrine as an
idle and extravagant opinion, which was rejected
with contempt by every man of a liberal education
and understanding."*

Examine the laws of Lycurgus, so famous
throughout the heathen world. Did he not establish,
in some measure, a community of wives, or some-
thing very much like it. His practice of obhging
the youth of both sexes to exercise in the most active
and violent games, undressed and in a state of nature,
without regard to the natural modesty of the sex, and
against every principle of even natural religion, is a
reproach to human nature.

The best of the heathen sages knew nothing of
the love of God to man — of his grace to repenting
sinners, and the divine aid yielded to him for his at-
taining to and persevering in virtue and holiness of
life — God's hatred to sin, and the absolute necessity
of holiness and purity of heart, to those who are to
become heirs of a happy immortality, \v'ere doctrines
wholly unknown to the learned heathen — although
they had some confused notion of a future state, yet it
was such as consisted merely in a vain imagination
concerning shades and spectres; the resurrection of

♦ VJd. Cicero dvo Cluont ch. CI — ;d Gihb. 295.

[ 284 ]

the body never once entered their thoughts. It was
reserved for revelation alone to make knovi^n the great
things of another and better world, as well as to ex-
plain the otherwise difficult enigma of this.

The great apostle Paul takes notice of the insuffi-
ciency of human wisdom, when he says, " For after
that, (or since) in the wisdom of God, the world by
w isdom knew not God, it pleased God by the foolish^
ness (or simplicity) of preaching, to save them who
believe."*

Our author will, I doubt not, readily hearken to
Mr. Gibbon, whom we have already quoted, as a wit-
ness not suspected of an unfair bias towards revela-
tion. Speaking of the decline of the Pagan religion,
about the fourth century, he says, " Some Deities of
a more recent and fashionable cast might soon have
occupied the deserted temples of Jupiter and Apollo,
if in the decishe moment the wisdom of Providence
had not interposed a genuine revelation^ fitted to in-
spire the most rational esteem and conmction^ whilst
at the same time it was adorned with all that could at-
tract the curiosity, the wonder, and the veneration of
the people."!

Let our author himself become a witness of the in-
sufficiency of the revelation he speaks of, and confine
himself to " He has seen the fair creation — a "world
furnished to our hands ^ that cost us nothifig. He has
seen the sun that is lighted up by the power of the
Creator^ and he has been blessed by the rain poured
down by the same Almighty handy What, let me
ask him, have been the returns he has made to the

* la Cor. chap. i. 21. f Gibb. 2d Vol. ■2>T5.

[ 285 ]

great author of these mercies; or how have his gross
feelings been exercised towards his beneficent Crea-
tor ? Has a hfe of forgetfulness of God, immorality
of conduct, an abuse of the mercies of God, and a dis-
regard to laws human and divine, discovered that all
this mighty light of nature, has led him in gratitude
and admiration to adore and love the great First Cause
of all his mercies? — Let him put his hand on his
heart, and answer as in the presence of God for him-
self.

But if we turn fi-om a few individuals, of professed
learning and deep investigation, to the people at large
of every nation and language in the heathen world,
who enjoyed all the benefits and advantages of our au-
thor's word of God in the creation, and to whom he
asserts, " The way to God was equally open," what
opinion can we form of their morals from their prac-
tices ? Do we not find them encouraging a spirit of re-
venge— commending suicide as a virtue — recom-
mending fornication as a proper remedy against a
greater evil — asserting the expediency of men having
their wives in common — teaching the lawfulness of
unnatural incest and lust. The Cynics laying aside
all natural restraints of shame and modesty — the
Stoics encouraging the most filthy and obscene lan-
guage, so that their own philosophers could not help
observing, " That the most notorious vices were
screened under the name of philosophy ; and that they
did not labour to maintain the characters of philoso-
phers by virtue and study, but concealed very vicious
lives under an austere look, and an habit different
from the rest of the world. "^-

• Quintil. Just. lib. i. pref.

[ 286 ]

Consonant to this is the representation in the 14th
chap. Wisdom of Solomon, 23d ver. and onwards-«-
" For while they slew their children in sacrifices, or
used secret ceremonies, or made revellings of strange
lights; they kept neither lives, nor marriages unde-
filed any longer; but either one slew another traiter-
ously, or grieved him by adultery. So that there
reigned in all men without exception, blood, man-
slaughter, theft, dissimulation, corruption, unfaithful-
ness, tumults, perjury, disquieting of good men, for-
getfulness of good turns, defiling of souls, changing of
kind (or sex), disorder in marriages, adultery and
shameless uncleanness. For the worshipping of idols
(not to be named) is the beginning, the cause, and the
end of all evil."

And Dr. Priestly justly observes, " Without reve-
lation the degree of reason that God has thought pro-
per to give to man, is so far from being sufficient for
his moral instruction, that the most intelligent of the
heathens, those who thought and reflected the most,
as we may judge by their refinement in metaphysics,
mytliology and theology, as the Egyptians, Greeks,
and Hindoos, have erred the most widely, having
given into more absurd superstitions, than the most
stupid of mankind."*

But let us attend to the character of Moses, the
writer of these books, as it is acknowledged that a
revelation said to come from God, is a mark of favour
and respect to the persons who are made the instru-
ments of communication. Such revelation should be
supported — by the personal conduct or the

* Priestley's Corrupt. 272.

[ 287 ]

FERSON TO WHOM MADE THE SUBJECT MATTER

OF THE REVELATION AND THE ATTESTATIONS

ATTENDING IT IN CONFIRMATION OF THE TRUTH.

As to the first, that there was such a person as
Moses, who was a Hebrew, brought up at Pharaoh's
court; a very wise man — and the great leader of the
people of Israel, is a fact already shown, and so well
established by historians of all characters, that even
our author condescends to acknowledge and con-
firm it.

Moses is also taken notice of, as the founder of
the Jewish nation, after leading the Hebrews, to the
number of near thiee millions of souls, from Egypt to
the land of Canaan, in a very extraordinary manner.
His personal character seems to answer every par-
ticular that might be expected from a person favoured
by the Supreme Being with extraordinary and super-
natural communications.

It is agreed on all hands, that the court at which
he was educated, was the most learned and polite of
all the then nations of the earth. That he was in-
structed in all the learning of the Egyptians, who
were then considered as the chief depositaries of all
religion. That he was remarkable for his meekness,
temperance, and justice.

He was in a special manner attached to the service
of one great Almighty Being, and an irreconcileable
enemy to every species of idolatry. He declared and
taught openly and explicitly, that he was sent of God;
and he appealed to the many miracles that he wrought
publickly before the whole Egyptian court, for the
truth of that mission. That the institutions of divine
worship, which he enjoined on his countrymen, were

[ 288 ]

not of his own devising, but that he received them
from God, who had given his people visible and sen-
sible manifestations of his divine presence at the time.
Of course all his conduct was both moral and reli-
gious ; and during the long and severe trial of forty
years, he was acknowledged by that numerous and
discontented people, as blameless.

Neither in his doctrines or ceremonies did he aim
at his own aggrandisement or advantage ; but he pre-
ferred his brother, when singled out bimself by God,
as a special messenger to Pharaoh.

When establishing a permanent priesthood, the
chief of which was to be clothed M^ith more than
royal power and dignity, he prefers his brother Aaron
and his family, notwithstanding his unworthy beha-
viour in the case of the golden cslM, passing by bis own
family. And when declining in years, and in the
prospect of sudden death, though in sight of the pro-
mised land, he nominates as his successor, Joshua, the
son of Nun, of the tribe of Ephraim ; passing by his
two sons and his own tribe, for whom he makes no
public provision.

Throughout his whole history, he not only does
not hesitate to record his personal errors and mis-
takes, but gives a correct account even of his crimes,
and the divine displeasure, and the punishment of
them. He records the opposition of his brother — the
revolt of Aaron's sons, with their destruction and that
of their families.

His whole life manifested the most exemplary
piety towards God; and, though under the most trying
circumstances, the purest justice and strictest impar-
tiality to those whom he governed.

[ 289 ]

2dly. The subject matter of the reiiclation. It
was in all respects worthy the majesty of a God to im-
part and the necessities of man to receive.

The state of the Avorld, by reason of the preva-
lence of idolatry and a total perversion of all former di-
vine revelations, whether immediate and personal, or
by the works of creation and providence, was most
deplorable.

The one only living and true God was not known
or acknowledged, except by a few individuals here
and there scattered through the v/orld. Mankind, to
speak in general terms, were overwhelmed in the
most superstitious idolatry, and devoted to practises
of the most wicked and immoral tendency. They had
lost sight of every true principle of conduct towards
their great Creator, and were at a loss how to estab-
lish any general rule of moral obligation, whereby
men might be led to perform their duty to God or
their neighbour.

The amazing number of gods and demi gods, who
were made objects of solemn worship, totally des-
troyed all rational ideas of the real great first cause of
all things, who ought to have been the sole object of
all divine honor. Some distant idea may be formed
of the awful situation to which men were reduced at
the time of Moses's mission, from a contemplation of
the character and conduct of the author of the Age of
Reason and his cotemporaries at this day of light and
knowledge, who pretend to substitute, what they call
the w orship of nature and reason, and other unintelli-
gible jargon of the like kind; instead of him who
liveth for ever and ever.

o 0

[ 290 ]

In this state of the world, what could be more
worthy of God, than a revelation of himself — the
being that is — the self-existent being — I am that I
am? of the origin of the world in which we live, and
of the beginning of the creation of God ? — Of the
first state of man at his formation? — -his pmity, inno-
cence and state of perfect happiness? — of his inter-
course with his creator ? — Of his general knowledge
of, and dominion over other parts of the creation ? of
the obligations laid upon him, enjoining obedience to
the will of his creator, with the worship and homage
that he required from his creatures ? — Of the fall of
man? his penitence? expulsion from Paradise, the
seat of innocence and happiness ? and of the sad
and deplorable consequence of the first transgression,
all naturally and evidently flowing from so awful a
breach of his duty ?

Then follows what could never have entered into
the human mind to have conceived of, without a
divine revelation — an account of that door of hope,
opened to our despairing first parents, in the redemp-
tion of their otherwise hopeless race, by a saviour
*' who should bruise the serpent's head, while the ser-
pent should only bite his heel'\

What was there in nature to have dictated a
scheme of this kind, or by what means should man by
his natural faculties, have ever conceived so wonder-
ful a plan for the restoration of his sinful posterity?
This first suggestion, was the sure foundation of a
glorious system, that has grown brighter and brighter
through every age of the world, and will so continue
to the end of it, or rather through the immeasurable
space of eternity. It was the great fact, that should

[ 291 ]

run, like the web through the woof, and appear in
every transaction of the governor of the world tov/ards
his fallen creatures through every age, both in his natu-
ral and moral government. " This history expresses
an a\\4ul and amiable sense of the Divine Being, our
creator and judge : shows the heinousness of sin, and
mortifies us to this world, by declaring that our pas-
sage through it must be attended with labour and
sorrow. We find ourselves accordingly, in this state
— revealed religion did not bring us into it; nor is
this state, an objection to revealed religion, more than
to natural, if any such can be shown. Revealed reli-
gion goes a step higher than that which is termed
natural, and shows the immediate secondary causes,
viz. the sin and wilful disobedience of our first pa-
rents. And when the account of Paradise — -man's
expulsion therefrom — and of the curse passed upon
him in Genesis; are compared with the removal of
that curse, of sorrow^ crying, pain and death — with
the renovation of all things, and man's restoration to
the tree of life and the paradise of God, and his ad-
mission to the new Jerusalem in the last chapter of the
Revelation, hope and fear quicken each other, and
both conspire to purify the mind, and to advance the
great design, considered as to its unity. "^

Here was a revelation of the divine intentions,
concerning the children of men during their whole
existence, which I muft again repeat never did or
could have entered into the mind of man to have con-
ceived of, v/ithout supernatural aid. Many have been
the schemes and plans of priefts and philosophers, to

[ 292 ]

establish religion and government among men, but no
such idea had ever been formed, but what has arisen
from the fource declared by Moses. " He plainly di-
vulged the mind of God with regard to his public ser-
vice— all the common practises of life were consecra-
ted by a divine command, and so became acts of
religious obedience.

The external worship was loaded with a great va-
ri€ty of rites and ordinances, which, when practised
in the true spirit of their institution, became a sort of
continual prayer — their abstinencies a daily mortifi-
cation— their ablutions and purifications, symbols of
that perfect purity of heart, necessary to prepare us
for the divine union — the daily, weekly, monthly,
and annual feasts and sacrifices, were emblems and
figures, either of the great victim to be offered up for
the sins of the world, or of the internal sacrifice of the
passions, sensual desires, or spiritual vices, which
must be mortified and destroyed e'er we can be re-
united to our first principle.

In short, Moses's w^hole design, (if he is barely
considered as a legislator) was, to form a nation of
true adorers of the Supreme God, that should destroy
idolatry, enlighten the world, subject all nations to the
empire of the Most High, and to make them at once
happy and virtuous, wise and religious."*

To accomplish this, a divine revelation was abso-
lutely necessary, for the very reason that the apostle
John has expressly assigned. " No man hath seen
God at any time ; the only begotten Son, who is in
the bosom of the Father, he hath declared him. ^^■\

* Pliilos. Piincip. f 1st John, 18th ver.

[ 293 ]

The ten commandments are worthy of God him-
self, and the moral precepts of the Pentateuch are
of the most excellent and beneficial kind: " The
poor, the widow and the orphan are bountifully pro-
vided for by a number of laws, or by counsel equivalent
to laws, repeated so often, and inforced with so persua-
sive arguments, that they could not fail of producing
the intended eifects; they give us a most favourable
idea of the benevolence and philanthropy of the
lawgiver. Brotherly love and good neighbourhood
are enjoined or recommended in the strongest terms.
The interest of one's neighbour must be one's own:
his land-marks must not be removed; his strayed
cattle must be kept and restored; his fallen beast of
burden must be helped up; his deposits must be
faithfully returned, and what hath been stolen from
him, be repaid with indemnification. To a native
and even a sojourner, one must lend without demand-
ing interest, and if a pledge be required, it must be
such as the borrower can give without great inconve-
nience. The mercenary is to receive his hire on
the day he earns it. Even the slave who has served
his time, is not to be dismissed empty handed.... No
one is to be oppressed, or hardly dealt with." *

We now proceed to the last test of a revelation
coming from God, viz. *' the attestations attending
ity in confirmation of its truth.''''

As mankind were essentially interested in this all
important re\ elation, it was not left, for its authenti-
city to the moral character, religious practises, or
public authority of Moses. His communi'.atlons to

• CedJcS; prcf. xxi.

[ 294 ]

the Jewish people were attended with such evident
marks of the divine power and wisdom, as convinced
even the hard and obstinate heart of Pharaoh, though
the sovereign of the most powerful and enhghtened
nation on earth, and that not merely as to his own
speculative opinion; but so as to found an important
act of government on it, contrary to his former most
solemn and resolute determinations, not to part with
three millions of laborious and useful subjects, on
whom he greatly depended, for the perfecting those
immense works of art and curiosity, which he had
contemplated as the means of handing down his cha-
racter, with eclat, to posterity. Moses proved his
supernatural mission by prodigies which surpass the
force and power of human nature, and were peculi-
arly adapted to the idolatry and prejudices of that
comitry. They were public, universal as to that
and the neighbouring nations, and of such a kind,
that they could not be impostures, or the delusion
of the senses. The consequences that attended them,
particularly the deliverance of so great a body of
defenceless people, from so mighty and powerful a
tyrant, without force, are convincing proofs of their
reality and truth. Monuments were erected and
feasts instituted from the time in which they were
wrought, to perpetuate the remembrance of them,
and render their veracity unsuspected to all genera-
tions : add to this that they were testified by millions
of living witnesses.

Moses's mission and character were also confirm-
ed by miracles and prophetic declarations to the peo-
ple, which were to take place after his death; and
accordingly some of them continued during the

[ 295 ]

whole time of this people possessing a government of
their own, and while they conformed themselves to
their laws and religious polity, as standing and uncon-
trovertible proofs of his divine and prophetic au-
thority. Among an hundred, I will confine myself
(beside the manna in the temple) to two instances
only. While in the wilderness, and before they had
succeeded in taking possession of the promised land,
with all the certainty of the event as if it had already
happened, Moses gives them precise rules for their
conduct, when they should inherit the land according
to his words; and among others, " that thrice in the
year all their males should appear before the Lord, the
God of Israel ; for," says he, " (in the name of God) I
will cast out the nations before thee, and enlarge thy
borders; neither shall any man desire thy land., v)hen
thou shalt go up to appear before the Lord thy God.,
thrice in the year. ''''^

Here then was a prophetic declaration, of a mira-
cle to exist for hundreds of years, on which no man
above an ideot would ever have risqued his reputa-
tion and the existence of his people, without the ful-
lest assurance of his divine authority. The issue fully
proved the certainty of his dependance, and for many
hundred years die facts turned out as he had promised
them; for during their continuance in a faithful sub-
mission to their laws and ordinances, it was never
known, that an enemy ever invaded their territory,
while their males were thus gone up to Jerusalem, to
appear before the Lord; yet it is as well known, that
they were surrounded by the most bitter, savage, and

• Exod. 34th chap. 23—24.

[ 296 ]

revengeful nations, v/ho took every other opportunity
to destroy and oppress them. '

The next instance is that of the seventh or sabba-
tical year, during which, as Moses commanded while
yet in the wilderness, their land was to be at rest, they
were neither to plough, sow nor reap: " And if ye
shall say what shall we eat the seventh year ? behold
we shall not sow, nor gather in our increase — then
will I command my blessing upon you in the sixth
year, and it shall bring forth fruit for three years: and
yc shall sow the eighth year, and eat yet of old fruit
until the ninth year ; until her fruits come in, ye shall
eat of the old store."*

Here is another prophetic declaration of a miracle,
which never could have been ventured upon, by any
rational creature, who was not a vain enthusiast, had
he not been certain of the promise coming from him,
whose Almighty power was equal to the performance
of whatever he promised, however difficult. The his-
tory of this people proves, that this was fully verified,
and it continued a repeated confirmation of the divine
origin of their national institutions, every seventh
year, and left this stiff-necked people without excuse,
in all their obstinate deviations from the path of duty,
and rendered them justly hable to the severe punish-
ment, which at the same time was threatened, and af-
terwards strictly executed upon them.

In this part of the proof of the divine mission of
Moses, deception was impossible. He was not pre •
sent to work upon their hopes or fears. He was dead,
as were the whole body of the congregation, over

* 25th Levit. 20—22.

I. 297 ]

whom he had any influence, and who had been per
sonally acquainted with him; It was not a single event
in which the people might have been deceived and
imposed upon by their enthusiasm or credulity. It
was not an event, in the first instance, favourable to
their interest. They \vere to- risque their whole crops
for two years, and in that their very existence as a peo-
ple; for if they were deceived or mistaken, nothing
short of famJne stared them in the face. They were
very frequently engaged in wars with their neigh-
bours, they were therefore doubly exposed. Had
they doubted the truth of the prediction, they never
could have acted so absurd and irrational a part, as to
have risqued famine and pestilence on a doubtful
event. Yet in all their history for a thousand years,
there is no instance of their having reason to repent
their faith and confidence, in the divine mission of
their leader.

Our author, in the case of the resurrection, calls
for public, ocular and universal demonstration, or he
will not believe. Is there not in the case of Moses, the
fullest demonstration, under every idea that he de-
mands it, except that of the revelation being made
personally to himself; and yet, is he convinced of the
truth by this conclusive testimony ? Or do we not still
find him not only denying Moses to be the author or
writer of these invaluable books, but also ridiculing
every idea of their divine original?

When Moses was first honoured by the divine pre-
sence as a preparative to his being sent to Pharaoh, it
was sufficient that Moses alone should be convinced of
the truth of the revelation of the divine will; hence the
miraculous burning of the bush, without being con-

pp

[ 298 ]

Slimed; and the voice of God therefrom, went no far-
ther than his own conviction ; and had the evidence
ended here, no one but Moses would have been bound
to beUeve. Our blessed Saviour himself confirms
this conclusion, by saying to the Jews, " Had I not
done among you, the works which no other man ever
did, ye had not had sin" — that is, if I had not given
you evidence of my coming from God, sufficient to
convince the human mind, you would not have been to
blame for not believing. But when Moses was sent,
first to his own people, and afterwards to Pharaoh, in
the name of God, the evidence was equal to the nature
of the mission

Moses, conscious of his own insufficiency, and the
difficulty of requiring thebelief of his nation, without
full evidence of his mission, said to God, " But behold
they will not believe me nor hearken unto my voice ; for
they will say, the Lord hath not appeared unto thee."
This was rational and proper — God therefore enabled
him to prove his mission to them, by casting his
rod on the ground, and it became a serpent, and by
taking it again, it became a rod, " that they may be-
lieve that the Lord God of their fathers hath appeared
unto thee." And if this did not work a full conviction,
then he was empowered to perform two other miracles,
that could not be doubted.*

Pharaoh being the head and governor of a nation,
the request to let so large a body of the people leave
the kingdom at once, was of a more public nature. He
ought not to have consented, but upon full, public and
convincing testimony, that the demand was made by

• 4th chap. Exod. let to 10th.

[ 299 ]

divme authority. And though he received this, yet
he hardened his heart, and rejected the full testimony
at first afforded him, till by the repetition of them, they
became his severest punishment. The miraculous
plagues brought on the court and people of Egypt pre-
vious to their conviction, and the consequent depar-
ture of the Hebrews from that house of bondage, need
not here be repeated. No one who reads the
account, will doubt of the publicity, universality, and
unequivocal nature of the testimony.

They were at last suffered to depart for a few days
to worship God in the wilderness : but they were no
sooner gone, than the Egyptians, with Pharaoh at
their head, finding by their manner of going, that
they did not mean to return, and knowing that they
carried with them much property given to them,
under a violent paroxism of fear, repented of their con-
cession, and determined without delay to pursue,
overtake, and bring them back.

It now became necessary, that Moses should be
able to show more expressly to the multitude of the
people at large, some plain and certain evidence of his
divine authority, suited to their then peculiar circum-
stances, and which should so operate on the whole
congregation, as to leave no doubt, but that they were
acting in what they did, by the commandment of
heaven.

The Eg}'^ptian king was a mighty monarch, and
had at his command a numerous army, with which
the Hebrews could not pretend to combat.

Nothing short of the interposing power of Omni-
potence could save them. Here was no possibility of
deception; no eloquence, no magical art, no intrigues,

[ 300 ]

could now avail against an incensed tyrant, raging with
malicious fury against an unarmed people, who were
trying to escape by flight from his power.

The Red Sea is in their front, without any artificial
mode of passing it; and a haughty and powerful
enemy in their rear — three millions of souls, men,
women and children — no provisions laid up for any
length of time — no arms in their hands, or means of
defence in their power, equal to their necessities.
To God alone, through the mediation of Moses, the
great type of him that was to come, could they look.
Now was the time to try their faith and constancy — if
they had been deceived by an impostor, or had they
too credulously believed, without a certainty of Mo-
ses's supernatural power, they now stood on the brink
of i^etrie^'able destruction. But as it is often the
case with the children of God, in the moment of dan-
ger, they found a glorious deliverance. Behold, the
fiery cloud changing its position from front to rear —
and while it affords a perfect light to the Hebrews in
advance, is total darkness to the Eg} ptians pursuing
in the rear.

At a stroke of Moses's rod, the billows cease to
roll — the waters separate, and a passage on dry ground
is opened for their escape into the wilderness; which
passage, whilst it proves their salvation, becomes a
snare and immediate destruction to Pharaoh and his
host. " And Moses stretched out his hand over the
sea, and the Lord caused the sea to go back by means
of a strong south wind,* (as it is in the Septuagint,

* Both the Alexandrian and the Vatican copies of thepentateuch, agree
that it was a south wind — this wind sweeping along the eastern coast of
Vfiica and Arabia foelix, and driving the waters of the ocean back from

[ 301 ]

and should be rendered) all that night, and made the
sea dry land, and divided the waters — and the Egyp-
tians pursued and went after them into the midst of
the sea — and Moses stretched forth his hand upon the
sea, and the sea returned to its strength early in the
morning, and the Egyptians fled against it, and the
Lord overthrew the Egyptians in the midst of the
sea."*

This miraculous deliverance could not be ideal —
it was not done in secret — it was not done " in the
presence of eight or niiie witJiesses^ as proxies for the
ivhole worldy The facts, in Mr. Paine's own words,
*' admitted of public and ocular demonstration^ like
the sun at noon-day.'''' This demonstration was given,
and every individual man, woman, and child, (capable
of knowledge) who passed through the sea, and found
themselves the next morning safe on dry land, while
they beheld their enemies perishing in the waters,
now closing on all sides of them, were, with the
whole Egyptian people, witnesses for Moses that he
was sent of God.

the mouth of the Straits of Bubelmandel towards the Persian Gulph,
would naturally, in consequence of the projecting coast of Adel and Cape
Guardafuj, draw ofiF the waters of the Red Sea, and lower them greatly,
and especially if such wind, co-operated with a strong ebbing tide from the
coast of Arabia, as was most probably the case. In consequence of these
two circumstances conspiring together, all the shoals and banks of the Red
Sea would be left bare ; and any remarkable shoal running across at the
place of the passage, would divide the waters, causing those above to re-
main as a lake ; while those below were falling down towards the straits
of Babelmandcl. — The return of the tide from the ocean the next morning,
restored the waters as before. Let any curious person cast his eye on the
globe, and he will see that an east wind would have the direct reverse
effect. King's Morsels of Criticism — 2>7.

• Exod. 14th chap. 21—27'.

[ 302 ]

Let me here ask, what effect this pubhc demon-
stration of the divine mission of Moses had on Korah,
Dathan, and Abiram — or, to come neaier home, what
effect has it had on our author, who calls for it with so
much confidence in the case of the resurrection and
ascension of our Lord and Saviour Jesus Christ; the
evidence of which, take it in all its parts, though equal
in point of universality and certainty, yet was necessa-
rily different in the form and nature of the testimony.

Has it commanded his assent? Does he firmly be-
lieve in the divine mission of Moses, or has he
impiously considered it as " a history of wickedtiess^
that has sei'ved to corrupt a?id brutalize mankind^
and %vhich therefore he sincerely detests.'''' If this has
been the case with him and his brethren in unbelief,
when the public demonstration, which they consider as
necessary for the confirmation of truth, was so clearly
and unequivocally given, we may safely conclude, what
would have been their conduct and practice, with their
present dispositions, had they been eye witnesses of
the resurrection and ascension of Jesus Christ.

The effect of this unequivocal evidence of the di-
vine mission of Moses, and the presence of God with
him, on hearts unchanged by divine grace, was very
manifest from the conduct of many of the Israelites
themselves, who but a few days after this ' ' public and
ocular demonstration''^ of the divine power and pre-
sence, murmured against Moses, and upbraided him
with bringing them into a wilderness to perish. Such
was, and still is, the nature of man in a fallen state,
without the knowledge of God; until by means of suf-
ferings and trials, and a thorough change of heart by

[ 303 ]

the Spirit of God, he is brought to renounce his own
wisdom, and to abhor himself in dust and ashes.

It is very certain, from all the light that can be ob-
tained from history, that the five books of Moses were
written by him, in his life time; during the actual ex-
istence of thousands who had come with him through
the wilderness ; who had been eye and ear witnesses of
most, if not of all the miracles that he records. The
young people among them, afterwards actually pos-
sessed the land of Canaan, promised to their fathers
many hundred years before, viz. by God himself to
Abraham, and afterwards by Moses to them in the-
land of Egypt— their descendants enjoyed it upwards
of fifteen hundred years, and lost it again, according to
the express predictions of this same Moses, while yet
in the wilderness. He also foretold them of events
which should take place among them, especially re-
lative to their wickedly desiring a king to rule over
them, in imitation of the nations around them, hun-
dreds of years after his death; and also that the Lord
would raise up another prophet, to whom they should
finally hearken, which has been accordingly done —
and some of those events are fulfilling even at this
day.

To us who have seen the completion of the a^^•ful
prediction, one would have imagined no argument
would have been wanting to authenticate the divine
mission of the leader of the tribes of Israel, after at-
tending to this solemn declaration of Moses, so many
thousand years before it came to pass. "And the Lord
said unto Moses, behold thou shalt sleep with thy fa-
thers, and this people av ill rise up and go a whoring af-
ter the Gods of the strangers of the land, wliither thev

[ 304 "J

go to be among them, and will forsake me, and break
my covenant, which I have made with them. Then
my anger shall be kindled against them in that day,
and I will forsake them, and I will hide my face from
them, and they shall be devoured ; and many evils and
troubles shall befall them, so that they will say in that
day, are not these evils come upon us, because our
God is not among us — and I will surely hide my face
in that day, for all the evils which they shall have
wrought, in that they have turned unto other Gods."*
Let the last address of the successor of this man
of God, to the people whom he had conducted, from
the death of Moses to the complete possession of
the promised land, being a space of twenty-eight
years, have some effect in the proof of the divine
mission of his great predecessor, being founded on
the personal knowledge of every one to whom he
spake; " behold this day I am going the way of all
the earth, zndye know in all your hearts and in all
your souls^ that not one thing hath failed of all the
good things, which the Lord your God spake con-
cerning you; all are come to pass unto you and not
one thing hath failed thereof. "f This address he
prefaces with, " Be ye very courageous to keep and
to do all that is written in the book of the law of
Moses,":j: and then he proceeds to enumerate the
special miracles that had been performed in their
favour, repeating all the remarkable instances re-
corded by Moses from his first application to Pharaoh
to their passing over Jordan. So that if there was
any design in Moses to deceive the people, his suc-

« Dcut. 31st chap. 16—18. f Josh. 23—14. J Josh. 23.-6.

[ 305 ]

cessor must have combined with him to carry on tlic
deception, and that at the moment of his dissolu-
tion.

It must be acknowledged that hitherto, we have
considered these historical facts as evidences in fa-
vour of Moses, principally as related by himself, and
extracted from his own writings: but since these
Avere written for the instruction of and a memorial to
the people themselves, among whom all the transac-
tions related, were performed, and who were fully
capable of determining on their truth or falsehood;
and who with their posterity to this day, set their
seals to the truth of them;* to which may be added,
the actual fulfilment of the many predictions contain-
ed in them, they must receive great additional weight
of testimony, so as to command the belief of every
candid inquirer after truth. " The writings of
the prophets bear plain signatures of their divine
authority. Examine the books of the Greek and
Roman sages, and observe what discordant opinions
they contain on almost every point of theology and
philosophy; but in the Hebrew prophets there is a
wonderful harmony of doctrine for above one thou-
sand years, unparalleled in the writings of any other

• The pentateuch is the great repository of the most remote antiqui-
ties, religion, polity, and literature of the Jewish nation; to which, in
all their posterior writers, there is a constant reference or allusion. To
them the righteous judge, the reforming prince, the admonishing priest,
the menacing prophet, perpetually and uniformly appealed: on them the
historiographer, the orator, the poet, and the philosopher, endeavoured
to form their respective styles : and to rival the language of the pentateuch
was, even in the most felicitous periods of their state, considered as the
liighcst effort of Hebrew genius. Preface to Geddes transl of the Penta-
teuch, foJ. t.

9.q

[ 306 ]

coinitr)^ History teaches us, that a great number of
their prophecies have been accomplished; and we
know that some of them are accompUshing at this
day."*

But if we examine into the records of profane
History, we shall find much to support the faith of
the servant of God with regard to the leading facts
of the Mosaic pentateuch.

Profane historians who mention Moses, and his
character, seem to be in part acquainted with his edu-
cation, his military exploits and his miracles, espe-
cially those plagues he brought on Egypt, and con-
sider him as a famous magician. In addition to what
has already appeared herein, as the attestation of
heathen authors to the character of Moses, he is
universally considered by them as a great law-
giver, as is testified by Diodorus Siculus who
says, that Moses received his laws from the God
jfao.\ His fine form and consummate wisdom are
mentioned by Trogus Pompeius,± and he takes
notice of Moses's success against the Ethiopians, who
had invaded the territories of Pharaoh. Trogus was
the first of the Latin historians, and attributes the
prosperous and flourishing circumstances of the
Jewish state to a mixture of justice with religion in
their government. He gives a high character of
Joseph and mentions his being sold by his brethren

* An attempt towards an approved versn. of the 13 minor prophets,
page 5 of preface.

f Diodorus Siculus in his 1st book says "among the Jews, was Moses
who called God by the name of Js.o (meaning Jehovah), signifying ex-

inter.cif.

X ]u":-tin, lib, 56. chap. 2.

[ 307 ]

to foreign merchants through envy, who carried him
into Egypt, where he soon became dear to the king.
That Joseph was the first who understood the inter-
pretation of dreams, and foretold a famine many
years before it happened, and preserved Egypt, by
advising the king to provide stores of corn against the
time of need; and that there had been so much expe
rience of the truth of his answers, that they seem to
be given rather by God than man.*

Artepanus says Moses was commander of the
Egyptian forces against the Ethiopians, during a ten
years warj- — yet on this subject we find Moses to-
tally silent, but he does not forget to record his killing
the Egyptian.

Numenius, the Pythagorean, says, " That Jannes
and lambres, the chief of the magicians of Egypt, by
their sorceries, withstood Moses the leader of the
Jews, a man most powerful in his prayers to God.":j:
And when speaking expressly of the Hebrew law-
giver, he says, "What is Plato, but Moses conversing
in the language of Athens. "§

Diodorus and Herodotus, take notice of the terri-
ble scourges brought on the Egyptians by Moses. [|
The former, who lived in the time of Julius and Au-
gustus Csesar, and wTote the histories of Egypt,
Persia, Syria, &.C. also mentions, '' That the Trog-
lodites, the indigenous inhabitants of the place, (where
Moses crossed the Red Sea) had a tradition from fa-
ther to son, from their very early and remote ages,
that once a cUvision of the sea did happen there ; and

» Reas. of Christ. 99. f Kuseb. I'racp. Evang. lib. 9. ch. 27.

X Plin. Hist. lib. 30. ch. i. § Clem. Alex. Strom, lib. 1. page 411.

li Grot, de Verit. lib, 1,

[ 308 ]

after leaving the bottom some time, the sea again
came back, and raged with gixat fury."* This is the
testimony of a heathen historian, not writing on the
subject of revelation, but merely speaking of the
country, the history of which he was writing, and re-
cording the knov^'ledge he had obtained from the
natives.

Artepanus mentions a tradition of the manner of
the passage of the Israelites through the Red Sea,
among the people of Heliopolisj — and Tacitus says
of the Jews, that they worshipped the Supreme Eter-
nal, immutable Being.J Dion Cassius says, that
many had written of the God of the Jews, and of the
worship that they paid to him|| — and Varro, the most
learned historian among the Romans, much approved
the Jewish way of worship, as being free from that
idolatry v.hich he could not but dislike in the heathen
religion. §

The tradition of a seventh day Sabbath among all
the heathen nations, could only be derived from tl\e
writings of Moses or the teachings of Abraham and
his descendants. Clement Alexandrinus, in his
Strom V. quotes out ofHessiod, " That the seventh
day was sacred." The like out of Homer and Calli-
machus, to which may be subjoined, what Eusebius
has taken out of Aristobulus, lib. 13. ch, 12. " The-
ophilus Antiochanus to Antelychus, concerning the
seventh day, which is distinguished by all men."

Suetonius, in his Tiberius 32d, says, " Diogenes
the grammarian, used to dispute at Rhodes on the

• Encyclop. Tit. Red Sea. f Eiiseb. Vvxp. Evang. lib. 9. ch. 27.
J Hist. lib. 15. II Lib. 37.

§ St. August, de Civ. Dei. lib. 4. ch. 31. Reas. Christ. 100.

[ 309 ]

Sabbath day." Lucian tells us in his Paralogist,
" that boys were used to play on the seventh day."
Dion Cassius, lib. 33, says, " The day called Satur-
nus, and the custom of computing time by weeks,
was derived from the Egyptians to all mankind." He-
rodotus, in his second book, tells us, "That the keep-
ing the seventh day was not a new, but a very ancient
custom."

Josephus against Appion, about the end of the 2d
book, says, " There is no city, Greek or Barbarian,
in which the custom of resting on the seventh day, is
not preserved, as it is among the Jews." And Philo
says, " It is a festival not only celebrated in one city
or country, but throughout the whole world."

That there was such a univeral destruction by wa-
ter, as Noah's flood, is confirmed by the concurrent
testimony of several of the most ancient writers and
nations in the world. That the Egyptians were no
strangers to this event, appears from the testimony of
Plato, who says, that a certain Egyptian priest re-
counted to Solon, out of their sacred books, the his-
tory of the universal flood, which happened long before
the particular inundation known to the Grecians.

The inhabitants of Heliopolis in Syria, showed a
chasm or cleft in the earth in the temple of Juno, which
they said had swallowed up the waters of that flood.*
Herodotus says the Egyptian priests told him, that the
sun had four times deviated from his course, havins:
twice risen when he uniformly goes do\vn, and t\vicc
gone down when he uniformly rises. |

• Univ. Hist. vol. i. page 55.

t Ant. Univ. Hist. vol. 18, page 307.

[ 310 ]

Grotius, in his Treatise on Truth, informs us,
" That what Moses says of the origin of the world,
is recorded by the Phoenicians and Egyptians. Ovid
describes the creation of man and his absolute domi-
nion over the brute creation. Maimonides says,
" That the Indians in the east, formerly had the story
of Adam and Eve — the tree of knowledge, and the
temptation of the serpent; and it is said that the Brah-
mans and inhabitants of Siam, have them at this
day."

Manetho who wrote the history of the Egyptians
— Berosus who wrote the Chaldean History — Hesiod
among the Greeks; Hecateus, Hellanicus and Epho-
nis, all unanimously agree, that in the first ages of the
world, men lived one thousand years.* The account
of the ark, the deluge, and those who were saved
therein, is also mentioned by Berosus, Plutarch, and
Lucian. Berosus was a priest of Belus,f and a Baby-
lonian born, but afterwards flourished in the island of
Cos. He gives an account of Noah under the name of
Xisuthrus, to whom Saturn appeared in a dream, and
gave him warning, that on the 15th day of the month
Desius, mankind should be destroyed by a flood, and
therefore commanded him to build a ship, and having
furnished it with provisions, and taken into it fowls
and four-footed beasts, to go into it himself, with his
friends and nearest relations; this ship was five fur-
longs in length, and two v/ide. All this Xisuthrus did,
and when the flood came, and began to abate, he let
out some birds, which finding no food, nor place to
rest on, returned to the ship. After some days he let

* Burr.et's Theo. lib. 2. chap. 4. f Joseph, cont. Applon, lib. 1.

[ 311 ]

out the birds again, but they came back, with their
feet daubed with mud. In a few days he let them go
again, but they did not return, whereby he understood
that the earth appeared again above the waters; and so
taking down some of the planks of the ship, he saw it
rested upon a mountain.*

Eusebius says, that Abydenus made mention of
the dove that was sent out to explore the waters. The
burning of Sodom is related by Diodorus, Strabo and
Tacitus.

The account of Abraham, Isaac, Jacob, and Jo-
seph, was found in many ancient historians, quoted by
Eusebius, and is mentioned in Justin from Trogus
Pompeius ; and the actions of Moses leading the Is-
raelites out of Egypt, and receiving the two tables of
stone from the hands of God, are to be found in many
of the same authors, but particularly in the verses
which are ascribed to Orpheus, and in the Egyptian
histories. Sanchoniathan also mentions many of the
facts related by Moses. |

In the reign of Darius Hystaspcs, about five hun-
dred years before our blessed Saviour, Zoroaster ap-
peared in the world, in whose books are contained
many things out of the Old- Testament: a great part of
the Psalms of David — the history of the Creation and
deluge. He mentions Adam and Eve — Abraham,
Joseph, Moses, and Solomon. Numenius the Pytha-
gorian, before mentioned, asserts, that the Brachmans
of India were not unacquainted with the religion of
the Hebrews ; and that the laws of the wisest of the

* Unir. Hi'.'. f Stack. Hist. Bib. Inrrod. x'ts.

[ 312 ]

lieathen nations, were taken from the laws of
Moses.*

Strabo mentions Moses andthc ancient Jews with
commendation ; he says that many, in honour to the
divme majesty, went out of Egypt with Moses, reject-
ing the worship of the Egyptians and other nations,
inasmuch as Moses had instructed them, that God
was not to be worshipped by any image; and that he
would reveal himself only to the pure and virtuous.
He observes, that Moses had great success in the es-
tablishment of his government, and the reception of
his laws among the neighbouring nations — and that
his successors for some ages pursued the same me-
thods, being just and truly religious.

Philostorgis says, that the place called by the na-
tives, Clysma, was the place where the Israelites of
old, passed over to the other side, without wetting
their feet.f

Abulfeda, a Mahometan writer of considerable
antiquity, says, " Not far from Alkolsum, is the
place where Pharaoh and his army v/ere drowned in
the sea."J

Dr. Shaw says, that near Carondal, the natives
still preserve a tradition, that a numerous army was
formerly drowned near Beden, the same as Clysma. ||
The names of places which are still preserved in
that country, bear some testimony to the truth of the
events. Etham is now called Etti, and we still find

• Reason, of Christ, vol. i. 105, 106. '
AU the late discoveries by Sir William Jones, and those recorded by Mr.
Maurice, in his Indian Antiquities, confirm tlie idea,
t Lib. 3. chap.v. page 489. J Shaw's Travels, 349. || Ibid. fol. 349.

[ 313 ]

the wildemess of Sdur and Sin, and the region Paran.
Beyond Corondel or Clysma, is a hill' called Gibel al
Marah.y* not far from which is a desert called Sin,|
and the coast downward seems to have the same name
as it had of old, from the bitter waters, with which it
still abounds. Elah and Madian also yet remain, and
are mentioned by Abulfeda. Below this region are
the palm trees, and the twelve wells of water. Dio-
dorus Siculus, mentions the palm grove as it was de-
scribed by Ariston, who was sent by Ptolemy to
descry the coast of Arabia upon the Red Sea. J. Here
also is still the desert of Faran, the Pharan of Ptolemy,
or Paran of the Scriptures. Diodorus further speaks
of some rocks or pillars here, graven with some un-
known characters, and he gives the reason why this
district is so much honored, " because all the country
round about was parched up with heat, being without
water, and without any other trees, that could afford a
shade.

Strabo gives a similar account of the Palm Grove
and the wells. ||

In these names we may see the traces of the an-
cient Marah, as well as the other places mentioned by
Moses. The engravings upon the rocks seem still to
remain, as they were seen by Monsieur Monconys,
some years since, just in this part of the desert, as he
was returning from Mount Sinai. ^

Ariston, Artemidorus, Agatherchides, and Dio-
dorus, \\\io mention these facts, all lived before the
Christian era. Even Strabo was but a few years after

• Pocock, 156. Shaw, 349. f Ibid. 350.

X Lib. 3. pag:e \75. \\ Lib. 16. page 1122.

fj rocock, 118 Bryatu's 1-iaguesof Kgypt, 403, 40S.

R r

[ 314 J

- — and Abulfeda had no temptation to misrepresent
what he saw.

We will now proceed to look into other histories
and works of learned heathen writers, to see what
traces we can find of the great luminous doctrines
taught by Moses, as received from God.

Porphyry, the pagan philosopher already men-
tioned, who lived in the third century, and wrote much
against Christianity, as quoted by Eusebius, says,
*' The way of the Gods is steep and very craggy —
the Barbarians found out many of its paths, but the
Greeks wandered from them ; and those who kept
them, spoiled them, but God revealed those hidden
ways to the Egyptians, the Phoenicians, Chaldeans;
to the Lydians and to the Hebrews." It is well
known, that the three first received much of their re-
ligious knov> ledge from Abraham, the father of the
Hebrews; from Moses and the Jews. Porphyry
adds, " For this reason, Apollo says in an Oracle, the
CJoaldeans and Hebrews alone^ have got wisdom,
purely worshipping the self-begotten king, God."

Chalcidius, in his Tim8eus, says, " To this the
Hebrews agree, wlien they say, that God gave to man
a soul, by a divine breath, which they call reason, or
a rational soul; but to dumb creatures and wild beasts
of the forests, one void of reason : the living crea-
tures and beasts being, by the command of God,
scattered over the face of the earth, amongst which
was the serpent, who by his evil persuasions, deceiv-
ed the first of mankind." He mentions Moses by

name, and says, "He was the wisest of men, who was
enlivened, not by human eloquence, but by divine
inspiration." Dionysius Longinus, who lived in the

L 315 ]

time of the emperor Aurelian, and was the great
favourite of Zenobia, the queen of Palmyra, in his
book, of the Sublime^ after saying, " That they who
speak of God, ought to take care to represent him as
great, pure, and without mixture;" adds, "Thus
does he who gave laws to the Jews, who was an extra-
ordinary man, who conceived and spoke worthily of
the power of God," when he writes, in the beginning
of his laws, *' God spake;" what? " Let there be
light, and there was light — let there be earth, and it
was so."

Among the late discoveries by Europeans, the sa-
cred books of the Chinese, are not the least. Many of
them, by the best accounts that can be obtained, were
written some hundred years before our Saviour.
These books are preserved in several great libraries
in Europe, and by the translation given to us by the
learned author of the Philosophical Principles of Na-
tural and Re'oealed Religion^ we are informed, that
the Chinese have five original or canonical books,
called King^ which, in their language, signifies, " a
sublime, sacred, immutable doctrine, founded on un-
shaken principles." These books were looked upon
as of very remote antiquity, in the time of Confucius,
who lived about six hundred years before our asra.

In the book called Chan-Hai-King, it is said,
*' That the sacred mountain Koncalun, was situated
in the middle of the world, and all that could be
desired, as wondrous trees, marvellous fountains, and
flowery shades, were found on that sacred hill, or hid-
den garden. This mountain is the inferior palace of
the sovereign lord, and the animal Ka'im'ing guarded
the entry." Another book, written by Hoi-ai-nang-

[ 316 J

ivang^ in speaking of the first earth, says, " This deli-
cious garden, refreshed with zephyrs, and planted
with odoriferous trees, was situated in the middle of
the mountain, which was the avenue to Heaven. The
waters that bedewed it, flowed from a source, called
the fountain of immortality. He that drinks of it ne-
ver dies. From thence flowed four rivers — a golden
river betwixt the south and east — a red river betwixt
the north and east — a peaceful stream betwixt the
south and west — and the river of the Lamb betwixt
the north and west. These magnificent floods are the
spiritual fountains of the Sovereign Lord, by which
he heals the nations, and fi-uctifies all things."

In the book Chi-King\ it is said, " Heaven placed
mankind upon a high mountain, but Tai-wang
made it fruitless by his fault. JVenwang, or the king
of peace, endeavoured to render to the mountain its
primitive beauty; but Tai-wang contradicted and op-
posed his will. Why did Tai-wang plunge us into
so many miseries ? Our misery has lasted these many
ages — the world is lost — vice overflows all, as a mor-
tal poison — we possessed happy, fruitful fields; a
woman robbed us of them. All was subject to us — a
woman threw us into slavery — she hates innocence,
and loves vice — the wise husband raised up a bulwark
of walls ; the woman by an ambitious desire of know-
ledge, demolished them. Our misery did not come
from Heaven, but from a woman. She lost human
kind-— she erred first, and then sinned."

In the book T-King^ we have this account of the
M\. " The rebellious and perverse dragon, suflPers by
Iiis pride — his ambition blinded him — he would
mount up to Heaven, but he was thrown down upon

[ 317 ]

earth — at first his abode was in the high places, but
he forgot himself — he hurt himself, and lost eternal
life."

The book Chu-King^ informs us, *' That it is evi-
dent, by the ancient tradition of our fathers^ that T-
cbi-y-couy or the Beautiful, became deformed. This
son of Heaven, was the first author of all revolt; but
his rebellion extended at lengdi to all nations, and de-
luged the world with crimes."

Chan-Kai-King says, *' That Hoangti, or the So-
vereign Lord, ordered a celestial spirit to precipitate
T-chi-y-cou into the black valley of misery." And
Lopi adds, " That T-chi-y-cou having hatched rebel-
lion, went out from the river of the Lamb." And
Koucil-sang says, " That he is the great impostor or
inventor of all evil. He has the face of a man, the body
of a serpent, and is all deceit and lies." And by the
most modern discoveries made in later times in the
East- Indies, by the famous Sir William Jones, in his
Asiatic Researches, it clearly appears, that the Hin-
doos have the tradition of the flood in the time of
Noah. They also assert, that the evil being, Ahri-
man, got upon the earth in the form of a serpent, and
seduced the first human pair from their allegiance to
Ormusd, by persuading them that he himself was the
author of all that existed. The man and woman both
believing him, became criminal, and thus sin will per-
petuate itself till the resurrection.*

And Mr. Halhed, who is so justly celebrated for
his discoveries in Indian antiquities, has published a
commentar)^ on the Veedas, from an old Persian au-

• Extract from the Zeiidevester Anmal Pcgis'er fcrl762, fol- 227.

C 318 ]

thor, wherein it is asserted, that the Aswammedha
Tug, or the worship by the sacrifice of a horse, does
not merely consist in bringing a horse and sacrificing
him; but the rite is also to be taken in a mystic
signification: the horse so to be sacrificed, is in the
place of the sacrificer, and bears his sins into the wil-
derness, where he is turned adrift, and becomes the
expiatory victim of those sins." I need not attempt
to show the similitude between this and the scape-
goat of Moses, or to prove that it must have been de-
rived from the same source, divine revelation.

Does not all this clearly show, that the Chinese and
East-Indians, must have had among them, the tradi-
tion of those great events, related with so much preci-
sion by Moses, and that they considered them as
of divine original.

If we look to the Greeks and Romans, v/e find their
whole mythology founded on like traditions ; and who-
ever carefully and attentively considers the principles
that gave rise to their allegorical fables, which in time
became the objects of ail their religious v/orship, will
plainly see, that they must have taken their rise either
from the revelation made to Moses, or the traditions
handed down from Abraham, or perhaps from Noah,
and carried into all countries at the dispersion of
Babel.

This the learned and pious Justin Martyr, in his
second apology to the emperor Antoninus Pius, and the
senate of Rome, well observes. He asserts, " That
all the fables made of, and all the wonders attributed
to. Mercury, Bacchus, Hercules, Perseus, Escula-
pius, and Bellirophon, were only disguises of some
ancient traditions concerning the Messiah," As to

[ 319 ]

Ovid and Virgil, it is plain, that the Mosaic' account
of the creation of the world, gave to the first his whole
plan ; and the second seems to have had even more
than bare tradition : he must have had an intimate
knowledge of the predictions contained in the Old-
Testament, relative to the second coming of Christ,
as well as his first; with the belief and expectation of
the Jews founded thereon. Hearken to the extraor-
dinary language of this heathen poet, written, just be-
fore the advent of the Saviour, and say what else could
have given rise to such noble and divine imagery.
"The last age sung by the Cumasan Sybil, *^ is come;
the great revolution orre-establishmentisat hand; jus-
tice is going to return upon earth, and the happy reign
of Saturn is to be restored — a divine child is to descend
from Heaven- — so soon as he is born, the iron age will
cease, and the golden age will be renewed over all the
earth — ^he \^'ill partake of the divine life — see the he-
roes associated with the Gods, and they shall see him
governing the Morld in peace, by his father's virtue.
Then the earth shall produce all things of its own ac-
cord: all wars shall cease, and every thing be restored
to its primitive felicity. Beloved ofispring of the
Gods! Great Son of Jupiter! see how the earth — the
seas — the Heavens — and the whole universe, rejoice
at thy coming."

The testimony of the Magi, inquiring where the
king of the Jews was to be bom, having seen his star

• The Sybils were said to be a collection of very important predictione
and doctrines derived from the ancients, and kept as a religious arcana hj
the heathen priests. It is very probable, that the original collection, was
the substance of traditions, handed down from the patriarchs ; and the
word Sybil, a corruption of, or mispronunciation of Cabal, which is the
Hebrew word for tradition.

[ 320 ]

in the east, and tlierefore they had come to worship
him, adds great confirmation to the suggestion, that
they must have had the knowledge of, and behevcd
in the Mosaic account of the coming Saviour.

We might continue to enumerate many more
great names, both Jews and heathen, who have added
their testimony to the authenticity of the books of
Moses, with the other sacred and divine scriptures :
but this would swell this answer beyond its original
design : suffice it to add to the name of Ptolemy Phila-
delphus, who was a heathen prince of great learning,
and a remarkable encourager of tiie liberal sciences,
whose library at Alexandria amounted to four hundred
thousand volumes, those of Cyrus and Darius, who
desired the prayers and the sacrifices of the Jews, in
behalf of themselves and their kingdoms. Alexander
the Great, Augustus, Tiberius, and Vitellius, sent
victims to be sacrificed at the temple of Jerusalem, as
we learn from Josephus and Philo. I will also mention
Longinus, the most competent judge of human wri-
tings— TertuUian, both pagan and Christian, with a
thousand others well known to the learned, who
ought to be received as indisputable witnesses to a
fact of this nature.

To Christians (or even those who barely hold Je-
sus Christ to have been a moral teacher, of a virtuous,
benevolent and amiable character) it is sufficient to
establish their faith, and confirm their hope, that their
great Lord and Master, as well as his apostles, have
given their assent to the truth of these instructive
books.

On the whole, then, Moses is handed down to us
by antiquity, as the author of these books. The peo^

[ 321 ]

pie and nation to which he belonged, and over whom
he was ruler and conductor out of Egypt, and whose
fathers were personally witnesses of the important
events which he relates, have constantly, invariabl}",
unequivocally, and universally acknowledged and re-
vered him as the inspired author of them. This is
the testimony of Josephus, the Jewish historian of the
first character among them. " We have only twenty-
two books, (says he) which comprehend the history
of all ages, and merit our belief: jive belong to Moses y
which contain what relates to the origin of man, and
the tradition of the several successions and genera-
tions down to his death. From the death of Moses
to the reign of Artaxerxes, (who was king of Persia
after Xerxes) the prophets vrho succeeded him have,
in their books, written v/hat happened in their time.
The other books contain hymns to the praise of
God, and precepts for the conduct of human life.
What has happened since the time of Artaxerxes,
down to our days, has like\\ ise been recorded by the
writers thereof; but they have not met with the like
credit, because there has not been any certain succes-
sion of prophets during that time. And from hence,
(says he) it is manifest, what respect and estimation
have been paid to the books which complete our ca-
non, since in so long a tract of time, no man has ven-
tured, either to add any thing to them, or diminish or
alter any thing in them ; since the Jews from their in-
fancy, are accustomed to call them dhine institu-
tions; to believe them stedfastly, and upon occasion
to lay down their lives in defence of them."*^

• Joseph, com. Applon.
S S

[ 322 ]

The greatest men of every age and nation since,
whether Jews, Christians or heathens, unite their
testimony in favour of Moses being the writer of these
books, as the word of God, and coming down from
him; and our Lord Jesus Christ and his apostles add
their attestation. The reUgious jealousy, the known
accuracy, indefatigable care, and curious precision of
the Jews as a people, not to mention the separation of
the ten tribes, by which a violent and lasting opposi-
tion and hatred arose between them, so that they be-
came a w-atch over each other, give peculiar and
demonstrative weight to the evidence, as far as it re-
lates to these books having been preserved and hand-
ed down to us without impoitant adulterations : and
the experience of every serious and attentive believer,
in addition to the continued fulfilment of the predic-
tions contained in them even at this day; leaves no
reasonable doubt on their minds, with regard to their
ti'uth and inspiration.

It is almost four thousand years since they have
been written; and never have they been denied to be
the work of Moses, as the w^ord of God, till modern
times. It is true, as has been already observed, Aben
Ezra, a Jew of considerable note, about the year
1200, first supposed that these books had been written
in the time of the kings ; but then he considered them
as inspired writings, let who would be the author of
them, and received them as absolute verity. It never
entered into his head, to disbelieve the facts re-
corded in them, or to doubt their being the word or
commandments of God.

In the present century, Woolastin, Collins, Tin-
dal, Shaftsbury, and Bolingbroke, with a number of

V

[ 323 ]

others, copied Aben Ezra's objections, and without
his faith endeavoured to impose them upon the pub-
He, as solid objections to the truth and authenticity of
the Old-Testament. Aben Ezra had been long since
fully answered; and now these champions of infidelity,
again brought forward a number of pious and learned
men, who obviated eveiy colour of argument or
proof, and silenced the objections by fair conviction
for a time.

But it was not long, before Voltaire, the late king
pf Prussia, Rousseau, and others, again retailed out
these old exceptions, new vamped up, threatening
destruction to all the tenets of revelation. The
force of truth prevailed against these adversaries, and
for a time the enemies to revealed religion, seemed to
avoid coming out to public view. Oar author has
now come forth with the old objections, clothed in a
new garb of language, though copied in substance
from his predecessors, with much less knowledge of
his subject, but more indecent boldness of manner
and disrespect, to those who differ from him in opi-
nion.

And are we now, at this period of light and know-
ledge, under all the advantages of the learned labours
of those who have gone before us, to suffer the indi-
gested rhapsodies and unintelligible declamation of a
mere pretender to philosophy — one wholly unac-
quainted, both with the spirit and letter of revelation,
to shake our faith founded on the word of God him-
self, by objections and reasonings that, when carefully
looked into, appear not to be founded either on facts or
principles, but look more Uke the ravings of a brain
disordered from intemperance or disappointment ?

y

[ 324 ]

But is there any thing improbable or unnatural
in attributing this work to Moses, as its inspired au-
thor, on the evidence adduced for this purpose. From
the necessities of mankind, under their then known
circumstances, as has ah'eady been shown, it cannot
justly be denied, but that God must have given some
kind of a revelation of himself and his will, with re-
gard to religious worship, and other necessary know-
ledge, to Adam and the antediluvian patriarchs.
Their lives were lengthened out to a great age, per-
haps to answer the important purposes of tradition,
among others. Tradition was the most natural, pro-
bable, and easy mode of conveying down necessary
truths received from God, from generation to genera-
tion, before letters were known in the world. It is
most likely, therefore, that by this means, the few and
simple religious principles necessary for man in the
infancy of the world, with the attendant history of
their creation, and the divine conduct afterwards
towards them, were communicated from Adam to
Abraham, by the intervention of not more than two
or three other persons ; and about the same number
might have extended it down to Moses.

Methuselah was about 300 years old when Adam
died, and therefore not unlikely to be possessed of all
Adam's knowledge of those great and interesting
events, that had been communicated to him, as the
head of his race.

Shem was almost 100 years old when Methuselah
died, and therefore might well have been informed by
him, as he had been by Adam. Shem lived till Abra-
ham was above 100 years old, who undoubtedly re-
ceived from him, the necessary instruction in every

[ 325 ]

thing that related to the worship and knowledge of the
one everliving and true God, and his dealings with
the fathers since the creation, as Abraham was "re-
markable from his youth, for a faithful attachment to
the service of God, in opposition to every species of
idolatry.

Abraham lived till Jacob, the son of Isaac, was 16
years old, and might have taught him the leading prin-
ciples of religion.

Jacob hved till Levi was 67 years old, and un-
doubtedly gave him all the instruction he could.

Levi lived till Amram, the father of Moses and
Aaron, was far advanced in age, and must have fur-
nished him with every information in his power.

It was a prominent feature in Abraham's great
character, that he would teach his children, and his
children's children after him, whatever he knew of
the one true God: it was therefore to be expected, that
not only his knowledge in essential matters should be
communicated, but that it should be religiously pre
served in his family till the time of Moses, so that he
might have been an inspired historian, and at the same
time have had a general traditional knowledge of the
principal truths of revelation from his ancestors. The
people also for whom he WTotc, must have been tolera-
ble good judges by this means, of the truth of his ac-
count of early transactions, according to the tradition
they had received, as well as of the evidences of his
special divine mission.

I shall nc^y close this part of the subject, with the
observations of an author famous in the religious
world for his knowledge and piet}-. " Whatever be-
felthe children of Israel, either by prophecies,miracles,

[ 326 ]

or the extraordinary appointments of God, according
to the revelations made in the law of Moses, has be-
sides its own proper and intrinsic evidence, the addi-
tional proof of all the miracles and prophecies of
Moses. So that the proof of the divine authority of
Moses's books, is at the same time a proof of all the
other books of Scripture, so far as they are in the mat-
ter and subject of them, consequent to these.

The pentateuch, therefore, and the other books of
the Scriptures, reciprocally prove each other, like the
cause and the effect. The pentateuch being the cause
and foundation of them; and they are the effect and
consequence of the pentateuch, and the fulfilling the
several predictions mentioned therein."*

I have been the more particular on these first five
books of the Bible, because they are the foundation
of all the rest; and if our author has perverted the
truth with respect to them, and their divine original is
well founded, as we presume we have Ihown to the
plainest demonstration; then all his after subtle objec^
tions fall to the ground, without further observations,
and render a particular answer unnecessary.!

If these books of Moses contain a genuine revelation
from God, and were inspired by him, together with
their account of the dealings of God with the people of
the Jews, in consequence of his promises to Abraham,

* Reason, of Christ. 188.

f If the books of Moses were no forgery, we may take it for granted,
that none of the other books of the Old-Testament, hislJrical or propheti-
cal, are so; because the former being recei\'ed, no sufficient motive can be
imagined for forging any of the rest, if the attempt could have been suc-
cessful ; nor would the supposition answer any important purpose to'>m-
believers at this day. Dr. Priestley's Companion, 535.

[ 327 ]

Isaac and Jacob, to give them the land of Canaan as an
inheritance, while yet tt was in the actual possession
of several powerful and warlike nations ; and these ser-
vants of God, then but a single family of poor men, with-
out riches, power or influence — bringing them out of
the land of Egypt with so many undoubted evidences
of a divine power — the miraculous support of so large
a body of people for forty years in a wilderness — their
supernatural protection from the power of the sur-
rounding nations, all forewarned that their design was
to invade their country, and to extirpate their whole
race — the threatening so punctually executed, of their
wandering the space of forty years in the wilderness,
till the whole congregation perished there, except Jo-
shua and Caleb — the wonderful and godlike promul-
gation of the moral and cgeremonial law, so full of types
and shadows of the promised Saviour or Messiah —
and the final actual possession of this very promised
land, by driving out all the inhabitants. If these are
all of divine original, and their authenticity well esta-
blished, as I conceive they must be in the judgment
of every impartial person, who seriously considers
them; then it will not require much reasoning to prove
the divine original of the whole Bible, as far as is ne-
cessary and consistent with the subject matter of
these books.*

In a word, our author has discovered great inatten-
tion to the spirit, as well as language of the sacred

• Against all this concurring testimony, we find suddenly from Mr.
Paine, that the Bible teaches nothing but lies, obscenity, cruelty and injus-
tice. Had he ever read our Saviour's sermon on the mount, in which the
great principles of our faith and duty are summed up ? Let us all but read
and practise it, and lies, obscenity, cruelty and injustice, and all human
•wickedness , would be banished from the world. Erskine's Speech.

[ 328 ]

books, as also great ignorance of their use and design.
It would lead me too far from my purpose, to go into
particular answers to all his trifling and profnne objec-
tions, after the very able answers already given to
him by many excellent and learned men, of various
denominations.

If satisfaction has been given as to the futility of
his objections, as already considered, respecting the
divinity of the pentateuch, or first five books of the
Old-Testament; his subsequent profane and idle ob-
servations will have no weight on the serious and ju-
dicious mind. The subject therefore,ybr the present,
will be dismissed, with the following observations, as
of special importance to every one who reads the sa-
cred volume.

1st. The promises, threat^nings, encouragements,
examples and prophetic declarations of the books of
the Old-Testament have been received, in the opinion
of the ablest reasoners on the subject, as substantial
evidence, at this late day^ of their truth and import-
ance to the children of men.

2d. The particularity with which these Scriptures

^mention the times, places, persons, and other minute

circumstances of the several facts related therein, add

greatly to the force of other testimony adduced in

their favour.

3d. By these means all attentive perusers of the
sacred volume, have an opportunity of comparing
them with the works of cotemporary heathen writers,
whether historians, naturalists or civilians, so as to
furnish themselves with every kind of reasonable evi-
dence in support of a faith, on which their happiness
so essentially depends.

[ 329 ]

4th. A strong and productive source of satisfactory
evidence, arises from their recounting so many mi-
mite particulars, being the usual conduct of a whole
people, immediately and professedly under the Divine
direction and protection, from which the agreement,
of so many histories, prophecies, commands, and
comfortable assurances, scattered through various
books, WTitten at such various times, and all under
such various circumstances, is preserved not only
with themselves, but with each other, however distant
in time, or differing in interesting particulars.

5th. The sameness of arrangement and uniformity
of system, running through the whole of the sacred
Scriptures, both of the Old and New- Testaments,
show that it is one invariable principle and unity of
design, that moves the whole machine of this fallen
world, from Adam to the present day, and adds great
weight to the evidence of the truth of the divine
Scriptures.

6th. By the manner in which the particular and
minute historical events of the Jewish people, as the
chosen nation of God, are recorded ; the evidence in
favour of the great truths of revelation, are daily in-
creasing, and will so continue till the second coming
of the Lord Jesus, as he has promised. ©

7th. It is certain, that both Jews and Christians,
have undergone the severest persecutions and suffer-
ings, on account of their sacred books, and yet have
never been prevailed upon to deliver them up, which
shows that they thought them of the highest import-
ance, most genuine and true.

8th. The preservation of the law of Moses, which
is the first book, probably, that was ever written In

T t

[ 330 ]

any language, while so many others, more modem,
have been lost, shows the great regard paid to it by the
Jews, from its first promulgation — the same holds
good in a less degree, of most all the other books of
the Old-Testament, since most of them are older than
the most ancient Greek historians; and as the records
of all. the neighbouring nations are lost, we must sup-
pose those of the Jews to have been preserved amidst
all their captivities and dispersions, from their import-
ance, or from other such cause, as may be an equal
evidence of their genuineness and truth.

9th. The great importance of all the sacred books,
appears from the many early translations and para-
phrases of them — this must have been an effectual
means of securing their integrity and purity, if we
could suppose any design to corrupt them.

10th. The great religious hatred and animosity
which subsistedbetween the Jews and Samaritans, and
between many of the ancient sects of Jews, show of
what importance they all thought their sacred books,
and led them to watch oxtr one another with a jealous
eye — this gives great weight to the evidence of their
genuineness and truth.

These indeed are observations borrowed from
erffinent writers, who have enlarged upon them, w ith
full confirmation of their force and effect, in point of
conclusive argument; and ought to have had convic-
tive influence on our author, had he possessed but a to-
lerable share of modesty, or if truth had been his
favourite pursuit.

And now, in the words of Dr. Samuel Chandler
to Mr. Collins, the deistical writer of the present
f^entury, I shall close with an address to our author —

C 331 ]

••' If he had acted the piu't of a fliir and reasonable
adversary, he should have proved a divhie revela-
tion, and the prophecies in- proof of it, an impossible
thing; by showing either that there is no God, or
that if there is, he doth not concern himself with the
affairs of nations, kingdoms or individuals ; or that if
he doth, he knows nothing before it comes to pass—
or that he hath no wise purposes to answer, by over-
ruling the affairs of the world, and executing the pur-
poses of his own good pleasure — or if he hath, that he
cannot discover those purposes to men — or that if he
could, there is no wise and kind purpose to be an-
swered by such a revelation — or that if there is, those
to whom he has vouchsafed a revelation, could not
discover it to others." But our author, by conceding
that there is a God, who ought to be worshipped and
adored by men — that he has a right, if he please, to
make a revelation of himself to men ; and of course in
such manner as he pleases, and for such purposes as
he pleases, has yielded the question, and given up the
dispute.

To the above, let me add, as necessary for our au-
thor to have show n, that mankind never offended their
Creator, by sinning against him; and therefore have
never stood in need of reconciliation to an offended
God, as the great governor and Lord of all things —
or that if they have, that they are able of themselves to
atone for such transgression, and therefore never
stood in need of a mediator or intercessor — or if tlicy
are unable, and stand in such need, that it will be ac-
complished for them without their own participation,
change of temper or disposition; and indeed against
their own will, and while opposing every means of it.

[ 232 ]

Had our author been successful in this proof, then
indeed the controversy would be at an end. — But,
blessed be the God of Heaven, that while the divine
Scriptures remain, wherein life and immortality are
brought to light, and Salvation is proclaimed through
the name of Jesus Christ, the Son of God, all this is
as impossible as to unite sin and holiness.

THE END.

THE reader is desired to correct luith his pen, the folloioing errors
of the presS) ivhichy from circumstances., became unavoidable*

ERRATA.

In page I, line

12, for

"unsettled," read settled.

48,

20,

« Chalerdius,"

Chalcidius.

50,

27,

" Sanchionathan,"

Sanchoniathan.

56,

33,

" press,"

pass.

57,

21,

" testimonies,"

histories.

61,

24,

" Pompedithe and Seria," read Pompt
ditha and Soria.

Notes to page

62,

" Matrob :"

Mac rob :

" Argentes"

Argenteoy

In page 68, line

2,

" naturally,"

necessarily.

69,

10,

" already,"

clearly.

101,

1,

" propitiary,"

propitiatory.

Note to page

101,

" Sanchionathan,'

' Sanchoniathan.

102,

14,

" only one,"

one only.

104,

12,

" the process,"

process.

105,

25,

" Manctho,"

Manetho.

106,

12,

" Chaan,"

Cham,

Note to page

106,

" e3a»)j,"

Ep^»5.

In page 111, line 16,

" cerumque,"

eorumque.

123,

18,

" Egyptianus,"

Egyptiacus,

135,

5,

" was,"

were.

148,

7,

" attitude,"

altitude.

150,

28,

" Hermios,"

Her mis.

179,

5,

" cries he,"

he cries.

206,

31,

" occason,"

occasion.

211,

5,

" him,"

Nebuchadnezzar.

233,

25,

" wrote,"

and wrote.

257,

10,

" Exemplei',"

Exemplar.

Note to page

261,

" Proe,"

Pref:

Note to page

281,

"Lag:"

Leg:

In page 284, line 25,

" confine,"

confines.

Note to page

285,

" Just:"

Inst :

In page 286, line 5,

" lights,"

rites.

312,

15,

" Philostorgis,"

Philostorgius,

Date Due

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