ivnumrcTiox
rm
Critical &tut>y a& RnctoieDgt
HOLY snunruKs.
, , r f -
II V
THOMAS IIAETWICLL IIOKXI*:,
LONDON :
FOK t. CA0RI.1., MtttAKOi
r, m.At;*worm, w>iMffi'*Hi ANU n. MIUUIKKN, IM-JUJN.
LONDON s
Printed by A. & It. Spottiswoodc,
New-Street- Square*
TO
THE RIGHT HONOURABLE
s
CHARLES LORD COLCHESTER,
ETC. ETC. ETC.
THIS WORK
is
MOST GRATEFULLY
AND MOST RESPECTFULLY
INSCRIBED.
JUNE IV, MDCCCXVIII.
A
ADVERTISEMENT
TO
THE SIXTH EDITION.
IN preparing this edition for the press, encouraged by
the very favourable reception given to the former impres-
sions of his work, the Author has carefully revised it
throughout ; and has availed himself of numerous sug-
gestions for simplifying and improving the arrangement of
the several volumes which have been communicated since
the publication of the last edition. By enlarging the pages,
and abridging various parts which would admit of being
condensed, as well as by transferring to the appendixes
certain articles which had before been incorporated in the
body of the work, the Author has been enabled to intro-
duce a considerable quantity of new and important matter,
without materially enlarging its size, or at all increasing
its price. These various alterations and additions, he
trusts, will be found to render his labours not unworthy of
a continuance of that patronage, with which they have
hitherto been honoured.
LONDON, May 1.
A 3
LET THE SWEET SAVOUR OF JEHOVAH OUR GOD BE UPON US,
AND THE WORK WE TAKE IN HAND DIRECT FOR US ;
THE WORK WE TAKE IN HAND DO THOU DIRECT !
PS At. XC. 17. BISHOP HORSLEY*S VERSION.
IF I HAVE DONE WELL AND AS IS FITTING THE STORY, IT IS THAT
WHICH I DESIRED ; BUT IF SLENDERLY AND MEANLY, IT IS THAT
WHICH I COULD ATTAIN UNTO.
2 MACCABEES XV. 38.
PREFACE
TO
THE SECOND EDITION. 1
THE Author of the present work cannot offer a new
edition to the Public, without expressing the grateful sense
he entertains of the very favourable manner in which his
volumes have been received. In addition to the extensive
circulation which his work has obtained in the Universities
and other Theological Seminaries in England, he has the
satisfaction of knowing that it has been adopted as a text
book in various Theological Seminaries in North America*
Thus encouraged, the Author has sedulously availed
himself of the suggestions which have been liberally com-
municated to him for correcting his work, and improving
its arrangement. By enlarging the pages, as well as em-
ploying a small but clear and distinct type in several parts
of the work, he has been enabled to introduce a large mass
of new and important matter,
THE INTRODUCTION TO THE CRITICAL STUDY AND
KNOWLEDGE OF THE HOLY SCRIPTURES, once more offered
to the Public, is designed as a comprehensive MANUAL of
Sacred Literature, selected from the labours of the most
eminent Biblical Critics, both British and Foreign* It
originated in the Author's own wants many years since,
at an early period of life ; when he stood in need of a guide
to the reading of the Holy Scriptures, which would not
only furnish him with a general introduction to them, but
would also enable him to solve apparent contradictions,
and to study the Bible with that attention which its su-
preme importance demands : for " every sentence of the
This preface was firHt printed in the year 1821 . it is now reprinted with the re-
quisite alterations, to adapt it to tho present improved arrangement of the following work,
A 4
Viil PREFACE.
Bible is from God, and every man is interested in the
meaning of it" 1 At this time the Author had no friend
to assist his studies, or remove his doubts, nor any
means of procuring critical works. At length a list of the
more eminent Foreign Biblical Critics fell into his hands,
and directed him to some of those sources of information
which he was seeking ; he then resolved to procure such
of them as his limited means would permit, with the design,
in the first instance, of satisfying his own mind on those
topics which had perplexed him, and ultimately of laying
before the Public the result of his inquiries, should no
treatise appear that might supersede such a publication.
The idea thus conceived has been steadily kept in view
for more than twenty years 2 ; and although, during that
interval, several valuable treatises have appeared on the
study of the Holy Scriptures, to which he gladly acknow-
ledges himself indebted for many important hints and
illustrations ; yet, since no one has been published in the
English language, embracing all those important subjects,
which the Author apprehends to be essential to thecRixiCAL
STUDY of the Sacred Volume, he has been induced to pro-
secute his investigations, the result of which he tenders for
the assistance of others*
The Four Volumes, of which the work now consists, will
be found to comprise the following topics :
VOL. I. contains a CRITICAL INQUIRY into the Genuine-
ness, Authenticity, Uncorrnpted Preservation and Inspir-
ation of the Holy Scriptures j including, among other sub-
jects, a copious investigation of the testimonies from profane
authors to the leading facts recorded in the Scriptures, par-
ticularly knew branch qf evidence for their credibility, which
is furnished by coins, medals, inscriptions, and antient
structures. This is Allowed by a full view of the argu-
ments afforded by miracles and prophecy, for the inspir-
i Bishop Horaley. 2 Now nearly thirty years. [1828.]
PREFACE. IX
ation of the Scriptures, and by a discussion of the internal
evidence for their inspiration, furnished by the sublimity
and excellence of the doctrines, and by the purity of the
moral precepts, revealed in the Bible ; the harmony
subsisting between every part ; the preservation of the
Scriptures to the present time j and their tendency to
promote the present and eternal happiness of mankind, as
evinced by an historical review of the beneficial effects
actually produced in every age and country by a cordial
reception of the Bible ; together with a refutation of the
very numerous objections which have been urged against
the Scriptures in recent deistical publications. An Ap-
pendix to this volume comprises a particular examination
of the books commonly termed the Apocrypha, of the
miracles of the ascension of Jesus Christ, and the descent
of the Holy Spirit on the Apostles, and of the difficulties
attendant on the propagation of Christianity. These dis-
cussions are followed by a table of the chief prophecies re-
lative to the Messiah, both in the Old and New Testament,
and by an examination of the genuineness of Josephus's
testimony concerning Jesus Christ
In the first edition of this work the Author had given
a very brief outline of the evidences for the genuineness
and inspiration of the Old Testament, and a more extend-
ed view of the genuineness, credibility, and inspiration
of the New Testament j and, being unwilling to augment,
unnecessarily, the number of treatises extant on these
subjects, fie referred his readers to a few which are justly
accounted the most valuable. In preparing the second
edition for the press, it was his intention to condense these
remarks, and to subjoin a few additional considerations :
but he was induced to deviate from this design by the
extensive circulation of infidel works and tracts, whose
avowed object .was, by the unblushing re-assertion of old
and often-refuted objections, or by s- .-clous insinuations,
to undermine and to subvert the religion of Jesus Christ
" the pillar of society, the safeguard of nations, the
X PREFACE.
parent of social order, which alone has power to curb the
fury of the passions, and secure to every one his rights ;
to the laborious the reward of their industry, to the rich
the enjoyment of their wealth, to nobles the preserv-
ation of their honours, and to princes the stability of
their thrones." Called upon by name from the press, to
consider these objections to Divine Revelation, the author
felt it his duty not to shrink from the task ; and as the an-
tagonists of the Scriptures have in some degree varied the
ground of their attacks, he indulges the hope that a tem-
perate discussion of this subject, accommodated to the
present times, may not be unacceptable to the biblical
student, who may, perhaps, at some future time, be ex-
posed to meet with the enemies of the Scriptures. To
his own mind, indeed, the result of the laborious inquiries,
in which he has thus been necessarily involved, has been
highly satisfactory: for, not having access to all the
numerous and able defences of Christianity against the in-
fidels of former ages, he has been obliged to consider every
objection for himself; and in every instance he has
found that the numerous he had almost said innumer-
able contradictions, alleged to exist in the Sacred Writ-
ings, have disappeared before an attentive and candid
examination. It may, perhaps, be thought that the gross
and illiberal manner, in which some of the productions in
question have been executed, renders them unworthy of
notice ; but nothing surely is unworthy of notice that is
calculated to mislead the ignorant or the unwary; and
though some of the objections raised by the modern op-
posers of Divine Revelation are so coarse as to carry with
them their own refutation, yet others are so concisely and
speciously expressed, as to demand several pages, the
result of many days' laborious research, in order to detect
their sophistry and falsehood.
When the Author began to prepare this first volume for
the press, he had it in contemplation to publish it in a
detached form, in order to furnish a ready and immediate
PREFACE. Xi
reply to the objections which at that time were almost
daily issued from the press. In such a form it had even
been announced to the Public : but as the objections con-
tinued to be multiplied, the work imperceptibly accumu-
lated in its progress j and when the first volume was
completed, the Author was obliged reluctantly to abandon
the idea of a distinct publication, on account of the addi-
tional pecuniary loss which he would inevitably have
incurred. He has only to express his ardent hope, that
this part of his labours may, through the Divine Blessing,
enable his readers to be ready ALWAYS to give an an&wer
to EVERY MAN, that osJceth them a reason of the hope that
is in them ; and he most earnestly requests that they will
examine and combine, with candour and attention, all the
various evidences here adduced for the genuineness, au-
thenticity, credibility, and divine inspiration of the Holy
Scriptures; and then solemnly and deliberately, as ra-
tional and accountable beings, deduce that inference from
the whole, for which they must hereafter answer at the
tribunal of God,
VOLUME II,, in Two Parts, treats, first, on SACRED CRI-
TICISM ; including an Historical and Critical Account of
the Original Languages of Scripture, and of the Cognate
or Kindred Dialects ; an account of the Antient Ver-
sions of the Scriptures ; a critical notice (illustrated with
numerous fac-similes) of the principal Manuscripts of the
Old and New Testaments ; and of the divisions and marks
of distinction occurring in manuscripts and printed edi-
tions of the Scriptures, These discussions are followed
by dissertations, <-On the Various Readings occurring in
the Scriptures, with a Digest of the chief critical canons
for weighing and applying them ; on the Quotations from
the Old Testament in the New, with New Tables of the
Quotations at length ', in Hebrew, Greek, and English,
* In tho first edition, tables of References only were given to the quotations from the
Old Testament in the New : but as these quotations have been frequently made the sub-
ject of cavil by the adversaries of the Scriptures, and as all students have not the time to
find out and compare several hundred references, the author has now given them at
length, accompanied with the best critical remarks which ho could collect.
Xll PREFACE.
and a classification of them ; showing, jfirst, their relative
agreement with the Hebrew and with the Septuagint; and,
secondly, whether they are prophecies cited as literally ful-
filled ; prophecies typically or spiritually applied ; prophe-
cies cited in the way of illustration ; or simple allusions to
the Old Testament; and on Harmonies of the Scriptures ;
including the different schemes of Harmonisers, and on the
duration of the Public Ministry of Jesus Christ.
The Second Part of the Second Volume is appropriated
to the INTERPRETATION OF THE SCRIPTURES ; compre-
hending an investigation of the Sense of Scripture, and of
the Signification of Words; the SUBSIDIARY MEANS for
ascertaining the SENSE OF SCRIPTURE ; viz. the Testimony
of contemporary Writers, Antient Versions, Scholiasts and
Glossographers, and the Testimony of Foreigners who have
acquired a language ; the Context ; Subject-Matter ;
Scope, Analogy of Languages ; Analogy of Faith ; the
Assistance to be derived from Jewish Writings and also
from the Greek Fathers, in the Interpretation of the Scrip-
tures ; Historical Circumstances ; and Commentaries.
These discussions are followed by the application of
the preceding principles, for ascertaining the sense of
Scripture, to the SPECIAL INTERPRETATION of the Sacred
Writings, including the Interpretation of the Figurative
Language of Scripture, comprehending the principles of
Interpretation of Tropes and Figures j together with an
examination of the Metonymies, Metaphors, Allegories,
Parables, Proverbs, and other figurative modes of speech
occurring in the Bible; the Interpretation of the Poetical
Parts of Scripture; the Spiritual Interpretation of Scrip,
tare, including the Interpretation of Types ; the Inter-
pretation of Prophecy, including general Rules for ascer-
taining the Sense of the Prophetic Writings, Observations
on the Accomplishment of Prophecy in general, and es-
pecially of the Predictions relative to the Messiah ; the
Interpretation of the Doctrinal and Moral Parts of Scrip-
PREFACE* Xlll
ture, and of the Promises and Threatenings therein con-
tained; the Interpretation and Means of Harmonising
Passages of Scripture, which are alleged to be contradictory;
and the Inferential and Practical Reading of the Sacred
Writings.
The utmost brevity, consistent with perspicuity, has
been studied in this portion of the work ; and, therefore,
but few texts of Scripture, comparatively, have been illus-
trated at great length. But especial care has been taken,
by repeated collations, that the very numerous references
which are introduced should be both pertinent and cor-
rect ; so that those readers, who may be disposed to try
them by the rules laid down, may be enabled to apply
them with facility.
A copious APPENDIX to this volume comprises (among
other articles) bibliographical and critical notices, metho-
dically arranged, of the principal editions of the Holy
Scriptures, and Versions thereof both antient and modem,
including a history of the chief modern Versions ; together
with notices of the principal Philologers, Critics, and
Commentators who have elucidated the Text, History, and
Antiquities of the Bible. These bibliographical notices have
been derived partly from the Author's knowledge of their
works, partly from the recorded opinions of eminent biblical
critics, and partly from the best critical journals and other
sources : the preference being invariably given to those
which are distinguished by the acknowledged talent and
ability with which they are conducted* The facility of
commercial intercourse with the Continent, and the sales
by auction of several valuable divinity libraries, have also
enabled the Author to procure many critical works that
would otherwise have been inaccessible.
In VOLUMK III. will be found a SKETCH or SUMMARY OF
BIBLICAL GE0GBAPHY AND ANTIQUITIES, in four parts:
XiV PREFACE.
PART I. includes an outline of the HISTORICAL and
PHYSICAL GEOGRAPHY ofthe Holy Land.
PART II. treats on the POLITICAL and MILITARY AF-
FAIRS of the Jews, and other nations incidentally men-
tioned in the Scriptures,
PART III. discusses the SACRED ANTIQUITIES of the
Jews, arranged under the heads of Sacred Places, Sacred
Persons, Sacred Times and Seasons, and the Corruptions
of Religion among the Jews, their Idolatry and various
Sects, together with a description of their Moral and Re-
ligious State in the time of Jesus Christ.
PART IV. discusses the DOMESTIC ANTIQUITIES, or the
PRIVATE LIFE, MANNERS, CUSTOMS, AMUSEMENTS, &C. of
the Jews, and other nations incidentally mentioned or
alluded to in the Holy Scriptures.
An APPENDIX to this Third Volume contains (besides
chronological and other tables, of money, weights, and
measures,) a Biographical, Historical, and Geographi-
cal Index of the most distinguished Persons, Nations,
Countries, and Places mentioned in the Bible, especially
in the New Testament ; including an abstract of profane
oriental history, from the time of Solomon to the captivity,
illustrative ofthe history ofthe Hebrews as referred to in
the prophetic writings, and presenting historical notices of'
the Assyrian, Chaldee, Median, and Persian empires. In
this Index are incorporated References to the Principal
Matters contained in the Third Volume j so as to render
it, in fact, both a concise SYSTEM and a DICTIONARY OF
BIBLICAL ANTIQUITIES.
In this Volume the Author has attempted only a sketch
of Biblical Geography and Antiquities. To have written
a complete treatise on this interesting subject, , as he
conceives such a treatise should be written, would have
PREFACE. XV
required a work nearly equal in extent to the present :
but though he has been designedly brief in this part of his
undertaking, he indulges the hope that few really essential
points, connected with sacred antiquities, will appear to
have been omitted.
VOLUME IV. is appropriated to the ANALYSIS OF SCRIP-
TURE. It contains copious Critical Prefaces to the re-
spective Books, and Synopses of their several contents. In
drawing up these synopses, the utmost attention has been
given in order to present, as far as was practicable, at one
glance, a comprehensive view of the subjects contained in
each book of Scripture. In executing this part of his
work, the Author has endeavoured to steer between the
extreme prolixity of some analysts of the Bible, and the
too great brevity of others : and he ventures to hope, that
this portion of his labours will be found particularly useful
in studying the doctrinal parts of the Scriptures,
Throughout the work references have been made to
such approved writers as have best illustrated particular
subjects 5 and care has been taken to specify the particular
editions of the authorities cited in the notes to the follow-
ing pages. They are all referred to for the statements
contained in the text ; many of them furnish details which
the limits of the present volumes would not admit ; and
some few give accounts and representations which the
Author thought he had reason to reject All these refer-
ences, however, are introduced for the convenience of
those readers, who may have inclination and opportunity
for prosecuting more minute inquiries*
Such are the plan and object of the work, once more
submitted to the candour of the Public. The Author has
prosecuted his labours under a deep sense of the responsi-
bility attached to such an undertaking; and, though he
dares not hope that lie can altogether have avoided mis-
XVI PREFACE.
take, yet he can with truth declare that he has anxiously
endeavoured not to mislead any one.
The author cannot conclude this preface, without ten-
dering his grateful acknowledgments to the Right Re-
verend THE LORD BISHOP OF LONDON, for his liberal offer
of access to the Episcopal Library at Fulham ; an offer,
the value of which (though he had occasion to avail himself
of it only to a limited extent) was greatly enhanced by the
kindness and promptitude with which it was made.
CONTENTS
THE FIRST VOLUME.
ON THE GENUINENESS, AUTHENTICITY, INSPIRATION, ETC.
OF THE HOLY SCRIPTURES.
CHAPTER I, On tJie Possibility, Probability^ and Necessity of
a Divine Revelation. Page
I. Revelation defined - - 1
II. Possibility of a Revelation - 2
III. Probability of such Revelation shown :
1. From the Credit given, in all Ages, to false Revelations - 3
2. From the Fact, that the wisest Philosophers of Antiquity
thought a Divine Revelation probable, and also expected one - ibid.
IV. Necessity of such Revelation proved : -
1. From the Inability of mere human Reason to attain to any
certain Knowledge of the Will of God - 4
2. From the utter Want of Authority, which attended the purest
Precepts of the anticnt Philosophers - - 13
3. From the actual State of Religion and Morals among the
modern Heathen Nations - - 17
V, Refutation of the Objection* that Philosophy and right Reason are
sufficient to instruct Men in their Duty - - 21 34
VI. Possible Means of affording a Divine Revelation - - 3437
CHAPTER II. On the Genuineness and Authenticity of the Old
and New Testaments.
SECTION I. On the Genuineness and Authenticity of the Old
Testament - - - 38
Genuine and Authentic defined - ibid.
I. EXTKKNAL PKOOI-'S of the Genuineness and Authenticity of tho
Canon of the Old Testament - 89
1 . The Manner in which these Books have been transmitted to us
2. The Paucity of Books extant, when they were written
3. The Testimony of the Jews
4. A particular Tribe was set apart, to preserve these Writings
5. Quotations of them by anticnt Jews
6. The Evidence of anticnt Versions
40
ibid.
Ibid.
41
ibid.
45
II. INTJBUNAL EVIDENCES ;
1* The Language, Style, and Manner of Writing - - ibid*
2. The minute Circumstantiality of Time, Persons, Places, &c.
mentioned in the Old Testament - 47
HI. Genuineness and Authenticity of the Pentateuch, in particular, proved :
l From the Language itself - - - 49
2. From the Nature of the Mosaic Laws - 50
3. From the united Historical Testimony of Jews and Gentiles - 51 58
4. From the Contents of the Pentateuch - - 5860
IV. Particular Objections to the Authenticity of the Pentateuch, considered
and refuted - - - 6165
VOL. i. a
CONTENTS.
SECTION II. On the Genuineness and Authenticity of the New
Testament.
I. General Title of the New Testament - 66
II. Account of its Canon - - 68
III. Genuineness of the Books of the New Testament 69
IT. Their Authenticity proved from,
1. The IMPOSSIBILITY OP "FORGERY - - - 71
2. EXTEK.XAL or HISTORICAL EVIDENCE, attended by antient Jewish,
Heathen, and Chi istian Testimonies in their Favour, and also
by antient Versions of them in different Languages - 73 95
3. INTLRXAL EVIDENCE :
(1.) The ^Character of the Writers - 95
(2.) The Language and Style of the New Testament - 9598
(J3.) The minute Circumstantiality of the Narratives, toge-
ther with the Coincidence of the Accounts there deli-
vered, with the History of those Times - - 99 105
SECTIOK III. On the Uncorrupted Preservation of the Books of
the Old and New Testament*
I. The Uncorrupted Preservation of the Old Testament, proved from the
absolute Impossibility of its being falsified or conupted :
1. By Jews .... 107110
2. By Chiistians - - - - 110
3. From the Agreement of ail the antient Voisions extant - 110
4. From the Agreement of all the Manuscripts extant - 111
II. The Uncorrupted Preservation of the Books of the New Testament
proved from,
1. Theii Contents - - * - 112
2. The Impossibility of an Univeisal Corruption of them being
accomplished - - -12
$ The AgiL'emenl of all the Manusciipts extant - - 114
4. The Agreement of Antient Versions, and of the Quotations
ft om the New Testament in the Wi itings of the early Christians 115
III. General Proofs that no Canonical Books of Scripture either are or ever
were lost - - - - -117
IV. Paiticular Proofs as to the Integrity of the Old Testament - 11 8 120
V. Paiticular Proofs as to the New Testament "- - 120 124
CHAPTER III. On the Credibility of the Old and New Testa-
ments.
SECTION I, Direct Evidences of the Credibility of the Old and
New Testaments.
Their Credibility shown,
I. From the Writers having a perfect Knowledge of the Subjects they relate 1 25 128
II. From the moral certainty of Falsehood being detected, if there had
been any - . 228
This proved at large,
1 . With respect to the Old Testament * -128 133
2. With respect to the New Te&tament - 133 144
III. From the Subsistence, to this very Day, of certain Ordinances or Monu-
ments, instituted to perpetuate the Memoiy of the principal Facts and
E\ents recorded in the Scriptures - - 145147
IV. Fiom the Establishment and Propagation of Christianity - . 147 151
SECTION II, Testimonies to the Credibility of the Old and Netu
Testaments from Natural and Civil History.
1. Testimonies from Natural and Civil History to the Credibility of
the OLD TESTAMENT - 152178
2. Testimonies of Profane Writers to the Credibility of the NEW
TESTAMENT - 178204
0. Collateral Testimonies to the Truth of the Facts recorded in the
SCRIPTURES, from antient Coins, Medals, and Marbles - 205216
CONTENTS. XIX
Page
CHAPTER IV. All the Books of the Old and New Testament
are of Divine Authority, and tJicir Authors are divinely
inspired.
SECTION L Preliminary Observations*
I. Inspiration defined "* - - - -217, 218
II. Its Reasonableness and Necessity - - - 218
III. Impossibility of the Scriptuics being the Contrivance of Man - 219
IV. Criteria of Inspiration - - . 220
SECTION II. The Miracles, related in the Old and New Testa-
mentS) are Proofs, that the Scriptures were given by Inspiration
of God.
I. A Miracle defined - 222
II. Nature of the Evidence aiising from Miracles - - 223225
III. Design of Miracles ... - 225 227
IV. Credibility of Miracles, vindicated and proved - -227 2S2
V. That the Credibility of Miracles does not decrease with the Lapse of
Years - - 232 234
VI. Criteria of Miracles . . 234240
VII. Application of these Criteria,
1. To the Mhacles wrought by Mosei and Joshua - - 241, 242
2. To those of Jesus Christ and his Apostles - - 243252
VIII, Examination of some of the principal Miracles rccoided in the New
Testament - ... 253 2G2
IX* Paiticulariy of the Rjcsuium'TioK of Jesus Christ - - 263
1. Christ's Prophetic Declarations concerning his Death and Re-
surrection - - 263 266
C J. Evide'nce of Adversaries of the Christian Name and Faith to the
Reality of this Fact - - 266 273
3. The Character of the Witnesses - -273283
4. The Miracles wrought by these Witnesses - -.284, 285
Concluding Observations on the Resurrection of Christ - - 285, 286
X. General Summary of the Argument furnished by Miracles - - 286 289
XI. A Comparison of the Scripture Miracles and pretended Pagan and
Popish Miracles - - 289298
SECTION IIL On Prophecy*
I. Prophecy defined - - 299
II. Difference between tho pretended Predictions of Heathen Oracles and
the Prophecies contained in the Scriptures - - 301 -306
III. Use and Intent of Prophecy - 306
IV, Chain of Prophecy, and Classification of Scripture Prophecies - 307
CLASS I. Prophecies relating to the Jewish Nation in particular - 308 313
CLASS II. Prophecies relating to the Nations or Empires that were
neighbouring to the Jews - - 313 319
CLASS III. Prophecies directly announcing the Messiah j their Num-
ber, Variety, and minute Circumstantiality - - 319 325
CLASS IV. Prophecies delivered by Jesus Christ and his Apostles - 327335
The five Causes assigned by Mr. Gibbon for the Diffusion of Chris-
tianity, shown to be inapplicable - - 336- 339
Objections from the alleged Non-universality of the Christian Re-
ligion refuted - - - - #39 S57
Predictions of the Apostles relative to the Corruptions of Christi-
anity and the Spread of Infidelity' - " . " 358360
Objections, taken from the alleged Darkness and Uncertainty of
Prophecy, shown to be unfounded - 361 -363
CHAPTER V. Internal Evidences of the Inspiration of the
Scriptures.
SECTION I. The System of Doctrine and the Moral Precepts,
which are delivered in Ihe Scriptures, are so excellent and so
perfectly holy, that the Persons, who published them to the
a 2
5HC CONTENTS,
World, must have derived them from a purer and more exalted
Source than their otan Meditations*
1. A Concise View of the Religion of the Patriarchal Times - 364367
2. A Summary View of the Doctrines and Precepts of the Mo-
saic Dispensation - - 368 383
3. A Summary View of the Doctrines and Precepts of the Gospel
Dispensation - - 384410
4. On the Objections of Unbelievers to the Doctrine and Mora-
lity of the Bible - 411437
SECTION II. The Harmony and Connection, subsisting between
all the Parts of Scripture, are a further Proof of its Autho-
rity and Divine Original - - 437
SECTION III. The Preservation of the Scriptures is a Proof of
their Truth and Divine Origin - - 439
SECTION IV. The Tendency of the Scriptures, to promote the pre-
sent and eternal Happiness of Mankind, constitutes another
unanswerable Proof of their Divine Inspiration - - 440
I. Appeals of Christian Apologists and Testimonies of Heathen Adver-
saries to the Effects of the Gospel upon the first Christians - 442444
II. Beneficial Effects of Christianity upon Society in general - ~ 445 447
III. On the Political State of the World .... 448450
IV. On Literature and the Fine Arts - - 450454
V. Historical Facts further attesting the Benefits confeired by the Gospel
upon^thc World -^ . . . 455458
'
-459463
^ -^ . . .
VI. Effects' produced by Christianity in private Life, compared with those
produced by Infidelity - . -
SECTION V. The Advantages possessed by the Christian Religion
over all^ other Religions^ a demonstrative Evidence of its Di-
vine Origin and Authority - - 4^4,
Peculiar Advantages of Christianity over all other Religions, in
I. Its Perfection . . . . ~ 465
II. Its Openness - 4C6
III. Its Adaptation to the Capacities of all Men . I ibid
IV. The Spirituality of its Worship , - . - 467
V. Its Opposition to the Spirit of the World - . - 4G8
Jrr* J ts Hun "'ation of Man, and exalting of the Deity - .. . ibid
VII. Its Restoration of Order to the World - . 4 6 o
V ?v T te ^tency to eradicate all evil Passions from the Heart I ibid
J.X. Its Contrariety to the Covetousness and Ambition of Mankind - ibid*
X. Its restoring the Divine Image to Man - fc ,^A
XL Its mighty Effects - * - I ?
SECTION VL Inability to answer all Objections, no just Cause for
rejecting the Scriptures. Unbelievers in Divine Revelation
wore credulous than Christians - . 472480
CHAPTER VI. Recapitulation of the Evidences for the Truth
and Divine Authority of the Scriptures. Moral Quali-
fications for the Study of the Sacred Writings.
Recapitulation
* in what Order ** ? be rcad i
CONTENTS. JJCXi
APPENDIX.
No. I. On llie Books commonly termed the Apocrypha, Page
SECTION I. On the Apocryphal Booh attached to the Old Testament.
Derivation of the Term Apocrypha . . . 495
Reasons why the Apocryphal Books were rejected from the Canon of
Scripture :
I. They possess no Authority whatever, external or internal, to procure
their Admission into the Sacred Canon - 496
II. The Apocryphal Books were not admitted into the Canon of Scripture
during the first four Centuries of the Christian Church - - 497
III. The Apocryphal Books contain many Things which arc fabulous, and
contrary to the Canonical Scriptures, both in Facts, Doctrines, and
moral Practice - - 497
IV. They contradict all other profane Historians - - 498
SECTION II. On the Writings usually called the Apocryphal Books
of the New Testament.
I. Enumeration of these Apocryphal "Writings ... 499
II. External Evidence to show that they were never considered as inspired
or canonical - ... 501503
III. Internal Evidence .... 503 511
IV. These Apocryphal Books are so far from affecting the Credibility of the
genuine Books of the New Testament, that the latter are confirmed
by them - - - - 511, 51 2
No. II. On the Inspiration of the Holy Scriptures.
I. Observations on the Inspiration of the Old Testament * - 514
II. And of the New Testament - -515517
III. Conclusions derived from these Considerations - - 517-52J
No. III. On the Ascension of Jesus Christ * - 52J $23
No. IV. On the Descent of the Holy Spirit on the Apostles 523 525
No. V. Examination of the Difficulties attendant on the
Propagation of Christianity - - 525 531
No. VI. A Table of the chief Prophecies relative to the
Messiah - 532
CHAPTER I. The principal Prophecies relative to the Mes-
siah, with their Accomplishment, in the very Words of the
New Testament - - - ibid.
SECTION L Prophecies relative to the Advent> Person, Sttffer-
ings 9 Resurrection, and Ascension of the Messiah - 532 537
SECTION II. Predictions relative to Lhe Offices of the Messiah 538 544
CHAPTER II. TJie principal Predictions by Jesus Christ,
relative to his Sufferings, Death, Resurrection, the Spread
of the Gospel, and the Destruction of Jerusalem -
SECTION I. Predictions (for the Confirmation of his Disciples*
Faith) that they would Jind Things according to his Word - 544
XXli CONTENTS.
CHAPTER II. Predictions by Jesus Christ, continued.
SECTION II, Predictions of Jesus Christ^ relative to his Suffer-
ings. Death, Resurrection^ and Ascension - - 544 548
SECTION III. Prophecies ly Jesus Christ relative to the Destruc-
tion of Jerusalem - - 548 556
SECTION IV. That there is Salvation only through Christ
and the Danger of rejecting it - 55*7
No* VI L Proofs of the Genuineness of Josephus 9 s Testi-
mony concerning Jeszis Christ - * 558 562
DIRECTIONS TO THE BINDER.
In the first instance, the Work is to be boai % ded in four Volumes ; and
the Title Page for Volume II. Part II. is to be placed after page 574. of
that Volume.
The Synoptical Table of Contents to the Appendix is to be placed
after signature O o, and before page 1. of the Appendix.
In binding the Second Volume in two Parts, the second Title may be
placed at the beginning of Part II., or before the Appendix to that
Volume, at the option of the Purchaser.
ORDER FOIl PLACING THE ENGRAVINGS AND MAPS.
The Fae-Shnile of the Biblia Paupcrum, to face the Title Page of
Vol. II.
Plate I. The Fac-Siinile of the Codex Vuticanus, to face Vol. H. page 124?
II. Codex Cottonianus of the Book of Genesis, to face page ... 126
III. Codex Cottonianus, Harleiaims, &c ,.* 132
IV. Codex Besw 133
V. Fae-Similes of the Codex KoHcriptus, discovered at Milan,
and of the Codex Argcntco-Purpurcus at Vienna 140
VI. Codex Ilescriplus of St. Matthew's (lOKpcl.. 142
. VII. Fae-Simile of a MS. of the Acts of the Apostles * 343
VIII. Codex, EbneriunuB , 156
The Table of the Dates, &c. of the Principal Modern Versions
of the Scriptures, to face the Appendix to Vol. II. page 57.
The Lord'H Prayer in Javanese, Appendix to Vol. II 100
IX. Map of Palestine, with the Divisions into Tribes, to face the
Title Page of Vol. III.
X. Map of Judasa, adapted to the Gospel History, to face Vol. III.
page M.
XI. Map of the Jourueyiugs of the Israelites, to face Vol. IV.
page '21.
XII. Map of the Travels of the Apostles, to face Vol. IV* page 331
XIII. Fac-Siiuile of the Codex Montfortianus, and of the Coroplutcn-
Polyglott, to face Vol. IV* page
CRITICAL TESTIMONIES
In Fawur of former Editions of this Work.
Of all the Works, which of late Years have been presented to the Notice of the Bib-
lical Student, tfris is one of the most correct and useful. It is an ENCYCLOPEDIA of
THEOLOGICAL KNOWLEDGE. It is a complete Abridgment of many extensive Treatises of
the most celebrated Divines, both of our own and Foreign Countries : and it entitles its
Author to the Gratitude and Approbation of every Lover of the Sacred Volume."
CLASSICAL JOURNAL, September 1819.
This Work we bring forward with Confidence to the Notice of our Readers, as the
very lest Introduction to the Critical Study of the Holy Scriptures, in the whole Compass of
English Literature. It has engaged the Attention of the Author for a considerable
Number of Yeais, and is replete with Proofs of his Industry ; nor is this tho only Quali-
fication for the Undertaking which is displayed in the Execution of the Work : it
exhibits a sound Judgment and considerable Ability. It is altogether an invaluable
Work, and cannot fail of procuring for the Author the warm Commendation of every
liberal Scholar, To the Biblical Student it may be safely recommended, as affording him
MORE ASSISTANCE in the Pursuit of his proper Object, the Knowledge of the Scriptures,
than any other Publication whatever, and as entitled to a Place in his Library,, whether it
be large or small, among the JBouks which he will never regret having purchased." ECLEC-
TIC REVIEW, January 1819. See also the ECLECTIC REVIEW for January 1822.
" Without some Capacity and Taste for the Critical Study of the Scriptures, the Man
of God must be poorly qualified for his Work ; and the Faith of those whom he instructs
will scarcely be made to stand on the Wisdom of God. Every Book, which is so ably
adapted to a&sist in this Department of Ministerial Qualification, as this of Mr. Home's,
ought to be received with the warmest Gratitude ; and its Circulation should be promoted
by all who wish well to the Cause of Christ Asa Book of Reference, this Work
is really invaluable. We know of no Book, which will so effectually aid the Researches
of a Scholar. It contains, in every Depaitment of which it treats, innumerable and most
accurate References to those Works, which examine the Subject under Consideration more
fully than the Bounds of his Undertaking permitted." LONDON CHRISTIAN INSTRUCTOR,
April 1819.
" It is saying much, yet, as far as our Knowledge of Biblical Works extends, not too
much, to assert of these Volumes, that they constitute the most important Theological
Publication of their Kind, which has appeared in this or any other Country for some
Years No well assorted Theological Library can be long without it ; and even
those Students in Divinity, whose pecuniary Resources are too limited to admit of wanton
Expenditure, would do well, on the Score of Eccpiomy, to include these Volumes in their
Library." CHRISTIAN OBSERVER, November 1819.
This Publication mill be found extremely valuable by the Biblical Student.".
DR. MALTBY'S Seimons, vol. i. p. 595.
For other Testimonies, see the BRITISH CRITIC, June 1819; and January 1823;
BRITISH REVIEW, March 1822; EVANGELICAL MAGAZINE, October 1818; CHRISTIAN
GUARDIAN, March 1827; WESLEYAN METHODIST MAGAZINE, March 1827.
INTRODUCTION
TO THE
CRITICAL STUDY AND KNOWLEDGE
OF
THE HOLY SCRIPTURES.
ON THE GENUINENESS, AUTHENTICITY, INSPIRATION, ETC*.
OP THE HOLY SCRIPTURES.
CHAPTER L
ON THE POSSIBILITY, PROBABILITY, AND NECESSITY OF A DIVINE
KEVKLATION.
I. Revelation defined. II. Possibility of a Divine Revelation.~IlL Pro-
bability of such Revelation shewn, 1. From the Credit given, in all age&>
to false Revelations; 2. From the fact, that the wisest philosophers of
antiquity thought a Divine Revelation probable, and also expected one.
IV. Necessity of such Revelation proved, 1. From the inability of mere
hitman reason to attain to any certain knowledge of the will of Gorf/
2. From the utter want of authority, wJiich attended the purest precepts of
the antient philosophers ; 3. From the actual state of religion and morals
among the modern Heathen nations. V. Refutation of the objection,
that Philosophy and Right Reason are sufficient to instruct men in their
Duty* VI. Possible means of affording a Divine Revelation.
there now is, and that for more than three thousand years
there has been, in the world, a separate people called the JEWS,
who are distinguished by peculiar customs, and profess a pe-
culiar religion : Further, that there now is, and that fo
eighteen centuries there has existed, in the world, a religion called
the OmasTiAN ; and that its professors, as well as the Jews, appeal
to certain books, by them accounted sacred, as the basis on which
their religion is founded: These are FACTS which no one can.
controvert.
L The volume, to which Jews and Christians thus respectively
appeal, is termed the BIBLE, that is, THE BOOK, by way of eminence.
It comprises a great number of different narratives and composi-
tions, written by several persons, at distant periods, in different lan-
guage** and on various subjects. Yet all of these, collectively, claim
VOL* I* B
a On the Necessity, fyc. of a '[Ch.
to be a DIVINE REVELATION, that is, a discovery afforded by God to
man of Himself or of His will, over and above what He has .made
known by the light of nature, or reason.
The objects of our knowledge are of three kinds : Thus, some
things are discernible by the light of nature, without revelation ; of
this kind is the knowledge of Grod from the creation of the world,
" for his invisible things, even his eternal power and godhead, since
the creation of the world, are clearly seen, being understood by the
things that are made." Other things are of pure and simple revel-
ation, which cannot be known by the light of nature : such is the
doctrine of the salvation of the "world by Jesus Christ. Others,
-again, are discoverable by the light of nature, but imperfectly, and
therefore stand in need of a revelation to give them further proof
and^evidence ; of this sort are a future state and eternal rewards and
punishments. But of what degree soever the revelation may be,
whether partial or entire, whether a total discovery of some unknown
truths, or only a fuller and clearer manifestation of them, it must
be supernatural, and proceed from God.
II. POSSIBILITY of a Divine Revelation.
No one, who believes that there is a God, and that He is a .-Being
of infinite power, wisdom, and knowledge, can reasonably deny, that
He can, if He thinks fit, make a revelation of himself and of his
will to men, in an extraordinary way, different from the discoveries
made by men themselves, in the mere natural and ordinary use of
their own rational faculties and powers. For, if the power of God
be almighty, it must extend to whatever does not imply a contradic-
tion, which cannot be pretended in this case. We cannot distinctly
explain the origin of our ideas, or the way in which they are excited
or impressed upon the human mind ; but we know that these ways
are very various. And can it be supposed that the author of our
&emg lias it not in his power to communicate ideas to our .minds
tor informing and instructing us in those things, which we are deeply
concerned to know? Our inability Nearly to explain the manner iix
which this is done, is no just objection against it. 1
And as it cannot reasonably be denied that God can, if he sees
fit, communicate his will to men in a way of extraordinary revela-
tion, so he can do it in such a manner as to give those, to whom this
^ /1 S g inal1 ^ an ? immediacy made, a fall and certain
t.r ? at ll 1S a true divine "Delation. This is a natural con,
Xrf^'f'^ suppose that God can communicate his will in a
way of extraordinary revelation, and yet that he is not able to mve
effect toi AM sur and **to*y. It is, in
effect, to say, that he can reveal his will, but has no way of making
6 of
em an
inspiration is now usedto^i*" f G d . Up n the hmmn mind > whi ' h
bodv on tS3 '* T^^ nco * ceivabl * ^ the ordinary action of
^nm^y^^^ , that ^"pertinent t0 ^ the ** ' f
p. 408. to. edit Ot aCCOUnt for if< Lord BoUngbroke'g Works,
I.], Divine Revelation.
men know that he does so; which is a most unreasonable limitation
of the divine power and wisdom. He, who pretends to pronounce
that this is impossible, is bound to pronounce where the impossibi-
lity of it lies. If men can communicate their thoughts by speech or
language in such a way, as that we may certainly know who it is,
that speaks to us, it would be a strange thing to affirm that God,
on supposition of his communicating his mind and will to any person
or persons in a way of extraordinary revelation, has no way of
causing his rational creatures to know that it is He, and no other,
who makes this discovery to them. To admit the existence of a
God, and to deny him such a power, is a glaring contradiction. 1
III. Since then it cannot reasonably be denied, that it is possible
for God to reveal his will to mankind, let us in the next place con-
sider the PROBABILITY of such a revelation.
1. If any credit be due to the general sense of mankind in every
age, we shall scarcely find one that believed the existence of a God*
who did not likewise believe that some kind of commerce and com-
munication subsisted between God and man. This was the found-
ation of all the religious rites and ceremonies, which every nation
pretended to receive from their deities. Hence also the most cele-
brated legislators of antiquity, as Zoroaster, Minos, Pythagoras,
Solon, Lycurgus, Numa, &c. &c. all thought it necessary to profess-
some intercourse with heaven^ in order to give the greater sanction
to their laws and institutions, notwithstanding many of them were
armed with secular power. 2 And what gave birth and so much, im-
portance to the oracles, divinations, and auguries, in antient times,
was the conscious sense entertained by mankind of their own igno-
rance> and of their need of a supernatural illumination ; as well as
the persuasion, that their gods held a perpetual intercourse with
men, and by various means gave them intelligence of future things*
2, The probability of a divine revelation further appears from
this circumstance, that some of the wisest philosophers, particularly
Socrates and Plato, confessed that they stood in need of such a re-
velation to instruct them in matters which were of the utmost conse-
quence. With regard to the state of morals, they acknowledged
that, as the state of the world then was, there were no human means
of reforming it. But they not only saw and acknowledged their great
want of a divine revelation, to instruct them in their conduct towards
God and towards man ; they likewise expressed a strong hope or
expectation, that God would, at some future time, make such a
1 Inland's Advantage and Necessity of the Christian Revelation, Vol. i, pp. 13 15,
(8vo. edit. Glasgow, 1819.)
2 This fact is remarkably confirmed by the celebrated heathen geographer Strabo, whose
observation on the supposed intercourse between- mankind and the Deity is too sinking to
be omitted: "Whatever," bays he, "becomes of the real truth of these relations, this
however is certain, that men DU> BELIEVE and tfiink them true . and, for this reason, prophets
were held in such honour, as to be thought worthy sometimes of royal dignity, as being
persons who delivered precepts and admonitions from the gods, both while they lived, and
also after their death. Such were Tiresias, Amphiaraus, &c. &c Such were Moses ana
his swcessvrt." Strab, Geogr. lib.xvi. pp. 1084, 1085, ed, Oxon.
B 2
4 On the Necessity, 8$c. of a [Ch.
discovery as should dispel the cloud of darkness in which they were
involved, 1
IV, From the preceding remarks and considerations, we are au-
thorised to infer, that a divine revelation is not only probable, but
also absolutely NECESSARY.
1, In fact, without such revelation, the history of past ages lias
shewn, that mere human reason cannot attain to any certain know-
ledge of the will or law of God, of the true happiness of man, or of
a future state. To a reflecting and observant mind, the harmony,
beauty, and wisdom of all the varied works of creation are demon-
strative evidence of a First Great Cause ; and the continued preserv-
ation^ of all things in their order attests a divine and superintending
Providence. But the ultimate design of God in all his works can-
not be perfectly known by the mere light of nature, and conse-
quently our knowledge of his preceptive will or law is equally uncer-
tain, so far as his works disclose it or philosophy has discovered it. 2
Indeed, if we examine the writings of the most celebrated anticnt
philosophers, we shall find that they were not only ignorant of many
important points in religion which revelation has discovered to us,
but also that endless differences and in consistences prevailed among
them in points of the greatest moment ; while some of them taught
doctrines which directly tend to promote vice and wickedness in the
world; and the influence of all, in rectifying the notions and reform-
ing the lives of mankind, was inconsiderable. A concise statement
of facts will confirm and illustrate this observation :
^(1.) The ideas of the antients respecting the nature and worship
oi God were dark, confused, and imperfect.
While some philosophers asserted the being of a 'God, others openly
denied it : others, again, embraced, or pretended to embrace, the notion
of a multiplicity of gods, celestial, aerial, terrestrial, and infernal ; while
others represented the Deity as a corporeal being united to matter by a
necessary connexion, and subject to an immutable fate. As every coun-
try had its peculiar deities, the philosophers (whatever might be their
private sentiments) sanctioned and defended the religion of the state -
and urged a conformity to it to be the duty of every citizen. They
and ?rf <iP: ^ & an ? - IdbUuJ ' n * Dr ' Samuel CIarke has exhibjted *"
Reli on *". ies at . Je f ' h h ] s WMounc on the Evidences of Natural and Revealed
- IK th < P r ,5 VI * i B yle LeClUreS > V L "' PP- '30-135. folio edit.)
1 6 " ma e Whh e '
I.] Divine Revelation. 5
" diligently practised the ceremonies of their fathers; devoutly fre-
quented the temples of the gods ; and sometimes, condescending to act
a part on the theatre of superstition, they concealed the sentiments of an
atheist under ^the sacerdotal robes." 1 It is true that insulated passages
may be found in the writings of some of the philosophers, which apparently
indicate the most exalted conceptions of the divine attributes and per-
fections. These and similar passages are sometimes regarded with a,
Christian eye, and thence acquire a borrowed sanctity : but, in order to
discover their^rcal value, they must be brought to their own standard,
and must be interpreted upon principles strictly pagan, in which case
the context will be found, either to claim such perfections for the deified
mortals and heroes of the popular theology, or to connect them with
some of those physiological principles whicli were held by the different
philosophical sects, and effectually subverted the great and fundamental
doctrine of one supreme Creator, 2 The religion of the antient Persians
is said to have been originally founded on their belief in one supreme
God, who made and governs the world. 3 But a devotion founded on a
principle so pure as this, if it survived the first ages after the ftoocl, which
cannot be proved, is known with certainty to have been early exchanged
for the Sabian idolatry ; the blind and superstitious worship of the host
of heaven, of the sun, the planets, and the fire 4 , the water, the earth,
and the winds,
In consequence of these discordant sentiments, the grossest polytheism,
and idolatry prevailed among the antient heathen nations. They believed
in the existence of many co-ordinato deities, and the number of inferior
deities was infinite 5 : they deified dead, and sometimes living, persons ;
the former often out of injudicious gratitude, the latter usually out of
base and sordid flattery. According to the vulgar estimation, there were
deities that presided over every distinct nation, every distinct city, every
inconsiderable town, every grove, every river, every fountain. Athens
1 Gibbon's Decline and Fall of the Roman Empire, vol. i. p. 50.
- jDr, Ireland, Paganism and Christianity compared, pp. 46 9 47. Frank's Bssay on
the Use and Necessity of Revelation, p. 44. " These ideas of the philosopher** of Europe,**
says Dr. Itobertson, " were precisely the same which the Brahmins had adopted in India,
and according to which they regulated their conduct with respect to the great body of the
people. Wherever the dominion of false religion is completely established, the body of
the people gain nothing by the greatest improvements in knowledge. Their philosophers
conceal from them, with the utmost solicitude, the truths which they have discovered, and
labour to Mippoit that fabric of superstition which it was their duty to have overturned."*
Historical Disquisition concerning Antient India, pp. U83, i*J84.
:1 Asiat. Researches, vol. ii. p. 58.
4 Lehuul's Advaut. and Necessity of the Christ, llev. vol. i. pp. 59. 7i>.
''Thus, the Chultk'uns had twelve principal deities, according to the number of months
in the year; and %oroiitter, the great Persian reformer, taught the Medians and Persians
that there were two spirits or beings subordinate to one supreme, eternal, and self-existent
being, viz. Oromn.sdon, the angel of light and promoter of happiness and virtue, and' Ari-
manes, the angel of darkness and author of misery and vice, Vurro nwket* three sorts of
fii'ttffu'n theology ; timJiitHifawtt invented by the poets; -^iluiphysfcttl, or that of the phi-
losophers ; und cinU or popular, which last wa instituted in the several cities and countries.
The (ireek theology was thus (twthiguishvd : 1* Ood, who rules over all things ;
& The gods, who were supposed to govern above the moon ; !J. The demons whoso
jurisdiction was in the air below it; and, 4. The heroes, or souls of dead men, who
were imagined to preside over terrestrial nflUira, And, besides all these, the evil demons
were worshipped, from fear of the mischief they might commit. These faet^will account for
the prodigious* multitude of heathen deities, of which Husiocl computes thirty thousand to
be hovering about the earth in the air, unless he is to be understood w meaning an indefi-
nite number, Orphett* reckoned only th ret! hundred and nbfty^fiMj Varro enumerated
tlmv Iwndwd Jupiter*; although ho himself, together with Cicero, Soneoi, and HOmc^Uwr
eminent philosophers, were ashamed of tbo heathen deitiw, and believed that there i bu\
one Giwk
U fl
6 On the Necessity, fyc. of>a [Ch.
was full of statues dedicated to different deities. Imperial Rome, from
political principles, adopted all the gods which were adored by the na-
tions who had yielded to her victorious anus, and thought to eternise
her empire by crowding them all into the capital. Temples and fanes
were erected to all the passions, diseases, fears, and evils* to which man-
kind are subject. Suited to the various characters of the divinities were
the rites of their worship. Some were vindictive and sanguinary ; others
were jealous, wrathful, or deceivers; and all of them were unchaste,
adulterers, or incestuous. Not a few of them were monsters of the
grossest vice and wickedness : and their rites were absurd, licentious, and
cruel, and often consisted of mere unmixed crime, shameless dissipation,
and debauchery. Prostitution, in all its deformity, was systematically
annexed to various pagan temples, was often a principal source of their
revenues, and was, in some countries, even compulsory upon the female
population. Other impurities were solemnly practised by them in their
temples, and in public, from the very thought of which our minds revolt.
Besides the numbers of men, who were killed in the bloody sports and
spectacles instituted in honour of their deities, human sacrifices were
offered to propitiate them. 1 Boys were whipped on the altar of Diana,
sometimes till they died. How many lovely infants did the Carthaginians
sacrifice ^to their implacable god Moloch ! What numbers of human
victims, in times of public danger, did they immolate, to appease the
resentment of the offended deities !
It has been said that the mysteries were designed to instruct the
people in the principles of true religion and of true morality ; and
ingenious and learned men have laboured to represent them in this light,
and also to shew how well calculated they are for this end. <* They have
said, that the errors of polytheism were Selected and exposed, and the
doctrines of the divine unity 2 and supreme government taught and ex-
* The chief oracles among the heathens appointed human sacrifices: as that at Delphi,
that of Dodona, and that of Jupiter Saotes. It was a custom among the Phoenicians and
Canaamtes, m times of great calamity, for their kings to sacrifice one of their sons, whom
they loved best; and it was common both with them, as well as with the Moabites and
Ammonites, to sacrifice their children. Fuither, the Egyptians, the Athenians and Lace-
demomans, and, generally speaking, all the Greeks; -the Romans, Carthaginians, Gor-
raans, Gauls, and Britons ; in short, all the heathen nations throughout the world offered
buman sacrifices upon their altars; and this, not on certain emer|encies and imminent
dangers only, but constant^, and in some places every day. Upon extraordinary acci-
dents, multitudes were sacrificed at once to their sanguinary deities. Thus, during the
5? ttTi? Slc ! ha 5f7 undcr Gelon d the Carthaginians under Atmlcfr, fe
Sicily, the latter remained in his camp, offering sacrifices to the deities of his country and
consuming upon one large pile the bodies of numerous victims. (Herod, lib. vii. c. Z57 )
*ta : Agathocles was about to besiege Carthage, its inhabitants, 1 seeing the extremity to
i57 T- re * uce ' raput * d " l A eir misfort *s to the anger of Saturn , Sse!
of Antient Mythology, yol.ii. pp. 224. 266. 312 * & nd^;T>fr i T*
I.] Divine Revelation* 7
plained in them ; that the initiated became bound by solemn engage-
ments to reform their lives, and to devote themselves strictly to the
practice and cultivation of purity and virtue ; and that the celebration of
the mysteries was extensive; and their influence great :* initianturf
says Cicero, 'gentes orarum ultima?
" It is true, that the priests of the mysteries were highly ostentatious
of their own morality, and zealous in their professions to regenerate the
people. But the means which they employed were neither suitable nor
adequate to that end ; nor did they answer it- The mysteries, which, it
has been pretended, were calculated to produce it, served only, in fact, to
explain some of the subjects of mythology, and to promote the designs
of human policy to inspire heroism, and to secure civil subordination
and obedience. In proof of this we may ask, if they contributed at all to
change the people's polytheistical opinions, or to improve their morals ?
Did they not, in place of becoming better by them, degenerate daily?
were they not oppressed more and more by superstition, and dissolved in
vice? Did not some of the best and wisest philosophers disapprove of the
mysteries ? Alcibiades mocked the gods Anaxagoras was expelled by
the Athenians for the neglect of them. Socrates certainly had no good
opinion of the mysteries he was not initiated into them; and circum-
stances attending them have been suggested which ought to render their
moral tendency more than suspicious.
" They were celebrated in the silence and darkness of the night, with
the utmost secrecy. They were frequently conducted under the patron-
age of the most licentious and sensual deities. The most indecent
objects were exhibited, and carried in procession. ' It is a shame/ saith
the apostle, * even to speak of those things which were done of them in.
secret/ At last they became so infamous, in respect both of morality
and good order, that it was found necessary to prohibit them.
" It is hard to conceive how the mysteries could have any good effect
on the morals of the people. It might excite the ambition of a few, to
be told that the gods were nothing more than eminent men ; but it was
more likely to disgust the greater part of them, and to render them com-
pletely unbelieving and irreligious* Besides, considering how few were
initiated, the influence of the mysteries, even supposing them to have
had a beneficial influence, must have been very small on the mass of the
people. Farther, the initiated were prohibited, under a solemn oath,
ever to reveal the mysteries. Whatever benefit, therefore,, they might
themselves derive from them, they could communicate none to others ;
nor could the impression, however strong during the initiation, be always
retained with equal strength during life. On the whole, taking the
account even of those who favour them, the mysteries neither diminished
the influence of Polytheism nor promoted the belief of the divine unity ;
they contributed rather to the increase of superstition, -and to the
prevalence of licentiousness and vice. If they were designed, as has
been affirmed, to shew that the public religion had no foundation in truth
to hold it up to contempt what could have a worse effect on the
mind of the people ? what more injurious to religious and moral prin-
ciples and practice, than to exhibit the whole civil and ecclesiastical
Lekml ha long since examined the various proofs adduced in. support of^thi* sentiment;
and has shewn that there is great reason to think that the notion of the Deity taught in the
inyfterj<s was not a right and just one; and even if it were o, that it would have been of
little use, as it was communicated only to a few, and under the strictest seal of secrecy*
Advant* and Necessity of the Christian Revelation, vol, i. pp. 158 196.
I* 4*
8 On the Necessity > fyc. of a [Ch.
constitution as a trick and imposition as reared by falsehood and main-
tained by hypocrisy ? " l
But whatever motives may have induced the first inventors of mys-
teries to introduce them, the fact is, that they neither did nor could cor-
rect the polytheistic notions of the people, or correct their morals, and in
the course of time they became greatly corrupted ; consequently they
could not but have a bad effect on the people, and tend to confirm them
in their idolatrous practices. All men, indeed, under pain of displeasing
the gods, frequented the temples and offered sacrifices ; but the priests
made it not their business to teach them virtue. So long as^the people
were punctual in their attendance on the religious ceremonies of their
country, the priests assured them that the gods were propitious, and they
looked no further. " Lustrations and processions^were much easier than
a steady course of virtue ; and an expiatory sacrifice, which atoned for
the want of it, was much more convenient than a holy life." Those who
were diligent in the observance of the sacred customary rites, were con-
sidered as having fulfilled the duties of religion ; but no farther regard
was had to their morals, than as the state was concerned. It cannot
therefore excite surprise, that the polytheistic religion was every where
preferred to virtue ; and that a contrary course of thinking and acting
proved fatal to the individual who professed it.
(2.) They were ignorant of the true account of the creation of the
world.
The notion of a Creative Power, that could produce things out of
nothing, was above the reach of their natural conceptions. Hence one
sect of philosophers a held that the world was eternal ; another 3 , that it
was formed in its present admirable order by a fortuitous concourse of in-
numeiable atoms; and another 4 , that it was made by chance; while
those who believed it to have had a beginning in time, knew not by what
gradations, nor in what manner, the universe was raised into its present
beauty and order,
(3.) They were also ignorant of the origin of evil, and the cause
of the depravity and misery which actually exist among mankind.
The more judicious heathens saw and lamented the universal tendency
of men to commit wickedness ; but they were ignorant of its true source.
They acknowledged, generally, that the chief good of man consisted in
the practice of virtue ; but they complained of an irregular sway in the
wills of men, which rendered their precepts of little use : and they could
not assign any reason why mankind, who have the noblest faculties of any
_ beings^ upon earth, should yet generally pursue their destruction with as
milch industry as the beasts avoid it.
(4.) Equally ignorant were the heathens of any means, ordained
and established by the Almighty, by which a reconciliation could be
effected between God and man, and His mercy exercised, without
the violation of His justice ; and by which the pardon of sinners
might not only be made consistent with the wisdom of His govern-
ment, and the honour of His laws, but also the strongest assurances
might be given them of pardon, and restoration to the divine favour.
. 9 "Man is not only a subject of the divine government, and therefore
in the highest degree concerned to know the divine law, that he may obey
i J>, Ranken's Institutes of Theology, pp. ISO, 181. Glasgow, 1822, 8vo.
* 4fie Peripatetics, 3 Democritus and his followers, * The Epicureans.
I.] Divine Revelation. 9
it ; but he is also a rebel subject, and therefore in the highest degree
concerned to discover the means of restoration to the favour of God*
Man has violated such precepts of the divine law as are discovered and
acknowledged either by reason or revelation ; such precepts, for in-
stance, as require him to be thankful to his Maker, and sincere, just, and
kind to his fellow-men. These things may be considered here as known
to be parts of the law of God ; because those philosophers, who acknow-
ledge God, generally agree that these are, plainly, duties of man. But
all men have violated the precepts which require these things. The first
interest of all men is, therefore, to obtain a knowledge of the means, if
there be any, of reconciliation to God, and reinstatement in the cha-
racter and privileges of faithful subjects. To be thus reconciled and
reinstated, men must be pardoned; and pardon is an act of mere mercy.
But of the mercy of God there arc no proofs in his Providence." 1
The light of nature, indeed, shewed their guilt to the most reflecting
of the antient philosophers ; but it could not shew them a remedy.
From the consideration of the divine goodness, as displayed in the works
of creation, some of them indulged the hope that the Almighty might,
in some way or other (though to tljem inscrutable), be reconciled ; but,
in what manner, revelation only could inform, them* That God will
receive returning sinners, and accept repentance instead of perfect
obedience ; and that He will not require something further for the vindi-
cation of his justice, and of the honour and dignity of his laws and
government, and for more effectually expressing his indignation against
sin, before He will restore men to their forfeited privileges, they could
not be assured. For it cannot be positively proved from any of the
divine attributes, that God is absolutely obliged to pardon all creatures
all their sins, at all times, barely and immediately upon their repenting.
There arises, therefore, from nature, no sufficient comfort to sinners, but,
on the contrary, anxious and endless solicitude about the means of
appeasing the Deity. Hence the various ways of sacrificing, and num-
berless superstitions, which overspread the heathen world, were so little
satisfactory to the wiser part of mankind, even in those times of darkness,
that the more reflecting philosophers could not forbear frequently de-
claring 2 that they thought those rites could avail little or nothing towards
appeasing the wrath of a provoked God, but that something was wanting,
though they knew not what.
(5.) They were ignorant, at least they taught nothing, of divine
grace and assistance towards our attainment of virtue, and perse-
verance in it.
Some of their philosophers forbad men to pray to the gods to make
them good 3 , which, they said, they ought to do themselves ; while others
equalled themselves to the gods 4 ; for these, they affirmed, *' are what
they are by nature ; the wise man is what he is by his own industry." 5
" The gods excel not a wise man in happiness, though they excel him in
the duration of happiness/ 76
(6.) They had only dark and confused notions of the summum
l)onum or supreme felicity of man.
On this topic, indeed, Cicero informs us, that there was so great a dis-
' Dr. Dwight*s Two Discourses on the Nature and Danger of Infidel Philosophy, p. 16,
* See particularly Plato's Alcibiades, ii. throughout.
* The Stoics. See Seneca, cpist. 01* (op. torn. iii. p. 99, cd. Bipont)
4 Ibid. ep. 92. (torn. iii. p. 38G,)
& Ibid, ep, 53, (torn. iii. p. 155,) c Ibid. ep. 73. (torn. in. p. 2420
10
On flie Necessity, fyc. of a [Ch.
sension among the philosophers, that it was almost impossible to enumer-
ate their different sentiments. At the same time he states the opinions
of more than twenty philosophers, all of which are equally extravagant
and absurd. 1 Not to enter into unnecessary details, we may remark that,
while one sect 2 affirmed that virtue was the sole good, and its own
reward, another 3 rejected that notion in the case of virtue in distress,
and made the good things of this life a necessary ingredient of hap-
piness ; and a third 4 set up pleasure, or at least indolence and freedom
from pain, as the final good which men ought to propose to themselves :
On these discordant opinions, Cicero very justly remarks, that they who
do not agree in stating what is the chief end or good> must of course
differ in the whole system of precepts for the conduct of life. 5
(7.) They had weak and imperfect notions of the immortality of
the soul, which was absolutely denied by many philosophers as a
vulgar error, while others represented it as altogether uncertain, and
as having no solid foundation for its support.
Concerning the nature of the human soul, various and most contra-
dictory sentiments prevailed : its existence after death was denied by
many of the Peripatetics, or followers of Aristotle, and this seems to
have been that philosopher's own opinion. On this important topic the
Stoics had no settled or consistent scheme ; the doctrine of the immor-
tality of the soul was not a professed tenet of their school, nor was it
ever reckoned among the avowed principles of the Stoic sect. And
even among those philosophers who expressly taught this doctrine,
considerable doubt and uncertainty appear to have prevailed. Thus
Socrates, shortly before his death, tells his friends, " J hope I am now-
going to good men, though this I would not take upon me peremptorily
to assert but, that I shall go to the gods, lords that are absolutely good,
this, if I can affirm anything of this kind, I would certainly affirm. And
for this reason J do not take it ill that I am to die, as otherwise I should
do ; but I am in good hope that there is something remaining for those
who are dead, and that it will then be much better for good than for
bad men." 6 The same philosopher afterwards expressed himself still
more doubtfully, and said, that though he should be mistaken, he did at
least gain thus much, that the expectation of it made him less uneasy
while he lived, and his error would die with him ; and he concludes in
the following terms : " I am going out of the world, and you are to
continue in it; but which of us has the better part, is a secret to every
one but God." 7
What has been said of Socrates may in a great measure be applied
to Plato, the most eminent of his disciples ; but they greatly weakened
and obscured their doctrine relative to the immortality of the soul, by
blending with it that of the transmigration of souls and other fictions,
as well as by sometimes expressing themselves in a very wavering and
uncertain manner concerning it. And it is remarkable that, though
there were several sects of philosophers, who professed to derive their
original from Socrates, scarcely any of them taught the immortality of
the soul as the doctrine of their schools, except Plato and his disciples;
and many of these treated it as absolutely uncertain.
1 According to Varro, there were nearly three hundred opinions concerning the chief
good. Augustm. de Civit. Dei. lib. xix. c. I.
2 The Stoics. a The Peripatetics. 4 The Epicureans,
* Cicero, Acad. Quest, lib, i. in fine.
6 Plato, Pboedon. (op. torn. i. p. 143. ed. Bipont.)
7 Apol. Socratis, in tine, (op, torn, i, p. 96.)
L] Divine Revelation. -'.. 1 1
Cicero is justly considered as among the most eminent of tfirose phi-
losophers who argued for the immortality of the soul ; yet hg laboured
under the same uncertainty that distressed their minds. Though ,Jhe has
treated the subject at considerable length, and has brought forward' a
variety of cogent arguments in behalf of this doctrine ; yet, after he a as
spoken of the several opinions concerning the nature and duration of the
soul, he says, " Which of these is true, God alone knows ; and which is
most probable, a very great question." * And he introduces one com-
plaining, that, while he was reading the arguments for the immortality of
the soul, he thought himself convinced : but, as soon as he laid aside the
book and began to reason with himself, his conviction was gone. All
which gave Seneca just occasion to say, that " Immortality, however
desirable, was rather promised than proved by those great men." 2 While
the followers of these great philosophers were thus perplexed with doubts,
others of the heathen entertained the most gloomy notions, imagining
either that they should be removed from one body to another and be
perpetual wanderers, or contemplating the grave as their eternal habit-
ation 3 , and sadly complaining that the sun and stars could set again, but
that man, when his day was set, must lie down in darkness, and sleep
a perpetual sleep. 4
(8.) If the philosophers were thus uncertain concerning the im-
mortality of the soul, their ideas were equally confused respecting
the certainty of the eternal rewards and punishments of a future
state, and of the resurrection of the body.
For, though the poets had prettily fancied, and have pourtrayed in.
beautiful and glowing verse, the joys of elysium, or a place and state of
bliss, and the miseries of tartarus, or hell ; and though the antient phi-
losophers and legislators were sensible of the importance to society and
also of the necessity of the doctrine of future punishments, yet they
generally discarded them as vain and superstitious terrors ; and rejected
the very idea of the resurrection of the body as a childish and senseless
fable. f) Hence, in progress of time they were disregarded and ridiculed
* Cicero, Tusc. Quast. lib. i. * Seneca, Ep. 102. See also Ep. 117.
s It is called jDomvs Aeterna in many inscriptions. Gruter, p. dcclx. 5. dccxc. 5.
dccccxiii, 6. &c.
4 Soles occiderc et redire possunt :
Nobis, quura semel occidit brevis lux,
Kox est perpetua una dormienda. Catullus t V,
H ra XXapa creAu'a, TO T* ev0aAes ov\ov
"fyepov aD <woz/7t, /cat eis eras aAAo Qvovlf
A,UjUes 5* of jue7\ot KCU icaplepot 77 ffotyot avtipes,
'OTTTTOTC Txrp&ra SravcafJiGv, avaitooi ej> x<Bovt KotXa,
slw VTTVQV.
Alas ! the tender herbs, and flow'ry tribes,
Though crushed by winter's unrelenting hand,
Ilevive and rise when vernal zephyrs call.
But we, the brave, the mighty, and the wise,
Bloom, flourish, fade, and fall, and then succeeds
A long, long, silent, dark, oblivious sleep ;
A sleep, which no propitious Pow'r dispels,
Nor changing seasons, nor revolving years.
Mosclms, Epitaph, JBIon,
Jortiu's Discourses concerning the Christian Religion, p, 293.
5 Omnibus a supremo die cadcm, quac ante prim urn : ncc magis & moirte sensus nil us
aut corpori, aut animce, quam ante nataletm ...... Puerilium ista daliraroentorinn,
avidaccjue uunquam desinerc mortalitatis conmienta stint, Similis et de asservandis cor*
12 On the Necessity, $c. of a [Ch.
even among the vulgar, who consequently had no notion whatever con-
cerning the resurrection of the body. Their poets, it is true, made fre-
quent mention of the ghosts of departed men appearing in a visible form,
and retaining their former shape in the shades below; yet by these
representations (if they mean any thing) they mean no more, than that
the soul, after this life, passes into another state, and is then invested
with a body composed of light aerial particles, altogether different from
those of which it had previously been composed ; but that the gross
matter, which they saw laid in the grave and turn to corruption, or which
had been reducecj to ashes on the funeral pile, and had been scattered
in the air, should ever be again collected together, raised from the dead,
and revivified ; of this the most speculative philosophers never enter-
tained the slightest conception.
This uncertainty concerning those great and fundamental truths was
attended with fatal effects, both in principle and practice. In principle,
it naturally led mankind to call in question the providence, justice, and
goodness of God, when they observed the prosperity of the wicked, and
the calamities of the righteous, without being sure that either of them
should suffer or be rewarded in another state ; or else to doubt whether
there really was any essential difference between Virtue and Vice, and
whether it did not wholly depend upon the institution of men. In prac-
tice, hope and fear are the two things which chiefly govern mankind,
and influence them in their actions ; and they must, of course, govern
and influence more or less, in proportion to the certainty there is, that
the things feared and hoped for are real, and the rewards and punishments
assuredly to be expected. And as the corrupt inclinations of human
nature will overcome any fear, the foundation of which is but doubtful ;
so these, being let loose and freed from the apprehension of a future
account, will of course carry men into all manner of wickedness. Nor is
it sufficient to say, that they are under the restraint of human laws ;
since it is ^certain, that very great degrees of wickedness maybe both
harboured in the heart, and carried into execution, notwithstanding the
utmost that human authority can do to prevent it, l
2* From the ignorance and uncertainty, which (we have seen) pre-
vailed among some of the greatest teachers of antiquity, concerning
those fundamental truths, which are the great barriers of virtue and
religion, it is evident that the heathens had no perfect scheme of
moral rules for piety and good manners. Thus, with the exception
of two or three philosophers, they never inculcated the duty of lov-
ing our enemies and of forgiving injuries ) but, on the contrary, they
accounted revenge to be not only lawful, but commendable. Pride
and the love of popular applause (the subduing of which is the first
principle of true virtue) were esteemed the best and greatest in-
centives to virtue and noble actions ; suicide was regarded as the
strongest mark of heroism : and the perpetrators of it, instead of
being branded with infamy, were commended and celebrated as men
of noble minds. But the interior acts of the soul, the adultery of
the eye and the murder of the heart, were little regarded. On
ponbus hominum ac rcviviscendi promissa Democrito vanitas Plin Wif TnT"
lib. vii. c. 55. ' ^ c * Ulbu
Neque enira assentior iis, qui hae nupcr dissorcro cocpcrunt, cum oorporibus swml
ammos interne, atgue omnia morte deleri. Cicero, do Amicitfd. c. 3 P lll)WS 8mml
B ** fv * * * * f B P ; Bandog B-*-
L] Divine Revelation. 1 B
the contrary, the philosophers countenanced, both by arguments
and example, the most flagitious practices. Thus theft, as is well
known, was permitted in Egypt and iu Sparta * : Plato 2 taught the
expedience and lawfulness of exposing children in particular cases,
and Aristotle, also, of abortion. 3 The exposure of infants, and the
putting to death of children who were weak or imperfect in form,
was allowed at Sparta by Lycurgus 4 : at Athens, the great seat and
nursery of philosophers, the women were treated and disposed of as
slaves s, and it was enacted that u infants, which appeared to be
maimed, should either be killed or exposed G ;" and* that " the Athe-
nians might lawfully invade and enslave any people, who, in their
opinion, were fit to be made slaves. " 7 The infamous traffic in
human blood was permitted to its utmost extent; and, on certain
occasions, the owners of slaves had full permission to kill them.
Among the Romans, masters had an absolute power over their
slaves, whom they might scourge or put to death at pleasure 8 ; and
this right was exercised with such cruelty, especially in the corrupt
ages of the republic, that laws were made, at different times, in
order to restrain it. Death was the common punishment; but, for
certain crimes, slaves were branded in the forehead, and some-
times were compelled to carry a piece of wood (called furca) round
their necks wherever they went. When punished capitally, they
were commonly crucified. 9 By the Roman laws, a slave could
not bear testimony without undergoing the rack : and if the master
of a family were slain in his own house, all his domestic slaves were
1 Died. Sic. lib, i. Plutarch, in Lycurgo.
2 Plato dc Tlopublica, lib. v. At Rome, infanticide was regulated by tjje laws of
llomulus ; and this horrid practice was approved both by Plutarch and Seneca. See
Jenkin's Reasonableness of Christianity, vol. ii, p. 52 J. At Rome, a new-born infant
was not held legitimate, unless the father, or in his absence some person for him, lifted it
up from the ground (terrd Icyassct) and placed it on his bosom. Hence the phrase toilers
JUiwn) to educate, non taUere> to expose. But even when his children were grown up,
'their father might imprison, scourge, send thorn bound to work in the country, and also
put them to death by any punishment he pleased, if they deserved it. Adam's Roman
Antiquities, p, 47. 5th edit.
s Aristot. Polit. lib. vii. c. 17. * Terent. Hecyra.
6 In republican Athens, man *vas every thing, and woman nothing. '* Women were
literally the serf* of the family inheritance, whether that inheritance consisted in land or
money; they were made, with other property, a subject of testamentary bequest; (De-
inoslli. 1. Oral, contra Apholmm. Id. contra Stcphanum, Orat. 1.) and, whatever delights
boirship might convey to an Athenian lady, freedom of person or inclination was not among
the number : single or wedded, she became, by the mere acquisition of property, at the
mercy of the nearest male relation in succession: she could be brought from the dull soli-
tude of the gyneeowm, to become an unwilling bride, or she could be torn from the object
of her wedded affection, to form new ties with perhaps the most disagreeable of mankind.
And if, under any of these circumstances, nature became more powerful than virtue, life
was the penalty paid for tho transgression**' (Quarterly Ileview, vol. xxix. p. 327.)
Aristot. PolH. lib. vii. c. 17. 7 Aristot. Polit. lib. ii. c.H.
8 The celebrated censor, Cato, was a bad master to his unfortunate slaves, whom ho
never failed to correct with leathern thongs, if they were remiss in their attendance at any
entertainments which he gave to his friends, or had suflvrcd any thing to be spoiled, lie
contrived means to raise quarrels among them, and to keep them at variance, ever sus-
pecting and fearing 1 some bad consequence from their unanimity ; and when any of them,
were guilty of a capital crime, he gave them n formal trial, and in the presence of their
fellow slaves put them to death. Plutarch, in Catone. (Vitsc, torn. ii. pp. $55, 35(5, Ed,
Brian!*)
9 Juvonal. Sat vi. 210, 220.
' 14> On the Necessity^ fyc* of a [Ch.
liable to be put to death, though their innocence was ever so mani-
fest l For the relief of the poor and destitute, especially of slaves,
no provision whatever was made. By the Romansj who kept them
in great numbers, they were most inhumanly neglected, their masters
turned them out of doors when sick, and sent them to an island in
the river Tiber, where they left them to be cured by the fabled god
JEsculapius, who had a temple there. Some masters indeed were
so cruel that they killed them when they were sick ; but this bar-
barity was checked by the Emperor Claudius, who decreed that
those who put their slaves to death, should be punished as mur-
derers ; and also that such sick slaves as were turned out by their
masters, should have their liberty if they recovered. 2 Customary
swearing was commended, if not by the precepts, yet by the example
of the best moralists among the heathen philosophers, particularly
Socrates, Plato, Seneca, and the emperor Julian, in whose works
numerous oaths by Jupiter, Hercules, the Sun, and other deities,
are very frequent The gratification of the sensual appetites, and
of the most unnatural lusts, was openly taught and allowed. Aris-
tippus maintained, that it was lawful for a wise man to steal, commit
adultery, and sacrilege, when opportunity offered : for that none of
these actions were naturally evil, setting aside the vulgar opinion,
which was introduced by silly and illiterate people ; and that a wise
man might publicly gratify his libidinous propensities. a
Corresponding with such principles was the moral conduct of the
antients, the most distinguished philosophers and heroes not ex-
cepted, whose lives are recorded by Plutarch in a manner the most
favourable to their reputation. Many of them, it is true, entertained
a high sense of honour, and possessed a large portion of patriotism.
But these were not morality, if by that term we are to understand
such dispositions of the mind as are right, fit, and amiable. Their
sense of honour was not of that kind which made them scorn to do
evil; but, like the false honour of modem duellists, consisted merely
in a dread of disgrace. Hence many of them not only pleaded for
self-murder (as Cicero, Seneca 4 , and others), but carried about with
them the means of destruction, of which they made use rather than
All into the hands of their adversaries, as Demosthenes, Cato,
Brutus, Cassius, and others did. And their patriotism, generally
speaking, operated not merely in the preservation of their country,
but in endeavours to extend and aggrandise it at the expense of
other nations : it was a patriotism inconsistent with justice and good
i Digest lib. sxix. Tit. v. lib. 35. Tit. xi. (cited in Jortin's Discourses concerning the
Christian Religion, p. H7.) Tacitus informs us, that when Pedariius Secundus, prefect
of the city of Home, was assassinated by a slave, all the slaves in his family (four hundred
ia number) were put to death. Annal. lib. xiv. c. 4244. vol. ii. pp. MO 142, edit.
Bipont. See also Pliny, Epi&t. lib, viii. ep. 14.
? Suetonius in Ciaudio, c. 25. s Diogenes Laert. lib. ii, c, 8, 4.
Seneca pleads for suicide in the following terms i If thy mind be melancholy, and
In misery, thou mayest put & period to this wretched condition. Wherever thou lootet
there is an end to it. See that precipice ; there thou mayest have liberty. Secst thou that
sea, that nver, that well ? Liberty is at the bottom of it That little tree ? Fieedom hangs
upon it. Thy own neck, thy own throat, may be a refuge to thee from such servitude
yea, every vein of thy body," De Irfi, lib, iii. c. 15, wvuuue ,
L] Divine Revelation. 1 5
will to mankind. Truth was but of small account among many,
even of the best heathens ; for they taught that, on many occasions,
a LIE was to be preferred to the truth itself! * To which we may
add, that the unlimited gratification of their sensual appetites, and
the commission of unnatural crimes, was common even among the
most distinguished teachers of philosophy, and was practised even by
Socrates himself, "whose morals" (a living opposer of revelation
has the effrontery to assert) " exceed any thing in the Bible, for they
were free from vice ! " " The most notorious vices," says Quino
tilian, speaking of the philosophers of his time, <f are screened under
that name; and they do not labour to maintain the character of
philosophers by virtue and study, but conceal the most vicious lives
under an austere look and singularity of dress." 2
There were indeed some few philosophers, who cherished better
principles, and inculcated, comparatively, purer tenets; but their
instructions were very defective, and they were never able to reform
the world, or to keep any number of men in the practice of virtue.
Their precepts were delivered to their own immediate pupils, and
not to the lower orders of people, who constitute the great mass of
society. Concerning these, indeed, the Stoics gave themselves no
trouble, but seem to have considered them as little better than
beasts. Further, the ethical systems of the philosophers were too
refined for the common people; their discourses on subjects of
morality being rather nice and subtle disputations than useful in-
structions ; and even those things, of which the philosophers were
not only certain themselves, but which they were also able to prove
and explain to others with sufficient clearness and plainness, (such
as are the most obvious and necessary duties of life), they had not
sufficient authority to enforce in practice. The truths, which they
proved by speculative reason, wanted some still more sensible
authority to support them, and render them of more force and
efficacy in practice ; and the precepts which they delivered, how-
ever reasonable and fit to be obeyed, were destitute of weight, and
1 Dr. Whilby has collected many maxims of the most eminent heathen sages, in cor-
roboration of the fact above stated. The following examples are taken from his note on.
Eph. iv. 25.
Kpeirrov 8e e\o$-i ij/euoos r\ aXvi&es KOJCQV, A lie it better than a hurtful truth.
Menander.
To jetp ayafrov Kpetrrov es-t rys ct\i)&eta,s* Good is better than truth. Proclus.
l&v&a yap ri 5ei /cat tyevtios \eye(r&at, Ae7ecrd-. When telling a lie will le profitable, let
it be told" Darius, in Herodotus, lib. iii. c. 62.
He may lie, who knows how to do it, ey feovri wcupw, in a suitable time. Plato apud
Slokeum, Serm. 12.
There is nothing decorous in truth but when it is profitable : Yea, sometimes /cat tyevtios
tavfffv avfrpuirovs /cat r* aX^es e/JAcnJ/ep. Truth is hurtful, and lying is profitable to men*
Maximus Tyrius, Diss. 3. p. 29.
To countenance this practice, Dr. Whitby remarks that both Plato (de Rep. lib, ij
p. 607. and lib. iii. p. 61 L) and the Stoics (Stobseus de Stoicis, torn, i. lib. ii. tit. iv. 4.
and Eclogce, p, 183.), seem to have framed a Jesuitical distinction between tying in
words, and with an assent to an untruth, which they called lying in the soul. The first
they allowed to an enemy in prospect of advantage, and for many other dispensations in this
life. That is, their wise man may tell a lie, craftily and for gain : but he, mu^ W em-
brace a falsehood through ignorance, or assent to an untruth,
2 Quinctilian, Inst, Orat. Procem.
16 On the Necessity^ fyc. of a [Ch.
were only the precepts of men *. They could press their precepts
only by temporal motives. They could not invigorate the patience,
excite the industry, stimulate the hopes, or touch the consciences of
their hearers, by displaying the awful prospects of eternity. And
if n&iS) 9 even arguments, founded upon die sublime views of a
future state, are often found insufficient to recommend religion and
morality, what hopes could they have of raising the attention of the
multitude ?
Hence the wisest instructions of the philosophers were unable
to effect any remarkable change in the minds and lives of any con-
siderable number of men ; or to make them willing to lay down
their lives for the sake of virtue, as the disciples and followers of
Christ are known to have done. In speculation, indeed, it may
perhaps seem possible, that the precepts of the philosophers might
at least be sufficient to reform men's lives for the future $ but, in
experience and practice, it has appeared impossible for philosophy
to reform mankind effectually, without the assistance of some higher
principle. In fact, the philosophers never did or could effect any
remarkable change in the minds and lives of men, such as the
preaching of Christ and his apostles undeniably did produce. The
wisest and most sensible of the philosophers themselves have not
been backward to complain, that they found the understandings of
men so dark and beclouded, their wills so biassed and inclined to
evil, their passions so outrageous and rebellious against reason, that
they considered the rules and laws of right reason as very difficult
to be practised, and they entertained very little hope of ever being
able to persuade the world to submit to them. In short, they con-
fessed, that human nature was strangely corrupted ; and they ac-
knowledged this corruption to be a "disease, of the true cause of
which they were ignorant, and for which they could not find out a
sufficient remedy : so that the great duties of religion were laid
down by them as matters of speculation and dispute, rather than as
rules of action ; and they were not so much urged upon the hearts
and lives of men, as proposed to their admiration. In short, the
heathen philosophy was every way defective and erroneous : and, if
there were any thing really commendable in it, it was owing to traces
and scattered portions of the revelations contained in the Scriptures,
with which the philosophers had become acquainted through various
channels.
Further, if, from the principles and practices that obtained in
private life, we ascend to those which influenced the governments
of the antient heathen nations, we shall find that the national spirit
which was cherished by their different states, was every where of an
exceptionable character. Thus, the eastern sovereigns aimed, with
unbounded ambition, at the establishment and extension of despotic
power; ruling, excepting in a few instances, with capricious tyranny
i Quid ergo ? nihilne illi [philosophi] simile
i audit, quaxn est lUe qui pracipit, Lactantii Institutions, lib. iii.
!] Divine Revelation* 17
and licentious indulgence, while their prostrate subjects were degraded
and trampled down like the mire in the streets, and rendered base,
superstitious, and vile in manners and conduct. The Grecian states
cherished a love of freedom, and a generous ardour for noble ac-
tions ; but they rarely manifested a respect for justice in their eon-
tests with other nations, and little regard to the rights of humanity;
while, in the internal regulations of their governments, they seldom
adhered to the principles of moderation and equity. Their dis-
tinguished men excited jealousy and commotions by ambition ; and
the general classes of the community exhibited a spirit of base
ingratitude towards their benefactors,, an ungenerous suspicion of
their most virtuous rulers, and a hatred of all who were raised to
distinction by pre-eminent qualities. They calumniated those who
were most entitled to praise, and banished men whose talents did
honour to the periods in which they lived, and who have trans-
mitted the fame of their several countries to distant times, persecut-
ing to expulsion and death those whose justice and wisdom have
excited the admiration of all succeeding ages. The Romans pro-
fessed to oppose tyranny, and to spare those subjected to their
power; but their object was universal dominion. They displayed
the virtues of a stern and military people in rising to eminence, and
particularly a noble patriotism and devotion to the public interest;,
but their lusts engendered unceasing wars., and their internal state
was disturbed and agitated with contests for an agrarian equality
which never could exist, and with tumults of factious men clamour-
ing for freedom, while they promoted sedition, and aimed at
exorbitant power. Dissension and civil wars at length subjected
them to imperial authority, which soon degenerated into the de-
spotism of men, raised by military caprice to a short-lived and pre-
carious power, or brought forward by the chance of revolutions ;
while the empire was shaken by internal enemies, or sunk in ita
decline into feebleness and decay. The laws of nations were not
established upon any foundation commensurate with the importance
of their objects; they were ill defined and little respected., War,
particularly in its earliest periods, was little better than pillage and
piracy. 1 A respect for heralds and ambassadors 2 , and for the
claims of the vanquished, was often violated/' 3
3. Lastly, if we advert to the pagan nations of the present age, we
learn from the unanimous testimony of voyagers and travellers, as
well as from those who have resided for any considerable time among
them, that they arc immersed in the grossest ignorance and idolatry,,
and that their religious doctrine and practices are equally corrupt.
Thus, iu Tartary, the Philippine islands, and among the savage
nations of Africa, the objects of worship are the sun, moon, and.stars,
the four elements, and serpents ; at Tonquin, the several quarters of
the earth ; iu Guinea, birds, fishes, and even mountains ; and almost
1 Homer and Tlmcydides, lib* i. and Justin, llb.iv. c. 3.
* Horod. lib.vli. e.i&J.
s Bp. Gray on the Connection between the Sacred Writings and the Literature of Jewish,
and Heathen Authors, &c, vol. I pp. 217, 218, 5WO.
VOL. J, c
18 On tie Necessity, 8$c. of a [Ch.
every where* evil spirits. Together with idolatrous worship, sorcery,
divination, and magic almost universally prevail* Among their re-
ligious tenets, we may notice that, in Tartary, they believe in two
gods, one of heaven, the other of the earth ; in Japan, they hold that
there are two sorts of gods, and that demons are to be feared ; in
Formosa, that several gods preside over the several quarters of the
earth, one of whom is paramount above the rest, attaining his su-
premacy by passing through a multitude of bodies; the Tartars and
American Indians believe in the transmigration of human souls into
the bodies of beasts, and (as many African tribes also believe) that
the souls of men after death require meat, drink, and other accom-
modations of this life. Corresponding with such principles, are the
moral conduct of these, and indeed of almost all pagan nations.
Polygamy, divorce at the caprice of the husband, and infanticide,
are nearly universal. Among many of the African tribes, as well as
in America, cannibalism prevails; and almost everywhere, human
lives are sacrificed at the caprice of a tyrannical sovereign. 1 Many
-of these nations are yet in the deepest barbarism ; but if we advert
to the actual state of Hindostan and of China, which countries have
been highly celebrated for their progress in the useful arts, we shall
find that they are equally ignorant of the true object of worship, and
equally immoral in private life.
The religion of the Hindoos, like that of the antient Persians, is
affirmed to have originally recognised but one supreme God. 2 But
whatever may be found in the Vedas, or books by them accounted
sacred, implying the unity of God, is completely disfigured and lost
in the multitude of deities or idols associated with him ; and in the
endless superstitions into which the Hindoo worship has degenerated,
from the earliest periods of authentic history. In Hindostan, indeed,
the polytheism is of the grossest kind, not fewer than three hundred
and thirty millions of deities claiming the adoration of their wor-
shippers : rites the most impure, penances the most toilsome,
almost innumerable modes of self-torture, as various and extra-
ordinary in kind as a distorted fancy can suggest, and as exquisite
in degree as human nature can sustain, the burning or burying
of widows, infanticide, the immersion of the sick or dyino- in the
Ganges, and self-devotement to destruction by die idol Juo-o-ernaut,
are among the horrid practices that flow from the system of idolatry
established among them, ami which are exceeded in folly or ferocity
by none to which paganism has given birth. The manifest effects
ot this system are, an immersion into the grossest moral darkness,
and a universal corruption of manners. The Hindoo is taught that
the image which he beholds is really God, and the heaviest judg-
ments are denounced against him, if he dare to suspect that it is
L] Divine Revelation. IB
nothing more than the elements of which it is composed. 1 In the
apprehensions of the people in general, the idols are real deities ;
they occupy the place of God, and receive that homage, fear, ser-
vice, and honour which the ALMIGHTY CREATOR, so justly claims.
The government of God is subverted, together with all the moral
effects arising from the knowledge of his perfections and his claims
upon his rational creatures. There are, it is true, eastern maxims
of morality, which perhaps are not inferior to the purest doctrines of
the Greeks and Romans ; and it will not be denied by those who
have examined them, that they have many points of -resemblance
even to Christian morality. 2 But, in consequence of the total want
of authority (common to them with all other heathen nations), either
to enforce what is pure in their morality or to emancipate the people
from the most inveterate and detestable usages, the Hindoos present
to us all the same inherent defects which characterise the morality
of the antient western heathens. Institutions, of a most malignant
nature, exist among them, by which the superior and privileged
orders are enabled to keep the people in perpetual ignorance and,
slavery ; and to exclude them for ever from the comforts, the duties,
and even the society of their fellows. Hence the universal charac-
teristics of the Hindoos are, habitual disregard of truth, pride,
tyranny, theft, falsehood, deceit, conjugal infidelity, filial disobe-
dience, ingratitude (the Hindoos have no word expressive of thanks),
a litigious spirit, perjury 3 , treachery, covetousness, gaming, servility,
hatred, revenge 4 , cruelty, private murder, the destruction of ille-
gitimate children, particularly by procuring abortion (not fewer than,
ten thousand children are computed to be thus murdered in the single
province of Bengal every month), and want of tenderness and com-.
passion to the poor, the sick, and the dying. 5
The religious and moral state of China, though less degraded
than that of the Hindoos, is deplorable, notwithstanding its boasted
superiority in arts and sciences, and in^the wisdom of its institutions.
Religion, as a system of divine worship, as piety towards God, and
as holding forth future rewards and punishments, can hardly be said
to exist among the Chinese, They have no sabbatical institution*
* Abiat, Researches, voLviii. pp.297, 298.
tt See Asiat. Researches, voUiv. pp.lGC^KJ?.
;1 False witnesses may be obtained in every place,, on the slightest notice, and for a
mere trifle. Their price varies in different zillahs : in some sixteen may be had for & rupee*
in others ton ; but four annas cadi is what no true son of the trade was ever known to
refuse in the interior ; and at this rate any number may be collected, to testify to facts they
never witnessed." Essays relative to the Habits, &c, of the Hindoos, pp.316, 317.
London, 1823. #vo*
Where other revenge for a supposed injury is not in their power, they are known to
destroy themselves, expressly in order that the guilt of their death may rest upon their
enemies*; and in the hope, that, in tha process of the metempsychosis (to which they give
implicit credit), they may have more speedy opportunity of wreaking their full vengeance
on the offender. This custom is called Dhuma. See Asiatic Researches, vol.iv. p. 337.
* r See Ward's History, Literature, and Mythology of the Hindoos, 4 vols. 8vo. whore
the facts above noticed are fully detailed. See also Dr. Buchanan's Christian Researches.
iu Asia, and especially Mr. Charles Grant's " Observations on the State of Society among
the Asiatic Subjects of Great Britain, particularly with respect to morals, and on the means
of improving it,*' in vol.x. of the Reports of the House of Commons (1812181$,) Tit*
Bast India Company, Fourth Part*
c 2
20 On the Necessity, fyc. of a [Ch.
no congregational worship, no external forms of devotion,, petition,
or thanksgiving to the Supreme Being : the emperor, and he alone,
being high priest, and the only individual who stands between
heaven and the people, having the same relation to the former that
the latter are supposed to bear to him, performs the sacred duties
accoixling to the antient ritual, and at certain fixed periods, but the
people have no concern with them. All ranks, from the emperor
downwards, are-full of absurd superstitions, and worship a multitude
of imaginary deities. Most of the forms of mythology, which make
any figure in the page of history, now exist in China. The Chinese
have gods celestial, terrestrial, and subterraneous gods of the
hills, of the valleys, of the woods, of the districts, of the families, of
the shop, and of the kitchen ! gods, that are supposed to preside
over the thunder, the rain, the fire; over the grain, over diseases,
births, and deaths ; their idols are silver and gold, wood and stone,
and clay, carved or molten. Altars are erected on the high hills, in
the groves, and under the green trees ; and idols are set up at the
corners ^of the streets, on the sides of the highways, on the banks of
canals, in boats and in ships. Astrology, divination, geomancy, and
necromancy every where prevail: charms, and spells every one pos-
sesses* ^ The absurd notion of the transmigration of souls into other
bodies is universal; and other articles of faith prevail among them,
as various as the modes of worship; in all which the people appear
to be rather actuated by the dread of evil in this life, than by the fear
of punishment in another. The duties which they perform are more
with a view to appease an angry deity, and avert impending calami-
ties, than from any hope of obtaining a positive good. They rather
consult or inquire of their gods what may happen, than petition
them to grant it, for a Chinese can scarcely be said to pray. He is
grateful when the event proves favourable to his-wishes, petulant and
peevish with his gods when it is adverse. Though some individual
instances of integrity have occurred in the intercourse of the Chinese
with Europeans, yet their general character is that of fraud, lying, and
hypocrisy. Polygamy universally prevails, as also the cruel practice
ot exposing infants to perish, not fewer than nine thousand of whom
are computed to be annually destroyed at Pekin, and the same
number in the rest of the empire. L
Nor is the case materially different with the Mohammedans.
1 hough their religion includes the acknowledgment of one living
and true God; yet, rejecting the Messiah, and attaching themselves
to a sanguinary and lascivious impostor, it produces no good effect
upon their morals, but leaves them under the dominion of barbarity
woll" PU 7- neSS ' i TheSe and simi 'ar. instances of corruption iu
woi shp doctrine, and pi^ctice, which have prevailed and still exist
tot ^ T 1 *' fU J . pr Ve the "tter insufficiency of natural
a nri agm ? '* *?? m 5 md als shew into " h * monstrous
and practioes^wholenations may be led, where that is, their
L] Divine Revelation. 21
guide, without any help from revelation. Nor will it diminish the
force of this argument, to say that these instances of corruption are
owing to an undue use of their reason, or that the measure of reason,
possessed by the heathen nations, is low and imperfect ; since they
are sufficiently skilful in whatever concerns their political or personal
interests, in the arts of annoying their neighbours, and defending
themselves against incursions, in forming alliances for their defence,
and conducting the ordinary affairs of life according to the manners
and customs of their several countries* Nor are the absurdities in
religion, which are found among the modern heathen nations, greater
than those which (we have already seen *) existed among the polished
nations of antiquity before the publication of the Gospel: which are
a joint proof that no age or country, whether rude or civilised, in-
structed or uninstructed, infected or uninfected with plenty or luxury,
is or can be secured by mere natural reason against falling into the
grossest errors and corruptions in religion ; and, consequently, that
all mankind stand in need of a divine revelation to make known to
them the will of God, and the duties and obligations which they owe
to their Creator.
V. Notwithstanding these important^c/s, and regardless of the
confessions of the most distinguished antient philosophers of their
need of a revelation, it is OBJECTED by many in our own times, that
there is no necessity for one ; that the book of nature is the only
book to be studied ; and that philosophy and right reason are suf-
ficient to instruct and to preserve men in their duty.
ANSWER 1. It is an undeniable fact, that the doctrines of Christi-
anity (without considering at present what evidence and authority
they possess) have had a more powerful influence upoa men, than
all the reasonings of the philosophers: and though modern opposers
of Revelation ascribe the ignorance and corruption of the heathen,
not to the insufficiency of the light of reason, but to their non-
improvement of that light; yet, if this were true, it would not prove
that there is no need of a revelation, because it is certain that the
philosophers wanted some higher assistance than that of reason.
AKSWETI 2. With regard to the pretences of modern deists, it is
to be observed that almost all men, where the Scriptures have been
unknown, have in every age been gross idolaters; the few exc'ep-
tions that have existed, being in general a kind of atheistical philo-
sophers. Deists, properly so culled, are chiefly found in Christian
countries, in the later ages, since Christianity has extensively prevailed
over idolatry 3 , and in the countries where gross pagan idolatry could
1 See pp. 4 7. supra.
" The name of Debts, as applied 1 to those "who are no friends to revealed religion, Is
wild to have been first assumed, about the middle of the sixteenth century, by some gentle-
wen in France and Italy, who were willing to cover their opposition to the Christian,
revelation by a more honourable name than that of Atheists. The earliest author, who
mention* them, is Viret, a divine of great eminence among the first reformers ; who, in
the epistle dedicatory prefixed to the first tome of his Instruction Chrfaicnne," (which was
published in I/KJO), spenlts of some persons at that time who called themselves by a new
name, t!ii of Jhists. These, he telln us, professed to believe a God, but shewed no regard
to JTvsutt Christ, ami considered the docliinc of the apostles and evangelists as fables and
' 3
n On tie Necessity, %c. of a [Ch.
no longer be practised with credit and security. In these circum-
-stances, deists acquire, as it were at second-hand, their glimmering
light from the book to which they oppose it ; and it is a fact that
.almost all the things, which have been said wisely and truly by
them, ARE MANIFESTLY BORROWED FROM THAT REVELATION WHICH
THEY REFUSE TO EMBRACE, AND WITHOUT WHICH THEY NEVER
COULD HAVE BEEN ABLE TO HAVE DELIVERED SUCH TRUTHS. N0W 9
Indeed, that our whole duty is clearly revealed, we not only see its
agreement with reason, but are also enabled to deduce its obligation
from reason : but, if we had been destitute of all revealed religion,
it would have been a work of extreme difficulty to have discovered
our duty in all points. What ground indeed have the modern con-
temners of revelation to imagine, that, if they had lived without the
light of the Gospel, they would have been wiser than Socrates, Plato,
and Cicero ? How are they certain that they would have made such
a right use of thei'r reason, as to have discovered truth ? If their lot
had been among the vulgar, are they sure that they would not have
been idolaters ? If they had joined themselves to the philosophers,
what sect would they have followed? Or, if they had set up for
themselves, how are they certain that they would have been skilful
enough to have deduced the several branches of their duty, or to
have applied them to the several cases of life, by argumentation and
force of reason ? It is one thing to perceive that the rules of life,
which are laid before us, are agreeable to reason, and another thing
to find out those rules by the mere light of reason. We see that
many, who profess to govern themselves by the written rules of re-
vealed religion, are nevertheless ignorant of their duty; and how can
any man be sure that Tie should have made such a good use of his
reason, as to have perfectly understood his duty without help? We
see that many of those, who profess firmly to believe in that great
and everlasting happiness which Christ has promised to obedience,
and that great and eternal misery which he has threatened against
disobedience, are yet hurried away by their lusts and passions to
transgress the conditions of that covenant to which these promises
and threatenlngs are annexed; and how can any man be sure, that
ne should be able to overcome these temptations, if these motives
* ^"g^ notwithstanding they conformed
lwwWl whom the y were Wfcea to live, or
' r Whom the y fearcd < Some of them, he observes,
f ** Soul '> others wcre of the Epicurean opinion in
pr vidence of God ^th resect to
*
I.J Divine Revelation. 23
were less known, or less powerfully enforced? But, suppose that he
could by strength of reason demonstrate all these things to himself'
with the utmost possible clearness and distinctness, yet all men are
not equally capable of being philosophers, though all men are obliged
to be equally religious. At least, thus much is certain, that the re-
wards and punishments of another world cannot be so powerfully
enforced, in order to influence the lives of men, by a demonstration
of their reality from abstract reasoning, as by one who assures them,
by sufficient credentials, that he has actually been in that other state.
ANSWER 3. Besides, the contradictory and discordant speculations
of the modern opposers of revelation, who boast that reason is their
God (even if they had not long since been fully answered), are so
great and so glaring, and the precepts delivered by them for a rule
of life, are so utterly subversive of every principle of morality, as to
demonstrate the absolute necessity of a divine revelation now (sup-
posing one had never been given), in order to lead men to the wor-
ship and knowledge of the true God, and also to impart to them the
knowledge of their duties to him, and towards one another. A brief
statement of the recorded opinions of the principal opposers of re-
velation in modern times, will prove and justify this remark.
1. Concerning religion, the worship of Got/, and the expectations of
mankind respecting a future state :
LORD HERBERT, of Cherbury (who wrote in the former part of
the seventeenth century, and was the first, as he was the greatest
and best of the modern deistical philosophers), lias laid down the
following positions, viz. that Christianity is the best religion; that
his own universal religion of nature agrees wholly with Christianity,
and contributes to its establishment; that all revealed religion
(meaning Christianity) is absolutely uncertain, and of little or no
use ; that there is one supreme God, who is chiefly to be wor-
shipped ; that piety and virtue are the principal part of his wor-
ship; that we must repent of our sins, and, if we do so, God will
pardon them ; that there are rewards for good men, and punish-
ments for wicked men in a future state; that these principles of
his universal religion are clearly known to all men, and that they
were principally unknown to the Gentiles (who comprised almost
all men)* Yet, notwithstanding his declaration in favour of Chris*
tiunity, he accuses all pretences to revelation of folly and unreason-
ableness, and contemptuously rejects its capital doctrines.
MR. TIoBBES, who was partly contemporary with Lord Herbert,
affirms that the Scriptures are the voice of God, and yet that they
have no authority but what they derive from the prince or the civil
power; he acknowledges that inspiration is a supernatural gjift,
and the immediate hand of God, and yet the pretence to it is a sign
of madness; that a subject may hold firmly the faith of Christ in
his heart, and yet may lawfully deny him before the magistrate, and
that in such a case it is not he that denies Christ before men, but his
governor and the laws of his country ; that God exists, and yet that
that which is not matter is nothing; that honour, worship, prayer,
and praise are clue to God, and yet that all religion is ridiculous*
c 4
24 On the Necessity, fyc. of a [Ch.
MR, BLOUNT, Who lived during the latter part of the seventeenth
century, maintained that there is an infinite and eternal God, the
creator of all things, and yet he insinuates that the world was eternal ;
that the worship we owe to God consists in prayer to Him, and in
praise of Him, and yet he objects, to prayer as a duty; that we are
to expect rewards and punishments hereafter, according to our actions
in this life, which includes the immortality of the soul, and yet that
the soul of man is probably material (and of course mortal).
The EARL OF SHAFTESBURY lived during the close of the seven-
teenth and the early part of the eighteenth century. He affirms
that nothing can be more fatal to virtue than the weak and uncertain
belief of future rewards and punishments ; and that this belief takes
away all motives to virtue ; that the hope of rewards and the fear
of punishments make virtue mercenary ; that it is disingenuous and
servile to be influenced by rewards ; and that the hope of rewards
cannot consist with virtue; and yet that the hope of rewards is so
far from being derogatory to virtue, that it is a proof we love virtue;
that however mercenary the hope of rewards and the fear of
punishments may be accounted, it is in many instances a great ad-
vantage, security, and support of virtue; that all obligation to be
virtuous arises from the advantages (that is, the rewards) of virtue,
and from the disadvantages (that is, the punishments) of vice ; that
those are to be censured who represent the Gospel as a fraud; that
he hopes the Select Sermons of Dr. Whichcot (to which Lord
Shaftesbury had written an elegant preface) will induce the enemies
of Christianity to like it better, and make Christians prize it the
more; and that he hopes Christians will be secured against the
temper of the irreconcileable enemies of the faith of the Gospel; and
yet he represents salvation as a ridiculous thing; and insinuates that
Christ was influenced and directed by deep designs of ambition, and
cherished a savage zeal and persecuting spirit; and that the Scrip-
tures were a mere artful invention, to secure a profitable monopoly
(that is, of sinister advantages to the inventors); that man is bom
to religion, piety, and adoration, as well as to honour and friend-
ship; that virtue is not complete without piety; yet he labours
to make virtue wholly independent of piety; that all the warrant
for the authority of religious symbols (that is, the institutions of
Christianity) is the authority of the magistrate; -that the magistrate
is the sole judge of religious truth, and of revelation;- that miracles
ridiculous; and that, if true, they would be no proof of the truth
^K'7h h f ridi ? ulei the test of truth; and yet, that ridi*
5^ 6 bl ? Ught t0 the test of reason; -that the Chris-
religion ought to be received when established by the miuAtoit
g ldlCUleS ifc Where * was t^s established^ that
t0 be S near] y c *nnected, that they a >e
com P ani0 ^ a *d 7^ that atheists Sfteu
? t0 S A em t0 force lls to confe * them
the ve] i * P d ' Sets U P an P inkm *8**
t^^ffl^^ a - nd yet lhat flth ato Direct
tendency to take away a just sense of right and wrong.
I.] Divine Revelation. 25
Mr. COLLINS also wrote in the early part of the eighteenth cen-
tury, and published a variety of objections against revelation. He
affirms that man is a mere machine 5 that the soul is material and
mortal ; that Christ and his apostles built on the predictions of
fortune-tellers and divines ; that the prophets were mere fortune-
tellers, and discoverers of lost goods; that Christianity stands
wholly on a false foundation ; yet he speaks respectfully of Chris-
tianity; and also of the Epicureans, whom he at the same time con-
siders as atheists.
Contemporary with Collins was Mr. WOOLSTON; who, in his Dis-
courses on the Miracles of our Saviour, under the pretence of vin-
dicating the allegorical sense of Scripture, endeavours absolutely to
destroy the truth of the facts recorded in the Gospels* This writer
asserts, that he is the farthest of any man from being engaged in the
cause of infidelity; that infidelity has no place in his heart; that
he writes for the honour of Jesus and in defence of Christianity;
and that his design in writing is to advance the Messiahship and
truth of the holy Jesus; " to whom," he says, " be glory for ever,
Amen ;" and yet, that the Gospels are full of incredibilities, impos-
sibilities, and absurdities ; that they resemble Gulliverian tales of
persons and things, which out of romance never had a being; that
the miracles, recorded in the Gospels, taken literally, will not abide
the test of reason and common sense, but must be rejected, and the
authority of Jesus along with them ; and at the same time, he casts
the most scurrilous reflections on Christ.
With the two preceding writers Dns. TINDAL and MORGAN were
contemporary. The former declares that Christianity, stripped of
the additions, which mistake, policy, and circumstances, have made
to it, is a most holy religion ; and yet, that the Scriptures are ob-
scure, and fit only to perplex men, and that the two great parts of
them are contradictory ; that all the doctrines of Christianity
plainly speak themselves to be the will of an infinitely wise and holy
God : and yet, that the precepts of Christianity are loose, undeter-
mined, incapable of being understood by mankind at large, give
wrong and unworthy apprehensions of God, and are generally false
and pernicious ; that natural religion is so plain to all, even the
most ignorant men, thai God could not make it plainer, even if he
were to convey, miraculously, the very same ideas to all men ; and
yet, that almost all mankind have had very unworthy notions of
God, and very wrong apprehensions of natural religion ; 'that the
principles of natural religion are so clear, that men cannot possibly
mistake them ; and yet, that almost all men have grossly mistaken
them, and imbibed a superstition worse than atheism. Dr. MORGAN*
asserts that God may communicate his will by immediate inspiration,
and yet thai it can never be proved that he has thus communicated
his will, and that we are not to receive any thing on the authority of
revelation*
Nearly at the same time were published numerous tracts by MR.
CUUBB, in some of which he assumed the garb of Christianity,
though it is not difficult to perceive that his true intention was to
2(5 On the Necessity, $c. of a [Ch.
betray it. He declares that he hopes to share with his friends iu
the favour of God, in that peaceful and happy state which God has
prepared for the virtuous and faithful, in some other future world ;
and yet, that God does not interpose in the affairs of this world at
all, and has nothing to do with the good or evil clone by men here ;
that prayer may be useful, as a positive institution, by introducing
proper thoughts, affections, and actions ; and yet he intimates that
it must be displeasing to God, and directly improper ; that a state
of rewards and punishments hereafter is one of the truths which are
of the highest concern to men; and yet, that the arguments for the
immortality of the soul are wholly unsatisfactory : and that the soul
is probably matter ; that men are accountable to God for all their
conduct, and will certainly be judged and dealt with according to
the truth and reality of their respective cases ; and yet, that men
will not be judged for their impiety or ingratitude to God, nor for
their injustice and unkindness to each other; but only for voluntary
injuries to the public; and that even this is unnecessary and useless;
that God may kindly reveal to the world, when greatly vitiated
by error and ignorance, truths necessary to be known, and precepts
necessary to be obeyed ; and yet, that such a revelation would be,
of course, uncertain and useless ; that Christ's mission in, at least
in his view, probably divine; and yet, that Christ, in his opinion,
was of no higher character than the founder of the Christian sect
(that is, another Sadoc, Cerinthus, or Herbert) ; that Christ was
sent into the world to acquaint mankind with the revelation of the
will of God ; and yet, that his birth and resurrection were ridiculous
and incredible; and that his institutions and precepts were less
excellent than those of other teachers and lawgivers; that the
New Testament, particularly the writings of the apostles, contain
excellent cautions and instructions for 'our right conduct; and that
the New Testament yields much clearer light thiui any other tra-
ditionary revelation ; and yet that the New Testament has contri-
buted to the perplexity and confusion of mankind, and exhibits
doctrines heretical, dishonourable to God, and injurious to men ;
and that the apostles were impostors ; and'that the Gospels and Acts
of the Apostles resemble Jewish fables and popish legends rather
than accounts of facts; that as, on the Christian scheme, Christ
will be the judge of the quick and the dead, he has not on this
account (that is, admitting this to be true) any disagreeable appre-
hension on account of what he has written ; and yet he ridicules the
birth and resurrection of Christ, represents his instructions as in-
ferior to those of the heathen philosophers and lawgivers, asserts his
doctrines to be dishonourable to God and injurious to mankind, and
allows him not to be sinless, but merely not a gross sinner* 1 le
further declares, that the resurrection of Christ, if true, proves not
the immortality of the soul ; that 'the belief of a future state is of
no advantage to society 5 that all religions are alike ; that it is
of no consequence what religion a man embraces; and he allows not
any room for dependence on God's providence, trust in him, mid
resignation to his will, as parts of duty, or religion.
L] Divine Revelation. 27
LORD BOLINGBROKE declares that power and wisdom are the only
attributes of God, which can be discovered by mankind ; and yet,
that he is as far from denying the justice as the power of God; that
his goodness is manifest ; at the same time he ascribes every other
perfection to God, as well as wisdom and power, and says, this is
rational; that the wisdom of God is merely a natural attribute,
and in no sense moral ; and yet> that the wisdom of God operates
in choosing what is fittest to be done (of course, it is a moral attri-
bute, involving perfect moral rectitude, as well as perfect knowledge) ;
that God is gracious and beneficent; that whatever God has
done is just and good; that such moral perfections are in God as
Christians ascribe to him ; yet he censures divines for ascribing these
perfections to God; that we learn from our own power and
wisdom, the power and wisdom of God ; and yet, that it is profane
to ascribe the excellencies of our nature to God, although without
limit or imperfection* He undertakes to defend the righteousness
of God against divines; and yet asserts that holiness and righteous-
ness in God are like nothing in men ; that they cannot be conceived
of by men, nor argued about with any certainty ; and that to talk of
imitating God in his moral attributes is blasphemy ; that God
made all things ; and yet, that he did not determine the existence
of particular men (of course he did not determine the existence of
any man, all men being particular men);- that he will not pre-
sume to deny, that there have been particular providences; and yet
that there is no foundation for the belief of any such providences,
and that it is absurd and profane to assert or believe them ; that
God is just, and that justice requires that rewards or punishments
be measured to particular cases, according to their circumstances,
in proportion to the merit or demerit of every individual, and yet,
that God does not so measure out rewards or punishments : and
that, if he did, he would subvert human affairs ; that he concerns
not himself with the affairs of men at all ; or, if he does, that ho
regards only collective bodies of men, not individuals ; that he
punishes none, except through the magistrate ; and that there will
be no state of future rewards or punishments; that divines arc
deserving of censure for saying that God made man to be happy;
and yet he asserts that (tod made man to be happy here, and that
the end of the human state is happiness; that the religion of na-
ture is clear and obvious to all mankind ; and yet that it has fye#i*
unknown to the greatest part of mankind ; -that we know material
substance, and are assured of it; and yet, that we know nothing of
either matter or spirit? that there is, undeniably, something in our
constitution, beyond the known properties of matter ; and yet, that
the soul is material and mortal ; and that to say the soul is imma-
terial, is the same thing as to my that two and two are five ; that
self-love is the great law of our nature ; and yet, that universal be-
nevolence is the great law of our nature; that Christianity is a re-
publication of the religion of nature, and a benevolent system; that
its morals are pure ; and that he is determined to seek for genuine
Clirbtituiity with the simplicity of spirit with which Christ himself
28 On the Necessity, $c. of a [Ch.
taught it in the gospel; and yet a great part of his works, particu-
larly of his philosophical works, was written for no other end but to
destroy Christianity. He also declares, that there is no conscience
in man, except artificially; that it is more natural to believe many
gods tjban to believe one.
During the latter part of the eighteenth century flourished DAVID
HUME, whose acuteness of observation, and elegant style, have
secured for his writings an extensive circulation. He asserts that
there is no perceptible connection between cause and effect; that
the belief of such connection is merely a matter of custom ; that
experience can shew us no such connection; that we cannot with
any reason conclude that, because an effect has taken place once,
it will take place again ; that it is uncertain and useless to argue
from the course of nature, and infer an intelligent cause; that we
cannot, from any analogy of nature, argue the existence of an intel-
ligent cause of al! things ; that there is no reason to believe that
the universe proceeded from a cause ; that there are no solid argu-
ments to prove the existence of a God; that experience can furnish
no argument concerning matters of fact, is in this case useless, and
can give rise to no inference or conclusion ; and that there is no re-
lation between cause and effect;- and yet, that experience is our only
guide in matters of fact, and the existence of objects ; that it is
universally allowed, that nothing exists without a cause; that every
effect is so precisely determined, that no other effect could, in such
circumstances, have possibly resulted from the operation of its cause ;
that the relation of cause is absolutely necessary to the propaga-
tion of our species, and the regulation of our conduct; that volun-
tary actions are necessary, and determined by a fixed connection
between cause and effect; that motives are causes operating neces-
sarily on the will; that man is a mere machine (that is, an object
operated on necessarily by external causes) ; that there is no con-
tingency (that is, nothing happening without a settled cause) in the
universe ; and that matter and motion may be regarded as the cause
of thought (that is, the soul is a material cause, and thought its
effect) ; that God discovers to us only faint traces of his character ;
and that it would be flattery or presumption to ascribe to him any
perfection which is not discovered to the full in 'his works (and of
course, that it would be flattery or presumption to ascribe any per-
fection to God) ; that it is unreasonable to believe God to be wise
and good ; that what we believe to be a perfection in God may be
a detect (that is, holiness, justice, wisdom, goodness, mercy, and
truth, may be defects in God); consequently, injustice, folly, malice,
and falsehood may be excellencies in his character ; that no re-
ward or punishment can be rationally expected beyond what is al-
ready known by experience and observation.
^ While Hume and Bolingbroke were propagating these sentiments
m England, Voltaire, Diderot, D'AIembert, Frederick II. Kino> o f
Prussia, and other distinguished writers, had confederated fortlie
avowed purpose of annihilating the Christian religion. Their writ-
ings are too numerous- to admit of extracts ; but it is in the posthu-
L] Divine Revelation. " ' 29
mous works of the King of Prussia, that we see a faithful delineation
of the real tenets and opinions of the most celebrated philosophers
of the continent, of the founders and legislators of the great empire
of infidelity, with the philosophic monarch himself at their head.
Every secret of their hearts is there laid open in their familiar and con-
fidential correspondence with each other ; and there we see that they
were pretended deists, but real atheists ; that, although the name of
a Supreme Being was sometimes mentioned, yet it was seldom men-
tioned but with ridicule and contempt: and that they never con-
ceived him to be any thing more than the intelligent principle that
animates all nature, the source of life and motion, the sensorium of
the universe; but in other respects totally unconnected with this
earth and its inhabitants. ts In consequence of this doctrine these
philosophers rejected all idea of a providence and a moral governor
of the world. They ascribed every effect to fate or fortune, to ne-
cessity or chance ; they denied the existence of a soul distinct from
the body ; they conceived man to be nothing more than an -organised
lump of matter, a mere machine, an ingenious piece of clock-work,
which, when the wheels refuse to act, stands still, and loses all power
and motion for ever. They acknowledged nothing beyond the grave,
no resurrection, no future existence, no future retribution ; they con-
sidered death as an eternal sleep, as the total extinction of our being ;
and they stigmatised all opinions different from these with the names
of superstition, bigotry, priestcraft, fanaticism, and idolatry/' 1
Such are the various, contradictory, and impious tenets promul-
gated by the most eminent champions of what is called deism 2
(and which have been repeated in different ways by the opposers of
revelation in our age), concerning religion, the worship of God, and
the expectations of mankind respecting a future state. We shall
only add, that though the infidels of the present day profess to be
the disciples of nature, and to receive her unerring instructions, yet
they differ from each other with an almost endless variety- Having
gradually receded from true Christianity to false, some are un-
believers in the nature, some in the providence, and others even
in the existence of a God ; but all of them are unanimous in reject-
ing the divine testimony, and in renouncing the God of the Bible.
Let us now take a brief view,
2. Of their preccjpls concerning morals*
LOUD HEIIBKKT declared that men are not hastily, or on small
grounds, to be condemned, who are led to sin by bodily constitution;
that the indulgence of lust and of anger is no more to be blamed
than the thirst occasioned by the dropsy, or the drowsiness produced
by lethargy.
Mn. HoBJJEfi asserted that the civil or municipal law is the only
foundation of right and wrong; that where there is no civil law,
i Bp. Forteus's Charge in 1794. (Tracts, pp. 260, 267.)
Dr. JD wight's Nature, &c. of Infidel Philosophy, pp.20 42. Most of the preceding
statements of the opposcrs of revelation, as well as of those which follow concerning morals,
arc selected from Dr. Leland's View of the Deistical Writers, where their identical expres-
sions are given, and their j&liacies are exposed with great depth of argument and learning.
$0 On the Necessity, fyc. of a [Ch.
every man's judgment is the only standard of right and wrong; .
that the sovereign is not bound by any obligation of truth or justice,
and can do no wrong to his subjects ; that every man has a right
to all things, and may lawfully get them if he can !
LORD BOLINGBKOKE resolved all morality into self-love as its
principle, and taught that ambition, the lust of power, sensuality,
and avarice, may be lawfully gratified, if they can be safely gratified ;
' that the sole foundation of modesty is vanity, or a wish to shew
ourselves superior to mere animals ; that man lives only in the pre-
sent world, and is only a superior animal ; that the chief end of
man is to gratify the appetites and inclinations of the flesh ; that
modesty i& inspired by mere prejudice ; and that polygamy is a part
of the law or religion of nature. He also intimates that adultery is
no violation of the law of nature; and that there is no wrong, except
in the highest lewdness.
MR. HUME (the immorality of whose principles is displayed in
his Private Correspondence recently published J ) maintained that self-
denial, self-mortification, and humility are not virtues, but are use-
less, and mischievous ; that they stupify the understanding, sour
the temper, and harden the heart ; that pride, self-valuation,
ingenuity, eloquence, quickness of thought, easiness of expression,
delicacy of taste, strength of body, and cleanliness, are virtues ; and,
consequently, that to want honesty, to want understanding, and to
want strength of body, are equally the subjects of moral disappro-
bation ; that adultery must be practised, if men would obtain all the
advantages of life; that, if generally practised, it would in time
cease to be scandalous ; and that if practised secretly and frequently,
it would by degrees come to be thought no crime at all ! ! !
Both VOLTAIRE and HELVETJUS advocated the unlimited grati-
fication of the sensual appetites, and the latter held that it is not
agreeable to policy to regard gallantly (that is, unlawful intercourse
with married women) as a vice in a moral sense ; and that, if men
will call it a vice, it must be acknowledged that there are vices which
are useful in certain ages and countries ! In other words, that in
those countries such vices are virtues. a ROUSSEAU also had recourse
to feelings as his standard of morality. " I have only to consult
myself," said he, " concerning what I do. All that I feel to be
right, is right. Whatever 1 feel to be wrong, is wrong. All the
morality of our actions lies in the judgment we ourselves form of
them/* * And just before the French revolution broke out, it is a
known fact that the idea of moral obligation was exploded amono*
the infidel clubs that existed in every part of France,
Such is the morality taught by some of those who in the last cen-
tury claimed to be received as the masters of reason. It were no
difficult task to add to their precepts many similar ones from the
opponents of revelation in our own times ; but as they only re-assert
1 See the Correspondence of David Hume with several distinguished Persons "
London, 1820, 4to.
2 Helvetius, De I'Esprit, torn, i, disc. 2. ch. 15, p. 176. etscq.
3 Emilius, torn. i. pp.
I.] Divine Revelation. 31
the atheistical and immoral tenets of their predecessors with in-
creased malignity and grossness, we shall spare the reader the pain
of perusing passages that cannot but shock the mind of every one
who cherishes the least regard for decency or social order. Let us
advert, however, for a moment, to the effects produced by these
principles on an entire people -, and also on individuals.
The only instance in which the avowed rejectors of revelation
have possessed the supreme power and government of a country,
and have attempted to dispose of human happiness according to
their own doctrines and wishes, is that of France during the greater
part of the revolution, which, it is now well known, was effected by
the abettors of infidelity. The great majority of the nation had
become infidels. The name and profession of Christianity was
renounced by the legislature: and the abolition of the Christian
sera was proclaimed. Death was declared by an act of the repub-
lican government to be an eternal sleep. The existence of the
Deity, and the immortality of the soul, were formally disavowed by
the National Convention : and the doctrine of the insurrection from
' the dead was declared to have been only preached by superstition
for the torment of the living. All the religions in the world were
proclaimed to be the daughters of ignorance and pride ; and it was
decreed to be the duty of the convention to asbume the honourable
office of disseminating atheism (which was blasphemously affirmed
to be truth) over all the world. As a part of this duty, the con-
vention, further decreed, that its express renunciation of all religious
worship should, like its invitations to rebellion, be translated into
all foreign languages ; and it was asserted and received in the con-
vention, that the adversaries of religion had deserved well of their
country ! Correspondent with these professions and declarations
were the effects actually produced. Public worship was utterly
abolished. The churches were converted into * temples of reason/
in which atheistical and licentious homilies were substituted for the
proscribed service ; and an absurd and ludicrous imitation of the
pagan mythology was exhibited under the title of the * religion of
reason.* In the principal church of every town a tutelary goddess
was installed with a ceremony equally pedantic, frivolous, and pro-
fane; and the females, selected to personify this new divinity were
mostly prostitutes, who received the adorations of the attendant
municipal officers, and of the multitudes, whom fear, or force, or
motives of gain* had collected together on the occasion. Contempt
for religion or decency became the test of attachment to the govern-
ment; *and the gross infraction of any moral or social duly was
deemed a proof of civism, and u victory over prejudice. All distinc-
tions of right and wrong were confounded. The grossest debauchery
triumphed. The reign of atheism arid of reason was the reign of terror.
Then proscription followed upon proscription ; tragedy followed
after tragedy, in almost breathless succession, on the theatre of France.
Almost the whole nation was converted into a horde of assassins.
Democracy and atheism, hand in hand, desolated the country ^
converted it into one vast field of rapine and of blood,' la one part of
82 On the Necessity, fyc* of a [Ch,
France, the course of a river (the Loire) was impeded by the drowned
bodies of the ministers of religion, several hundreds of whom were de-
stroyed in its waters ; children were sentenced to death for the faith
and loyalty of their parents ; and they, whose infancy had sheltered
them from the fire of the soldiery, were bayoneted as they clung about
the knees of their destroyers. The moral and social ties were un-
loosed, or rather torn asunder. For a man to accuse his own father
was declared to be an act of civism, worthy of a true republican ;
and to neglect it, was pronounced a crime that should be punished
with death. Accordingly, women denounced their husbands, and
mothers their sons, as bad citizens and traitors ; while many women,
not of the dress of the common people nor of infamous reputation,
but respectable in character and appearance, seized with savage
ferocity between their teeth the mangled limbs of their murdered
countrymen. " France during this period was a theatre of crimes,
which, after all preceding perpetrations, have excited in the mind
of every spectator amazement and horror. The miseries, suffered
by that single nation, have changed all the histories of the preceding
sufferings of mankind into idle tales, and have been enhanced and
multiplied without a precedent, without a number, and without a
name. The kingdom appeared to be changed into one great prison ;
the inhabitants converted into felons ; and the common doom of man
commuted for the violence of the sword and bayonet, the sucking
boat and the guillotine. To contemplative men it seemed for a
season as if the knell of the whole nation was tolled, and the world
summoned to its execution and its funeral. Within the short time
of ten years, not less than three millions of human beings are sup-
posed to have perished,- in that single country, by the influence of
atheism. Were the world to adopt and be governed by the doctrines
of revolutionary France, what crimes would not mankind perpetrate ?
What agonies would they not suffer ?" 1 Yet republican France is
held up in the present day as an example worthy to be followed in
this country !
With regard to the influence of deism on individuals, we may
remark that the effects which it produces are perfectly in unison
with the principles which its advocates have maintained. In order
to accomplish their designs, there is no baseness in hypocrisy to
which they have not submitted. Almost all of them have worn a
mask of friendship, that they might stab Christianity to the heart ,-
they have professed a reverence for it, while they were ainrincr to
destroy it. Lord Herbert, Hobbes, Lord Shaftesbury, Woolstoa,
Tindal, Chubb, and Lord Bolingbroke, were all guilty of the vile
hypocrisy of lying, while they were employed in no other design
than to destroy it. Collins, though he had no belief in Christianity.
yet qualified himself for civil office by partaking of the Lord's
bupper; and Shaftesbury and others were guilty of the same base
*i. ' A ?! e > d taUs * .? n ^ hlch . tlie ^ve representation is founded, may be seen at length In
the Abbe Bamicls Memoirs of Jacobinism - GiObrd's Residence in France, during the
years 1 79S-1795, vol. n. and Adolphus's History of France, vol. ii. Dwight's System
or ineology> volt i. p. 52, '
I.] Divine Revelation. SB
hypocrisy. " Such faithless professions, such gross violations of
truth in Christians, would have been proclaimed to the- universe by
these very writers as infamous desertions, of principle and decency.
Is it less infamous in themselves ? All hypocrisy is detestable
but none is so detestable as that which is coolly written with full
premeditation, by a man of talents, assuming the character of a*
moral and religious instructor, a minister, a prophet of the truth of
the infinite God. Truth is a virtue perfectly defined, mathematics
ally clear, and completely understood by all men of common sense..
There can be no baitings between uttering truth and falsehood, no
doubts, no mistakes ; as between piety and enthusiasm, frugality,
and parsimony, generosity and profusion. Transgression* therefore*
is always a known, definitive, deliberate villany. In the sudden
moment of strong temptation, in the hour of unguarded attack, in
the flutter and trepidation of unexpected alarm, the best man may,
perhaps, be surprised into any sin ; but he, who can , coolly, of
steady design, and with no unusual impulse, utter falsehood, and
vent hypocrisy, is not far from finished depravity.
" The morals of Rochester and Whorton need no comment,
Woolston was a gross blasphemer. Blount solicited his sister-in-
law to- marry him, and, being refused, shot himself, Tindal was
originally a protestant, then turned papist, then protestant again,,
merely to suit the times, and was at the same time infamous for vice
in general, and the total want of principle. He is said to have died
with this prayer in hiy mouth : c If there is a God, I desire that he
may have mercy on me/ Hobbes wrote his Leviathan to serve the
cause of Charles L, but finding him fail of supcess, he turned it
to the defence of Cromwell, and made a merit of this fact to the
usurper; as Hobbes himself unblushingly declared to Lord Clarendon.
Morgan had no regard to truth \ as is* evideat from Us numerous
falsifications of Scripture, a# well as from the vile hypocrisy of pro-
fessing, himself a Christian in those very writings in which he labours
to- destroy Christianity. Voltaire, in a letter now remaining, re-
quested his friend D'Alembert to tell for him a direct and palpable
lie, by denying that he was the author of the Philosophical Dictio-
nary. D'Alembert in his answer informed him, that he had told
the lie. Voltaire has indeed expressed his own moral character
perfectly in the following words: < Monsieur Abbe, I must be read,
no matter whether I am believed or not/ 1 " He also solemnly pro-
fessed to believe the Catholic religion, although at the same time he
doubted the existence of a God, and at the very moment in which
he was plotting the destruction of Christianity, and introducing the
awful watch-word of his party Ecrasez I'lnfame*? at that very
moment,, with bended knee and uplifted eye, he adored tlie cross of
Christ, and received the host in the communion of the church of
Rome. This man was also a shameless adulterer, who, with his
abandoned mistress, violated the confidence of his visitors, by opeix-
1 Dwight ou Infidelity, pp. 47, 48.
2 Crush the wretch. 1 meaning Jesus Christ..
VOL,. I*
34? On the Necessity, fyc. of a [Ch*
ing their letters 1 ; and his total want of all principle, moral or
religious, his impudent audacity, his filthy sensuality, his per-
secuting envy, his base adulation, his unwearied treachery,
his tyranny, his cruelty 9 his profligacy, and his hypocrisy, will
render him for ever the scorn, as his unbounded powers will the
wonder, of mankind.
The dishonesty, perjury, and gross profligacy of Rousseau, who
alternately professed and abjured the Roman Catholic and Protest-
ant religion, without believing either, and who died in the very act
of uttering a notorious falsehood to his Creator, as well as of Paine
and other advocates of infidelity, are too notorious to render it
necessary to pollute these pages with the detail of them,
VI. Since then the history and actual condition of mankind, in
all ages, concur to, shew that a divine revelation is not only possible
and probable, but also absolutely necessary to recover them out of
their universal corruption and degeneracy, and to make known to
them the proper object of their belief and worship, as well as their
present duties and future expectations ; it remains that we consider
THE POSSIBLE MEANS OF COMMUNICATING SUCH REVELATION TO THE
WORLD.
^ There appear to be only two methods by which an extraordinary
discovery of the will of God may be made to man,- viz. 1. An
immediate revelation, by inspiration or otherwise, to each individual
separately ; or else, 2. A commission, accompanied with indisputable
credentials, bestowed on some to convince others that they were
actually delegated by God, in order to instruct them in those things
which he has revealed*
m But it cannot seem requisite that the Almighty should imme-
diately inspire, or make a direct revelation to, every particular per-
son in the world: for either he must so powerfully influence the
minds and affections of men, as to take away their choice and free-
dom of acting (which would be to offer violence to human nature);
or else men would, for the most part, have continued in their evil
courses and practices, and have denied God in their lives ; though
their understandings were ever so clearly and fully convinced of his
will and commandments, as well as of his eternal power and godhead.
But even ^if God were willing to vouchsafe some immediate revela-
tion of himself to vicious and immoral persons, how can we be
assured that they would be converted? Would they not rather
fend out some pretence to persuade themselves, that it was no real
revelation, t but die effect of natural agents, or of melancholy and a
disturbed pagination ? They might, perhaps, be terrified for the
piesent; bu there is every reason to apprehend, from the known
infirmity and depravity of mankind, that such persons would soou
ffieto ^^ ac ^stomed arguments for atheism and
Independently, however, of the inrfficacy of immediate revelation
dG iu ** *M* Paris,
L] Divine Revelation, $5
to every man in particular, the supposing it to be thus made, would
fill the world with continual impostures and delusions ; for, if every
one had a revelation to himself, every one might pretend to others
what he pleased ; and one man might be deluded by the pretence of
a revelation made to another, against an express revelation made to
himself. And this, we may conclude, would often happen from
what we experience every day : for if men can be perverted by the
arts and insinuations of others, against their own reason and judg-
ment, they might as well be prevailed upon to act against a revelation
made to them ; though revelations should be things as common and
familiar among men as reason itself is. Immediate revelations,
therefore, to every particular individual, would have been needless
and superfluous ; they would have been unsuitable to the majesty
and honour of God : they would have been ineffectual to the ends
for which they were designed ; and would have afforded occasion for
: many more pretences to impostures than there are now in the world.
The only other way by which the divine will can be revealed to
mankind, is that which the Scriptures affirm to have actually been
employed ; viz. the qualifying of certain persons to declare that will
to others, by infallible signs and evidences that they are authorised
and commissioned by God. What those evidences are, will be
discussed in a subsequent page. It is however but reasonable to
suppose, that divine revelations should be committed to writing, in
order that they might be preserved for the benefit of mankind, and
delivered down genuine and uncorrupted to posterity : for,
1. Oral Tradition is so uncertain and so insecure a guide, that if
a revelation claiming to be divine be not transmitted by writing, it
cannot possibly be preserved in its purity, or serve mankind as a
certain rule of faith and of life.
In illustration of this remark, we may observe,, that writing is a more
secure method of conveyance than tradition, being neither so liable to
involuntary mistakes, through weakness of memory or understanding,
nor so subject to voluntary falsifications, suppressions, or additions, either
out of malice or design. " It is also a method of conveyance more
natural and human. It is nothing extraordinary for a book to be trans-
mitted pure and entire from generation to generation : but a traditionary
doctrine, especially if it be of any considerable length, cannot really be
preserved without a miracle, without the occasional interposition of
Almighty God to renew the memory of it at particular ^ intervals, or his
continual assistance and inspiration to keep it* always alive and vigorous.
It is likewise a method of conveyance more complete and uniform, pre-
senting itself to all at once, and to all alike, to be compared together ;
whereas a traditionary doctrine must be communicated by little and
little, and without doubt communicated differently at different times by
different persons. It is, moreover, a method of conveyance more general
and diffusive, A man's writings reach further than his words; and
surely we need not observe, that it is the practice of mankind, whenever
they would publish any thing, to have it written or printed in a book." 1
* Bp. Newton's Works', vol. iv. dissert. 2. pp. 19-23. 8vo. edit. The same line of
argument, and nearly in similar terms, is stated and illustrated by Archbishop Tillotson,
Works, vol. vi. pp. 233* et seq. London, 1820. 8vo,
2
3, On the Necessity, $c. of a [Ch.
^. Further, experience shows that writing is a method of convey-
ance more lasting than tradition*
It is an old and trite observation, that a word heard perishes, but
a letter written remains. 1 Jesus Christ is said to have performed many
other miracles, and to have done many other memorable things, besides
those which have been committed to writing 3 ; but, observe, how much
more faithful record is than mere report ; the few, comparatively speak-
ing, which were written, are preserved and credited, while the many,
which were not recorded in writing, have long since been utterly lost and
forgotten. " Every thing, of any consequence, we desire to have in
writing. By this, laws are promulgated ; by this, arts and sciences are
propagated ; by this, titles and estates are secured. And what do we
know of antient 'history, but the little that cometh down to us in books
and writings ? Tradition passeth away like the morning cloud ; but
books may live as long as the sun and moon endureth. M<i
3. To the preceding arguments for the usefulness and expediency
of written revelation, arising from the uncertainty of oral tradition,
and the greater security and advantages of writing, we may add, that
it Is certainly more fair and open, more free from suspicion of any
fraud or contrivance, to have a religion preserved in writing, there
to be read and examined by all, than to have it left only with a few,
to be by them communicated in discourse to others ; as no two per-
sons express the same thing exactly in the same manner., nor even
the same person at different times.
The heathen philosophers had their exoteric and esoteric doctrines, as
they distinguished them ; that is, some which they generally delivered, and
others which they communicated only to a few select auditors : but the
first propagators of Christianity, knowing no such distinctions, delivered
-the ^hole doctrine which they professed to have received from God*
The heathen priests had their mysteries, which were to be concealed
from the profane vulgar ; but Christianity can never be made too public.
Most other religions also are committed to writing for the use of their
particular professors; and it would be a prejudice to the Christian
religion if it did .not enjoy the same advantage. " The Jews had what
.they called an oral law, as well as a wttten one ; and the one as well as
,th,e Qther they, asserted to have been given by God on Mount Sinai the
oral to serve as a comment or explanation of the written law. But, in
process of time, these traditions multiplied so fast, that the Jews found it
necessary to keep their traditions no longer as traditions, but committed
.tlieai to writing; and ^ they ,are now preserved in the books called the
Talmuds. So fallible is tradition, so much more secure is writing, even
jn the opinion of the greatest traditionists ; and if the doctrines of re-
ligion must, one time or other, be written, it is better surely to have them
written by inspired authors at first, than by others afterwards/*
4. Lastly, the importance of the matter, the variety of the sub-
jects, and the design of the institutions, contained in those books,
which Jews and Christians account to be sacred, are additional
reasons why they should be committed to writing. The matter is
pf no less importance than the whole will of God and the salvation
- - 1IM.J. l . _, ^ _
' Vox audita pent, littera scripta maaet.
a John, xx. 30. xxi, 25.
3 Bp. Newton's Works, voUv. p. 24,
LJ Divine Revelation* 37
of mankind, our duty here and our happiness hereafter; and if any
thing deserves to be written,, do not these things [deserve to be-
recorded] in the most lasting characters? The subjects likewise;
are very various, histories of times past and prophecies of things to-
come, oi'ations and epistles, sublime points of faith and plain rules
of practice, hymns and prayers and thanksgivings, all too excellent
to be forgotten, but too many all to be remembered. The law was
for a single nation ; but the Gospel is for the whole world. For a
single nation it was requisite that their laws should be written, or to
what can they appeal, and by what can they regulate their practice ?
And if it was necessary for the law to be written, it was certainly much
more necessary for the Gospel, which was designed to be both of perpe-
tual and universal obligation, a religion for all ages and for all nations." 1 *
The necessity of a divine revelation having been proved, and the,
probability that such a revelation would be given to mankind having
been shewn, it remains that we examine the pretensions of the Old
and New Testaments to be that revelation. Among the numerous
attacks which have been made on the truth of Christianity, one of
the most formidable is that which is directed against the authenticity
of the scriptures. It has been asserted, that we derive a set of rules
and opinions from a series of books, which were not written by the
authors to whom we ascribe them ; and that the volume to which
we give the title of divine, and which is the basis of our faith and
manners, is a forgery of later ages. It is therefore of importance
to ascertain, first, the genuineness, authenticity, and incorruptness
of the several books contained in the Bible, considered simply as
compositions ; the credibility of their respective authors will next be
investigated ; and their claims to be received as divinely inspired,,
will then be examined. In discussing these momentous topics, it
would perhaps be the shorter way, to prove first the genuineness,,
authenticity, incorruptness, and inspiration of the New Testament a :
for, if its claims to be received as a divinely inspired book be ad-
mitted, no reasonable doubt can be entertained of the divine inspir-
ation, &c. of the Old Testament ; because the writers of the New
Testament incessantly appeal to it, and make ample quotations from
it As, however,, the modern impugners of revelation have directed
their arguments chiefly against the Old Testament, in order that,
by impeaching its credibility, they may with greater probability of
success undermine and invalidate the dispensation revealed in the
New Testament, we shall commence with the Old Testament; be-
cause if that be true, (the dispensation it contains being introductory
to that contained in the New Testament,) the latter, being founded
on and perfective of the former, must of necessity be true also* By
adopting this arrangement, it is possible that some few arguments
i Bp, Newton's Works, vol. iv. p, 28.
Tin* is the method pursued by Bishop Marsh, in his Course of Lecture* on the Se-
veral Branches of Divinity, Part, VH. Lectures xxxi.-xxxvu. Cambridge, 1 828, 8vo*
D 3
38 On the Genuineness and Authenticity [Ch. II,
may be repeated ; but the importance of the subjects discussed will
(it is hoped) be deemed a satisfactory apology for such unavoidable
repetitions. 1
CHAPTER IL
ON" THE GENUINENESS AND AUTHENTICITY OF THE OLD
AND NEW TESTAMENTS.
SECTION I.
ON THE GENUINENESS AND AUTHENTICITY OF THE OLD TESTAMENT.
L Great importance of the question, whether the Books contained in the Old
Testament are genuine or spurious. Genuineness and authenticity dc-
Jned. IL Genuineness of the Canon of the Old Testament,- 1. Enter*
nal Proofs of the Genuineness of the Old Testament __ (1.) The Manner
in tnhich these Books have been transmitted to us. (2.) The Paucity of
Booh extant when they were written. (3.) The Testimony of the Jem.
(4,) A particular Tribe tuas set apart to preserve these writings. (5.) Quo-
tations of them by antient Jews. (6.) The evidence ofantient Versions.
te r 1 E d ce. . 1. an
. . anen ersons.
te r 1 E d ce. . (1.) Language, style, and manner of writing.
(1.) Lircumstantiality of the Narratives contained in the Old Te*to
ment.--Ill. Proofs of the genuineness and authenticity of the Penta-
teuch in particular. I. From the language in which it is written __
2. From the nature of the Mosaic faw^-3. From the united historical
testimony of Jews and Gentiles. *. From the contents of the Pent a-
S je tl m to the th *ity of the Pentateuch considered
L IF the books, contained in the Old Testament, were not written
by those authors to whom they are ascribed, or about that time to
wmcn tftey are assigned, but were written by authors who lived at
a much later penod, -that is, if they were typoMitouat smriom
the history which is related in them would by no means beCrtK
of the great credit that js given to it; the design, which pervadoJ
JJ^ books, would have been an imposition upon !a later age
altogether an extraordinary anFsingukr oc^rre^ceTSe^racle^
herein recorded to have been antiently performed, would S beS
the invention of a later age, or natural events wojdj^ce?^-
rial Wfectpt "tot? cSte^ oVB^fT 01 hSS b - en l8 ^ indebted t<*~^^
tian Essays," by the R ev S C Wlfcf T J ? oll ^ m ** s ^ond volume of Obris.
Tt * j ' Vf * nijR,8 Ju0iiuoj)| 1817. 8vo
Sect. L] Qf the Old Testament. - 59
tamorphosed into miracles ; the prophecies, asserted to be contained
in those books, would have been invented after the historical facts
which are narrated in them; and, lastly, Jesus Christ and his
apostles would have approved and recommended the works of im-
postors. Hence it is evident of what GREAT IMPORTANCE the
question is, whether these books are GENUINE, that is, whether they
were written by the persons whose names they bear, and, (especially if
the author be unknown) about that time which is assigned to them^ or
at which they profess to have been written / and also, whether they
are AUTHENTIC; that is, whether they relate matters of fact as they
really happened, and in consequence possess authority. For, a book
may be genuine that is not authentic ; a book may be authentic that
is not genuine; and many are both genuine and authentic, which
are not inspired. The first epistle of Clement Bishop of Rome is
genuine, having been written by the author whose name it bears ;
out it possesses no authority on which we can found any doctrines.
" The history of Sir Charles Grandison is genuine, being indeed
written by Richardson, the author whose name it bears ; but it is
not authentic, being a mere effort of that ingenious writer's invention
in the production of fictions. Again, the Account of Lord Anson's
Voyages is an authentic book, the information being supplied by
Lord Anson himself to the author ; but it is not genuine, for the
real author was Benjamin Robins, the mathematician, and not Wai*
ters, whose name is appended to it. Hayley's Memoirs of the Life
of Cowper are both genuine and authentic : they were written by
Mr. Hayley, and the information they contain was deduced from
the best authority." x But the poems, which bear the name of
Rowley, are neither genuine nor authentic, not having been written
by him, nor by any one who lived in the fifteenth century, but being
wholly the productions of the unhappy youth Chatterton, who lived
three hundred years afterwards.
IL GENUINENESS OF THE CANON OP THE OLD TESTAMENT.
" The word, CANON, signifies not only a catalogue or list, but
also a law or rule. Those books are held canonical, which were
admitted by Jews and Christians, as a rule of faith and manners." 2
In what age and by what author any book is written is a question
of fact, that can only be answered by historical testimonies. These
historical testimonies are ;
1* Unexceptionable witnesses, who possessed both the means
pf knowing, and who were also willing to communicate the truth;
'
,. Certain marks which may be discerned in the subject-matter,
diction, genius, and style of the books, and which show that they
were written by the authors to whom they are ascribed, or about the
age to which they are referred.
The former are termed external arguments, and the latter, in-
1 JDr. p. Gregory's Letters on the Evidences, &c. of the Christian Keligion, vol i.
p. 84. 2d edit* :,
Raukeu's Institutes of Theology, p, 189.
40 On the Genuineness and Authenticity [Ch. II.
ternal $ and as these two species of testimony are universally admitted
to be sufficient for proving the genuineness of the writings of Thu-
cydides, Plutarch, or Livy, or of any other antient profane authors,
no further testimony ought to be required for the solution of our
question.
1. External Proofs of the Genuineness of tlie Canon of the Old
Testament.
(1.) As those who^were coeval with any Hebrew writer, and tran-
scribed any book which they received .from his hands, and also de-
livered^ the same to others to be transcribed, knew by whom and at
what time such book was written ; and as these, having a certain
knowledge of the author and of the age in which he lived, delivered
such book to their immediate descendants, and these again to their
posterity, and so from one generation to another through all suc-
ceeding ages, all these persons jointly testify that such book is the
genuine production of the author whose name it bears, and of the
age in which he lived.
(2.) The books, thus transmitted from one generation to another,
(especially in that very remote age when the first books of the Old
lestament were written), could not but remain, both more easily,
as well as more certainly, uncorrupted, and be propagated with
fidelity, because at that time there were but few books, and also
because the tradition relative to their origin was most easily recol-
lected. And as this tradition (which was not communicated in the
schools to their pupils by learned men, whose various conjectures
sometimes obscure truth, but in private houses by fathers to their
children ) was approved, many of the authors therefore did not
subscribe to their works, either their names, or the a^e in which
thy lived; but, where any of them did annex their names to their
writings, nothing further was requisite than faithfully to transcribe
such notification, a task which could be performed with the ut-
most facility.
(S.) In factthere was no motive 'to induce the Hebrews to corrupt
this very simple tradition : on the contrary, as these -books were held
e
tn,i7 estimation b y nch the greater part of
that people, they had the most powerful motives fo? transmitting
5* S^ ^ SC l ts , tml y to th ^ posterity. If, indeed,
to t T n ^ n ha i been 1Sp sed to betra y the trust confided
uld ** have been wanting to them for pro-
res P ecti ?S their books > because these contain
such ieeated,~we may almost add -such incessant, reproofs
T n unte ? chaW *, inflexible, and heacSrong
* ha f acter in < unfavourable point of view*
^ e le thesc
r" * em!elve "
illustration of this remark, we may observe that the character
1 Compare Deut. xxxii, 7, 8, and Psal, hxviiu 37.
Sect. I.] Of the Old Testament.
of the Jews is a strong proof that they have not forged the Old Tes-
tament Were a person brought before a court of justice on a sus-
picion of forgery, and yet no presumptive or positive evidence of his
guilt could be produced, it would be allowed by all that he ought
to be acquitted. But, if the forgery alleged were inconsistent with
the character of the accused ; if it tended to expose to disgrace his
general principles and conduct ; or, if we were assured that he con-
sidered forgery as an impious and abominable crime, it would require
very strong testimony to establish his guilt. This case corresponds
exactly with the situation of the Jews. If a Jew had forged any
book of the Old Testament, he must have been, impelled to so bold
and dangerous an enterprise by some very powerful motive. It
could not be national pride, for there is scarcely one of these books
which does not severely censure the national manners. It could
not be the love of fame, for that passion would have taught him
to flatter and extol the national character ; and the punishment,
if detected, would have been infamy and death. The love of wealth
could not produce such a forgerv, for no wealth was to be gained
by it. 1 .
(4?.) The true knowledge of the origin of these books could not
be easily corrupted or lost, because a particular tribe among the He-
brews was set apart from the rest, and consecrated, among other
things, for the expi-ess purpose of watching over the preservation of
these historical documents ; and further, there were never wanting
men, belonging to the other tribes, both at that time and also during
the Babylonian captivity, (for instance, those who in more antient
times were the governors of the Hebrew republic, and were called,
first, judges, and afterwards prophets,) by whom these books were
held in the highest reverence, because they were themselves descend-
ed from that very age, and from these very authors. Although the
names of some of these authors, and also the age in which they lived,
are lost in oblivion, yet as the Jews confess their ignorance, such
confession is an evidence that they would not have testified it, if
they had not received it as certain from their ancestors. In the
meantime, the age at least of these anonymous books has not so
entirely been neglected, but that we have the clearest evidence that
not one of them was written later than the j$% century before the
Christian sera.
(5.) The Old Testament, according to our Bibles, comprises
thirty-nine books, viz. the Pentateuch or five books of Moses, called
Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, the books
of Joshua, Judges, Ruth, 1&2 Samuel, 1&2 Kings, 1&2 Chronicles,
Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, the
Song of Solomon, the Prophecies of Isaiah, Jeremiah, with his La-
mentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and
MalachL But, among the antient Jews, they formed only twenty -
* Eucy. Brit. vol. xvii. p 107, art, Scriptuie, 3d edit.
42 On tlie Genuineness and Authenticity [Ch. II.
two books 1 , according to the letters of their alphabet, which were
twenty-two in number ; reckoning Judges and Ruth, Ezra and Ne-
hemiah, Jeremiah and his Lamentations, and the twelve minor Pro-
phets, (so called from the comparative brevity of their compositions,)
respectively as one book. It is not necessary here to enter into a
minute inquiry concerning the authors of these books 2 : but we may
state generally, that the Pentateuch consists of the writings of Moses,
collected by Samuel, with a very few additions \ that the books of
Joshua and Judges, together with that of Ruth and the first part of
the book of Samuel, were collected by the same prophet; that the
latter part of the first book of Samuel, and the whole of the second
book, were written by the prophets who succeeded Samuel, probably
Nathan and Gad ; that the books of Kings and Chronicles are ex-
tracts from the records of succeeding prophets concerning their own
times, and also from the public genealogical tables made by Ezra ;
that the books of Ezra and Nehemiah are collections of similar
records, some written by Ezra and Nehemiah, and some by their
predecessors ; that the book of Esther was written by some eminent
Jew, who lived in or near the times of the transactions therein
recorded, most probably by Ezra, though some think Mordecai to
have been its author ; the book of Job, by a Jew, most probably
Moses ; the Psalms, by David, Asaph, and other pious persons ; the
books of Proverbs, the Canticles, and Ecclesiastes, by Solomon ; and
the prophetical books, by the prophets whose names they bear.
(6.) Let us now consider the evidence of testimony for the authen-
ticity of the books of the Old Testament. As the Jews were a more
ancient people than the Greeks or Romans, and were for many ages
totally unconnected with them, it is not to be expected that we
should derive much evidence from the historians of those nations ;
it is to the Jews principally that we must look for information. The
uniform belief indeed, of all Christians, from the very commencement
of Christianity to the present time, has considered the books above
enumerated to have constituted the whole of the Old Testament : i
and the catalogues of them, which were formed by the author of the
synopsis attributed to Athanasius 3 , by Epiphamus 4 , and Jerome 5 ,
(towards the close of the fourth century,) by Origen 6 , (in the middle
of the third century,) and Melito Bishop of Sardis 7 , (towards the
close of the second century,) all agree with the above enumeration*
To these we may add the testimonies of the Greek translators of the
Old Testament, Aquila, Theodotion, and Symmachus, who lived
towards the close of the second century, and that of the Peschito or
i Josephus contr. Apion. lib. i. 8. Origen's Philocalia, cited in Eusebius's Hist.
Eccl. lib. -vi. c* 25.
* This subject is discussed infra, Vol. IV. in the critical prefaces to each book.
s Athanasii Opera, torn. ii. pp. ] 2(3- 204. Dr. Lardner has given the most material
extracts from this synopsis, respecting the canon of Scripture. Works, 8vo. vol. iv.
pp. 290, 291. ; 4to. vol.ii. p, 404.
4 Hajres. xxix. Op. torn. i. p, 122, et seg.
" * In his Prologvs Galeatns and Epist* ad Pau&num.
c Op. torn. ii. p. 520., and in Euscbius, Hist, EccL lib. vf. c. 25,
' Apud Eiwcbium, HUt. Eccl lib. vi. c. 2<3,
Sect L] Qf the Old Testament. 43
old Syriac version^ executed very early in the second, if not at the
close of the first century of the Christian a?ra. Here the Jewish
testimonies join us. Not to enter into any minute details concerning
the several Targunis or Chaldee paraphrases l on various parts of the
Old Testamentj which were compiled between the third and ninth
centuries of the Christian aera, nor the Jerusalem and Babylonish
Talmuds or Commentaries upon the Misna or Traditions of the
j cws: PHILO, an Egyptian Jew 2 , (who lived in thejirsl century
of the Christian sera) quoted as having canonical authority, no other
books than those which are contained in the Hebrew Bible, and
which alone were acknowledged by the Jews of Palestine.
Philo, it is true, in none of his writings, gives an express notice of
the canon of the Old Testament; but in very numerous scattered
passages he has indicated his own opinion, and probably also the
opinion of his contemporaries concerning the merit and importance of
each of the books which formed part of that canon, M. Hornemann 3 ,
who carefully read and examined all Philo's works, for the sole pur-
pose of ascertaining his opinion on the canon of the Old Testament,
divides the books of the Old Testament, according to Philo's expres-
sions, into three classes, viz. 1 . Books cited 'with the express remark
lhal they arc divine ; in this class are found the Pentateuch, the book
of Joshua, the first book of Samuel, Ezra, Isaiah, Jeremiah, Hosca,
Zechariah, the Psalms, and the Proverbs. 2. Books cited without any
notice of their divine origin: this class contains the book of Judges,
Job, the first book of Kings, and several detached Psalms. 3. Books
not mentioned by PAflo 9 viz. Nchemiah, Ruth, Esther, the two books
of Chronicles, Daniel, the Lamentations of Jeremiah, Ecclesiastes,
and the Song of Solomon.
To the books, to which Philo expressly ascribes a divine origin,
we must probably add the second book of Samuel and the two books
of .Kings, these three books forming only one with the first book of
Samuel, which Philo calls divine. Of the twelve minor prophets,
he cites only two as inspired : and it is certain that the twelve formed
only one book. As he never quotes the apocryphal books, we may
therefore place all the books of the Old Testament, which he ex-
pressly quotes, into one class, viz. that of the books which he ac-
counted sacred ; and this class, according to the preceding observ-
ations, is composed of the five books of Moses, Joshua, Judges,
Samuel, 1 &2 Kings, Easm, Isaiah, Jeremiah, the twelve minor
J The Targums here alluded to arc those called the Jerusalem Targuxn, and the Tar-
gum of the i*httu<loJ0nnttuu!, on the Pentateuch j that on the Cctubim, or Holy writings
(comprising the hooks of Psalms, Proverbs, Daniel, Ezra, Nehcmiah, Chronicles, the
Song of Solomon, Ruth, Lamentations, EccleMiastes, and Esther), the Targum on the
Mugilloth (comprising the ttvo font-mentioned books), three on the book of Esther, and
one on the bookw of Chronicler Sec an account of these Targums, infra, Vol. II. Part I*
Chap. 1 1. Sect. I.
Da Vita Mosi, lib* n. The passage of Philo here referred to, and also the other
testimonies nbove cited, are given at full length (with some additional evidences from
Christian writers) by Helmudiua, in Inn elaborate Tlistoria Antiqua ct ViiuUcatio Can on i a
Sueri VcteriH et Novi Tehtnmenti* pp. liW IK), Hvo. JUpsitc, 1775.
0, K. normrmmm, OfoMfrvatumi'Hacl I lluatrationem Doctrinoo do Canonc Vetcris Tes*
tmmtitU'x PhiloHt 1 . Uwuuiw, I77H, Hvo,
44 On the Genuineness and Authenticity [Ch. II.
prophets, the Psalms, Proverbs, and Job. The other books may
have formed part of the canon of the Egyptian Jews. Ruth was an
appendix to the book of Judges ; Nehemiah to the second part of
Ezra; and the Lamentations of Jeremiah might be joined to his
prophecies. But the silence of Philo concerning any book, proves
nothing against its canonical authority, if it be not contradicted or
overturned by other positive proofs. l
We now proceed to a testimony, which, though concise, is more
important than any of the preceding, the testimony of JOSEPHUS,
who was himself a Jewish priest, and also contemporary with the
apostles. 2 Following the enumeration above accounted for, he says,
in his treatise against Apion 3 , " We have not thousands of books,
discordant, and contradicting each other ; but we have only fwenty-
two 9 which comprehend the history of all former ages, and are justly
regarded as divine. Five of them proceed from Moses; they include
as well the Laws, as an account of the creation of man, extending to
the time of his (Moses's) death. This period comprehends nearly
three thousand years. From the death of Moses to that of Arta-
xerxes, who was king of Persia after Xerxes, the Prophets, who suc-
ceeded Moses, committed to writing, in thirteen books, what was
done in their days. The remaining four books contain Hymns to
God (the Psalms) and instructions of life for man." 4
The threefold division of the Old Testament into the Law, the
Prophets, and the Psalms, mentioned by Josephus, was expressly
recognised before his time by JESUS CHRIST, as well as by the sub-
sequent writers of the New Testament. 5 We have therefore sufficient
evidence that the Old Testament existed at that time ; and if it be
only allowed that Jesus Christ was a person of a virtuous and irre-
proachable character, it must be acknowledged that we draw a fair
conclusion, when we assert that the Scriptures were not corrupted
in his time: for, when he accused the Pharisees of making the law
of no effect by their traditions, and when he enjoined his hearers to
search the Scriptures, he could not have failed to mention the cor-
ruptions or forgeries of Scripture, if any had existed in that ago.
About fifty years before the time of Christ were written the Targums
1 Melanges dc Religion, &c. torn. ix. p. 188 191, Nismes, 1824, 8vo.
2 Of these Talmudsj, as well as of the writings and character of Josephus, a particular
account will be found infra, Vol. II. Part I. Chap, V. II, III. " Josephus was born
about the year 37 of the Christian sera ; and therefore, though much younger than the
apostles, must still have been contemporary with many of them, especially with St. Paul,
St. Peter, and St. John. 1 ' Bp. Marsh's Comparative View of the Churches of England
and Home, p. 107.
, 3 Lib. i. 8. torn* ii. p, 441* ed. Havercamp.
4 On the canon of Jewish Scripture according to the testimonies of Philo and Joso-
phus, see further, Bp. Marsh's Divinity Lectures, Pfcrt vii. Lectures xxxiiL and xxxiv
pp. 1750.
5 Among very many passages that might be adduced, see Matt. xi. 13* and xxii, 40.
Luke, xvi. 16. xx* 42. xxiv. 25. 44. Acts,i. 20. iii. 22. vii. $5 37. xxvi. 22* and xxvw.
23. Ilom. x, 5. 2 Cor. iii. 715. 2 Tim. iii. 1417. Heb, vii. 14. and x. 28. An in-
spection of the chapter on the Quotations from the Old Testament in the New (see Vol. II.
Part I. Chap. VII.) will furnish abundant proofs that the Jewish canon, in (he time of
Jesus Christ and his apostles, contained the same books which now constitute our Old
Testament.
Sect. L] Of the Old Testament. " 45
of Onkelos on the Pentateuch, and of Jonathan Ben-Uzzlel on the
Prophets (according to the Jewish classification of the books of the
Old Testament) ; which are evidence of the genuineness of those
books at that time.
We have, howevei', unquestionable testimony of the genuineness
of the Old Testament, in the fact, that its canon was fixed some cen-
turies before the birth of Jesus Christ. Jesus the son of Sirach,
author of the book of Ecclesiasticus, makes evident references to the
prophecies of Isaiah, Jeremiah, and Ezekiel, and mentions these pro-
phets by name ; he speaks also of the twelve minor prophets. It like-
wise appears from the prologue to that book, that the law and the
prophets, and other antient books, were extant at the same period.
The book of Ecclesiasticus, according to the best chronologers, was
written in the Syro-Chaldaic dialect, about A. M. 3772, that is, two
hundred and thirty-two years before the Christian aera, and was
translated by the grandson of Jesus into Greek, for the use of the
Alexandrian Jews. The prologue was added by the translator, but
this circumstance does not diminish the evidence for the antiquity of
the Old Testament : for he informs us, that the Law and the Pro-
phets, and the other books of their fathers, were studied by his grand-
father ; a sufficient proof that they were extant in his time.
(6.) Fifty years, indeed, before the age of the author of Ecclesi-
asticus, or two hundred and eighty-two years before the Christian aera,
the Greek version of the Old Testament, usually called the Septuagint,
was executed at Alexandria, the books of which are the same as in
our Bibles ; whence it is evident that we still have those identical
books, which the most antient Jews attested to be genuine, a benefit
this which has not happened to any antient profane books whatever.
Indeed, as no authentic books of a more antient date, except those
of the Old Testament, are extant, it is impossible to ascend higher
in search of testimony. The evidence, indeed, which we have ad-
duced, is not merely that of the more modern Jews: it is also that of
the most antient, as is manifest from this circumstance, that the latter
of these books always recognise others as known to be more antient,
and almost every where cite them by name : whence it is evident
that those antient authors long since received testimony from their
ancestors, that those more antient books were the genuine works of
the authors whose names they bear.
2, Strong we may add indisputable as this external evidence
of the genuineness of the Old Testament unquestionably is, the IN-
TERNAL EVIDENCE arising from the consideration of tfie language^
style, manner of writing., and also from the circumstantiatity of the
narratives contained in the Books of the Old Testament, is an
equally decisive and incontestable argument for their genuineness,
and also to show that they were not and could not be invented by
one impostor, or by several contemporary impostors, or by several
successive impostors.
(1.) The Language, Style, and Manner of Writing^ used in the
looks of the Old Testament, arc internal arguments of their genuine-
and prove not only that they must have been written by different
46 On flie Genuineness and Authenticity [Ch. IL
persons, hit also enable us with precision to ascertain a time, at or
before which they must have been composed. l
The Hebrew language, in which the Old Testament was written, being
the language of an antient people, that had little intercourse with their
neighbours, and whose neighbours also spoke a language which had
great affinity with their own, xvould not change so rapidly as modern lan-
guages have done, since nations have been variously intermingled, and
since arts, sciences, and commerce have been so greatly extended. Yet,
since no language continues stationary, there must necessarily be some
changes in the period of time 2 that elapsed between Moses and Mala-
chi. 3 If, therefore, on comparing the different parts of the Hebrew
Bible, the character and style of the language are found to differ (which
critical Hebrew scholars have proved to be the case), we have strong in-
ternal criteria that the different books of the Old Testament were com-
posed at different and distant periods ; and consequently a considerable
argument may thence be deduced in favour of their genuineness. Fur-
ther, the books of the Old Testament have too considerable a diversity
of style to be the work either of one Jew (for a Jetv he must have been
on account of the language), or of any set of contemporary Jews. If,
therefore, they be all forgeries, there must have been a succession of im-
postors in different ages, who have concurred to impose upon posterity,
which is inconceivable. To suppose part to be forged, and part to be
genuine, is very harsh; neither would this supposition, if admitted,
be satisfactory.
Again, the Hebrew language ceased to be spoken as a living language
soon after the Babylonish captivity ; but it would be difficult or impos-
sible to forge any thing in it, after it was become a dead language. All
the books of the Old Testament must, therefore, be nearly as antient as
the Babylonish captivity; and since they could not all be written in the
same age, some must be considerably more antient, which would bring us
back again to a succession of conspiring impostors. Lastly, the simpli-
city of style and unaffected manner of writing, which pervade all the
books of the Old Testament (with the exception of such parts as are
poetical and prophetical), are a very strong evidence of their genuineness,
even exclusively of the suitableness of this circumstance to the times of
the supposed authors. Not one of these criteria is applicable to the
books which in some editions are attached to the Old Testament under
the title of the Apocrypha : for they never were extant in Hebrew,
neither are they quoted in the New Testament, or by the Jewish writers,
Philo and Josephus ; on the contrary, they contain many things which are
fabulous, false, and contradictory to the canonical Scriptures. 4
1 For this view of the internal evidence of the genuineness of the Old Testament, the
author is chiefly indebted to the observations of the profound and ingenious philosopher
David Hartley (on Man, vol. ii. pp. 97 104.), and of the learned and accurate professor
Jahn (Introductio in Libros Sacros Veteris Fcederis, pp. IS 28.)
The departure of the Israelites from Egypt, under the direction of Moses, took place
in the year of ^the world 2513, or before Christ 1491. Malachi delivered his predictions
under NehemUh's second government of Judea, between the years 436 and 420 before
the Christian aera. The interval of time, therefore, that elapsed between them is between
1071 and 1055 years; or, if we reckon from the death of Moses (A. u. 2555} u. c. 1451,
it is from 1015 to 10S1 years,
3 An account of the various changes in the Hebrew language is given, infra, Vol. II.
Part I. Chap. I. Sect. I.
4 The arguments against the genuineness of the Apocryphal books, which are here ne-
cessarily touched with brevity, will be found discussed at length infra, in the Appendix to
this Volume, No, L Sect. I. J LV
Sect. L] Qf the Old Testament. 47
(2.) The very great number of Particular Circumstances of Time,
Place, Persons, $c. mentioned in the books of the Old Testament,
is another argument both of their genuineness and authenticity*
A statement of the principal heads, under which these particular
circumstances may be classed, will enable the reader fully to appre~
hend the force of this internal evidence.
There are, then, mentioned in the book of Genesis, the rivers of Para-
disc, the generations of the antediluvian patriarchs, the deluge with its
circumstances, the place where the ark rested, the building of the tower
of Babel, the confusion of tongues, the dispersion of mankind, or the
division of the earth amongst the posterity of Shem, Ham, and Japhet,
the generations of the post-diluvian patriarchs, with the gradual shorten-
ing of human life after the flood, the sojournings of Abraham, Isaac, and
Jacob, with many particulars of the state of Canaan and the neighbour-
ing countries in their times, the destruction of Sodom and Gomorrah, the
state of the land of Edom, both before and after Esau's time, and the
descent of Jacob into Egypt, with the state of Egypt before Moses's
time. In fine, we have in this book the infancy and youth of the
human race, together with the gradual and successive progress of
civilisation and society, delineated with singular minuteness and accu-
racy.
In the book of Exodus are recorded the plagues of Egypt, the institu-
tion of the passover, the passage through the Red Sea, with the destruc-
tion of Pharaoh and his host there, the miracle of manna, the victory-
over the Amalekites, the solemn delivery of the law from mount Sinai,
many particular laws both moral and ceremonial, the worship of the
golden calf, and a very minute description of the tabernacle, priests*
garments, ark, &c. In Leviticus we have a collection of ceremonial
laws, with all their particularities, and an account of the deaths of Nadab
and Abihu. The book of Numbers contains the first and second num-
berings of the several tribes, with their genealogies, the peculiar offices of
the three several families of the Levites, many ceremonial laws, the
journeymgs and encampments of the people in the wilderness during
forty years, with the relation of some remarkable events which happened
in this period ; as the searching of the land, the rebellion of Korah, the
victories over Arad, Sihon, and Og, with the division of the kingdoms of
the two last among the Gadiles, lleubemtcs, and Manassites, the history
of Balak and Balaam, and the victory over the Midianites; all of which
are described with the several particularities of time, place, and persons.
r phe book of Deuteronomy contains a recapitulation of many tilings
comprised in the three last books, with a second delivery of the law,
chieily the moral one, by Moses, upon the borders of Canaan, just
before his death, , ,
In the book of Joshua, we have the passage over Jordan, the conquest
of the land of Canaan in detail, and the division of it among the tribes,
including a minute geographical description. -- The book of Judges
recites & great variety of public transactions, with the private origin of
some. In all, ,the names of times, places, and persons, both among the
Israelites, and the neighbouring nations, are noted with particularity and
simplicity. In the book of Ruth is* a very particular account of the
genealogy of David, with several incidental circumstances. The books
of Samuel, Kings, Chronicles, Ezra, and Nehemiah, contain the transac-
tions of the kings before the captivity, and governors afterwards, all
delivered in the same circumstantial manner. And here the particular
48 On the Gemineness and Authenticity [Ch. II.
account of the regulations, sacred and civil, established by David, and of
the building of the temple by Solomon, the genealogies given in the
beginning of the first book of Chronicles, and the lists of the persons who
returned, sealed, &c. after the captivity, in the books of Ezra and Nehe-
miah, deserve especial notice, in the light in which we are now consider-
ing things. The book of Esther contains a like account of a very
remarkable event, with the institution of a festival in memory of it.
The book of Psalms mentions many historical facts in an incidental
way ; and this, with the books of Job, Proverbs, Ecclesiastes, and Canti-
cles, allude to the manners and customs of antient times in various ways.
In the Prophecies there are some historical relations ; and in the other
parts the indirect mention of facts, times, places, and persons, is inter-
woven with the predictions in the most copious and circumstantial manner.
From the preceding statements, we may observe, FIRST, that, in fact,
we do not ever find that forged or false accounts of things superabound
thus in particularities. There is always some truth where there are con-
siderable particularities related, and they always seem to bear some pro-
portion to one another. Thus there is a great want of the particulars of
time, place, and persons in Manetho's account of the Egyptian dynas-
ties, Ctesias's of the Assyrian kings, and those which the technical chro-
nologers have given of the antient kingdoms of Greece ; and, agreeably
thereto, these accounts have much fiction and falsehood, with some
truth: whereas Thucydides's history of the Peloponnesian war, and
Caesar's of the war in Gaul, in both which the particulars of time, place,
and persons are mentioned, are universally esteemed true, to a great de-
gree of exactness. SECONDLY, a forger, or a reJatcr of falsehoods,
would be careful not to mention so great a number of particulars, since
this would be to put into his reader's hands criteria whereby to detect
him. Thus we may see one reason of the fact mentioned in the last pa-
ragraph, and which in confirming that fact, confirms the proposition
here to be proved. THIRDLY, a forger, or a relater of falsehoods, could
scarcely furnish such lists of particulars. It is easy to conceive how
faithful records kept from time to time by persons concerned in the
transactions should contain such lists nay it is natural to expect them
in this case, from that local memory which takes strong possession of the
fancy in those who have been present at transactions; but it would be a
work of the highest invention and greatest stretch of genius to raise from
nothing such numberless particularities, as arc almost every where to be
met with in the Scriptures. FOURTHLY, if we could suppose the persons
who forged the books of the Old and New Testaments to have furnished
their readers with the great variety of particulars above mentioned, not-
withstanding the two reasons here alleged against it, we cannot however
conceive but that the persons of those times when the books were pub*
Jishcd, must by the help of these criteria have detected and exposed the
forgeries or falsehoods. For those criteria are so attested by allowed
facts, as at this time, and in this remote corner of the world, to establish
the truth and genuineness of the Scriptures, as may appear even from
this chapter, and much more from the writings of commentators, sacred
critics, and such other learned men as have given the historical evidences
for revealed religion in detail ; and, by parity of reason, they would
suffice even now to detect the fraud, were there any : whence we may
conclude, k fortiori, that they must have enabled the persons who were
upon the spot, when the books were published, to do this; and the im-
portance of many of the particulars recorded, as well as of many of the
precepts, observances, and renunciations enjoined, would furnish them
with abundant motives for this purpose.
Sect I.] Of the Old Testament. 49
Upon the whole, therefore, we conclude, that the very great
number of particulars of time, place, persons, &c. mentioned in the
Old Testament, is a proof of its genuineness and truth, even inde-
pendently of the consideration of the agreement of these particulars
with history, both natural and civil, and with one another; which
agreement will be discussed in the following chapter * as a confirm-
ation of the credibility of the writers of the Old Testament.
III. Notwithstanding the conclusiveness of the preceding argu-
ments for the genuineness of the Old Testament collectively, attempts
have been made of late years to impugn it, by undermining the
genuineness and antiquity of particular books, especially of the Pen-
tateuch, or five books which are ascribed to Moses : for, as the four
last of these books are the basis of the Jewish dispensation, which
was introductory to Christianity, if the Pentateuch could be proved
to be neither genuine nor authentic, the genuineness and authenticity
of the other books of the Old Testament, in consequence of their mu-
tual and immediate dependence upon each other, must necessarily fall.
That the Pentateuch was written by the great legislator of the He-
brews, by whom it was addressed to his contemporaries, and conse-
quently was not, nor could be, the production of later times, we are
authorised to affirm from a series of testimonies, which, whether we
consider them together or separately, form such a body of evidence,
as can be adduced for the productions of no antient profane writers
whatever: for, let it be considered what are the marks and cha-
racters, which prove the genuineness and authenticity of the works
of any antient author, and the same arguments may be urged with
equal, if not with greater force, in favour of the writings of Moses.
1. The LANGUAGE in which the Pentateuch is witten, is a proof of
Us genuineness and authenticity.
" It is an undeniable fact, that Hebrew ceased to be the living lan-
guage of the Jews soon after the Babylonish captivity, and that the
Jewish productions after that period were in general either Chaldee or
Greek. The Jews of Palestine, some ages before the appearance of our
Saviour, were unable to comprehend the Hebrew original without the
assistance of a Chaldee paraphrase ; and it was necessary to undertake a
Greek translation, because that language alone was kuown to the Jews of
Alexandria. It necessarily follows, therefore, that every book which is
written in pure Hebrew, was composed either before or about the time
of the Babylonish captivity, 2 This being admitted, we may advance a
step further, and contend, that the period which elapsed between the
composition of the most antient and the most modern book of the Old
Testament was very considerable ; or, in other words, that the most
amient books of the Old Testament were written a length of ages prior
to the Babylonish captivity. No language continues during many cen-
turies in the same state of cultivation, and the Hebrew, like other tongues,
passed through the several stages of infancy, youth, manhood, and old
age* If, therefore, (as we have already remarked,) on comparison, the
several parts of the Hebrew Bible are found to differ, not only in regard
J See Chapter III. Section IT. and Chapter V. Section IL i//ra.
See Boederlein Institutio Thcologi Christian!, sect, S8. torn. i. p, 105. Norinrberga?,
1778.
VOL. I. B
50 On the Genuineness and Authenticity [Ch. II.
to style, but also in regard to character and cultivation of language ; if
one discovers the golden, another the silver, a third a brazen, a fourth
the iron age s we have strong internal marks of their having been com-
posed at different and distant periods. No classical scholar, independ-
ently of the Grecian history, would believe that the poems ascribed to
Homer were written in the age of Demosthenes, the orations of Demos-
thenes in the time of Origen, or the commentaries of Origen in the days
of Lascaris and Chrysoloras. For the very same reason it is certain that
the five books, wRich are ascribed to Moses, were not written in the
time of David, the Psalms of David in the age of Isaiah, nor the prophe-
cies of Isaiah in the time of Malachi. But it appears from what has
been said above, in regard to the extinction of the Hebrew language,
that the book of Malachi could not have been written much later than
the Babylonish captivity ; before that period, therefore, were written the
prophecies of Isaiah, still earlier the Psalms of David, and much earlier
than these the books which are ascribed to Moses. There is no pre-
sumption, therefore, whatsoever, a priori, that Moses was not the author
or compiler of the Pentateuch." l And the ignorance of the assertion,
which has lately been made that the Hebrew language is a compound
of the Syriac, Arabic, and Chaldee languages, and a distortion of each of
them with other provincial dialects and languages that were spoken by
adjoining nations, by whom the Jews had at various times been subdued
and led captive, is only surpassed by its falsehood and its absurdity.
But further, the four last looks of Moses contain " a system of
ceremonial and, moral laws, which, unless we reject the authority of oil
history ) were observed by the Israelites from the time of their departure
out of Egypt till their dispersion at the taking of Jerusalem.
" These LAWS therefore are as anticnt as the conquest of Palestine. It
is also an undeniable historical fact, that the Jews in every age believed
that their ancestors had received them from the hand of Moses, and that
these laws were the basis of their political and religious institutions, as
long as they continued to be a people." 2 Things of private concern
may easily be counterfeited, but not the laws and constitution of a
whole country. It would, indeed, have been impossible to forge the
civil and religious code of the Jews without detection ; for their civil and
religious polity are so blended and interwoven together, that the one
cannot be separated from the other. They must, therefore, have been
established at the same time, and derived from the same original ; and
both together evince the impossibility of any forgery more than either
of them could singly. The religion and government of a people cannot
be new modelled. Further, jroany of the institutions, contained in the
ceremonial and moral laws given to the Jews by Moses, were so burthen-
some, and some of them (humanly speaking) were so hazardous, or rather
&o certainly ruinous to any nation not secured by an extraordinary pro-
vidence correspondent to them especially those relating to the sab-
batical year, the resort of all the males to Jerusalem annually at the three
great festivals, and the prohibition of cavalry that forged books, con-
taining such precepts, would have been rejected with the utmost abhor-
rence. As the whole Jewish people were made the depositories and
keepers of their laws, it is impossible to conceive that any nation, with
such motives to reject, and such opportunities of detecting, the forgery
of the books of Exodus, Leviticus, Numbers, and Deuteronomy, should
^ Bishop Marsh's Authenticity of the Five Books of Moses vindicated, pp, G, 7.
Sect. I.] Of the Old Testament. 51
yet receive them and submit to the heavy yoke imposed by the laws con-
tained in them. That they should often throw it off in part, and for a
time, and rebel against the divine authority of their law, though suffi-
ciently evidenced, is easily to be accounted for, from what we see and
feel in ourselves and others every day : but that they should return and
repent and submit to it, unless it were really delivered by Moses, and
had the sanction of divine authority, is utterly incredible. " We are
therefore reduced to this dilemma, to acknowledge either that these laws
were actually delivered by Moses, or that a whole nation during fifteen
hundred years groaned under the weight of an imposture, without once
detecting or even suspecting the fraud. The Athenians believed that the
system of laws by which they were governed, was composed by Solon ;
and the Spartans attributed their code to Lycurgus, without ever being
suspected of a mistake in their belief. Why then should it be doubted,
that the rules prescribed in the Pentateuch were given by Moses ? To
deny it, is to assert that an effect may exist without a cause, or that a
great and important revolution may take place without an agent. We
have therefore an argument little short of mathematical demonstration,
that the substance of the Pentateuch proceeded from Moses ; and that
the very words were written by him, though not so mathematically de-
monstrable as the former, is at least a moral certainty. The Jews whose
evidence alone can decide in the present instance, have believed it from
the earliest to the present age: no other person ever aspired to be
thought the author, and we may venture to affirm, that no other person
could have been the author. For it is wholly incredible, that the Jews,
though weak and superstitious, would have received in a later age, a set
of writings as the genuine work of Moses, if no history and no tradition
had preserved the remembrance of his having been the author." 1
3. The united, HISTORICAL TESTIMONY of Jews and Gentiles
attests 1he genuineness and authenticity of the Pentateuch.
Although tBe spirit of antient simplicity, which breathes through-
out these books, renders it improbable that they were fabricated in
a later age ; yet> when we add to this the universal consent of those
persons who were most concerned, and best able, to ascertain the
point in question, we have an additional testimony in favour of the
genuineness and authenticity of the Pentateuch.
[i J With regard to Jewish testimony :
If we believe other nations, when they attest the antiquity and specify
the authors of their laws, no just reason can be assigned why we should
not give equal credit to the JEWS, whose testimony is surely as much
deserving of credit as that of the Athenians, the Lacedemonians, the
Eomans, and the Persians, concerning Solon, Lycurgus, Numa, and
Zoroaster 2 : or rather, from the facts we shall proceed to state, they are
better entitled to belief than any other nation under heaven* " Every
* Bishop Marbh's Authenticity of the Five Books of Moses vindicated, pp. 7, 8. See
also Bishop Gleig's edition of Stackhouse's History of the Bible, vol. i. pp. xiv. xix.
The following articles of the Jewish Confession of Faith sufficiently attest how firmly
the Jews believe the Pentateuch to be the work of Moses.
7. I firmly believe, that all the prophecies of Moses our master (God rest his soul hi
peace !) are true 5 and that lie is the father of all the sages, whether they went before or
came after him.
8* Iflrmty believe, that the law which we have now in our hands was given ky Moses i God
rest his soul in peace ! ~ Lamy's Apparatus Biblicus, vol. i. pp. 245, 146*
2 Stillingfleet's Qrigines Sacrse, lib. ii. c. i, vi, vii.
E
52 On the Genuineness and Authenticity [Ch. II.
book of the Old Testament implies the previous existence of the Penta-
teuch : in many of them it is expressly mentioned, allusion is made to it
in some, and it is quoted in others. These contain a series of external
evidence in its favour, which is hardly to be confuted ; and when the
several links of this argument are put together, they will form a chain,
which it would require more than ordinary abilities to break. In the
first place, no one will deny that the Pentateuch existed in the time of
Christ, and his apostles, for they not only mention it, but quote it. l
This we admit,' reply the advocates for the hypothesis which it is our
object to confute, * but you cannot therefore conclude that Moses was
the author, for there is reason to believe that it was composed by Ezra/
Now, unfortunately for men of this persuasion, Ezra himself is evidence
against them ; for, instead of assuming to himself the honour which they
so liberally confer on him, he expressly ascribes the book of the law to
Moses ; * and they set the priests in their divisions, and the Levites in
their courses, for the service of God, which is in Jerusalem, as it is writ-
ten in the book of Moses. 9 tj Further, the Pentateuch existed before the
time of Ezra, for it is expressly mentioned during the captivity in Baby-
lon by Daniel (ix. 1113.) B. c. 537 or 538. Long before that event, it
was extant in the -time of Josiah (2 Chron. xxxiv. 15.) B. c. 624-, and was
then of such acknowledged authority, that the perusal of it occasioned
an immediate reformation of the religious usages, which had not been
observed according to the " word of the Lord, to do after all that is
written in this book." (2 Chron, xxxiv, 21 .) It was extant in the time
of Hoshea, king of Israel, B. c. 678, since a captive Israelitish priest was
sent back from Babylon (2 Kings xvii. 27.) to instruct the new co-
lonists of Samaria in the religion which it teaches. By these Samaritans
the book of the law was received as genuine, and was preserved and
handed down to their posterity 3 , as it also was by the Jews, as the basis
of the civil and religious institutions of both nations. 4 It was extant in
the time of Jehoshaphat, king of Judah, B. c. 912, (2 Chron. xvii. 9.) who
employed public instructors for its promulgation. And, since the Pen-
tateuch was received as the book of the law both by the ten tribes, and
also by the two tribes, it follows, as a necessary consequence, that they
each received it, before they became divided into two kingdoms : for if
it had been forged in a later age among the Jews, the perpetual enmity
that subsisted between them .and tbe Israelites, would have utterly pre-
vented it from being adopted by the Samaritans ; and had it been a
spurious production of the Samaritans, it would never have been received
by the Jews. " There remains, therefore, only one resource to those
who contend that Moses was not the author, namely, that it was written
in the period which elapsed between the age of Joshua and that of Solo-
i Matt. v. 27. Mark x. 3. xii. 26. Luke x. 25. xxiv. 44. John vii. 19. viii. $.
Acts xxviii. 23. 1 Cor. ix, 9. 2 Cor. iii. 1 5.
* Ezra vi. 18. ^ See also Ezra iii. 2. and Nehemiah xiii. 1. The Law of Moses t the
servant of God, is expressly mentioned by Malachi, the contemporary of Ezra. See
Mai. iv. 4. The learned Abbadie has shewn at considerable length that Ezra could not
and did not forge the Pentateuch, and that it was extant long before his time ; but his
arguments do not admit of abridgment. See his Traite de la Verite de la Religion
Chr&ienne, tom.i. pp. 312 330., and also the Melanges de Religion, &c. torn ix
pp. 544 248. Nismes, 1824. '
3 For a critical account of the Samaritan Pentateuch, see Vol. JI. Part I. Chap. III.
Sect. II.
* It is true that the ten tribes, as well as those of Judah and Benjamin, were addicted
to idolatry,- but it appears from 2 Kings iii. 2. x.21 -28. xviii.28. and 2 Chron. xxxv.
18, that they considered the religion of Jehovah as the only true religion,
Sect. L] Of the Old Testament. 53
mon. But the whole Jewish history, from the time of their settlement in
Canaan, to the building of the temple at Jerusalem, presupposes that the
hook of the law was written by Moses." The whole of the temple ser-
vice and worship was regulated by Solomon, B. c. 1004 ? according to the
law contained in the Pentateuch : as the tabernacle service and worship
had previously been by David, B. c* 104-2. Could Solomon indeed have
persuaded his subjects, that, for more than five hundred years, the wor-
ship and polity prescribed by the Pentateuch had been religiously ob-
served by their ancestors, if it had not been observed ? Could he have
imposed upon them concerning the antiquity of the sabbath, of circum-
cision, and of their three great festivals ? In fact, it is morally impossible
that any forgery could have been executed by or in the time of Solomon.
Moreover, that the Pentateuch was extant in the time of David is evi-
dent from the very numerous allusions made in his psalms to its contents } ;
but it could not have been drawn up by him, since the law contained in
the Pentateuch forbids many practices of which David was guilty. Samuel
(who judged Israel about the years B.C. 1100 1060 or 1061) could not
have acquired the knowledge of Egypt which the Pentateuch implies ;"
and in the book of Joshua, (which, though reduced to its present form
in later times, was undoubtedly composed, in respect to its essential parts,
at a very early period,) frequent references may be found to the Book of
the Law. " For instance, Joshua is commanded to do according to all
which the Law of Moses commanded ~ and it is enjoined upon him, that
this Rook of the Law should not depart out of his mouth. (Josh. i. 7 9 8.)
Joshua, in taking leave of the people of Israel, exhorts them to do all
which is written in the Book of the Law of Moses (xxiii. 6.) ; and he recites
on this occasion many things contained in it. When the same distin-
guished leader had taken his final farewell of the tiibes, he wrote the
words of his address in the Book of the Law of God. (xxiv. 26-) In like
manner it is said (viii. 3034.) that Joshua built an altar on mount Ebal,
as it is written in the Book of the Law of Moses, and that he read all the
words of the law, the blessings and the cursings, according to all that is
written in the Boole of the Latu." 2 The Pentateuch therefore ,was extant
in the time of Joshua.
To Moses alone, indeed, can the Pentateuch be attributed ; and this
indirect evidence from tradition is stronger than a more direct and posi-
tive ascription, which would have been the obvious resource of fraud.
Nor would any writer posterior to Moses, who was contriving a sanction,
for actual laws, have noticed the progressive variations of those institutes
(compare Lev. xvii. with Dcut. xii. 5 27.) as the composer of the Pen-
tateuch has done. 2 These considerations most completely refute the
assertion of a late writer 3 , who has affirmed in the face of the clearest
evidence, that it is in vain to look for any indication whatever of the
existence of the Pentateuch, cither in the book of Joshua (one of the
most antient), or in the book so called, of Judges, or in the two books
i Sec particularly Psal, i. 2, xix. 7- 11. xl. 7,8. Ixxiv. 13 15, Ixxvii. 1520.
Ixxviii, 1 55. lxxxi.4 13. cv. throughout, cvi. 1 39. cxxxv.8 -12. cxxxvi. 10 20.
and particularly the whole of Psal. cxix.
* Up. Marsh's Authenticity of the Five Books of Moses vindicated, pp, 9, 10. North
American Review, New Series, vol. xxii. pp. 283, 284. The arguments above stated are
more fully considered and eluculatodin Mr* Faber"* Borce Mosaicae, vol. i. pp. S05 -336.
The very numerous texts in which the Pentateuch is cited by the writers of the Old Testa-
ment, subsequent to Moses, arc given at length by Huet, Dexnonstr. Evangel, lib. X. prop. 4,
cap. i, (torn. i. pp. 68 73. 8vo*) ; Dw VoWn, I/Autoutu des Livres de Moyse'ltftbli*
pp. 20 37. ; Dr. Graves, Lectures on Pentateuch, vol. i. pp. 1934.5 and Prof, Jahn,
Jntrod. ad Vet. Feed. pp. 209214. 221'22tf.
3 M. Vohiey.
54? On the Genuineness and Authenticity [Ch, II.
intitled Samuel, or finally, in the history of the first Jeuish kings. Such
a bold and unfounded assertion as this, could only have been made,
either through wilful ignorance, or with a design to mislead the unthink-
ing multitude.
Decisive as the preceding chain of evidence is, that the Penta-
teuch is the undoubted work of Moses, a question has of late years
been agitated, whence did he derive the materials for the "history
contained in the book of Genesis which commenced so many ages
before he was born ? To this inquiry, the following very satisfac-
tory answers may be given :
There are only three ways in which these important records could
have been preserved and brought down to the time of Moses, viz.
writing, tradition, and divine revelation. In the antediluvian world,
when the life of man was so protracted, there was, comparatively,
little need for writing. Tradition answered every purpose to which
writing in any kind of characters could be subservient ; and the ne-
cessity of erecting monuments to perpetuate public events could
scarcely have suggested itself; as, during those times, there could
be little danger apprehended of any important fact becoming obso-
lete, its history having to pass through very few hands, and all these
friends and relatives in the most proper sense of the terms : for they
lived in an insulated state, under a patriarchal government. Thus
it was easy for Moses to be satisfied of the truth of all he relates iu
the book of Genesis, as the accounts came to him through the me-
dium of very few persons. From Adam to Noah there was but one
man necessary to the correct transmission of the history of this
period of 1656 years. Adam died in the year of the world 930,
and Lamech the father of Noah was born in the year 874 ; so that
Adam and Lamech were contemporaries for fifty-six years. Me-
thuselah, the grandfather of Noah, was born in the year of the
world 687, and died in the year 1656, so that he lived to see both
Adam and Lamech (from whom doubtless he acquired the know-
ledge of this history), and was likewise contemporary with Noah for
six hundred years. In like manner, Shem connected Noah and
Abraham, having lived to converse with both ; as Isaac did with
Abraham and Joseph, from whom these things might be easily con-
veyed to Moses by Amram, who was contemporary with Joseph
Supposing, then, all the curious facts recorded in the book of Ge-
nesis to have had no other authority than the tradition already re-
ferred to, they would stand upon a foundation of credibility superior
to any that the most reputable of the antient Greek and Latin his-
torians can boast.
Another solution of the question, as to the source whence Moses
obtained the materials for his history, has been offered of late vears
by many eminent critics ; who are of opinion that Moses consulted
monuments or records of former ages, which had descended from
the families ^ of the patriarchs, and were iu existence at the time ho
wrote. This opinion was first announced by Vitringa 1 , and was
Observations Same, cap, iv,
Sect. L] Of fhe New Testament. " 55
adopted by Calmet l ; who, from the genealogical details, the cir-
cumstantiality of the relations, the specific numbers of years assigned
to the patriarchs, as well as the dates of the facts recorded, con-
cludes that Moses could not have learned the particulars related by
him with such minute exactness, but from written documents or
memoirs. Of this description, he thinks, was the book of Jasher or
of the Upright, which is cited in Josh.x. 13. and 2 Sam.i. 18.; and
he attributes the difference in names and genealogies, observable
in various parts of scripture, to the number of copies whence these
numerations were made. Calmet further considers the notice of a
battle fought during the sojourning of the Israelites in Egypt, which
occurs in 1 Chron. vii. 20 22., as derived from the same source.
The hypothesis of Vitringa and Calmet has been adopted in this
country by the learned editor of Stackhouse's History of the Bible 2 ;
who, regarding the current opinion of the late invention of writing
as a vulgar error, thinks it probable that the posterity of Shem, and
perhaps also of Japheth, kept regular records of all the remarkable
events that occurred, as well as memoirs of all those members of
their several families who were distinguished for virtue and know-
ledge ; and that there is no reason to suppose that similar records
were not kept, in some families at least before the flood. Dr. Gleig
further conceives that the art of writing was communicated, among
others, to Noah and his sons by their antediluvian ancestors, and
that it has never since been wholly lost ; and that, if this were the
case, there probably were in the family of Abraham books of Jasher, or
annals commencing from the beginning of the world; and if so, Moses
might have found in them an account of the events which constitute
the subject of the book of Genesis.
On the continent this hypothesis was adopted by M. Astruc 3 *
who fancied that he discovered traces of twelve different antient do-
cuments, from which the earlier chapters of Exodus, as well as the
entire book of Genesis, are compiled. These, however, were re-
duced by Eichhorn 4 to two in number, which he affirms may be
distinguished by the appellations of Elohim and Jehovah given to
the Almighty. The hypothesis of Eichhorn is adopted by Rosen-
miiller 5 , (from whom it was borrowed by the late Dr* Geddes 6 ,)
and is partially acceded to by Jahn. To this hypothesis there is
but one objection, and we apprehend that it is a fatal one ; namely,
the total silence of Moses as to any documents consulted by him.
He has, it is true, referred in Numbers xxi. 14. to the " Book of
the Wars of the Lord ;" but if he had copied from any previously
existing memoirs into the book of Genesis, is it likely that such an
historian, every page of whose writings is stamped with every pos-
1 Commcntaire Liu6rale, torn. i. parti, p. ziii.
a Bishop Glcig. See his Introduction, vol. i. p. xx.
s Conjectures sur Ics Mraioires Originaux dont il paroit que Moysc s'est servi pour
composer Ic livrc de la G6ne"sc. 8vo. Bruxelles. 1753.
4 Kinleitung in das Alte Testament, (Introduction to the Old Testament,) part ii. 41G,
p. 245.
5 Kosenmiiller, Scholia in Vet. Test torn. i. pp. 712. Lipsiffi, 1795. first edition.
<5 In his translation of the Bible, vol. i. and his critical remarks.
E 4<
56 On {he Genuineness and Authenticity [Ch. II.
sible mark of authenticity and integrity, would have omited to
specify the sources whence he derived his history? Should the
reader, however, be disposed to adopt the hypothesis of Vitringa
and Calmet without the refinements of Eichhorn and his followers,,
this will not in the smallest degree detract from the genuineness of
the book of Genesis. It was undoubtedly composed by Moses,
and it has been received as his by his countrymen in all ages. But
it is not necessary to suppose that he received by inspiration an
account of facts, which he might easily have obtained by natural
means. All that is necessary to believe is, that the Spirit of God
directed him in the choice of the facts recorded in his work ; enabled
him to represent them without partiality ; and preserved him from
being led into mistakes by any inaccuracy that might have found its
way into the annals which he consulted. " If this be admitted, it
is of no consequence whether Moses compiled the book of Genesis
from annals preserved in the family of Abraham, Isaac, and Jacob,
or wrote the whole of it by immediate inspiration : for, on either
supposition, it is a narrative of divine authority, and contains an au-
thentic account of facts, which constitute the foundation of the Jewish
and Christian religions ; or, to use more accurate language, the one
great but progressive scheme of revealed religion." *
[il] Gentile Testimony. In addition to the native testimony of
the Jews, which has been already stated, respecting the genuineness
and authenticity of the Pentateuch, we have the undisputed testimony
of the most distinguished WRITERS OF PAGAN ANTIQUITY; which will
have the greater weight, as they were generally prejudiced against
the whole nation of the Jews.
Thus, Manetho, Eupolemus, Artapanus, Tacitus, Diodorus Siculus,
Strabo, Justin the abbreviator of Trogus, and JuvenaL besides many
other antient writers, ALL testify that Moses was the leader of the Jews and
the founder of their laws. 2 The Egyptians, as Josephus asserts, esteemed
him to be a wonderful and divine man: and weie willing to have him
thought a priest of their own, which certainly was a proof of their high
opinion of him, though mixed with other fabulous relations. 3 The great
critic, Longinus, extolling those who represent the Deity as he really is,
pure, great, and unmixed 4 , testifies that thus did the legislator of the
Jews ; who (says he) was no ordinary man, and, as he conceived, so he
spoke worthily of the power of God. Numenius, the Pythagorean phi-
losopher, of Apamea in Syria, called Moses a man most powerful in
prayer to God, and said, " What is Plato but Moses speaking in the
Attic dialect?" 5 which sentiment, whether just or not, is yet a proof of
this philosopher's high opinion of Moses,
^ Further, Porphyry, one of the most acute and learned enemies of Chris-
tianity, admitted the genuineness of the Pentateuch, and acknowledged
1 Bp. Gleig's edition of Stackhouse, vol. i. p. xxi.
2 Bishop Newton has collected all the leading testimonies above noticed, concerning
Moses, length, in bis Di&sertation on Moses and his Writings. Works, vol. i. pp. S2.
40. 8vo edition, Du Voisiu, TAutorite des Livres de Moyse, pp, 5356.
3 Josephus contra Apion. lib. i. 31.
4 Longinus de Sublimitate, 9. p. 50. ed. 2da, Pearcc.
s Numenius apud Clem, Alexandr. Stromata, lib. L 22. p. 41. edit. Potter. Eu.se-
bius, Prscp, Evang. Hb,ix. 6 et 8,
Sect. L] Of the Old Testament. 57
that Moses was prior to the Phoenician historian Sanchoniathon, who lived
before the Trojan war. He even contended for the truth of Sanchoni-
athon's account of the Jews, from its coincidence with the Mosaic history*
Nor was the genuineness of the Pentateuch denied by any of the nu-
merous writers against the Gospel during the first four centuries of the
Christian aera, although the fathers constantly appealed to the history and
prophecies of the Old Testament in support of tlie divine origin of the
doctrines which they taught. The power of historical truth compelled
the emperor Julian, whose favour to the Jews appears to have proceeded
solely from his hostility to the Christians, to acknowledge that persons
instructed by the Spirit of God once lived among the Israelites ; and to
confess that the books which bore the name of Moses were genuine,. and
that the facts they contained were worthy of credit. Even Mohammed
maintained the inspiration of Moses, and revered the sanctity of the Jewish
laws. Manetho, Berosus, and many others, give accounts confirming and
according with the Mosaic history. The Egyptian, Phoenician, Greek,
and Roman authors, concur in relating the tradition respecting the cre-
ation, the fall of man, the deluge, and the dispersion of mankind ] : and
the lately acquired knowledge of the Sanscrit language, by opening the
treasures of the eastern world, has confirmed all these traditions as con-
curring with the narrative in the sacred history. 2 Yet, notwithstanding
all these testimonies to the genuineness of the Pentateuch, and conse-
quently to the character of Moses, his very existence has been denied,
and the account of him pronounced to be perfectly mythological.
" To the preceding demonstration perhaps the following objection will
be made : * We will admit the force of your arguments, and grant that
Moses actually wrote a work called the Book of the Law : but how can
we be certain that it was the very work which is now current under his
name ? And unless you can show this to be at least probable, your whole
evidence is of no value.' To illustrate the force or weakness of this ob-
jection, let us apply it to some antient Greek author, and see whether a
classical scholar would allow it to be of weight. * It is true that the Greek
writers speak of Homer as an antient and celebrated poet ; it is true also
that they have quoted from the works, which they ascribe to him, various
passages that we find at present in the Iliad and Odyssey : yet still there
is a possibility that the poems which were written by Homer, and those
which we call the Iliad and Odyssey, were totally distinct productions.'
Now an advocate for Greek literature would reply to this objection, not
with a serious answer, but with a smile of contempt ; and he would think
it beneath his dignity to silence an opponent who appeared to be deaf to
the clearest conviction. But still more may be said in defence of Moses
than in defence of Homer ; for the writings of the latter were not deposited
in any temple, or sacred archive, in order to secure them from the devast-
ations of time, whereas the copy of the book of the law, as written by
Moses, was intrusted to the priests and the elders, preserved in the ark of
the covenant, and read to the people every seventh year. 3 Sufficient care
1 The topics here briefly glanced at, arc considered more fully, infra 9 Chapter 1 1 1.
Sect. I.
2 The Discourses of Sir William Jones, delivered to the Asiatic Society at Calcutta,
and printed in the three first volumes of their Researches, the Indian Antiquities, and
History of India, by Mr. Maurice, may be referred to, as containing incontc&tible evidence
of the antiquity and genuineness of the Mosaic records. Mr. Carwithen has very ably
condensed all the information to be derived from these voluminous works, in his Bampton
Lectures for the year 1809, particularly in the first five discourses.
9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, which
bare the ark of the covenant of the Lord, and unto all the elders of Israel. And Moses
58 On the Genuineness and Authenticity [Ch. II.
therefore was taken, not only for the preservation of the original record,
but that no spurious production should be substituted in its stead. And
that no spurious production ever has been substituted in the stead of the
original composition of Moses, appears from the evidence both of the
Greek Septuagint, and of the Samaritan Pentateuch. For as these agree
with the Hebrew, except in some trifling variations 1 , to which every work
is exposed by length of time, it is absolutely certain that the five books,
which we woto ascribe to Moses, are one and the same work with that
which was translated into Greek in the time of the Ptolomies, and, what
is of still greater importance, with that which existed in the time of So-
lomon. 2 And as the Jews could have had no motive whatsoever, during
the period which elapsed between the age of Joshua and that of Solomon,
for substituting a spurious production instead of the original as written by
Moses ; and even had they been inclined to attempt the imposture, would
have been prevented by the care which had been taken by their lawgiver,
we must conclude that our present Pentateuch is the identical work that
was delivered by Moses."
4. Bul> besides the external evidence which has been produced in fa-
vour of the books in question^ equally convincing arguments may be drcewn
from their CONTENTS.
The very mode of writing, in the four last books, discovers an author
contemporary with the events which he relates ; every description, both
religious and political, is a proof that the writer was present at each
respective scene ; and the legislative and historical parts are so interwoven
with each other, that neither of them could have been written by a man
who lived in a later age. For instance, the frequent genealogies, which
occur in the Pentateuch, form a strong proof that it was composed by
a writer of a very early date, and from original materials. " The gene-
alogies 3 of the Jewish tribes were not mere arbitrary lists of names, in
which the writer might insert as many fictitious ones as he pleased, re-
taining only some few more conspicuous names of existing families, to
preserve an appearance of their being founded in reality : but they were
a complete enumeration of all the original stocks, from some one of which
every family in the Jewish nation derived its origin, and in which no name
was to be inserted, whose descendants or heirs did not exist in possession
of the property, which the original family had possessed at the first divi-
sion of the promised land* The distribution of property by tribes and
families proves, that some such catalogues of families as we find in the Pen-
tateuch must have existed at the very first division of the country ; these
must have been carefully preserved, because the property of every family
was unalienable, since, if sold, it was to return to the original family at
each year of jubilee. The genealogies of the Pentateuch, if they differed
commanded them, saying, At the end of every seven years, in the solemnity of tlio yours
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. And it came to pass, when Moses had made an end of writing the \vords
of tins law in a book, until they were finished, that Moses commanded the Levites which
bare the ark of the covenant of the Lord, saying, Take this, book of the law, and put it
in the side of the ark of the covenant of the Lord your God. I>eut* xxxi. 1 1. 21 2(7.
There is a passage to the samo purpose in Joseph us : AI?XOUTC 5t rtav w&mi&i-vw *V<TM
tepep ypawwrw. Josephi Antiquitat, lib. v. c. i. 17. torn. i. p ]8. ed, Hudson,
1 See the collation of the Hebrew and Samaritan Pentateuch, in the sixth volume of
the London Polyglolt, p, 19. of the AnimadvemonoH Samaritica*.
3 See Waltoni Prolegom, xi. 11.
3 Vido Numb, ch. i, ii, iii. and especially ch, xx.vi. and xxxiv.
Sect. L] Of the Old Testament. 59
from this known and authentic register, would have been immediately
rejected, and with them, the whole work. They therefore impart to the
entire history all the authenticity of such a public register ; for surely it
is not in the* slightest degree probable, that the Pentateuch should ever
have been received as the original record of the settlement and division
of Judea, if so important a part of it as the register of the genealogies
had been known to exist long before its publication, and to have been
merely copied into it from pre-existing documents.
" Again, we may make a similar observation on the geographical enu-
merations of places in the Pentateuch * ; the accounts constantly given,
of their deriving their names from particular events and particular per-
sons; and on the details of marches and encampments which occur, first
in the progress of the direct narrative, when only some few stations distin-
guished by remarkable facts arc noticed, and afterwards at its close, where
a regular list is given of all the stations of the Jewish camp. All this
looks like reality ; whenever the Pentateuch was published, it would have
been immediately rejected, except the account it gives of the origin of
these names, and of the series of these marches, had been known to be
true by the Jews in general ; for the book states, that many of these names
were adopted in consequence of these events, from the very time they took
place ; and it also states, that the entire nation was engaged in these
marches. Now, the memory of such circumstances as these cannot long
exist without writing. If the Pentateuch was not what it pretends to be,
the original detail of these circumstances, it could not have been received;
for, if it was published long after the events, and there was no pre-existing
document of these details, which it delivers as things well known, how
could it be received as true? If it was copied from a known pre-existing
document, how could it be received as being itself the original ? Besides,
it is natural for the spectator of events to connect every circumstance
with the place where it happened. An inventor of fiction would not ven-
ture upon this, as it would facilitate the detection of his falsehood; a
compiler long subsequent would not trouble himself with it, except in
some remarkable cases. The very natural and artless manner in which all
circumstances of this nature are introduced in the Pentateuch, increases
the probability of its being the work of an eye-witness, who could intro-
duce them with ease, while to any body else it would be extremely difficult
and therefore unnatural ; since it would render his work much more la-
borious, without making it more instructive.
" All these things bespeak a writer present at the transactions, deeply
interested in them, recording each object as it was suggested to his mind
by facts, conscious he had such authority with the persons to whom he
wrote, as to be secure of their attention, and utterly indifferent as to style
or ornament, and tliot-c various arts which arc employed to fix attention
and engage regard ; which an artful forger would probably have em-
ployed, and a compiler of even a true history would not have judged be-
neath his attention.'* 3
The frequent repetitions, loo, which occur in the Pentateuch, and the
neglect of order in delivering the precepts, are strong proofs that it has
come down to us precisely as it was written by Moses, at various times,
and upon different occasions, during the long abode of the Israelites in
the wilderness. Had the Pentateuch been re-written by any later hand,
there would in all probability have been anr appearance of greater exact-
J Vide ISxod, xiv. 2. xv. 2 1 ?. xvii. 7. And compare Numbers, cli, xx, xxi. and xxxiii,
xxxiv. xxxv. ; alo Dout, I. ii, iii.
Dr. Graves*?? Lectures on Pentateuch, vol, i. pp. 5053,
60 On the Genuineness and Authenticity [Ch. IL
ness ; its contents would have been digested into better order, and would
not have abounded with so many repetitions.
*' For example, the law respecting the passover is introduced in Exodus xii. 128. ;
resumed in Exodus xii. 43 51. ; again in chapter x in. ; and once more, with supple-
ments, in Numbers ix. 1 14. Would a compiler, after the exile, have scattered these
notices of the passover, in so many different places ? Surely not ; he would naturally
have embodied all the traditions concerning it, in one chapter. But now evcjy thing
wears the exact appeal ance of having been recorded in the order, in which it happened,
New exigences occasioned new ordinances : and these are recorded, as they were made,
pro re nata.
" In like manner, the code of the priests not having been finished at once in the book of
Leviticus, the subject is resumed, and completed at various times, and on vaiious occasions,
as isrecoided in the subsequent books of the Pentateuch. So, the subject of sin anJ.
trespass-offerings is again and again resumed, until the whole arrangements are completed.
Would not a later compiler have embodied these subjects respectively together?
" Besides repeated instances of the kind just alluded to, cases occur in which statutes
made at one time aie repealed or modified at another ; as, in Exod. xxi. 2 7. compared
with Deut. xv. 12 17. ; Numb, iv* 24 33. compared with Numb. vii. 1 9. ; Numb,
iv. 3. compared with Numb, viii. 24.; Levit. xvii. 3, 4. compared with Dent. xi. 15. ;
Exod. xxii. 25. compared with Deut. xxiii. 19. ; Exod. xxii. 16, 17. compared with
Deut. xxii, 29. ; and other like instances. How could a compiler, at the time of the
captivity, know any thing of the original laws in those cases, which had gone into desue-
tude from the time of Moses?" i
All these examples prove that the Pentateuch was (as it purports to bo,)
written by Moses at different times, and in many different parcels at first,
which were afterwards united. To these considerations, we may add,
that no other person besides Moses himself could write the Pentateuch :
because, on comparing together the different books of which it is com-
posed, there is an exact agreement in the different parts of the narrative,
as well with each other as with the different situations in which Moses, its
supposed author, is placed. And this agreement discovers itself in coin-
cidences so minute, so latent, so indirect , and so evidently undesigned, that
nothing could have produced them but reality and truth, influencing the
mind and directing the pen of the legislator, -
" The account which is given in the book of Exodus of the conduct of
Pharaoh towards the children of Israel is such, as might be expected from
a writer, who was not only acquainted with the country at large, but had
frequent access to the court of its sovereign: and the minute geographical
description of the passage through Arabia is such, as could have bctm
given only by a man like Moses, who had spent forty years in the land of
Midian. The language itself is a proof of its high antiquity, which appears
partly from the great simplicity of the style, and partly from the use of
archaisms, or antiquated expressions, which in the days even of David
and Solomon were obsolete. 3 But the strongest argument that can be
produced to show that the Pentateuch was written by a man born and
educated in Egypt, is the use of Egyptian words 4 , which never were nor
ever could have been used by a native of Palestine ; and it is a remarkable
circumstance, that the very same thing which Moses had expressed by a
word that is pure Egyptian, Isaiah, as might be expected from his birth
and education, has expressed by a word that is purely Hebrew." 5
i North American Review, New Scries, vol. xxii. p. 288.
2 These coincidences arc illustrated at a considerable length, and in a most masterly
manner, by 1>. Graves in his third and fourth lectures (on the Pentateuch, vol. L pp. 6'9
121.) to -which we must refer the reader, as the argument would be impaired by
abridgment.
s For instance, Ntrf Ulc, a"d }2W puer, which are used in both genders by no other
writer than Moses, See Gen. xxiv. H. 16. *J8. 55. 57. xxxviii. 21. 25,
-* For instance irr (perhaps written originally into ad the > lengthened into i by
mistake) written by the LXX ax or &x t > Ck'n. xli. % and ron written by the usx frtfy
or frtis. See La Croze Lexicon Egypt iacuro, an. AXI and 6HBL
* The same thing which Moses expresses I>y ^n ('"en, xli. 2,) Isaiah (xJx. 7.) ex-
Sect. L] Of the Old Testament. 61
IV. We here close the positive evidence for the authenticity of the
Pentateuch : it only remains therefore that we notice the OBJECTIONS
to it, which have been deduced from marks of a supposed posterior
date, and also from marks of supposed posterior interpolation, and
which have so often been urged with the insidious design of weaken-
ing the authority of the Mosaic writings.
[ i.] With respect to the alleged marks of posterior date, it is a
singular fact, that the objections which have been founded on them,
are derived not from the original Hebrew, but from modern
translations^ they are in themselves .so trifling, that, were it not for
the imposing manner in which they are announced by those who im-
pugn the Scriptures, they would be utterly unworthy of notice. The
following are the principal passages alluded to :
OBJECTION I. From the occurrence of the word Gentiles in the
English version of Gen. x. 5., of Israel, in Gen. xxxiv. 7., and of
PaLcstine^ in Exod. xv. 14s, it has been affirmed, that those two books
were not written till after the Israelites were established in Jeru-
salem, nor indeed till after the return of the Jews from the Babylonish
captivity.
ANSWER If, however, the objector had referred to the original pas-
sages, he would have seen, that there was no ground for these assertions.
For, in the first place, the Hebrew word Q*n J (GoviM), in Gen. x. 5. most
frequently means nations in general, and so it is rendered several times in
this chapter, besides many other passages in various books of the Old Tes-
tament, the style of which proves that they were written before the capti-
vity ; and this word was not understood of the heathen^ that is, of those
who had not the knowledge and worship of the true God, until after the
captivity. 1 Secondly, the proper rendering of Gen. xxxiv. 7. is, wrought
Jolly AGAINST Israel, that is, against Jacob, who was also called Israel.
See Gen. xxxii. 28* xxxv. 10, and xlviL 31. The preposition ^ (Beth)
means amimt as well as in, and so it is rendered in Numb, xxi. 7. The
name of Israel did not become a patronymic of his descendants until more
than two hundred years afterwards. Compare Exod. iv. 22. Thirdly,
the name of Palestine is of comparatively modern date, being first used
by the heathen geographers ; and is given by almost all translators of the
book of Genesis, to indicate more clearly the country intended, namely,
that of the Philistines. The Hebrew word in Exod.xv. 14s is ritJ^JD
(PaLeSIleTH), which the Greek writers softened into TIaX^t^, and the
Latin writers into Palcestina, whence our Palestine.
OBJ. 2, Deut, L 1. contains a clear evidence that Moses could
not be the author of that book.
ANSWER. The objection was first made by Spinoza, and from him it
has been copied without acknowledgment by the modern opposcrs of the
presses by nWj foT the LXX have translator! both of those words by a%i. - The Authenti-
city of the Five Books of Moses vindicated, pp 1 1 14. See aho Jalm, Introd. ad Loot.
Vet. Fd. pp. 204209.
Will it be credited, that, after the body of evidence above adduced (the greater part of
which /MS been published m the ISngtisIi, German, or Latin languages for nearly one hun~
dred and t /jfti/ years*) t the late M. Volney should assert that the book of Genesis is not a
national monument of the Jews, but a Clialdwan monument, retouched and arranged by
the high priest Hilkiah (who lived only 827 years after Moses), so as to produce a pre-
meditated effect, both political and religious ! ! !
1 Vorstius, de Hcbraismis Novi Testament!, p. 44. 8vo. Lipsifc, 1778.
62 0)i the Genuineness and Authenticity [Ch, II.
Scriptures : but it is founded on a mistranslation, and does not apply to
our authorised English version* According to these objectors, the verse
runs thus : These be the words tvhich Moses spake unto all Israel BEYOND
Jordan in the wilderness, in the plant over against the Red Sea between
Paran and Tophel andLaban and Hazeroth andDizahab. And as Moses
never went over Jordan, they say it is evident that the writer of the book
of Deuteronomy lived on the west side of that river, and consequently
could not be Moses. The Hebrew word ""liJ/3 ( BeEBeR)> however, is
completely ambiguous, signifying sometimes beyond, and sometimes on
(his side, or, more properly, at or on the passage of Jordan. Thus in
Joshua xii, 1. the words, translated on the other side Jordan, iowmh the
rising of the sun, and ver. 1. on this side Jordan on the west, are both ex-
pressed by the same Hebrew word. In our authorised English version,
the first verse of Deuteronomy runs thus thus : These be the words which
Moses spake unto all Israel ON THIS SIDE JORDAN, iti the wilderness, fyc.
This version is agreeable to the construction which the original requires*
and which is sanctioned by the Syriac translation, executed at the close of
thcjirsl, or in the beginning of the second century of the Christian <adf
the objection above staled^ therefore, does not apply to our authorised
English translation. The Septuagint and Vulgate Latin versions, as well
as that of Di\ Geddcs, and several of the versions in the continental lan-
guages, are all erroneous.
f ii. ] With regard to the alleged marks otjwsterior in)
it must be acknowledged, that there are some such passages 4 , hut u
few insertions can never prove the whole to be spurious. We have
indeed abundant reason still to receive the rest as genuine; for no
one ever denied the Iliad or Odyssey to be the works of Homer, he-
cause some antient critics and grammarians have asserted that a //w
verses are interpolations. The interpolations in the Pentateuch,
however, are much fewer and less considerable than they arc gene-
rally imagined to be; and all the objections which have been founded
upon them (it is observed by the learned prelate to whom this section
is so deeply indebted) may be comprised under one general head
namely, " expressions and pa&wges found in the Pentateuch which
could not have lem written by Moses." A brief notice of some of the
passages objected to, will show how little reason there is for such
objections,
OBJECTION L In Deut. xxxiv. the dealh of Moses is described;
d therefore that chapter could not have been written by him.
ANSWER. DcuUxxxiii, has evident marks of being the close of the
Book, as finished by Moses ; and the thirty-fourth chapter was added,
either by Joshua or some other sacred writer, as a supplement to the
whole. Or, it may formerly have been the commencement of the book
pf Joshua, and in process of time removed thence, and joined to Deu-
teronomy by way of supplement.
OBJ. 2, There arc names of cities mentioned m the Pentateuch,
which names were not given to those cities till after the death of
Moses. For instance, a city which was originally called JLaish, but
changed its nmrm in tW ttf IW oft,,*. <iw Israelites had conquered
lie book of
must have
Sect L] Of flic Old Testament. 63
been written after the Israelites had taken possession of the Holy
Land.
AXSWKH. But is it not possible that Moses originally wrote Laisli,
and that, after the name of the city had been changed, transcribers, for
the sake of perspicuity, substituted the new for the old name? This
might M> easily have happened that the solution is hardly to be disputed,
in a case when* the positive arguments in favour of the word in question
are so very decisive. 1
Ois,j.3. The tower of JEtlur, mentioned in Gen. xxxv. 21. 9 was
the name of a Tower over one of the gates of Jerusalem; and there-
fore the author of the Book of Genesis must at least have been con-
temporary with Saul and David.
AXSVVKK. This objection involves a manifest absurdity, for if the
writer of this passage had meant the tower of Edar in Jerusalem, he
would have made Israel spread his tent beyond a tower that probably
did not exist till many hundred years after his death. The tower of
Edar signifies, literally the tower of the flocks ; and as this name was
undoubtedly given to many towers, or places of retreat for shepherds,
in the open country of Palestine, which in the da>s of the patriarchs was
covered with Hocks, it is unnecessary to suppose that it meant iu par-
ticular a tower of Jerusalem.
Oiu. 4'. In Kxod. xvi. 35, 30. we read thus : Ami the children
of Israel did eal manna forty years, wit II they came into a land inha-
bited : they did eat manna^ until they came into the borders of the land
of( 1 anttttn. Now an omer is I he tenth part of an aphah. This could
not have been written by Moses, as the Jews did not reach the
borders of Caiman, or cease to eat manna s until after his death : nor
would Moses speak thus of an omer, the measure by which all the
people frsithenxl the manna, an omcr for every man. It is the lan-
guage of one speaking when this measure was out of use, and an
cphah more generally known,
ANSWKU* - This passage, as Dr. Graves has forcibly observed, is evi-
dently inserted by a later hand. It forms a complete parenthesis, en-
tirely unconnected with the narrative, which, having given a full account
of tfio miraculous provision of nmumi, closes it with the order to Aaron
to lay up an o'tner J}dl of wttnna In the ark 9 as a memorial la be Jeeptjbr
I heir generations. This was evidently the last circumstance relating to
this mutter which it was necessary for Moses to mention; and he ac-
cordingly then rcvsumeH the regular account of the journcyings of the
pt'oph'. Some later writer wan very naturally led to insert the additional
circumstance of the time during which this miraculous provision wi$
continued, and probably added an explanatory note, to ascertain the
capacity of an omer, which was tho quantity of food provided for each
individual by God* To ascertain it, therefore, must have been a matter
of curiosity*
In like manner, Numb. xxi. 3. was evidently added after the days of
Joshua : it KS parenthetical, ami is not necessary to complete the narrative
of Moe*u
OBJ, * The third vorse of the twelfth chapter of the book oif
An example of the umno kind U " Hebron," ((Jen, xiii. 18.) which before tlu) c<m-
<|ucst of rbttitttino was called Kirjath-Arba, as appears from Jo>>h. xiv, 15. This example
nmy be explained in the same manner as the preceding.
6 i On the Genuineness and Authenticity [Ch. II.
Numbers (New tlie man Moses was very meek above all the mm
'which were upon the face of the earth) bears sufficient proof that
Moses could not be the author of it ; and that no man, however
great his egotism, could have written such an assertion of himself.
ANSWER. If the assertor of this objection had been acquainted with
the original of this passage, instead of adopting it at second-hand from
some of those who copied it from Spinoza (for it was first broached by
him,) he would have known that the passage was mistranslated, not only
in our own English version, but also in all modern translations* The
word })y (ANV), which is translated meek* is derived from pjy (ANH)
to act upon, to humble, depress, afflict) and so it is rendered in many
places in the Old Testament, and in this sense it ought to be understood
in the passage now under consideration, which ought to be thus trans-
lated. Now the man Moses was depressed or afflicted more than any man
riCnj^n (HADflMaii) of that land* And why was he so ? Because of the
great burthen he had to sustain in the care and government of the
Israelites, and also on account of their ingratitude and rebellion, both
against God and himself. Of this affliction and depression, there is the
fullest evidence in the eleventh chapter of the book of Numbers, The
very power which the Israelites envied was oppressive to its possessor,
and was more than either of their shoulders could sustain* 1 But let the
passage be interpreted in the sense in which it is rendered in our au-
thorised English version, and what does it prove? Nothing at all. The
character given of Moses as the meekest of men might be afterwards
inserted by some one who revered his memory : or, if he wrote it hiai-
self, he was justified by the occasion, which required him to repel a foul
and envious aspersion of his character,
OBJ. 6. The most formidable Objection, however, that has been
urged against the Pentateuch, is that which is drawn from the Iwo
following passages, the one in the book of Genesis (xxxvi. 31.), the
other in the book of Deuteronomy (iii. 14.): These are the tings,
thai reigned aocr the land of Edom, BEFORE THERE REICJNJED ANY JUNG
OVEH THE CHILDREN OF IsRAEL. Awl llgahl, ,#/?>, the SOU of Ma-
nasse/i, took all the country of Argoh unto the coasts of GW/wv, and
Maachathi, and called them after his awn nctme^ Bashon-hawth-jair
UNTO THIS DAY. Now it is certain that the last clause in each of
these examples could not have been written by Moses : for the one
implies a writer who lived after the establishment of monarchy in
Israel, the other a writer who lived at least some ages after the set-
tlement of the Jews in Palatine. 2
ANSWER. If these clauses were not written by the author of the
Pentateuchj but inserted by some transcriber, in a later age, they affect
not the authenticity of the work itself. And whoever impartially ex-
amines the contents of these two passages, will find that the clauses in
question are not only unnecessary, but even a burden to the sense. The
clause of the second example in particular could not possibly have pro-
ceeded from the author of the rest of the verse, who, whether Moses or
any other person, would hardly have written, " He called them after
* Dr. A, Clarke's Commentary, in loc.
^ fi Witsius, in Iiis Miscellanea Sncia, p. 125. says the clause " before there reigned any
king over the children of Israel," might have been written hy Moses; but he cuts the
knot, instead of untying it.
Sect. IL] Of the New Testament. 65
his own name unto this day'' The author of the Pentateuch wrote,
" He called them after his own name ;*' some centuries after the death
of the author, the clause " unto this day" was probably added in the
margin, to denote that the district still retained the name which was
given it by Jair, and this marginal reading was in subsequent transcripts
obtruded on the text. Whoever doubts the truth of this assertion, needs
only to have recourse to the manuscripts of the Greek Testament, and
he will find that the spurious additions in the texts of some manuscripts-
are actually written in the margin of others." !
So far, however, is the insertion of such notes from impeaching the
antiquity and genuineness of the original narrative, that, on the contrary,
it rather confirms them. For, if this were a compilation long subsequent
to the events it records, such additions would not have been plainly dis-
tinguishable, ^as they now are, from the main substance of the original :
since the entire history would have been composed with the same ideas
and views as these additions were; and such explanatory insertions
would not have been made, if length of time had not rendered them
necessary. 2
We have therefore every possible evidence, that " the genuine
test of the Pentateuch proceeded from the hands of Moses ; and the
various charges that have been brought against it amount to nothing
more than this, that it has not descended to the present age without
some few alterations ; a circumstance at which we ought not to be
surprised, when \ve reflect on the many thousands of transcripts that
have been made from it in the course of three thousand years," 3
The authority of the Pentateuch being thus established, that of the
other books of the Old Testament follows of course : for so great is
their mutual and immediate dependence upon each other, that if one
be taken away, the authority of the other must necessarily fall.
SECTION II.
ON THE GENUINENESS AND AUTHENTICITY OF THE NEW TESTAMENT*
I. General title of the NEW TESTAMENT. II. Account of Us CANON.
III. GENUINENESS of the books of the New Testament IV. Their AU-
THENTICITY proved, 1. From /*6 IMPOSSIBILITY OP FORGERY; 2. From
EXTERNAL or HISTORICAL EVIDENCE, afforded by (intient Jetvish, Hea-
1 To mention only two examples* The common reading of I Cor. xvl. 2. is pta?
traS&nw, but the Codex Petavianus 3. has ryv KvpictKijy in the margin, and in one oftfhe
manuscripts used by Beza, this marginal addition has been obtruded on the text. < See
his note to thi* passage. Another in&tanco is 1 John ii. 27. where the genuine reading
is xpurita, but Wetstein quotes two manuscripts in which wvevfjuc^ is written in the margin,
and this marginal reading has found its way not only into the Codex Covclli 2. but into
the Coptic and Ethiopia versions.
" Dr. Graves's Lecture*, vol. i. p. 34#.
IJ Bishop Marsh's Authenticity of the Five Books of Moses vindicated, pp.15. 18.
The texts above considered, which wore exccpted against by Spinoza, Lc Clerc (who sub-
sequently wrote a Dissertation to refute his former objections), the late Dr. Geddes, and
some opposes of revelation since his decease, are considered, discussed, and satisfactorily
explained at great length by Iluet, Dem. Evang. prop*iv. cap. 14. (tom.i. pp. 254 264.)>
and by Dr, (i raves in the appendix to his Lectures on the four last Books of the Penta-
teuch, vol. i. pp. fJija 36*1. See also Carpzov. Imroil. ad Libros Biblicos Vet. Test,
pp. {{8 4L Moldenlmwcr, In trod, ad Libros Canonicus Vet. et Nov Tcbt. pp 16, 17,
IteligionU Naturalis et Itevelatse IMncipia, torn. ii. pp. 351,
VOL. j, JET
66 On the Genuineness and Authenticity [Ch. II.
then, and Christian testimonies in their favour, and also ly Antient
Versions of them in different languages . and 3. From INTERNAL
EVIDENCE, furnished by (1.) The character of 'the writers* (2.) Thelan*
guage and 'style of the New Testament, and (3.) The minute circumstan-
tiality of the narrative, together with the coincidence of the accounts there
delivered, 'with the history, of those times.
I. 1 HAT an extraordinary person, called Jesus Christ, flourished
in Judaea in the Augustan age, is a fact better supported and au-
thenticated, than that there lived such men as Cyrus, Alexander,
and Julius Caesar ; for although their histories are recorded by va-
rious antient writers, yet the memorials of their conquests and empires
have for the most part perished, Babylon, Persepolis, and Ecbatana
are no more; and travellers have long disputed, but have not been
able to ascertain, the precise site of antient Nineveh, that " exceeding
great city of three days' journey " (Jonah iii. 3.) How few vestiges of
Alexander's victorious arms are at present to be seen in Asia Minor
and India ! And equally few are the standing memorials in France
and Britain, to evince that there was such a person as Julias Ccesar,
who subdued the one, and invaded the other. Not so defective are
the evidences concerning the existence of Jesus Christ, That he
lived in the reign of Tiberius emperor of Rome, and that he suffered
death under Pontius Pilate, the Roman procurator of Judaea, are
facts that are not only acknowledged by the Jews of every subsequent
age, and by the testimonies of several Heathen writers, but also by
Christians of every age and country, who have commemorated, and
still commemorate, the birth, death, resurrection, and ascension of
Jesus Christ, and his spiritual kingdom, by their constant and uni-
versal profession of certain principles of religion, and by their equally
constant and universal celebration of divine worship on the Lord's
day, or first day of the week, and likewise of the two ordinances of
baptism and the Lord's supper. These religious doctrines and
ordinances they profess to derive from a collection of writings,
composed after the ascension of Jesus Christ, which they acknow-
ledge to be divine, and to have been written by the first preachers
of Christianity. 1
As all who have claimed to be the founders of any particular sect
or religion have left some written records of their institutes, it is a
natural supposition, that the first preachers of the Christian faith
should have left some writings containing the principles which it
requires to be believed, and the moral precepts which it enjoins to
be performed. For although they were at first content with the
oral publication of the actions and doctrines of their master; yet
they must have been apprehensive lest the purity of that first tra-
dition should be altered after their decease by false teachers, or by
those changes which arc ordinarily effected in the course of time iu
whatever is transmitted orally. Besides, they would have to answer
those who consulted them; they would have to furnish Christians,
who lived at a distance, with lessons and instructions* Thus it
1 Dr. Harwood's Introduction to the New Testament, voL i* pp. 1 &
Sect. IL] Of the New Testament. 67
became necessary that they should leave something in writing; and,
if the apostles did leave any writings, they must be the same which
have been preserved to our time : for it is incredible that all their
writings should have been lost, and succeeded by supposititious
pieces, and that the whole of the Christian faith should have for its
foundation only forged or spurious writings* Further, that the first
Christians did receive some ^ritten^ as well as some oral instruction,
is a fact supported by the unanimous testimony of all the Christian
churches, which, in every age since their establishment, have pro-
fessed to read and to venerate certain books as the productions of
the apostles, and as being the foundation of their faith* Now every
tiling which we know concerning the belief, worship, manners, and
discipline of the first Christians, corresponds exactly with the con-
tents of the books of the New Testament, which are now extant,
and which are therefore most certainly the primitive instructions
which they received.
The collection of these books or writings is generally known by
the appellation of <II KA1NH A1A0HKH, the NEW COVENANT, or
NEW TESTAMENT ; a title, which, though neither given by divine
command, nor applied to these writings by the apostles, was'aclopted
in a very early age. 1 Although the precise time of its introduction
is not known, yet it is justified by several passages in the Scrip-
tures-, and is, in particular, warranted by Saint Paul, who calls the
doctrines, precepts, and promises of the Gospel dispensation K*vij
A/^^xvj, the New Covenant, in opposition to those of the Mosaic
Dispensation, which he terms TlaKaia A;0>j?% the Old Covenant/ 3
This appellation, in process of time, was by a metonymy transferred
to the collection of apostolical and evangelical writings* The title,
u New Covenant," then, signifies the book which contains the terms
of the New Covenant, upon which God is pleased to offer salvation
to mankind through the mediation of Jesus Christ. But according
to the meaning of the primitive church, which bestowed this title, it
is not altogether improperly rendered Nt*w Testament; as being
thnt, in which the Christian's inheritance is sealed to him as a son
and heir of God, and in which the death of Christ as a testator is
related at large, and applied to our benefit. As this title implies
that in the Gospel unspeakable gifts are given or bequeathed to us,
antecedent, to all conditions required of us, the title of TESTAMENT
may In* retained, although that of COVENANT would be more correct
mut proper/ 1
* Mii'imi'Iis'K Introduction to the New Testament, vol.i p. 1* Bishop Marsh, in a
nntr, thinks it probable that this title was used t>o early as the second century, because the
w><l ttMitnit'ntHtH WW uswl hi that henHtt by tlw 3Uitin Christians before tho expiration
of timt {tt'rioti us appears from 'IVrtulHfin. Ad versus Mareionem, lib. Iv. c. 1. But
<h* f ti fit iitHtatiw in vthich tin* tcrw Ktwn Biotofjn) actually occurs in the sense of e< writ-
** iiitf*. nf ih<* iuw covt'imnty'* in in Origcu'H treatise 0*/n A;>xv, lib. iv. c. I. (Op. torn, i
p. J.W,) 1 Mii'tiiu'lift, vol. i. p. :il. Sw U!HO UfWttniiiiillcr** Sjholia in N. T. torn* i.
i 2 f Uumpit'i ('ouifm'mutiu (Vitirn in Libro Novl Tostsunenti, pp. 1 3.; Lcusdcn'a
itklo^iH Il**hr*<> (jlrnHrtiH, p, i. j and Vviiii tntrod* in Nov. Test. pp. 9 II*
Matt, *xvi, yn. (Jul. Hi. 17. II eb. viii, 8. ix. I5- at).
'J Cor. hi. . 14,
f I1m Uiirnvd profiwuur Jublonhki Im an clt'gaut ilisacrlation ou the word AIA0HKH j
68 On the Genuineness and Authenticity [Ch. II.
II. The writings, thus collectively termed the NEW TESTAMENT,
consist of twenty-seven books, composed on various occasions, and
at different times and places, by eight different authors, all of whom
were contemporary with Jesus Christ, viz. the Four Gospels, which
bear the names of Matthew, Mark, Luke, and John, the Acts of the
Apostles, the Fourteen Epistles which bear the name of Paul, and
which are addressed to the Romans, Corinthians, Galatians, Ephe
sians, Philippians, Colossians, Thessalonians, to Timothy, Titus,
Philemon, and to the Hebrews, the Seven Catholic Epistles (as
they are called) of James, Peter, 1, 2, and 3 John, and Jucle, and
the Book of the Revelation, which likewise bears the name of John.
These writings contain the history of Jesus Christ, the first propa-
gation of his religion, together with the principles of Christianity,
and various precepts or rules of life. The Gospels were written at
various periods, and published for very different classes of believers ;
while the Epistles were addressed, as occasion required, to those
various Christian communities, which, by the successful labours of
the Apostles, had been spread over the greatest part of the then
known world, and also to a few private individuals.
Different churches received different books according to their
situation and circumstances. Their canons were gradually enlarged ;
and at no very great distance of time from the age of the apostles,
with a view to secure to future ages a divine and perpetual standard
of faith and practice, these writings were collected together into one
volume under the title of the " New Testament," or the " Canon of
the New Testament." Neither the names of the persons that were
concerned in making this collection, nor the exact time when it was
undertaken, can at present be ascertained with any degree of cer-
tainty : nor is it at all necessary that we should be precisely informed
concerning either of these particulars. It is sufficient for us to know
that the principal parts of the New Testament were collected before
the death of the Apostle John, or at least not long after that event. l
Modern advocates of infidelity, with their accustomed disregard
of truth, have asserted that the Scriptures of the New Testament
which, he contends, ought to be translated 2Vatawenf, 1. From the usage of the Greek
language ; 2, From the nature of the design and will of God, which is called AIAGJHKH ;
3. From various passages of the New Testament, which evidently admit of no other
signification; ^4. From the notion of inheritance or heiibhip, under which the Scripture
frequently designates the same thing ; and, 5. Fiom the consent of antiquity. Jablonsku
Opuscula, torn. li. pp. 39,0-423. Lug. Bat. 1804.
1 Of all the \anous opinions that have been maintained concerning the person who
first collected the canon of the New Testament, the xno&t general seems to he, that the
several books were originally collected by St. John j an opinion for which the testimony
of Eusebius (Hist. Ecd, lib. iii. c. 24.) is very confidently quoted as an indisputable
authority. But it is to he observed, says Moshcim, that, allowing even the highest
degree of weight to Euscbius's authority, nothing further can be collected from his
words, than that St. John approved of the Gospelb of Matthew, Mark, and Luke, and
added his own to them by way of supplement. Concerning any of the other books of
the New ^Testament, Eusebiu* is totally silent. Mo&hehn's Commentaries, translated
by Mr. Vidal, vol i f p. 151. Stoseh, in his learned Commentatio Criticado Librorum
Nov. rest, Canone, (pp. 103. et seq. Svo. Frankfort, 1755,) has given the opinions -of
.bns, Lampe, Frickius, Dodwell, Vitringa, and JDupin. lie adopts the last, which m
substance corresponds with that above given, and defends it at considerably length.
Ibid. pp. 113. erf wry.
Seel. II.] Of the New Testament. 69
were never accounted canonical until the meeting of the council of:
Laoclicea, A. D. 364. The simple fact is, that the canons of this-
council are the earliest extant, which give a formal catalogue of the
books of the New Testament, There is, indeed, every reason to
believe that the bishops who were present at Laodicea did not mean
to settle the canon, but simply to mention those books which were
to be publicly read. 1 Another reason why the canonical books
were not mentioned before the council of Laodicea, is presented in
the persecutions, to which the professors of Christianity were con-
stantly exposed, and in the want of a national establishment of
Christianity for several centuries, which prevented any general
councils of Christians for the purpose of settling their canon of
Scripture. 2 But, though the number of the books thus received as
sacred and canonical was not in the first instance determined by the
authority of councils, we are not left in uncertainty concerning their
genuineness and authenticity, for which we have infinitely more
decisive and satisfactory evidence than we have for the productions
of any antient classic authors, concerning whose genuineness and
authenticity no doubt was ever entertained.
III. We receive the books of the New Testament, as the genuine
works of Matthew, Mark, Luke, John, Paul, James, Peter, and
Jude, for the same reason that we receive the writings of Xenophon,
of Polybius, of Caesar, Tacitus, and Quintus Curtius ; namely, be-
cause we have the uninterrupted testimony of ages to their genuine-
ness, and we have no reason to suspect imposition. This argument,
Michaelis remarks, is much stronger when applied to the books of
the New Testament than when applied to any other writings ; for
they were addressed to large societies in widely distant parts of the
world, in whose presence they were often read, and were acknow-
ledged by them to be the writings of the apostles. Whereas the
most eminent profane writings, that are still extant, were addressed
only to individuals, or to no persons at all : and we have no
authority to affirm that they were read in public ; on the contrary,
we know that a liberal education was uncommon, books were scarce,
and the knowledge of them was confined to a few individuals in.
every nation.
The New Testament was read over three quarters of the world,
while profane writers were limited to one nation or to one country.
An uninterrupted succession of writers, from the apostolic ages to
the present time (many of whom were men of distinguished learning
and acnteness), either quote the sacred writings, or make allusions
to them : and these quotations and allusions, as will be shown in a
subsequent page, are made not only by friends, but also by enemies.
This cannot be asserted of the best classic authors : and as transla-
tions of the Now Testament were made in the second century, which
in the course of one or two centuries more were greatly multiplied,
Works, vol. Hi. p. 448. 41o. edit.
p. TomlliMp'h KU-ments of Christian Theology, voi, i, p. 1270. Jones on the Canon,
vol. i, p. 41, Oxford, I70W.
JP 3
70 On tJie Genuineness and Authenticity [Chap. II.
it became absolutely impossible to forge new writings, or to corrupt
the sacred text, unless we suppose that men of different nations,
sentiments, and languages, and often exceedingly hostile to each
other, should all agree in one forgery. This argument is so strong,
that, if we deny the authenticity of the New Testament, we may with
a thousand times greater propriety reject all the other writings in the
world; we may even throw aside human testimony. 1 But as this
subject is of the greatest importance (for the arguments that prove
the authenticity of the New Testament also prove the truth of the
Christian'religion), we shall consider it more at length ; and having
first shown that the books, which compose the canon of the New
Testament, are not spurious, we shall briefly consider the positive
evidence for their authenticity,
A genuine book, as already remarked, is one written by the per-
son whose name it bears as its author : the opposite to genuine is
spurious^ supposititious, or, as some critics term it, pseudepigrapliial^
that which is clandestinely put in the place of another. The rea-
sons which may induce a critic to suspect a work to be spurious,
are stated by Michaelis to be the following ;
1. When doubts have been entertained from its first appearance
in the world, whether it proceeded from the author to whom it is
ascribed ; 2. When the immediate friends of the pretended author,
who were able to decide upon the subject, have denied it to be his
5 reduction ; 3. When a long series of years has elapsed after his
eath, in which the book was unknown, and in which it must un-
avoidably have been mentioned and quoted, had it really existed;
4. When the style is different from that of his other writings, or,
in case no other remain, different from that which might reasonably
be expected ; 5, When events are recorded which happened later
than the time of the pretended author ; 6. When opinions are
advanced which contradict those he is known to maintain in his other
writings. Though this latter argument alone leads to no positive
conclusion, since every man is liable to change his opinion, or,
through forgetfulness, to vary in the circumstances of the same re-
lation, of which Josephus, in his Antiquities and War of the Jews,
affords a striking example.
Now, of all these various grounds for denying a work to be ge-
nuine, not one can be applied with justice to the New Testament,
For, in thejftrst place, it cannot be shown that any one doubted of its
authenticity in the period in which it first appeared ; Secondly, no
antient accounts are on record, whence we may conclude it to be spu-
rious ; Thirdly no considerable period of time elapsed after the
death of the apostles, in which the New Testament was unknown;
but, on the contrary, it is mentioned by their very contemporaries,
and the accounts of it in the second century are still more numerous ;
Fourthly, no argument can be brought in its disfavour from the
nature of the style, it being exactly such as might be expected from,
the' apostles, not Attic, but Jewish Greek ;~ Fifthly, no facts are
i Encyclopaedia Britanmca, vol. xvii. p. 155, 3d edit.
Sect. IL] Of the Nets* Testament. 71
recorded, which happened after their death ; Lastly, no doctrines
arc maintained, which contradict the known tenets of the authors,
since, besides the New Testament, no writings of the apostles are in
existence. But, to the honour of the New Testament be it spoken,
it contains numerous contradictions to the tenets and doctrines of
the fathers of the second and third centuries; whose morality is dif-
ferent from that of the Gospel, which recommends fortitude and
submission to unavoidable evils, but not that enthusiastic ardour for
martyrdom, for which those centuries are distinguished : the New
Testament also alludes to ceremonies, which in the following ages
were disused or unknown : all which circumstances infalliby de-
monstrate that it is not a production of either of those centuries. 1
IV. From the preceding considerations it is evident, that there is
not the smallest reason to doubt that these books are as certainly
genuine, as the most indisputable works of the Greeks and Romans.
JJut that the genuineness and authenticity of the New Testament
do not rest on merely negative proof, we have evidence the most
direct and positive which can be desired, and this evidence may be
arranged under the following heads; namely, 1. The Impossibility
of a Jorgcnj) arising from the nature of the thing itself; 2. Extci~
nal or Historical Evidence^ arising from the antient Christian, Jewish,
and I leuiheu testimonies in its favour,, and also from the antient
versions of the New Testament, which were made into various lan-
guages iu the very first ages of the church, and which versions are
still ttxtuut; and, 3. Internal Evidence, arising from the character
of the writers of the New Testament, from its language and style,
from th<; circumstantiality of the narrative, and from the undesigned
coincidences of the accounts delivered in the New Testament with
the history of those times.
I. The IMPOSSIBILITY OF A FORGERY, arising from the nature of
the thing itwt/1 f$ wide/if.
It is impossible to establish forged writings as authentic in any
place, where; there are persons strongly inclined and well qualified
to detect the fraud. 2
Now the Jews were the most violent enemies of Christianity: they
put ith foamier to death ; they persecuted his disciples with implacable
fury ; and they were anxious to stifle the new religion in its birth. If
the writings oftlu* New Testament had been forged, would not the Jews
have detected the imposture? Is there a .single instance on record,
where u few individual have hnpOKed* a history upon the world against
tin? testimony of a whole nation? Would the inhabitants of Palestine
have reeeivecf the goffptib, if they had not had sufficient evidence that
Jesus C'hriht really appeared among thorn, and performed the miracles
to him? Or would the churches at Rome or at Corinth have
* MMmt'ihi'K Introduction, vol* i. pp- &*J fJO*
v Wmn" 'to iiwution no other iht*mce) the attempt uiwucechsfully made n few years-
n'mct* liy Mr, Jri'taixl* junior, h> his ci'U'bratcd Shnkspoarwn Manuscripts, the fabrication
of U'hu'h wits tltMtwi by tin* lute Mr. Malow, w his masterly " Inquiry into the Authen-
ticity <>l* thf xiiiscvlliuitioiiH Tapirs urn! le^al Instruments published Dccvutber 24. 1795,
awl AttfitiukHt to 8JwU|ww, <iwm Kliaibeth, and Henry Karl of SoiitlmwpUm*"
Hvo. London, 1 7%%
V 4
72 On the Genuineness and Authenticity [Ch. II.
acknowledged the epistles addressed to them as the genuine works of
Saint Paul, if he had never preached among them ? Or, supposing ^any
impostor to have attempted the invention and distribution of writings
under his name, or the names of the other apostles, is it possible that
they could have been received without contradiction in all the Christian
communities of the three several quarters of the globe ? We might as
well attempt to prove that the history of the reformation is the invention
of historians, and that no revolution happened in Great Britain during
the seventeenth century, or in France during the eighteenth century,
and the first fifteen years of the nineteenth century. 1 Indeed, from the
marks of integrity, simplicity, and fidelity, which every where pervade
the writings of the apostles, we may be certain that they would not have
attempted a forgery : and, if they had made the attempt in the apostolic
age, when the things are said to have happened, every person must have
been sensible of the forgery. As the volume, called the New Testament,
consists of several pieces which are ascribed to eight persons, we cannot
suppose it to have been an imposture ; for if they had written in concert,
they would not differ (as in a subsequent page we shall see that they do)
in slight matters; and if one man wrote the whole, there would not bo
such a diversity, as we see in the style of the different pieces. If the
apostles were all honest, they were incapable of a forgery ; and if they
were all knaves, they were unlikely to labour to render men virtuous.
If some of them were honest, and the rest cheats, the latter could not
Jiave deceived the former, in respect to matters of fact ; nor is it probable
that impostors would have attempted a forgery which would have ex-
posed them to many inconveniences. Had parts of the Scripture been
fabricated in the second or third century by obscure persons, their for-
geries would have been rejected by the intelligent and respectable : and
if pious and learned men had forged certain passages, their frauds, how-
ever well intended, would have been discovered by the captious and
insignificant, who are ever prone to criticise their superiors in virtue or
abilities. If the teachers of Christianity, in one kingdom, forged certain
passages of Scripture, the copies in the hands of laymen would discover
such forgery : nor would it have been possible to obtain credit for such
.a forgery in other nations. Matthew, Mark, Luke, and John, having
understood Greek and Hebrew, their gospels, which were written in the
former language, contain many Hebrew idioms and words. Hence we
may be certain that the gospels were riot forged by those early Christian
writers, or fathers (as they are called), who were strangers to Hebrew,
since in such case they would not abound with Hebrew words ; nor by
Justin Martyr, Origen, or Epiphanius, since the style of the Greek writ-
ings of these fathers differs from that of the gospels. Lastly, as the
New Testament is not calculated to advance the private interest of priests
or rulers, it could not be forged 'by the clergy or by princes : and as its
teachers suffered in propagating it, and as it was not the established re-
ligion of any nation for three hundred years, it is perfectly absurd to
suppose it the offspring of priestcraft, or mere political contrivance. For
three hundred years after Christ, no man had any thing to dread from
exposing a forgery in the books of the New Testament ; because, during
that time, the Christians had not the power of punishing informers. 5 * It
1 Michaelis, vol. i, p. 31. Ency. Brit, vol. xvii. p.lf)5.
* Dr, Ryan's Evidences of the Mosaic and Christian Codes, pp. 150, 151. 8vo, Dublin,
1795. The argument above, briefly slated, is urged tit length with much force and
accuracyby Abbadie,> his Tiaitti do la Ventf do la IleJiinon Chrotionnc, torn. ii. mi.fW
p~45, Amsterdam, 1719,
Sect. 1L] Of the New Testament. 73
was therefore morally impossible, from tbc very nature of the thing, that
thor.e books could be forged.
Satisfactory as the preceding argument for the genuineness and
authenticity of the New Testament, arising from the impossibility of
a forgery, unquestionably is,
2. The direct and positive testimony arising from the EXTERNAL
or HISTORICAL EVIDENCE is bij no weans inferior in decisiveness or
importance. This evidence is furnished by the testimony of anlient
writers, who have quoted or alluded to the books of the New Tes-
tament, and also by auticiit versions of the New Testament, in va-
rious languages, which are still extant. The books of the New
Testament are quoted or alluded to by a series of Christian Tor//m 3 as
well as faj adversaries of 1he Christian faith^ ?//<? may be traced back
in regular succession from Ihe present time to the apostolic age. 1
This sort of evidence, Dr. Paley has remarked? " is of all others
the most unquestionable, the least liable to any practices of fraud,
and ?,s % nol diminished by ilie lapse of ages. Bishop Burnet, in the
History of his own Times, inserts various extracts from Lord Cla-
rendon's History. One such insertion is a proof that Lord Claren-
don's History was extant at the time when Bishop Burnet wrote,
that it had been read by Bishop Burnet, that it was received by
Bishop Burnet as the work of Lord Clarendon, and also regarded
by him as an authentic account of the transactions which it relates;
and it will be a proof of these points a thousand years hence, or as
long as the books exist." a This simple instance may serve to point
out to a reader, who is little accustomed to such researches, the
nature and value of the argument*
In examining the quotations from the New Testament, which are
to be found in the writings of the first ecclesiastical writers, the
learned Professor Hug : * has laid down the following principles, the
consideration of which will be sufficient to solve nearly all the ob-
jections which have been made against their citations*
L The antient Christian writers cite the Old Testament with
greater exactness than the New Testament ; because the former,
being less generally known, required 7>0.s'///v<? quotations, rather than
vague! allusions, and perhaps also evinced more erudition iu the
person who appealed to its testimony.
2. In passages taken from the 1 Historical Writers of the Old or
New Testament, we seldom meet with the identical words of the
author cited: but this does not prevent allusions to circumstances,
or to the sense, in very many instances, from rendering evident both
the origin of the passage and the design of the author,
* In the first edition of this woik, the historical evidence for the genuineness and au-
tlit'iiticily of the New Testament, was exhibited c/itwn>fah'(tJty from the Apostolic age
down to* the fourth century; hut as the chronological scries of that evidence liasjiwn
Cavilled t by tin* opponents of Christianity, it is now traced hacAwnrtls from the fourth
century to the Apostolic atfts lor the weighty and satisfactory reasons (which do not ad-
mit of abridgment) assigned hy ISishop Marsh, mliih ** Course of Lectures on Divinity,**
part v* jp, 1 J.'-I'A
" Rdcy's Kvidences, vol. i. p. I7;i,
shtii d'uiw Jntrodnctiim Critique! an Nouveau TcMami'ut, pp. 17 ID.;
s lwvu /riwii arc trauslaUMl from Pi of. Ilu\ ((^Tiuanj Introduction
to iltv \viitiit*js of the Nt-i\
74 On the Genuineness and Authenticity [Ch. IL
3. Quotations from the didactic writings of the Old Testament
are generally very exact, and accompanied with the name of the
author quoted. In this case his name is, indeed, generally necessary.
4. In like manner, when quotations are made from the epistles of
the New Testament, the name of the author cited is generally given,
especially when the passage is not literally stated.
5. The fathers often amplify sentences of Scripture, to which they
allude : in which case they disregard the words, in order to develope
the ideas of the sacred writers*
6. When Irenaeus, and the fathers who followed him, relate the
actions or discourses of Jesus Christ, they almost always appeal to
Him, and not to the evangelist whom they copy. The Lord hath
said it The Lord hath done it are their expressions, even in
those instances, where the conformity of their writings with our co-
pies of the original authors is not sufficiently striking to exclude all
uncertainty respecting the source whence they drew the fiicts or
sayings related by them. (This remark is particularly worthy of
attention, because, of all the antient fathers, Irenaeus ] is he who has
rendered the strongest and most express testimony to the authenti-
city of our four gospels, and who has consequently drawn from them
the facts and discourses which he has related in his writings.)
7* Lastly, it must on no account be forgotten, that the quotations
of the fathers are not to be compared with our printed editions, or
our textus receptns, but with the text of their church, and of the age
in which they lived ; which text was sometimes purer, though most
frequently less correct than ours, and always exhibits diversities, in
themselves indeed of little importance, but which nevertheless would
be sufficient sometimes to conceal the phrase cited from readers who
should not remember that circumstance.
For the reason above stated, we commence the series of testimonies
to the genuineness and authenticity of the New Testament, which
are furnished by the quotations of antient Christian writers, with the
fathers ofthejbwtfi century $ because from that century downwards,
the works of CHRISTIAN WRITEKS are so full of references to the
New Testament, that it becomes unnecessary to adduce their testi-
monies, especially as they would only prove that the books of Scrip-
ture never lost their character or authority with the Christian church.
The witnesses to the genuineness of the books of the New Testa-
ment, in this century, are very numerous; but, as it would extend
this chapter to too great a length, were we to detail them all, it may
suffice to remark, that we have not fewer than TEN distinct catalogues
of these books. Sir agree exactly with our present canon ; namely,
the lists of Athanasius (A. D. S15) 2 , Epiphonius (A. D. 370) 3 , Jerome
1 The Testimony of Irenaeus is given in pp. 80, 81. infra.
* The testimony of Athanasius will be found at full length in Dr. Lardner's Credibility
of the Gospel History, part ii, Works, vol. iv. pp. 280204. of the 8vo. edition of 1 780,
or vol. ii. pp. 388406. of the 4 to. edition. The testimonies, adduced in Lardner, may
likewise be seen on a smaller scale in Professor Loss's valuable work on The Au-
thenticity, uncorrupted Preservation, and Credibility of the New Testament,'* translated
by Mr. Kingdom, Svo. London, 1804j and especially in C. F. Schroidius's " Hibtoria
Antiquaet Vmdicatio Canonis Sacri Veteris Novique Testament!." 8vo. Lipsice, 1775,
3 Lardner, 8vo. vol. iv. pp3H 319.; 4to. vol. ii. pp. 41 G *420,
Sect. IL] Of tlie New Testament. 75
(A. D. 392) 1 , Rufinus (A.D.390.) a > Augustine 3 , Bishop of Hippo in
Africa (A. D. 394?), and of the forty-four bishops assembled in the
third council of Carthage (at which Augustine was present, A. D.
397). 4 Of the other four catalogues, those of Cyril Bishop of Je-
rusalem (A. D. 34-0) 5 , of the bishops at the council of Laodicea
(A. D. 364) 6 , and of Gregory of Nazianzum, Bishop of Constantinople
(A. D. 375) 7 , are the same with our canon, excepting that the Reve-
lation is omitted; and Philaster or Philastrius 8 , Bishop of Brixia or
Brescia (A. D. 380), in his list, omits the epistle to the Hebrews, and
the Revelation, though he acknowledges both these books in other
parts of his works.
Of these various catalogues, that of JEROME is the most remark-
able. He was born about the middle of the fourth century, and was
ordained presbyter by Paulinus, at Antioch, in the year 378, about
which time he is placed by Bp. Marsh, Dr. Cave, and others,
though Dr* Lardner (whose date we have followed) places him
about the year 392, when he wrote his celebrated book of illustrious
men. " It is well known that Jerome was the most learned of the
Latin fathers ; and he was peculiarly qualified, not only by his pro-
found erudition, but by his extensive researches, his various travels^
and his long residence in Palestine, to investigate the authenticity of
the several books, which compose the New Testament. Of these
books he has given a catalogue in his epistle to Paulinus, on the
study of the Holy Scriptures. 9 He begins his catalogue (which is
nearly at the close of the epistle) with the four evangelists, Matthew,
Mark, Luke, John. The Acts of the Apostles he mentions as
another work of St. Luke, whose praise is in the Gospel. He says
that St. Paul wrote epistles to seven churches; these seven churches
are such as we find in the titles of the Epistles of St. Paul contained
in our present copies of the New Testament. Of the Epistle to the
Hebrews he observes, that most persons (namely, in the Latin
church) did not consider it as an epistle of St. Paul : but we shall
presently see that his own opinion was different. He further states,
that St. Paul wrote to Timothy, Titus, and Philemon. The seven
catholic epistles he ascribes to James, Peter, John, and Jucle, and
expressly says that they were apostles. And he concludes his cata-
logue with the remark, that the Revelation of John has as many
mysteries as words. This catalogue accords with the books which
we receive at present^jguih^ of the epistle^to^tl^e
Hebrews. The rejection of this epistle is a fact, wiucE JeroSie has
* not attempted to conceal ; and therefore, as he confidently speaks
1 .ardner, 8vo. vol. v. pp. 1 74. j 4to. vol. ii. pp. 531572.
Q Ibid. 8vo, vol. v. pp. 7578. ; 4to. vol. ii. pp. 572 574.
3 Ibid. 8vo, vol.v. pp. 81123.; 4to. vol. ii. pp. 576 599.
, 4 Ibid. 8vo. vol. v. pp, 79, 80. ; 4to. vol. ii. pp. 574, 575.
* Ibid. 8vo. vol. iv. pp. 299 303. ; 4to. vol. ii. pp. 409411*
Canon 59. The canons of this council were, not long afterwards^ received into the
body of the canons of the universal church. Lardnerj 8vo vol.iv, pp. 308311. j 4to.
vol.ii, pp. 414 41(5.
7 Lardner, 8vo. vol. iv. pp. 40C 411. ; 4to. vol ii. pp, 469 472.
s Ibid. 8vo. vol. iv. pp, 499~501. ; 4to. vol. ii, pp, 52 t 2 > 523.
Tom, iv. part 2, col* 568. ed. Martianay.
76 On tlie Genuineness and Authenticity [Ch. II.
of all the other books of the New Testament, his testimony is so
much the more in their favour. As we are now concerned with a
statement of facts 9 it would be foreign to our present purpose to in-
quire into the causes, which induced the Latin church to reject the
Epistle to the Hebrews. But whatever those causes may have been,
they did not warrant the rejection of it, in the estimation of Jerome
himself. For in his Catalogue of Ecclesiastical Writers, or, as it is
frequently called, his Treatise of Illustrious Men, and in the article
relating to St. Paul, Jerome expressly asserts that St. Paul wrote
v the epistle to the Hebrews. And in his Epistle to Dardanus 1 ,
- alluding to the then prevailing custom in the Latin church to reject
the Epistle to the Hebrews, he adds, 6 but we receive it ;' and he
- assigns this powerful reason, which it is necessary to give in his own
words, c nequaquam fayus temporis consuetuduicm^ sed vefentm
scriptorum auctoritatem sequentes.' To his catalogue of the books
of the New Testament may be added his revision of the Latin ver-
sion, which revision contained the same books as we have at present."'- 2
In this revision Jerome was employed by Damasus, then Bishop of
Rome, to collate many antient Greek copies of the New Testament,
and by them to correct the Latin version then in use, wherever they
appeared to disagree materially with the true original. This task, he
tells us, he performed with great care in the four Gospels, about the
year 384 ; and he made the same use of the Greek copies in his
commentaries on St. Paul's Epistles to the Galatians, Ephesiuiis,
Titus, and Philemon, and most probably also in his commentaries on
the other parts of the New Testament.
The next distinguished writer anterior to Jerome was EUSEBIUS,
Bishop of Caesarea, who flourished in the year 315, a man of ex-
traordinary learning, diligence, and judgment, and singularly studious
in the Scriptures. He received the books of the New Testament
nearly as we have them, and in his various writings has produced
quotations from all, or nearly all of them. His chief work is his
Ecclesiastical History, in which he records the history of Chris-
tianity from its commencement to his own time ; and having dili-
gently read the works of Christian antiquity, for the express purpose
of ascertaining what writings had been received as the genuine
productions of the apostles and evangelists, in the third, fourth, and
twenty-fourth chapters of his third book, he has particularly treated
on the various books of the New Testament ; and in the twenty-fifth
chapter he has delivered, not his own private opinion, but the opinion
of the cliurch) sxxty<riu<rTixyi iretgotSoirts, the sum of what he had found
in the writings of the primitive Christians. As the result of his
enquiries, he reduces the books of the New Testament into the three
following classes ; viz.
that is, writings which were universally received as the genuine works
of the persons whose names they bear. In this class Euscbius
reckons, 1. The four Gospels ; 2. The Acts of the Apostles; 3. The
1 Tom. ii. col. G08.
* Up. Maish's Counc of Lectures on the several Branches of Divinity, part v, pp. 20 U2*
Sect IL] Of the New Testament. 77
Epistles of Paul; 4. The first Epistle to John ; 5. The first Epistle
of Peter. The Revelation of John might also perhaps be placed in
this class, because some think its authenticity incontrovertible, yet the
majority leave the matter undetermined.
II. AvnXsyoftsvsa F^apa*, that is, writings on whose authenticity
the antients were not unanimous. According to Eusebius, even these
have the majority of voices among the antients in their favour. He
expressly calls them yvcogip&v op'jo$ roi$ ^roAAo^ (writings acknow-
ledged by most to be genuine), and 7r# 7rXe/fo^ rtov s^xA^cnar/jcwy
yjyiw<r?c0ju,gya (received by the majority). A few doubted of their
authenticity ; and therefore Eusebius ranks them under the class of
contested books. In this class he enumerates, of the writings of the
New Testament, J . The Epistle of James ; 2. The Epistle of Jude ;
3* The second Epistle of Peter ; 4. The second and third Epistles of
John. The Revelation of John, he adds, is also by some placed in
this class, l
III. No$#; TguQai, that is, writings confessedly spurious* Among
these he enumerates the acts of Paul ; the Shepherd of Hernias ;
the Revelation of Peter ; the Epistle of Barnabas ; the Doctrines of
the Apostles ; and the Gospel according to the Hebrews.
Besides these, Eusebius mentions certain books which may con-
stitute a fourth class (for the twenty-fifth chapter of the third book
of his Ecclesiastical History is not remarkably perspicuous) ; viz.
IV. AroTTct KCM Sucrcrsgv) (absurd and impious); that is, writings
which had been universally rejected as evidently spurious. In this
class he includes the Gospels of Peter, of Thomas, and of Matthias ;
the Acts of Andrew, of John, and of other apostles. These writings,
says he, contain evident errors, are written in a style entirely dif-
ferent from that of the apostles, and have not been thought worthy
of being mentioned by any one of the antients." 2
A few years before the time of Eusebius, or about the year 300,
AHNOBIUS, a teacher of rhetoric at JSicca in Africa 3 , and LACTAK-
TIUS his pupil 1 , composed, among other works, elaborate vindi-
cations of the Christian religion, which prove their acquaintance
with the writings of the New Testament, although they did not cite
them by name, because they addressed their works to the Gentiles.
Lactantius indeed assigns this very reason for his reserve; notwith-
standing which, Dr. Lardner remarks, sc he seems to show that the
Christians of that time were so habituated to the language of Scrip-
ture, that it was not easy for them to avoid the use of it, whenever
they discoursed upon things of a religious nature."
During the next preceding forty years, the imperfect remains of
numerous writers 5 are still extant, in which they either cite the
i For, in early limes, sonic believed thai ibis work was not composed by John the
ApoKtks but by a presbyter of the batnu name, or by some other person.
* lordlier, Hvo. vol. iv. pp. UOC) 275, ; 4 to. vol. ii. pp. 355 305.
9 Ibid. Hvo. vol. iv. pp. J 24. ; 4 to. vol. ii. pp.244 257.
4 Ibid, Hvo. vol. iv. pp. C .M H7, ; 4to, vol. ii. pp. 257292.
As Novfltiwt, Uome, A. i>, 125 1 .
Anatolius JUodh'eu, A.
and JPhiltiaii Bishop of
78 On the Genuineness and Authenticity [Ch. II.
Historical Scriptures of the New Testament, or speak of them in
terms of profound respect ; but the testimony of VTCTORINUS Bishop
of Pettaw in Germany is particularly worthy of notice, on account of
the remoteness of his situation from that of Origen and Cyprian,
who were Africans. Victorintis wrote commentaries on different
books of the Old Testament, an exposition of some passages of
Matthew's Gospel, a commentary ou the Apocalypse, and various
controversial treatises against the heretics of his day ; in which we
have valuable and most explicit testimonies to almost every book of
the New Testament. l
Of all the fathers who flourished in the third century^ the most
learned and laborious unquestionably was ORIGEN, who was born
in Egypt A. D. 184? or 185, and died about the year 2,53. It is said
of him, that he did not so much recommend Christianity by what
he preached or wrote, as by the general tenor of his life. So groat,
indeed, was the estimation in which he was held, even among the
heathen philosophers, that they dedicated their writings to him, and
submitted them to his revisal. 5 * Of the critical labours of Origen
upon the Scriptures, we have spoken at considerable length in a
subsequent part of this Work 3 ; but, besides these (which in them-
selves form a decisive testimony to the authenticity of the Scriptures),
he wrote a three-fold exposition of all the books of the Scripture,
viz. scholia or short notes, tomes or extensive commentaries, in
which he employed all his learning, critical, sacred, and profane, and
a variety of homilies and tracts for the people. Although a small
portion only of his works has come down to us, yet in them he uni-
formly bears testimony to the authenticity of the New Testament, as
we now have it; and he is the first writer who has given us a perfect
catalogue of those books which Christians unanimously (or at least
the greater part of them) have considered as the gen nine and divinely
inspired writings of the apostles. 4
GREGORY Bishop of Neo-Cs&sarea r> , and DIONY/SIUS Bishop of
Alexandria 6 , were pupils of Origen; so that their testimonies to the
New Testament, which are very numerous, are in fact but repeti-
tions of his. In the writings of CYPRIAN Bishop of Carthage, who
flourished a few years after Origen, and suffered martyrdom A. r>. 258,
we have most copious quotations from almost all the books of the
New Testament. 7
Further, during the first thirty years of the third century, there
are extant fragments of several writers, in all of which there is some
reference to the books of the New Testament. Thus CAIUS, sur-
extriucts from their testimonies to the New Testament, arc collected and given at length
by Dr, Lardner. (Works, vol. Hi. 8vo. or vol. ii. Uto.)
I Lardnor, 8vo, vol. iii, pp. S8G 303, j 4to, vol ii. pp. 88 }8*
8 Eusebius, Hist, ftccl. lib, vi. c. 19.
See Vol. II. Parti. Chap. II. Sect. II, L 4. infra.
4 Lardner, 8vo. voLii. pp. 442 544. ; 4to. vol. i. pp. 519-* 575*
& Ibid. 8vo. vol. iii, pp. 2557. ; 4to. vol. i. pp. 591GQ8.
Ibid. 8vo. vol. iii. pp. 57 135?. ; 4to, vol, i. pp< 6"Q9 650. ,
? Ibid. Svo, vol. iii* pp. 138183. j 4to. vol, ii, pp. 330.
Sect. II.] Of the New Testament. 79
named Romanus, who was a presbyter of the church of Rome 1 9 quotes
all the epistles of Saint Paul as his genuine productions, except the
Epistle to the Hebrews, which he has omitted to enumerate among
the rest. HIPPOLYTUS PORTUENSIS also has several references to
most of the books of the New Testament. 2 AMMONIUS composed a
Harmony of the Four Gospels y , and JULIUS AFRICANUS endeavoured
to remove the apparent contradictions in the genealogy of Jesus
Christ as delivered by the evangelists Matthew and Luke. 4
From the third century we now ascend to the seco?id, in which
flourished TEHTULLIAN, a presbyter of the church of Carthage, who
was born in the year 160 and died about the year 220. He became
a Montanist about the year 200 ; and Christian writers have com-
monly distinguished between what he wrote before that period, and
what he published afterwards. His testimony, however, to the au-
thority of the canonical Scriptures, both before and after he embraced
the tenets of Montanus, is exactly the same- He uniformly recog-
nises the four Gospels, as written by the evangelists to whom we
ascribe them ; distinguishing Matthew and John as apostles, and
Mark and Luke as apostolical men ; and asserting the authority of
their writings as inspired books, acknowledged by the Christian
church from their original date. His works are filled with quota-
tions by name, and with long extracts from all the writings of the
New Testament, except the Epistle of James, the second Epistle of
Peter, and the second and third Epistles of John. But if an author
does not profess to give a complete catalogue of the books of the
New Testament, his mere silence in regard to any book is no argu-
ment against it. Dr. Lardner has observed, that the quotations from
the small volume of the New Testament, by Tertullian, are both
longer and more numerous than the quotations are from all the
works of Cicero, in writers of all characters, for several ages. Further,
TertulHnii has expressly affirmed that, when he wrote, the Christian
Scriptures were open to the inspection of all the world, both Chris-
tians and heathens, without exception. And it also appears, that in
his time there was already a Latin version of some part of the New
Testament, if not of the whole of it: for, at least in one instance, he
appeals from the language of such version to the authority of the au-
thentic copies iu Greek. 3
Contemporary with Tertullian was CLEMENT of Alexandria, who
gives an account of the order in which the four Gospels were written,
and quotes almost all the books of the New Testament, so often by
name, and so amply, that to extract his citations would fill a large
portion of this volume. As he was the preceptor of Origen, and
i K.usi'biuH, Hist, Keel, lib.vi. c. 20. Lardncr, 8vo. vol.ii. pp.372 379.; 4 to. vol. i.
pp 4HI 1K4.
JUwtxior, Hvo, vol. ii. pp. 397413 ; 4 to. vol. i. pp. 495503.
9 Ibid, Hvo. vol. ii. pp. 413 430.; 4 to. vol. i. pp. 503 513.
4 JCuscbiuH, Hitt. Keel. lib. i. c. 7. Lardner, 8vo. vol.ii. pp.431 441.; 4to. vol.!,
,
* Sdumus plane notn sic cast* in Gr&co aitifienHco* Tertullian deMonog, c. 11. Lara-
nw, vo. vol. ii. pp. ^50 287. ; 4 to. vol.i. pp. 416436. Sir H. M. WeHwood's 0is.
eottftca on tho Evidences of the Jewish and Christian Revelation, pp, 230 #32.
80 On the Genuineness and Authenticity [Oh. II.
travelled in quest of authentic information, and did not give his as-
sent to the Scriptures until he had accurately examined them, his
testimony to their authenticity possesses the greater weight. 1
THEOPHILUS Bishop of Antioch, A.D. 181, in his three books to
Autolycus, could only mention the Scriptures occasionally, from the
particular object he had in view : but he has evident allusions to the
Gospels of Matthew and John, the Epistle to the Romans, and the
first Epistle to Timothy. 2
ATHENAGOUAS, a philosopher and a native of Athens, who flou-
rished about the year 180, is the most polished and elegant author
of Christian antiquity. In his Apology for the Christians, presented
to the emperor Marcus Antoninus, and in his Treatise on the Re-
surrection of the Dead, he has indisputably quoted the Gospels of
Matthew and John, the Epistles to the Romans, and the two Epistles
to the Corinthians. *
Prior to these writers was IREN.EUS, who succeeded the martyr
Pothinus, in the bishopric of Lyons about the year 170, or perhaps
a few years later. His testimony to the genuineness and authenticity
of the New Testament is the more important and valuable, because
he was a disciple of Polycarp, who was a disciple of St. John, and
had also conversed with many others who had been instructed by the
apostles and immediate disciples of Jesus Christ. Though he wrote
many works, his five books against heresies are all that remain : in
these he has shown himself to be well acquainted with heathen au-
thors, and the absurd and intricate notions of the heretics, as well as
with the Scriptures of the Old and New Testament. Though he has
no where given us a professed catalogue of the books of the New-
Testament, we learn from his treatise that he received as authentic
and canonical Scriptures, and ascribed to the persons whose names
they bear, the four Gospels (the authors of which he describes, and
the occasions on which they were written), the Acts of the Apostles,
the Epistle to the Romans, the Epistles to the Galatians, Ephesiuns,
Philippians, and Colossians, the first and second Epistles to the
Thessalowians, the two Epistles to Timothy, the Epistle to Titus (all
which Epistles he has repeatedly ascribed to Paul), the two Epistles
of Peter, and the first and second Epistles of John. Iretiaeus has
alluded to the Epistle to the Hebrews, but he is silent concerning the
question, whether that Epistle was written by Paul. We are not,
however, as Bishop Marsh has well observed, to attach to his silence
more importance than it deserves. " Iremuus, though bora a Greek,
was- transplanted to the Latin church, which then rejected ih<* Epistle
to the Hebrews. If therefore he had quoted it as authority in con-
troversial writings, he would have afforded his adversaries this ready
answer, that he produced as authority what was not allowed by his
own church. And, since he has no where asserted, that Saiat Paul
was not the author of that Epistle, his mere silence argues rather the
custom of the Latin church (us it is termed by Jerome), than the
i Lardner, 8vo. vol. U. pp. aOf> 243. ; 4to. vol. i, pp. 392- 4 1&
** Jbid. 8vo, vol.ii. pp. 1901202. j 4to. vol. I. pp. 083 3Hf>.
Ibid. 8vo. vol. ii, pp. 180187,5 4lo. vol. i. pp. 377381,
Sect. II. OfiJic New Testament. 81
opinion of Irenacus himself." l He has quoted the Epistle of James
once, and to the book of Revelation his testimony is clear and posi-
tive : he has not only cited it very often, but has expressly ascribed
it to the apostle John, and has distinctly spoken of the exact and an-
tient copies of this book, as being confirmed by the agreeing testi-
mony of those who had personally conversed 'with John himself*
In short, we have the testimony of Irenseus, in one form or other,
to every one of the books of the New Testament, except the Epistle
of Philemon, the third Epistle of John, and the Epistle of Judc;
which, as they contain no point of doctrine, could not afford any
matter for quotations in the particular controversies in which Irenseus
was engaged, whose writings (it must be recollected) were wholly
controversial*
^ Considering the age in which he lived, and his access to the ori-
ginal sources of information, the testimony of Ircurcus to the genuine-
ness and authenticity of the New Testament, gives to sucli of his
writings as arc extant a perpetual interest and value in the Christian
church ; for his " quotations are so numerous, and many of them
arc so long, as to nflbrd undoubted evidence that the books of the
New Testament, which were known to the disciples of Polycarp, are
the sawe books \\hich have descended to the present age." In ad-
dition to the preceding remarks it may be stated, that Irenocus men-
tions " the Cod,* of the New Testament as tor// as Hie Old" and calls
the one as well as the other, " the Oracles of God > and Writings
dictated Inj his Word cmd fyriril" -
About the year J 70, during the reign of Marcus Antoninus, the
Christians in Gaul siuTercd a terrible persecution, particularly at
Vieime and Lyons, whence they sent an affecting narrative to their
brethren in Asia. In tins epistle, of which Eusebius has preserved
the greater part, there are exact references to the Gospels of Luke
and John, the Acts of the Apostles, the Epistles to the Romans*
Kphesians, Philippines, 1 Timothy, 1 Peter, 1 John, and the Reve-
lation of St. John.** In this persecution, Pothinus, Bishop of Lyons,
the predecessor of Ircnams, was put to death.
At this time also nourished MKLITO, Bishop of Sard is, in Lydia,
whom some writers have conjectured (but without any authority
from Christian antiquity) to be the angel of the church of Sardis, to
whom the epistle is directed in Rev. iiu I 6. He appears to have
boon a voluminous writer, as the titles of thirteen treatises of his have
been transmitted to us, though none of them have reached our times,
except a few fragments preserved by Eusebius and Jerome. lie
(ravelled into the East, to ascertain the Jewish canon, and left a
catalogue of the books of the Old Testament From the language
citod from him with regard to the Old Testament, us distinguished
from the New, there is reason to conclude that there was then extant
* lip. Marsh's Lucfimw, partv. p. 41.
' * Ibid, part v. p*'lJ}. Lnrdner, 8vo. vol. H, pp.153 180. j 4to. vol. i. pp.tt<i;! #77,
Well wood's Discourse's, p. 2^7.
3 EuHcbinB, XJlsf, Keel, lib, v. c. 1 *J. Lanlner, 8vo, vul ii, pp. M 8 1/3:3. ; 4to,
vol. i. pp. 36*0 HC&
vou i. a
32 On the Genuineness and Authenticity [Ch. IT.
a volume or collection of books, called the Nen Testament,^ tt>ntain-
ing the writings of apostles ami apostolical men.^ One oi Melitos
treatises was a commentary on the Revelation of Saint John.
HEGISIPPUS, who was a converted Jew, was born in the beginning
of the second century, and, according to the Alexandrian Chronicle,
died in the reign of the emperor Commodus. He relates that, in bis
journey from Palestine to Rome, he conversed with many bishops,
all of whom held one and the same doctrine; and that " in every city
the same doctrine was taught, which the law and the prophets, and
the Lord teacheth;" in which passage, by ' the Lord? he must mean
the Scriptures of the New Testament, which he considered as Con-
taining the very doctrine taught and preached by Jesus Christ* 4
TATIAN flourished about the year 172; he was convorlecHrom
heathenism to Christianity by reading the books of the Old Testa-
ment, and by reflecting on the corruptions and absurdities of gentilism.
After the death of Justin Martyr, whose follower or pupil he is Haul
to have been, Tatian adopted various absurd and heretical tenets,
which are detailed by ecclesiastical historians. He composed a I lar-
mony of the Gospels, called AIA TESSAPflN, of the Jour; in which
he is charged with making alterations and omissions in such passages
of the Gospels as opposed his heretical tenets. The fragments of
this harmony, which have been preserved by Clement of Alexandria
who wrote against Tatian, prove that it was compiled from the same
gospels which we now have, and recognise as canonical.* The klein
" f> . 1 ^N 1 I .1 I jl__ 1 . j.4 1.1 1.. * ... /'l. l ,....
tity or
further
in the British Museum (Codex
linm, the object of which is to support a various reading by llui
authority of Tatian. 4 Eusebius's account of TATIAN'S I lannouy,
further proves that in the earliest times there were four (iospf!s 9
and only four, which were in esteem with the Christians. His ora-
tion or discourse against the Gentiles, which is said to have boon
the most useful of all his writings, contains several quotations from,
and allusions to, the Gospels. 5
JUSTIN, surnamed the MARTYR, from his having sealed with his
blood his confession of the truth of the Christian religion, was one
of the most learned fathers of the second century. IJe was born at
Sichem or Flavia Neapolis, a city of Samaria in Palestine, about the
year 89. He was converted to Christianity, A. D. 13.% flourished
Larducr, 8vo, vol. ii. pp. Mtf 148. ; 4to. vol. i. pp. iJSH, 359.
2 Ibid. 8vo. vol. ii. pp. 141 H5.; 4to. vol. i. pp. 5S-~,W*
3 Clement* Alexandiin. Stromnbi, lib. iii. e, 12, 13. Ephrem tlie Syrian w*U a
Commentary on Tatuin's work, which was known to the writers of the Sviiuu church;
one of whom, Diony&tu* Baisalibseus tells us from this commentary, that the diutosMthni
of Tatian was a harmony composed of our four Gospels. Theodore!, Bishop of Cyrus in
Syria in the fourth century, mentions the alterations and excisions made by Tutinn ; and
adds that he saw the work which in other respects was correct, generally used by the
orthodox tberaselvefy from whom he collected and took away two hundred copies, in order
to substitute for them others which had not been altered. Theodore*. Hit-ret. Fab. 1. K
c. 20. cited in CclleYier's Introduction au Nouv. Test. p. 2&
4 Celle*rier, Introd. uu Nouv. Test. p. *J;j.
& Eusebms, Hist* Eccl. lib. iv. c. S^;. Lardner, tfvo. vol. ii* pp. UJtf 1 10, j 'lt(.
vol. i. pp, 353 335.
Sect. II.] Of the New Testament. S3
chiefly from the year 140 and afterwards, and suffered martyrdom
in 164 or 167. He wrote several pieces, of which only his two
apologies for the Christians, one addressed to the emperor Titus
Antoninus Pius, and the other to the emperor Marcus Antoninus and
the senate and people of Rome (this last is not entire), and his Dia-
logue with Trypho the Jew, have been preserved. 1 From this dia-
logue we learn, that before his conversion, Justin had carefully stu-
died the Stoic, Pythagorean, and Platonic systems of philosophy ;
and that he embraced Christianity at last, as the only safe and use-
ful philosophy. The sincerity, learning, and antiquity of Justin,
therefore, constitute him a witness of the highest importance. He has
numerous quotations from, as well as allusions to, the four Gospels,
which he uniformly represents as containing the genuine and authen-
tic accounts of Jesus Christ and of his doctrine. He terms them,
* c Memoirs" or commentaries, " Memoirs of the Apostles" " Christ's
Memoirs" " Memoirs of the Apostles and their Companions, who have
written the history of all things concerning our Saviour Jesus Christ;"
by which, he evidently means the Gospels of Matthew and John, of
Mark and Luke. Further, in his first apology he tells us, that the
memoirs of the apostles and the writings of the prophets were read
and expounded in the Christian assemblies for public worship:
whence it is evident that the Gospels were at that time well known in
the world, and not designedly concealed from any one. The writings
of Justin also contain express references to, or quotations from, the
Acts of the Apostles, the Epistle to the Romans, the first Epistle to
the Corinthians, the Epistles to the Galatians, Ephesians, Philip-
pians, and Colossians, the second Epistle to the Thessalonians, the
Epistle of Peter, and the book of Revelation, which he expressly
says was written by "John one of the apostles of Christ " 2
Anterior to Justin, was PAPIAS, Bishop of Hierapolis in Asia,
whose public life is placed between the years 1 10 and 1 16. He was
well acquainted with Polycarp and John the presbyter or elder, both
of them apostolical men, if not with the apostle John himself; conse-
quently he had access to the best sources of information. He bears
express testimony to the Gospels of Matthew and Mark, which he
ascribes to those evangelists; lie has also quoted the first Epistle of
Peter and the first Epistle of John, and alludes to the Acts of the
Apostles, as well as to the book of Revelation.
We have now traced the external evidence for the genuineness and
authenticity of the New Testament, from the present time backward
to the second century, without the aid of the apostolic fathers, (that
is, of those who wore the immediate contemporaries or disciples, ac-
quaintances or successors of the apostles,) or of any other writers
whose testimony can in any way be questioned. " But though we
have sufficient proof, independently of the apostolic fathers, there is
no reason for our rejecting them altogether as useless. When the
1 Lardnor, 8vo, vol. II pp. litf 129. ; 4to, voJ.i. pp. 341 849.
2 Ibid. 8vo. vol. ii. pp, H5 129,; 4to. vol. i. pp. 341349. M. Vernct has written
a very intwesting account of Justin's conversion to Christianity, and of his services in its
behalf, Soo his Twitd dela VtfriUj do la Religion Chr&ionnu, toin. x. pp. 15-1180*
Cr 2
86 On llie Genuineness and Authenticity [Ch. II.
tyrdom A,D. 107, or, according to some accounts, A.D. 116. If (as
some have supposed) he was not one of the little children whom Jesus
toot up in his arms and blessed, it is certain that he conversed fa-
miliarly with the apostles j and was perfectly acquainted with their
doctrine. He has left several epistles that are still extant, in which
he has distinctly quoted the Gospels of Matthew and John, and has
cited or alluded to the Acts and most of the Epistles. *
5. POLYCARP was an immediate disciple of the Apostle John, by
whom he was also appointed Bishop of Smyrna. He had conversed
with many who had seen Jesus Christ, and is supposed to have been
the angel of the church of Smyrna, to whom the epistle in the Re-
velation is addressed. He suffered martyrdom about the year 166,
Of the various writings which he is recorded to have left, only one
epistle remains; and in this he has nearly forty allusions to the
different books of the New Testament. 2
On the preceding testimonies of the apostolic fathers, we may
remark, that, without any professed intention to ascertain the canon
of the New Testament, they " have most effectually ascertained it,
by their quotations from the several books which it contains, or by
their explicit references to them, as the authentic Scriptures received
and relied on as inspired oracles, by the whole Christian church.
They most frequently use the same words which are still read in
the New Testament ; and, even when they appear to have quoted
from memory, without intending to confine themselves to the same
language, or to have merely referred to the Scriptures, without pro-
fessing to quote them, it is clear that they had precisely the same
texts in their view which are still found in the books of the New
Testament^ But, what is of chief importance on this subject, every
competent judge of their writings must perceive, on the one hand,
that, in all the questions which occurred to them, either in doctrine
or morals, they uniformly appealed to the same Scriptures which
are in our possession ; and, on the other hand, that they were uni-
versally accustomed to refer to all the books of the New Testament
containing what related to the subjects which they were led to dis-
cuss, without appearing to have intentionally omitted any of thenu
All the inspired books, or the same texts, are not quoted by every
writer; as the subject of the epistle to Philemon could not be as fre-
quently appealed to, as the doctrine of larger and more argumenta-
tive epistles. They had no intention to record the particulars of the
canon, either of the Old or of the New Testament, not having bceu
sufficiently aware of the importance of their testimony to succeeding
ages; though the facts which they have furnished to establish it, in-
cidentally or occasionally introduced in their writings, are not oil this
account less intelligible or important, but on the contrary, derive a
great part of their weight and value from this circumstance. There
PP ' 11 ~* 2 ' Lar<W ' r ' 8v ' voh fi ' I)P ' 65 ~ 85 ' ' 4l * vo1 ' 1*
in C'ote-
Icrso]T , ,
Icnus, voU, pp. 18GZ80. and m tlio entire Latin epistle in tin. 11),), jyj
8vo. vol, 11. pp. 80.-10Q. ; 4to, vol. i. pp 325m
Sect. II.] Of the New Testament. 87
is scarcely a book of the New Testament, which one or other of the
apostolical fathers has not either quoted or referred to ; and their
united and unintentional testimony, given in this form, is certainly
more decisive of the original authority assigned to the Scriptures re-
ferred to, than a precise list of them, or a professed dissertation from
any individual to prove their authenticity, would have been. They
uniformly quote and allude to them, with the respect and reverence
due to inspired writings : and they describe them as c Scriptures/
as c Sacred Scriptures/ and as * the Oracles of the Lord.' There
is indeed good reason to conclude, not only from the multiplicity of
references, but from the language employed by the apostolical fathers
in making their quotations, that the books of the New Testament
were not only generally received, and in common use in the Chris-
tian churches, but that at least the greater part of them had been
collected and circulated in one volume before the end of the first, or
in the very beginning of the second century." l This fact may be
fairly deduced from the language of Ignatius, Bishop ofAntiochj
who says in substance, ( that in order to understand the will of
.God, he fled to the gospels, which he believed no less than if Christ
in the flesh had been speaking to him ; and to the writings of the
apostles, whom he esteemed as the presbytery of the whole Christian
church.' 3 The gospels and ilie apostles, in the plural, suppose that
the writings referred to had been collected, and were read together." 3
Lastly, we have evidence that some part of the New Testament
was cited lij contemporary apostles themselves.
Thus, Paul has the following sentence in iTirn. v.18. The
labourer is worthy of his reward, which occurs only in Saint Luke's
Gospel (x. 7.), whence we conclude that this was extant at the time
Saint Paul wrote his epistle to Timothy. And James (ii. 8.)
evidently refers to Matt xxii. 39., when he says: If ye fulfil the
royal law according to the Scripture, " Thou shalt love thy neigh-
bour as thyself," ye do well. Other instances might be adduced,
if necessary. In further illustration of this testimony it may be ob-
served, that as the apostles enjoyed miraculous gifts, particularly the
gift of discerning spirits, they very early acknowledged the inspiration
of one another's writings, and considered them on the same footing
with the Scriptures of the Old Testament. Thus Peter, speaking
of Paul's epistles, says (2 Pet. iii. 16.}, that the " unteachable and
unstable west them, as they also do the OTHER SCRIPTURES, .unto their
cum destruction"
In reviewing the body of evidence that has now been stated, it is
a consideration of great importance, that the witnesses lived at dif-
ferent times, and in countries widely remote from one another;
Clement flourished at Rome, Ignatius at Antioch, Polycarp at
1 Sir H. 3Vt. Wellwood's Discourses on the Evidence of the Jewish and Christian Re-
vel aliens, pp. 2 1 5 2 17. ,
2 This is the paraphrase of Le Clere, and gives, I am pcr&uancd, the true meaning of
Ignatius. The words of Ignatius are these: " Fleeing to the gospels, as the flush of Jesus,
and to the apohtle-s as the preshytcry of the church." Kpist. ad l s hiladqh. Sect v.
a JLid, p. yitf.
#8 On the Genuineness and Authenticity [Ch. II.
Smyrna, Justin Martyr in Syria, Irenseus in France, Athenagoras
at Athens, Theophilus at Antioch, Clement and Ongen at Alex-
andria, Tertullian at Carthage, and Augustine at Hippo, both 111
Africa, and, to mention no more, Eusebius at Crcsnrea.^ Philosophers,
rhetoricians, and divines, men of acnteness and learning, all concur
to prove that the books of the New Testament were equally well
known in distant countries, and received as authentic, by men who
had no intercourse with one another.
But the evidence for the authenticity of the New Testament^ to
be derived from the HERETICAL WRITERS of the first three centuries,
is still more important than even that of the orthodox fathers. It
was the practice of the former, not only to falsify or misrepresent
particular passages, but to erase such as were not reconcileable with
their peculiar tenets. Now this very circumstance, as Michaclis l
most forcibly observes, is a positive proof that they considered^ the
New Testament to be a genuine work of the apostles. They might
deny an apostle to be an infallible teacher, and therefore banish his
writings from the sacred canon ; but they no where contend that the
apostle is not the author of the book or books which bear his name.
Thus CERINTHUS (who was contemporary with the apostle John)
maintained the necessity of circumcision, and the observance of the
Mosaic law : and because Paul delivered a contrary doctrine in his
epistles, which are cited, Cerinthns and his followers denied that he
was a divine apostle. Paul's epistles therefore the very same that
we now have were extant in the first century, and were acknow-
ledged to be his by the Ccrinlhians. And as this sect received and
approved the gospel of Matthew, because it did not contradict their
tenets, it is consequently evident that his gospel was likewise exluiit
in the first century. 2
Again, in the same age, the EBIONITES rejected all the epistles of
Paul, and called him an apostate, because he departed from the
Levitical law; and they adopted the gospel of Matthew, which how-
ever they corrupted by various alterations and additions. This proves
that Matthew's gospel was then published, and that Paul's epistles
were then known.
In the following century, the Basilidians, Valentinians, and other
heretics, who altered or rejected various parts of the New Testa-
ment, in order to accommodate them to their respective tenets, arts
satisfactory testimony to the genuineness of such books as they have
quoted or alluded to. But, among the heretics who erased and al-
tered passages of Scripture, to make it agree with their doctrines,,
we may especially instance MARCION, who" flourished in the begin-
ning of the second century. He lived therefore in an ago, when he
could easily have discovered if the writings of the New Testament,
had bceiHorgcd; and as he was greatly incensed ngaiast the ortho-
dox Christians, who had excommunicated him, if such u forgery
1 Introduction to the NVw Testament, vol. \. p. 55.
* For an account of the Ceiintliinns, sec Kusi'lmm, IFisf. JOcol. lib. Hi. <. il'i. r,;ir,l.
m-i's Woiks, *:vo. vol. ix. pp. JJIO !J;j(). ; 4 to. vol. iv. pp. /I<H 57 J.
J JEu',dmi^ Eccl. IIi',1. lib. ni. c. i>7. Midmdi,, vol. i. p. JJ7.
Sect. II.] Of the JNTrtw Testament. 89
had been committed, most unquestionably he would not have failed
to make a discovery that would have afforded him the most ample
means of triumph. He had likewise the experience derived from an
acquaintance with foreign countries, having travelled from Sinope,
his native place, to Rome (where he afterwards resided), in order to
procure a repeal of the sentence of excommunication that had been
denounced against him. But, throughout the vast intermediate
country between those two places, he was unable to discover the
smallest trace of the New Testament being a forgery, Thus frus-
trated, he affirmed that the gospel of Matthew, the epistle to the
Hebrews, with those of Peter and James, as well as the Old Testa-
ment in general, were writings, not for Christians, but for Jews. He
published a new edition of the gospel of Luke, and the first ten
epistles of Paul, in which Epiphanius has charged him with altering
every passage that contradicted his own opinions : but, as many of
these are what modern critics call various readings, this assertion of
Epiphanius must be received with caution. The conduct of Mar-
cion, however, proves that the above-mentioned books of the New
Testament did then exist, and were acknowledged to be the works
of the authors whose names they bear. The tebtimony to be drawn
from this view of the subject, in favour of the books of the New
Testament, is very strong. In consequence of Marcion's rejecting
some books entirety, and mutilating others, the antient Christians
were led to examine into the evidence for these sacred writings, and
to collate copies of them, and on this account to speak very fre-
quently in their works, as well of whole books as of particular pas-
sages ; and thus we, who live in a later age, are enabled to authen-
ticate these books, and to arrive at the genuine reading of many
texts, in a better manner than we otherwise could have clone* 1
It were easy to adduce other instances from the antient heretics,
if the preceding were insufficient; we therefore conclude this head
of evidence with the following summary of the learned and accurate
Dr. Lardner-: " Noetus," says he, " Paul of Samosata, Sa-
bellius, Marcellus, Phothws, the Novations, Donati&ts, Manicheans,
Priscillianists, besides Artemon, the Audians, the Avians 3 * and divers
others, all received most, or all of the same books of the New
Testament which the Catholics received ; and agreed in the same
respect for them, as being written by apostles, or their disciples and
companions."
We now come to the evidence of JEWISH and HEATHEN ADVER-
SATUES iu favour of the authenticity of the New Testament, which is
equally important with the testimonies of the antient heretics. As,
however, the testimonies of the Jewish writers apply as much to the
1 For an ample account of Marcion and his tenets, see Dr. Lardner's Hi&toiy of Here-
tics, clmp. 10* Works, Svo. vol.ix. pp. 358 415, ; 4lo. vol. iv. pp.58S 624. Mi-
chaelis, vol. i. pp. 57 39.
In the General Review of his Credibility of the Gospel History. Works, Svo. vol. v.
p. 349, ; 4to. vol. iii. p. 00'.
3 For accounts of these various sects, see their respective titles in the fifth Index to
Dr% LariUier's works*
90 On the Genuineness and Authenticity [Ch. IT.
credibility of the New Testament, as to its authenticity, and are
therefore noticed in the following chapter, we shall at present adduce
only the testimonies afforded by heathen adversaries of the first four
centuries : and it is worthy of remark, that, from a very early period
of Christianity, writers can be produced who considered the New
Testament as the work of the apostles and evangelists : and Chry-
sostom remarks, with equal force and justice 1 , that Celsus and Por-
phyry, two enemies of the Christian religion, are powerful witnesses
for the antiquity of the New Testament, since they could not have
argued against the tenets of the Gospel, if it had not existed in that
early period.
1. CELSUS, an Epicurean philosopher, who flourished towards
the close of the second century, wrote a work against Christianity,
entitled AAIJ&JC Aoyor, the greater part of which has been preserved
to the present time by Origen, in his reply to it. In this treatise,
which is written under the assumed character of a Jew, Celsus not
only mentions by name, but also quotes passages from the books of
the New Testament, so that it is certain we have the identical books
to which he referred. Thus, " the miraculous conception is men-
tioned with a view of accusing the Virgin Mary of adultery 2 : we
also recognise Joseph's intention of putting her away 3 , and the con-
sequent appearance of the angel, warning him in a dream to take her
as his wife 4 : we meet with a reference to the star that was seen
at liis birth, and the adoration paid to the new-born Saviour by the
Magi at Bethlehem 5 : the murder of the infants by Herod 6 , in
consequence of his being deceived by the wise men, is noticed, as
also the re-appearance of the angel to Joseph 7 , and his consequent
flight into Egypt. 8 Here then are references to all the facts of our
Saviour's birth. Again, we are informed of the descent of the Spirit
in the form of a dove , and the voice from heaven at the baptism
of our Saviour in Jordan 10 ; we hear also of the temptation in the
wilderness n ; we are told, that Christ was constantly attended by
a certain number of disciples, though the number is not correct 12 :
there is an allusion to our Saviour's conversation with, the woman
of Samaria at the well 13 ; and a reference less distinct to the at-
tempt of the people of Nazareth to throw him down the rock, on
which their city was built u : here, therefore, is ample testimony
to his baptism* and the facts immediately following it, Celsus also
pretends, as Origen informs us, to believe the miracles of Christ ;
and those of healing the sick, feeding five thousand men, and rais-
ing the dead, are expressly mentioned, though they are attributed
to magical influence. 25 Several passages also in our Saviour's ser-
1 In his sixth homily on 1 Cor. (Op. torn. x. p. 4 7.) Michael ii., vol. j. p. 39. Lard-
fcer, 8vo. vol. via. p. 7. ; 4to. vol. iv. p. 1 H,
2 Ongen contra Cel&um, 4to. Cautebiigia?, 1G77* lib. i. p 2
s Lib. i ; p. 22. 4 Llb . v< , c, C)6t ' - 5 j-
nn* , t P -' t *'- P' 22 - SO - 9 Wbf. p. 31.
p. 305. n Lib. vi. p. 300. u Lib. i. 47 *
13 Origen contra Cclsum, lib, i. p. 55.
14 Lib - vi. p. 298. is Libi i )t 5i3f
Sect. II.] Of tJie New Testament. 91
mon on the Mount, are quoted verbatim a ; and his predictions re-
lating to his sufferings, death, and resurrection are recorded.' 2 Nor
are the closing scenes of our blessed Lord's ministry noticed with
less exactness. We meet with the treachery of Judas, and Peter's
denial of his master 3 ; we are informed that Christ was bound, in-
sulted 4 , beaten with rods and crucified 5 ; we read of the gall,
which was given him to eat, and the vinegar to drink 6 ; and we are
insulted with an unfeeling jest upon the blood and water, that flowed
from our dying Redeemer's side. 7 This writer mentions also some
words, which were uttered by Christ upon the Cross, and alludes
to the earthquake and darkness, that immediately followed thecr u-
cifixion. 8 There is also mention made of the appearance of the
angels at the sepulchre 9 , and of the manifestation of Christ to Mary
Magdalen 10 , and the disciples 11 , after his resurrection. Such are
many of the facts, and more might have been recited, relating to
the ministry and life of our Saviour, and preserved in the remaining
part of the work of the author before us. And who is this author ?
He was an infidel writer, and one of the greatest enemies with whom
Christianity ever had to contend. Now testimony such as the above
to the facts recorded in the New Testament, would be strong proof
of the truth of the gospel, even if recorded by a friend to the cause,
or, at least, if recorded by an indifferent writer. But when it comes
from the pen of a professed enemy to our religion, who, as such,
would have denied the facts, had there been any room for so doing,
the force of it is almost irresistible. For Celsus never once hints,
that the history itself is false, but endeavours from the facts them-
selves to disprove the credibility of the gospel. And the value of
this testimony is infinitely increased by taking into the account the
time at which the writer lived, which was but little more than a cen-
tury after the very period at which the events themselves happened*
He had, therefore, ample means of satisfying himself of the truth of
the facts on which he comments ; and it is not easily credible, that
he would have neglected those means, since the very circumstance
alone of a falsity in the narrative would at once invalidate the tes-
timony of the evangelists, and thus overthrow the religion which
that testimony has established." J2 It is also worthy of remark,
that in no one instance throughout his memorable attack upon
Christianity, did Celsus question the Gospels as books of history J
on the contrary, he admitted most of the facts related in them ,* ancl
he has borne testimony to the persecutions suffered by the Christians
for their faith. He accuses the Christians of altering the Gospels,?
which refers to the alterations made by the Marcionites, Valentinians^
* Particularly the comparison of the lilies of the field, lib. vii. p. 343. ; the precept, if
thy enemy smite thee on one cheek, to turn to him the other, lib. vii. p. &70, ; and the
impossibility of serving two masters, lib. viii. p 386. The simile of a camel passing
through the eye of a needle is also noticed, lib. vi. p. 286.
* Lib.ii. p. 67. 93- 3 Lib. ii. p. 7. 4 Lib. vi. p. 282, 5 Lib. ii. p. 79. 81*
<5 Lib. iv. p. 174. lib. ii. p. 82. 7 Lib, ii. p. 82. 8 Lib. ii. p. 94.
& Lib. !i. p. 266. l Lib. ii. p. 94. u Lib. ii. p. 104.
** Trollope*$ Hulsean Prize Essay on the expedients to which the Gentile philosophers 1
resorted in opposing the progress of the Gospel, 8vo. pp. 29 02. London,
92 On the Genuineness and Authenticity [Ch. IT.
and other heretics ; and it is very material to remark, that this acute
adversary of Christianity professed to draw his arguments from the
writings received by its professors, especially the four Gospels, and
that hi 710 one instance did he derive any of his objections from spu-
rious writings. 1
2. The testimony of PORPHYRY is still more important than that
of Celsus. He was born A, D. 233, of Tyrian origin ; but, unhappily
for the present age, the mistaken zeal of Constantine and other
Christian emperors, in causing his writings against Christianity to
be destroyed, has deprived us of the opportunity of knowing the full
extent of his objections against the Christian faith. It is, says
Michaelis, universally allowed that Porphyry is the most sensible as
well as severe adversary of the Christian religion that antiquity can
produce. He was versed not only in political, but also in philoso-
phical history, as appears from his lives of the philosophers. His
acquaintance with the Christians was not confined to a single
country, but he had conversed with them in Tyre, in Sicily, and in
Rome : his residence in Basan afforded him the best opportunity of
a strict intercourse with the Nazarenes, who adopted only the He-
brew Gospel of Saint Matthew ; and his thirst for philosophical in-
quiry must have induced him to examine the cause of their rejecting
the other writings of the New Testament, whether it was that they
considered them as spurious, or that, like the Ebionites, they re-
garded them as a genuine work of the apostles, though not divinely
Inspired. Enabled by his birth to study the Syriac as well as the
Greek authors, he was, of all the adversaries of the Christian religion,
the best qualified for inquiring into the authenticity of the sacred
writings. He possessed, therefore, every advantage which natural
abilities or political situation could afford, to discover whether the
Aew Testament was a genuine work of the apostles and evangelists,
or whether it was imposed upon the world after the decease of its
pretended authors. But no trace of this suspicion is any where to
be found, nor did it ever occur to Porphyry, to suppose that it was
spurious. The prophecy of Daniel he made no scruple to pronounce
a iorgery, and written after the time of Antiochus Epmhanes : his
critical penetration enabled him to discover the perfect coincidence
between the predictions and the events ; and, denying divine inspir-
ation, he found no other means of solving the problem. In support
oi this hypothesis, he uses an argument which is an equal proof of
his earning and sagacity, though his objection does not affect the
authority of the prophet; viz. from a Greek paronomasia, or play ou
woras, which he discover! in the history of Daniel a K! sSn
he concludes the book to have been written originally in Greek an
afterwards translated into Hebrew^ Is it credMe, L , th
3tion i s can
^^^
>xu. iv. *, ai. IK" objection above uulitul
Sect. II.] Of the New Testament. 93
gacious an inquirer could have failed to have discovered a forgery
with respect to the New Testament, had a forgery existed a dis-
covery which would have given him the compleiest triumph, by
striking at once a mortal blow at the religion which he attempted to
destroy ? So far, however, is this from being the case, that Porphyry
not only did not deny the truth of the Gospel history, but actually
considered the miracles of Jesus Christ as real facts. 1 The writings
of the antient Christians, who answered his objections, likewise afford
general evidence, that Porphyry made numerous observations on the
Scriptures.
3. One hundred years after Porphyry, flourished the emperor
JULIAN (A. B. 331 363), surnamed the Apostate, from his renuncia-
tion of Christianity after he mounted the imperial throne. Though
he resorted to the most artful political means for undermining Chris-
tianity, yet, as a writer against it, he was 'every way inferior to
Porphyry. From various extracts of his work against the Christians,
transcribed by Jerome and Cyril, it is evident that he did not deny
the truth of the Gospel history, as a history, though he denied the
deity of Jesus Christ asserted in the writings of the evangelists ; he
acknowledged the principal facts in the Gospels, as well as the mi-
racles of our Saviour and his apostles. Referring to the difference
between the genealogies recorded by Matthew and Luke, he noticed
them by name, and recited the sayings of Christ in the very words
of the evangelists : he also bore testimony to the Gospel of John being
composed later than the other evangelists, and at a time when great
numbers were converted to the Christian faith, both in Italy and
Greece: and alluded oftener than once to facts recorded in the Acts
of the Apostles. 2 By thus quoting the four Gospels and Acts of the
Apostles, and by quoting no other books, Julian shows that these
were the only historical books received by the Christians as of au-
thority, and as containing authentic memoirs of Jesus Christ and his
apostles, together with the doctrines taught by them. But Julian's
testimony does something more than represent the judgment of the
Christian church in his time. It discovers also his own. He him-
self expressly states the early date of these records : he calls them by
the names which they now bear. He all along supposes, he no
where attempts to question their genuineness or authenticity ; nor
docs he give even the slighest intimation that he suspected the whole
or any part of them to be forgeries.
drawn from the story of Susanna, Bishop Marsh very justly remarks, does not affect that
prophet's authority, because it relates to a part that is acknowledged to be spurious, or at
least never existed in Hebrew ; and is for that reason separated from the prophecy of
Daniel in the modern editions of the Scptuagint, though, in the Greek manuscripts and
the Romish editions of the Latin Bible, it forms part of the book of Daniel. Ibid, p. 368.
Dr. Lordncr has given an ample account of Porphyry. (Works, 8vo. vol. viii. pp. 176
248. ; 4lo. vol. iv. pp. 209250.)
11 See this proved in Dr. Macknight's Truth of the Gospel History, pp. 318. 328.
335. 337.
% See an ample account of Julian and his writings in Dr. Lardncr's Works, 8vo.
vol. viii. pp, 35G 425. ; 4to. vol. iv. pp. 31 1 350. Dr. Mackmght has also given an
abstract, loss copious than Dr. Lardner's, of Julian's objections, in his *' Truth of the
Gospel History," pp. 320, 321. 329. 336, 337.
94 On the Genuineness and Authenticity [Ch, II.
It is true that towards the end of the second or in the third cen-
tury of the Christian sera, certain pieces were published, which were
written by heretics, or false teachers, in order to support their
errors: but so far is this fact from concluding against the genuine-
ness and authenticity of the books of the New Testament, that it
shows the difference between them and these apocryphal writings,
in the clearest possible manner. For, what reception was given to
these forged productions? They succeeded only among sects whose
interest it was to defend them as genuine and authentic : or if they
sometimes surprised the simplicity of Christian believers, these soon
recovered from the imposition. Besides, these pretended sacred
books had nothing apostolic in their character. Their origin was
obscure, and their publication modern ; and the doctrine they pro-
fessed to support was different from that of the apostles. Indeed, a
design to support some doctrine or practice, or to obviate some
heresy, *Jrich arose subsequently to the apostolic age, is apparent
throughout Trifling and impertinent circumstances are also de-
tailed with minuteness; useless and improbable miracles are intro-
duced, the fabulous structure of which caused the fraud to be soon
detected. Further, in these forged writings there is a studied imit-
ation of various passages in the genuine Scriptures, both to conceal
the style, and to allure readers; at the same time that the former
betray a poverty of style and barrenness of invention, glossing over
the want of incident by sophistical declamation. Kn&wn historical facts
are contradicted: the pretended authoiVnames are officiously intruded;
and actions utterly unworthy of the character of a person divinely com-
missioned to instruct and reform mankind, are ascribed to Jesus. 1
The preceding argument in favour of the books of the New Tes-
tament, drawn from the notice taken of their contents by the early
writers against the Christian religion, is very considerable. For, in
the first place, it proves that the accounts which the Christians then
had, were the accounts which we have ncnv s and that our present
Scriptures were theirs. It proves, moreover, that neither Celsus in
the second, Porphyry in the third, nor Julian in the fourth century,
suspected the authenticity of these books, or ever insinuated that
Christians were mistaken in the authors, to whom they ascribe them.
Not one of them expressed an opinion upon this subject, which was
different from that held by the Christians. " And when we consider
how much it would have availed them to have cast a doubt upon this
point, if they could; and how ready they showed themselves to bo
to take every advantage in their power; and that they were all men
of learning and inquiry ; their concession, or rather their suffrage
upon the subject, is extremely valuable." 2
> The argument above briefly touched upon, is Fully illustrated, with great ability and
research, by the Rev. Dr. Maltby, in his Illustrations of the Truth of the Chmtian Re-
fe tTtlfis7oLeX a L U St. I C r nt f ^ aP CryPlial b kS ' ** itt to A -
a Paley's Evidences, vol. j. p. 87. Notwithstanding the mass of positive evidence
exhibited m the preceding pages, it has been lately affined by an opposer of "1^1,!
tures, that the exiles contained in the New Testament were not wiitten till he second
century and that the canon of the New Testament was not settled till the council of
Sect. II.] Of the Ne*w Testament. 95
Another important external or historical evidence for the genuine-
ness and antiquity of the New Testament, is offered in the ANTIENT
VERSIONS of it, which are still entirely or partially extant in other
languages. Some of these, as the Syriac, and several Latin versions,
were made so early as the close of the first, or at the commencement
of the second century. Now the New Testament must necessarily
have existed previously to the making of those versions : and a book,
which was so early and so universally read throughout the East in
the Syriac, and throughout Europe and Africa in the Latin trans-
lation, must be able to lay claim to a high antiquity; while the cor-
respondence of those versions with our copies of the original attests
their genuineness and authenticity.
3. We now come to the INTERNAL EVIDENCE, or that which arises
out of an examination of the books of the New Testament; and this
branch of testimony will be found equally strong and convincing
with the preceding. It may be comprised under three particulars,
viz. the character of the writers, the language and style of the New
Testament, and the circumstantiality of the narrative, together with
the coincidence of the accounts there delivered with the history of
those times.
[L] FIRST, The Writers of the New Testament arc said to have been
Jews by birth, and, of the Jewish religion^ and also to liwve been imme-
diate witnesses of what they relate*
This is every where manifest from the mode of narrating their story
from their numerous allusions to the religious ceremonies of the Jews
from the universal prevalence of words, phrases, and thoughts derived
from the Old Testament from the variety of Hebraic words, construc-
tions, and phrases occurring in the Greek of the New Testament, all of
which betray an author to whom the Jewish mode of thinking was per-
fectly natural from the characters of time, place, persons, and things
evident in the New Testament, and particularly in theGospels and Acts :
all which are related with the confidence of men, who are convinced that
their readers already know that they themselves saw and experienced
every thing they record, and that their assertions may therefore be con-
sidered as proofs. In short, they relate, like men who wrote for readers
that were their contemporaries, and lived at the very time in which
their history happened, and who knew, or might easily have known, the
persons themselves. This is as evident as it is that the noble English
historian, who wrote an account of the troubles in the time of Charles L,
was himself concerned in those transactions.
[ii.] SECONDLY, The Language and Style of the New Testament
afford an indisputable proof of its authenticity.
(1.) The LANGUAGE is Greek, which was at that period (in the first
century of the Roman monarchy), and had been ever since the time
of Alexander the Great, a kind of universal language, just as the
French is at present. It was understood and spoken by Greeks, by
Romans, and by Jews. The greater part of the Christians also,
Nice ! ! Though the whole of it was referred to or cited by at least sixteen of the writers
above quoted, besides the testimonies of Celsus and Porphyry, all of whom jlou risked
btforc that council was held.
96 On the Genuineness and Authenticity [Ch. II.
especially those to whom the Epistles of the New Testament were
addressed, would not have comprehended them so universally in any
other language. At Corinth, Thessalonica, Colosse, and in Galatia,
scarcely was another language understood. Besides the Latin and
Aramaean, tongues, the Greek also was understood at Rome, and in
Palestine by the Jews.
The Greek in. which the New Testament is written is not pure and
elegant Greek, such as was written by Plato, Aristotle, or other eminent
Grecian authors : but it is Hebraic-Greek, that is, Greek intermixed with
many peculiarities exclusively belonging to the East Aramaean, i. e. the
Hebrew or Chaldee, and the West Aramaean or Syriac tongues, which
were at that time spoken in common life by the Jews of Palestine* In
short, it " is such a dialect as would be used by persons who weie
educated in a country where Chaldee or Syriac was spoken as the ver-
nacular tongue, but who also acquired a knowledge of Greek by frequent
intercourse t\ith strangers 1 :'* and it resembles pure classical Greek as
much probably as the French or German written or spoken by a native
Englishman, which must be constantly mixed with some anglicising, re-
sembles the languages of Dresden or of Paris. Now this is a very striking
mark of thc^ authenticity of these writings : for, if the New Testament
had been written in pure, elegant, and classical Greek, it would be evi-
dent that the writers were either native Greeks, or scholars who had
studied the Greek language, as the writings of Philo and Josephus ma-
nifestly indicate the scholar. But since we find the Greek of the New
Testament perpetually intermixed with oriental idioms, it is evident from
this circumstance that the writers were Jews by birth, and unlearned
men, in humble stations, who never sought to obtain an exemption from
the dialect they had once acquired. They were concerned with facts
and with doctrines : and if these were correctly stated, the purity of
their diction appeared to them a matter of no importance. It is true,
that one of them was a man of erudition, and moreover born at Tarsus.
But if Sk Paul was lorn at Tarsus, he was educated at Jerusalem ; and
Ins erudition was the erudition of a Jewish, not of a Grecian school.
" The language therefore of the Greek Testament is precisely such as
we might expect from the persons to whom the several parts of it arc
ascribed. But we may go still further, and assert, not only that the lan-
guage of die Greek Testament accords with the situation of the persons
to whom it is ascribed, but that it could not have been used by any per-
son or persons who were in a different situation from that of the apostles
and evangelists. It was necessary to have lived in the first century and
to have been educated in Judaea, or in Galilee, or in some adjacent conn-
Grel%^nT I T? T Wrke SUCh ? com P und language that of the
Uieek leatament. Unless some oriental dialect had been familiar to the
persons who wrote the several books of the New Tcstamen" y would
not have been able to write that particular kind of Greek, by wliiduhoso
books are distinguished from every classic author, NoT would ffi
Lmd of language have appeared in the several books of the New
gh the Wi ei ' S had lived in
g te W T ei ' S ad lived in Jud * a > u ^ss they had
1 Bp, Marsh's Lectures, part v. p. 8 1 ?.
Sect, II.] Of the New Testament. 97
fabrication attempted in the second century would have borne a different
character from that of writings composed in the same country before the
destruction of Jerusalem, And even if the dialect of a formeY age could
have been successfully imitated^ no inhabitant of Judaea in the second
century would have made the attempt. The Jetvs, who remained in that
country, will hardly be suspected oi such a fabrication. And the only
Christians who remained there in the second century were the Nazarenes
and the Ebionites. But the Nazarenes and the Ebionites used only one
Gospel, and that Gospel was in Hebrew. They will hardly be suspected
therefore of having forged Greek Gospels, Nor can they be suspected
of having forged Greek Epistles, especially as the Epistles of St. Paul
were rejected by the Ebionites, not indeed as spurious, but as containing
doctrines at variance with their peculiar tenets. But if Jud&a could not
have produced in the second century such writings as we find in the New
Testament, no other country could have produced them. For the Chris-
tians of the second century, who lived where Greek was the vernacular
language, though their dialect might differ from the dialect of Athens,
never used a dialect in which oriental phraseology was so mingled with
Greek words, as we find in the New Testament. The language there-
fore clearly shows, that it could not have been written in any other age
than in the first century, nor by any other persons, than by persons in
the situation oi the Apobtles and Evangelists/' 1
Nor is the argument for the authenticity of the New Testament, drawn
from the nature of the language in which it is written, at all affected by
the circumstance of the Gospel of Saint Matthew and the Epistle of
Saint Paul to the Hebrews having been originally written in Hebrew :
that is, according to the opinions of some learned men. " For," as it is
most forcibly urged by the learned prelate to whose researches this
section is deeply indebted, " if the arguments, which have been used in
regard to language, do not apply to them immediately, those arguments
apply to them indirectly^ and with no inconsiderable force. If those
arguments show that the Greek Gospel of Saint Matthew was written
before the destruction of Jerusalem, and that Gospel is a translation,
it follows a Jbrtiori, that the original was written before that period.
And if those arguments further show, that the Greek Gospel of Saint
Matthew was written by a person similarly situated with Saint Matthew,
we must conclude, either that the translation was made by Saint Matthew
himself (and there are instances of the same author writing the same
work in two different languages), or that the translator was so connected
with the author, as to give to the translation the value of an original.
The Hebrew Gospel of Saint Matthew was retained by^ the Hebrew
Christians of Palestine, and still existed, though with various interpola-
tions, in the fourth century. But the Greek Gospel was necessarily
adopted by the Greek Christians : it was so adopted from the earliest
ages ; and it is no less the Gospel of Saint Matthew, than the Gospel,
which Saint Matthew wrote in, Hebrew. Similar remarks apply to the
epistle which was written by Saint Paul to the Hebrews." 2
(2.) Let us now advert to the STYLE of the New Testament, consi-
dered as an evidence of its authpntk'ity.
This style or manner of writing manifestly shows that its authors were
1 Bp* Marsh's Lectures, part v. pp. 88 90. For an account of the peculiar structure?
of th Greek language of the New Testament, see Vol. II. Parti. Clup.I. Svct. II. UJ
2 Bp. Marsh's Lectures, partv. p. 91.
VOL, I. H
98 On the Genuineness and Authenticity [Ch. II.
born and educated in the Jewish religion: for the use of words and
phrases is such, the allusions to the temple-worship, as well as to the
peculiar usages and sentiments of the Jews, are so perpetual, and^the
prevalence of the Old Testament phraseology (which is interwoven into
the body of the New Testament, rather than quoted by its writers) is so
great, as to prove beyond the possibility of contradiction, that the books
of the New Testament could be written by none but^ persons originally
Jews, and who were not superior in rank and education to those whose
names they bear. Thus, the style of the historical books, particularly of
the Gospels, is totally devoid of ornament : it presents no beautiful tran-
sitions from one subject to another; the ear is not charmed with the
melody of harmonious periods ; the imagination is not fired with grand
epithets or pompous expressions. The bad taste of some readers is not
gratified by laboured antitheses, high sounding language, or false orna-
ment of any kind ; neither is the good taste of others pleased with terse
diction, brilliant expressions, or just metaphors. In short, the elegancies
of composition and style are not to be sought in the historical books of
the New Testament, in which "we find the simplicity of writers, who
were more intent upon things than upon words : we find men of plain
education, honestly relating what they knew, without attempting to adorn
their narratives by any elegance or grace of diction. And this is pre-
cisely the kind of writing, which we should expect from the persons
to whom those books are ascribed. In the Epistles of St, Paul we find a
totally different manner; but again it is precisely such as we should expect
from St. Paul. His arguments, though irresistible, are frequently devoid
of method ; in the strength of the reasoning the regularity of the form is
overlooked. The erudition there displayed is the erudition of a learned
Jew ; the argumentation there displayed, is the argumentation of a
Jewish convert to Christianity confuting his brethren on their own
ground. Who is there that does not recognise in this description the
apostle who was born at Tarsus, but educated at the feet of Gamaliel ?
"If we further compare the language of the New Testament with the
temper and disposition of the writers to whom the several books of it are
ascribed, we shall again find a correspondence which implies that those
books are justly ascribed to them. The character of the disciple whom
Jesus loved, is every where impressed on the writings of St. John.
Widely different is the character impressed on the writings of St, Paul :
but it is equally accordant with the character of the writer. Gentleness
and kindness were characteristic of St. John: and these qualities cha-
ractise his writings. Zeal and animation marked every where the conduct
of St. Paul : and these are the qualities which are every where dis-
cernible in the writings ascribed to him." 1
[iii.] THIRDLY, TJie Circumstantiality of the narrative, as wdl as
the coincidence of the accounts delivered in the New Testament with
the fiistwy of those times, are also an indisputable internal evidence of
its authenticity.
"Whoever," says Michaelis, "undertakes to forge a set of writings,
and ascribe them to persons who lived in a former period, exposes himself
to the utmost danger of a discordancy with the history and manners
i Bp. Marsh's Lectures, party, pp. 92, 93. The reader will find somo very instructive
observations on the style of the evangelists in the Rev, Dr. Nares's work, futitlcd, The
Veracity of the Evangelists demonstrated, by a comparative View of their
chap, m. pp. 838. 2d edit.
Sect. II.] Of the New Testament. 99
of the age to which his accounts are referred; and this danger increases
in proportion as they relate to points not mentioned in general history,
but to such as belong only to a single city, sect, religion, or school* Of
all books that ever were written, there is none, if the New Testament is
a forgery, so liable to detection ; the scene of action is not confined to a
single country, but displayed in the greatest cities of the Roman empire;
allusions are made to the various manners and principles of the Greeks,
the Romans, and the Jews, which are carried so far with respect to this
last nation, as to extend even to the trifles and follies of their schools. A
Greek or Roman Christian, who lived in the second or third century,
though as well versed in the writings of the antients as Eustathius or As-
conius, would still have been wanting in Jewish literature ; and a Jewish
convert in those ages, even the most learned rabbi, would have been
equally deficient in the knowledge of Greece and Rome. If, then, the
New Testament, thus exposed to detection (had it been an imposture), is
found, after the severest researches, to harmonise with the history, the
manners, and the opinions of the first century, and since, the more
minutely we inquire, the more perfect we find the coincidence, we must
conclude that it was beyond the reach of human abilities to effectuate so
wonderful a deception." 1 A few facts will illustrate this remark.
The Gospels state that Jesus Christ was bom during the reign of the
Roman emperor Augustus ; that he began his ministry in the fifteenth
year of the reign of Tiberius ; that, about three years and a half after-
wards, Pilate, the Roman governor, condemned him to death ; and that
he was accordingly put to death ; and the book, called the Acts of the
Apostles, relates that Paul defended himself before the Roman governors
Felix and Festus, and before the Jewish king Agrippa, &c. An impostor
would not write so circumstantially.
Further, there are certain historical circumstances, respecting the
political constitutions of the world mentioned in the New Testament,
which coincide with tlie accounts of contemporary profane historians?
and incontestibly point out the time when they were written.
(1.) Thus Palestine is stated to be divided into three principal pro-
vinces, Judaea, Samaria, and Galilee.
At that time this country was subject to the Romans, but had formerly been
governed by its own kings ; the Jews were deprived of the absolute power of life
and death ; a Roman governor resided at Jerusalem. The nation was discon-
tented with the Roman sovereignty, refused to pay tribute, and was disposed to
revolt. Two religious sects are represented as having the chief sway among the
Jews, viz. the Pharisees and Sadducees ; the former, who taught a mechanical
religion, deceived and tyrannised over the people, by whom, however, they were
almost idolised; while the latter, who adopted an epicurean philosophy, were
strongly supported by the principal characters of the nation. The temple of Jeru-
salem was then standing, and was annually visited by a great number of the Jews,
who were scattered abroad in different parts of the world. These and similar cir-
cumstances are rather presupposed as universally known than related by the
authors of these writings j and they agree most exactly with the condition of the
Jews, and of the Roman empire, in the first century of the Roman monarchy,
as described by contemporary profane writers.
(2.) We read in the Gospels that there were publicans, or tax-
gatherers, established at Capernaum, and at Jericho.
Now it was in this last-mentioned city that the precious balm was collected ;
which, constituting the principal article of exportation from that country, required
t Michaeli&'s Introduction, vol. i. p. 49.
H 2
100 On the Genuineness and Authenticity [Ch. IL
their service to collect the duty imposed on it. And at Capernaum commenced
the transit, which both Justin and Strabo tell us was extensively carried on by the
Aradaeans. 1
(8.) In Luke iii. 14. we read that certain soldiers came to John the
Baptist, while he was preaching in all the country about Jordan, and dc-
manded of him, saying* And what shall we do? an important question in
Christian morality.
It has been asked, \vho these soldiers were ? for it does not appear that the
Roman soldiers, who were then stationed in Judaea, were engaged in any war.
Now it happens that the expression used by the evangelical historian is not
srpanwrai or soldiers, but s-pareuo/wvoi, that is, men who were actually under arms, or
marching to battle. It is not to be supposed that he would use this word without
a sufficient reason, and what that reason is, we may readily discover on consulting
Josephus's account of the reign of Herod the tetrarch of Galilee. He tells us that
Ilerod was at that very time engaged in a war with his father-in-law, Aretas, a
petty king of Arabia Petraea, whose daughter he had married, but who had
returned to her father in consequence of Herod's ill-treatment. The aimy of
Herod, then on its march from Galilee, passed of necessity through the country
wheie John was baptizing j and the military men, who questioned him, were a
part of that army. So minute, so perfect, and so latent a coincidence was never
discovered in a forgery of later ages. 3
(4>.) The same evangelist (iii. 19, 20.) relates' that Her od the tetrarch
being reproved by him (John the Baptis^jfor Herodias his brother Philip's
wife, and for all the evils which Herod had done, added yet this above ally
that he shut up John in prison.
It does not appear what connexion there was between the soldiers above men-
tioned and the place of John's imprisonment, though the context leads us to infer
that it was somewhere in the vicinity of the place where the Baptist was preaching
The evangelist Mark (vi. 17 28.), who relates the circumstances of his apprehen-
sion and death, informs us that, at a royal entertainment given on occasion of
Herod's birth-day, the daughter of the said Herodias came in ; and that the king,
being highly delighted with her dancing, promised to give her whatsoever she wished.
After consulting with her mother Herodias, she demanded the head of John the
Baptist,- and Herod, reluctantly assenting, immediately dispatched an executioner
who went and beheaded John in prison. Now it docs not appear, from the nar-
rative of Mark, why a person in actual military service (<nwwAr/)) was employed
or why Herodias should have cherished such an hatred of John, as to instruct her
daughter to demand the head of that holy man. But the above-cited passage from
Josephus explains both circumstances. Herod, we have seen, was actually at war
with Aretas : while his army was on its march against his father-in-law Herod
gave an entertainment in the fortress of Machaenw, which was at no great distance
from the place where John was preaching. Herodias was the cause of that war
It was on her account that the daughter of Aretas, the wife of Ilerod was coml
pelled by ill-treatment to take refuge with her father: and as the war in which
Aretas was engaged was undertaken in order to obtain redress for his daughter
Herodias had a peculiar interest in accompanying Herod, even when he was
marching to battle? and her hatred of John (who had reproved Herod ou her
account), at that particular time, is thus clearly accounted for. No spurious nro
ductou could bear so rigid a test as that which is here applied to the Gosr elsof
Mark and Luke. ^wyw* 01
(5.) Let us now take an example from the Acts of the Apostles, (xxiii
2-5.) where we have the following account of Paul's appearance before
the council in Jerusalem, and his answer to Ananias : --And Paul car
Trogi> lib " mv ' c> 3l Strabonis
* Josepbus, Ant. Jud, lib. xviii. c. 5. s. 1, 2.
3 For the above Illustrative coincidence we we indebted to Mielwclfe fvo] i
and for the next following to Bp. Marsh, Lectures, part v. pp. TS-Ls". ( *
Sect, II.] Of the New Testament. 101
neslly beholding the council, said, Men and brethren) I ham lived in all
good conscience before God until this day" And the high priest Ananias
commanded them that stood by him to smite him on the mouth. Then said
Paul, " God shall smite thee, thou tohited wall : for sittest thou to judge me
after the law, and commandest me to be smitten contrary to the late ?" And
they that stood by said, " Remlest thou God's high priest ?" Then said Paul,
J* I wist not, brethren, that he was the high priest." Now, on this passage,
it has been asked, 1. Who was this Ananias ? 2. How can it be reconciled
with chronology that Ananias was at that time called the high priest, when
it is certain from Josephus that the time of his holding that office was much
earlier? And, 3. How it happened that Paul said, I wist not, brethren, that
he^was the high priest, since the external marks of office must have deter-
mined whether he were or not ?
On all these subjects," says Michaelis, is thrown the fullest light, as soon as
we examine the special history of that period, a light which is not confined to the
present, but extends itself to the following chapters, insomuch that it cannot be
doubted that this book was written, not after the destruction of Jerusalem, but by a
person who was contemporary to the events which are there related. Ananias, the
son of Nebedcni^ was high priest at the time that Helena, queen of Adiabene, sup-
plied the Jews with corn from Egypt *, during the famine which took place in the
fourth year of Claudius, mentioned in the eleventh chapter of the Acts. St. Paul,
therefore, who took a journey to Jerusalem at that period *, could not have been
ignorant of the elevation of Ananias to that dignity. Soon after the holding of the
first council, as it is called, at Jerusalem, Ananias was dispossessed of his office, in
consequence of certain acts of violence between the Samaritans and the Jews, and
sent prisoner to Rome 3, whence he was afterwards released, and returned to Jeru-
salem* Now from that period he could not be called high priest in the proper sense
of the word, though Joj,ephus 4 has sometimes given him the title ofapx^peus taken
in the more extensive meaning of a priest, who had a seat and voice in the San-
hedrin 5 ; and Jonathan, though we are not acquainted with the circumstances of
his elevation, had been raised in the mean time to the supreme dignity in the Jewish
church. Between the death of Jonathan, who was murdered & by order of Felix,
and the high priesthood of Ismael, who was invested with that office by Agrippa 7 y
elapsed an interval, in which this dignity continued vacant. Now it happened pre-
cisely in this interval that Saint Paul was apprehended in Jerusalem: and tbeSan-
hedrin being destitute of a president, he undertook of his own authority the dis-
charge of that office, which he executed with the greatest tyranny. 8 It is possible,
therefore, that St. Paul, who had been only a few days in Jerusalem, might be igno-
rant that Ananias, \vho had been dispossessed of the priesthood, had taken upon
himself a trust to which he wasnot entitled ; he might therefore very naturally ex-
claim, * / wist notjrethren, that he was the high priest/ 9 Admitting him, on the other
hand, to have been acquainted with the fact, the expression must be considered as
an indirect reproof, and a tacit refusal to recognise usurped authority. A passage,
then, which has hitherto been involved in obscurity, is brought by this relation into
the clearest light ; and the whole history of St. Paul's imprisonment, the conspiracy
of the fifty Jews 9 with the consent of the Sanhedrin, their petition to Festus to
send him from Cocsarea, with intent to murder him on the road 10 ,are facts which
correspond to the character of the times as described by Josephus, who mentions
s the principal persons recorded in the Acts, and paints their profligacy in colours
even stronger than those of St. Luke." ll
(6.) In Acts xxvii. 1. Luke relates that " when St. Paul was sent from
i Joseph. Ant. Jud. lib. xx. c. 6. 2. * Acts xv.
3 Joseph. Ant. Jud. Kb. xx. c. 6. 2.
4 Joseph, lib* xx. c. 9. 2. and Bell. Jud. lib* if. c. 17, 9.
5 Apxifpw in the plural number is frequently used in the New Testament when allu*
sion is made to the Sanhedrin.
6 Jos. Ant. Jud. Jib. xx. c. 8, 5. 7 Ibid. lib. xx. c. 8. f?.
, 8 Ibid. lib. xx. c, 9. 2, 9 Aftsxxiii. 1215.
w> Acts xxv. 3, 11 Michaelis, vol. i, pp.
H 3
102 On the Genuineness and Authenticity [Ch. II.
Csesarea to Rome, he was with the other prisoners committed to the care
of Julius, an officer of the Augustan Cohort, that is, a Roman Cohort,
which had the honour of bearing the name of the Emperor.
"Now it appears from the account, which Josephus has given in his second book
on the Jewish war *, that when Felix was Procurator of Judea, the Roman gar-
rison at Csesarea was chiefly composed of soldiers who were natives of Syria. But
it also appears, as well from the same book 2 as from the twentieth book of his
Antiquities 3 , that a small body of. Roman soldiers was stationed there at the same
time, and that this body of 'Roman soldiers was dignified with the title of 2EBA2TH
or Augustan, the same Greek word being employed by Josephus, as by the author
of the Acts of the Apostles. This select body of Roman soldiers had been employed
by Cumanus, who immediately preceded Felix in the Procuratorship of Judea, for
the purpose of quelling an insurrection. * And when Festus, who succeeded Felix,
had occasion to send prisoners from Caesarea to Rome, he would of course entrust
them to the care of an officer belonging to this select corps. Even here then we
have a coincidence, which is worthy of notice, a coincidence which we should
never have discovered, without consulting the writings of Josephus. But that
which is most worthy of notice, is the circumstance, that this select body of soldiers
bore the title of Augustan. This title was known of course to St. Luke, who accom-
panied St. Paul from Cspsarea to Rome. But, that, in the time of the Emperor
Nero, the garrison of Caesarea, which consisted chiefly of Syrian soldiers, contained
also a small body of Roman soldiers, and that they were dignified by the epithet
Augustan, are circumstances so minute, that no impostor of a later age would have
known them. And they prove incontestably, that the Acts of the Apostles could
have been written only by a person in the situation of St. Luke." s
(7.) Once more, between the epistles of Paul and the history related
in the Acts of the Apostles, there exist many notes of undesigned coinci-
dence or correspondency, the perusal of which is sufficient to prove, that
neither the history was taken from the letters, nor the letters from the hw-
tory. "And the undesignedness of these agreements (which undesigned-
ness is gathered from their latency, their minuteness, their obliquity, the
suitableness of the circumstances in which they consist, to the places in
which those circumstances occur, and the circuitous references by which
they are traced out,) demonstrates that they have not been produced by
meditation, or by any fraudulent contrivance. But coincidences from
which these causes are excluded, and which are too close and numerous
to be accounted for by accidental concurrences of fiction, must necessarily
have truth for their foundation." 6
These coincidences are illustrated at considerable length, and in a most
masterly manner, by the late Dr. Paley, in his Horse Pauling" from
which admirable treatise the following particulars are abridged. As the
basis of his argument he assumes nothing but the existence of the books.
He observes, that in the epistles of Paul, there is an air of truth and reality
that immediately strikes the reader. His letters are connected with his
history in the Acts by their particularity, and by the numerous circum-
stances found m them. By examining and comparing these circumstances
roh erV ^ that K he hist ?'r nd , the 6 P istleS are Cither of SS
from the other, but are independent documents unknown to, or at least
tinconsulted by, each other; but we find the substance, and often very
, en very
minute articles of the history, recognised in the epistles, by allusions and
n?n C tr Th t^ "^ b / ^^ t0 **> *^T^d-
ation in truth, be accounted for by accident, y hints and expressions
and single words dropping, as it were fortuitously, from the %?f the
'
Sect II.] Of the New Testament. 103
writer, or drawn forth, each by some occasion proper to the place in which
it occurs, but widely removed from any view to consistency or agreement.
These, we know, are effects which reality produces, but which, without
reality at the bottom, can hardly be conceived to exist. When such un-
designed coincidences are too close and too numerous to be accounted
for by accidental concurrences of fiction, they must necessarily have truth
for their foundation. This argument depends upon a large deduction of
particulars, which cannot be abstracted, but which carry great weight of
evidence.
If it can be thus proved, that we are in possession of the very letters
which the Apostle Paul wrote, they substantiate the Christian history.
The great object of modern research is to come at the epistolary cor-
respondence of the times. Amidst the obscurities, the silence, or the
contradictions of history, if a letter can be found, we regard it as the dis-
covery of a land-mark ; as that by which we can correct, adjust, or supply
the imperfections and uncertainties of other accounts. The facts which
they disclose generally come out incidentally, and therefore without de-
sign to mislead by false or exaggerated accounts. This is applicable to
Paul's Epistles with as much justice as to any letters whatever. Nothing
could be further from the intention of the writer, than to record any part
of his history, though in fact it is made public by them, and the reality
of it is made probable.
These letters also show, 1. That Christianity had prevailed before the
confusions that preceded and attended the destruction of Jerusalem.
2. That the Gospels were not made up of reports and stories current at
the time ; for a man cannot be led by reports to refer to transactions in
which he states himself to be present and active. 3. That the converts to
Christianity were not the barbarous, mean, ignorant set of men, incapable
of thought or reflection, which the false representations of infidelity would
make them : and that these letters are not adapted to the habits and com-
prehension of'a barbarous people. 4. That the history of Paul is so im-
plicated with that of the other Apostles, and with the substance of the
Christian history itself, that if Paul's story (not the miraculous part) be
admitted to be true, we cannot reject the rest as fabulous. For example ;
if we believe Paul to have been a preacher of Christianity, we must also
believe that there were such men as Peter, and James, and other Apostles,
who had been companions of Christ during his life, and who published
the same things concerning him which Paul taught. 5. That Paul had a
sound and sober judgment. 6. That Paul underwent great sufferings,
and that the church was in a distressed state, and the preaching of Chris-
tianity attended with dangers ; this appears even from incidental passages,
as well as direct ones. 7. Paul, in these Epistles, asserts, in positive un-
equivocal terms, his performance of miracles, properly so called, in the
face of those amongst whom he declares they were wrought, and even to
adversaries, who would have exposed the falsity, if there had been any.
(Gal. iii. 5. Rom. xv. 18, 19. 2 Cor. xii. 12.)
This testimony shows that the series of actions represented by Paul
was realj and proves not only that the original witnesses of the Christian
history devoted themselves to lives of toil and suffering, in consequence
the same history; for though there are instances of second parts being for-
geries, we know of none where the second part is genuine and the first spu-
rious. Now, is there an example to be met with of any man voluntarily un-
H 4
104- On the Genuineness and Authenticity [Ch. If.
dergoing such incessant hardships as Paul did, and the constant expect-
ation of a violent death, for the sake of attesting a story of what was false ;
and of what, if false, he must have known to be so ? And it should not be
omitted, that the prejudices of Paul's education were against his becom-
ing a disciple of Christ, as his first violent opposition to it evidently
showed. 1
Further ; there are four Epistles of Paul to single persons, who were
his friends ; two to Timothy, one to Titus, and one to Philemon. In
private letters to intimate companions some expression would surely let
fall a hint at least of fraud, if there were any. Yet the same uniform de-
sign of promoting sincerity, benevolence, and piety, is perceived ; and the
same histories of Christ and of Paul are alluded to as true accounts, in
his private as in his public epistles.
Besides numerous undesigned coincidences in histoiical circum-
stances and facts, which Dr. Paley has specified, there is also an unde-
signed agreement throughout, between the sentiments and manner of
writing of Paul in his Epistles, and the account of his character and con-
duct given in the book of Acts. Every instance of this kind bespeaks
reality, and therefore deserves notice as a branch of internal evidence.
The Epistles of Paul show the author to be a man of parts and learning,
of sound judgment, quick conception, crowded thought, fluent expression,
and zealous and indefatigable in his endeavours to accomplish the point
at which he aimed. These properties correspond with the history of him
contained in the Acts. Brought up at the feet of Gamaliel, he was in-
structed in Jewish learning. His speech to the philosophers and people
of Athens, his behaviour and addresses to Agrippa, Festus, and Felix,&c.
prove his sagacity, his judicious selection of topics, and his skill in reason-
ing. The violent manner in which he is recorded in the Acts to have per-
secuted the first Christians, agrees with the ardour of spirit that breathes
in all his letters, and the glowing warmth of his style.
There are, indeed, great seeming discordances, which, however, arc
easily reconcileable by attending to his ardent temper, and to the ruling
principle of his conduct in different periods of his life. His rage against
the Christians (owing to strong Jewish prejudices) was furious and unre-
strained 2 , and unjustifiable against any peaceable persons, such as they
were. On the other hand, his Epistles manifest a warmth and eagerness
governed by a calmer principle. After his conversion, Paul was at the
same time prudent, steady, and ardent. He was as indefatigable as he
had been before ; but, instead of cruel and unjust means to obtain his
purposes, he employed argument, persuasion, and the merciful and mighty
power of GOD, The religion he embraced accounts for these changes
easily and naturally. His conversion to Christianity, the circumstances
of which are related in the book of Acts, and which arc mentioned or
a luded to in his Epistles, harmonise every seeming contradiction in his
character, and thus become a strong evidence of the truth both of his
history and of his Epistles.
A similar observation may be made concerning Peter. Is there not 'i
sinking uniformity in the character of this Apostle, as it is delineated by
the sacred writers, and as it is discoverable in the style, manner, and aeu-
timents of his Epistles? Do they not bear the marks of the same energy
ipL^T 6 unp ,*i lSh 1 an f nervous ^P^iiy, the same impetuosity and
vehemence of thought, the same strength and vigour of untutored genius ;
of
2 Actb viii. 3. ix, 1.
Sect IL]
Oftlie New Testament.
105
strong in th"f endowments of nature, but without the refinements of art or
science? Now there would scarcely have been found such a nicfe.bgfee*
merit between the character of Peter given in the writings of others; and
exemplified in his own, if the one had been a fiction, or the other spurious.
It is the same Peter that speaks in the Gospel history, in the Acts of the
*Apostles, and in the Epistles which bear his name. The seal of his cha-
racter, as graven by the Evangelists, exactly corresponds with the impres-
sion of his letters. This is an argument of the genuineness of his Epistles,
of the truth of the Christian religion. l
The other books of the New Testament furnish ample materials
for pursuing this species of evidence from undesigned coincidences
of different kinds. * Dr. Paley 2 , and Mr. Wakefield 3 , have both pro-
duced some instances of it between the Gospels, to which we shall
only add, in the last place, that the similitude or coincidence between
the style of John's Gospel, and the first epistle that bears his name,
'is so striking, that no reader, who is capable of discerning what is
peculiar in an author's turn of thinking, can entertain the slightest
doubt of their being the productions of one and the same writer. 4
1 T. G. Tajlor's Ess. on the Cond. and Char, of Peter.
2 Evid. of Christ, partii. c. 4 3 Internal Evidences, pp. 207 210.
4 The following comparative table of passages, from the Gospel and fiist Ppibtle of Saint
'John, will (we think) prove the point above stated beyond the possibility of contiadiction,
Epistle. Gospel.
Ch. I. 1. That which was from the begin- Ch. I. 1. In tho beginning was the word.
nin<r o e0eacrajU0a, which we have con- 14. And, e0e/0a, we beheld his glory.
* ' - ''- "" " J 4. In him was life,
14. The word was made flesh.
XIV. 3. If a man love me, he will
keep my words, and my Father will love him.
XV. 4. Abide in me, and I in you. As
templated concerning the living word.
II. 5. Whosoever keepcth his word, truly
in that man the love of God is perfected.
1 I. 6. He who saith he abidulh in him,
ought himself also so to walk, even as he
walked. See ch. iii, 24. iv. IS. 16.
II. 8. I write to you a new command-
ment.
III. II. This is the message which ye
have heard from the beginning, that we
should love one another.
II. 8. The darkness passeth away, and
the light which is tiuc, now shincth.
10 Abidcth in the light, and there is no
stumbling block to him.
II. 13. Young children, I write to jou,
because ye have known the Father.
14. Because ye have known him from the
beginning.
II. 29. Every one whoworketh righteous-
ness, is begotten of God. See also iii. 9. v. 1.
III. 1 . Behold hoxv great love the Father
hath bestowed on us, that we should be
called the sons of God !
III. 2. We shall be like him, for we
shall see him as he is.
' III. 8. He who worketh sin is of the
devil ; for the devil sinneth from the begin-
J^ng*
III. 13. Do not wonder, my brethren,
that the world hatetli you.
IV. 9, By this the love of God was
the branch cannot bring forth fruit of itself,
except it abide in the vine, no more can ye,
except ye abide in me.
XII I 34. A new commandment I give
to you,
that ye love one another as I have loved
you.
I. 5. The light shineth in darkness.
9. That was the true light,
XI. 10 If a man walk in the night, he
stumbleth, because there is no light to him.
XVII. 3. This is the eternal lift', that
they might know thee the only true God,
And Jesus Christ whom thou hast sent.
III. 5. Except a man be begotten again.
5. Except a man be begotten of water
and of tho Spirit
I. 1 2. To them he gave power to become
the sons of God, even to them who believe
on his name.
XVII. 24. Be with me where I am,
that they may behold my glory.
VIII. 44. Ye are of your father the devil
He was a murderer from the beginning.
XV. 20. If they have persecuted me,
they will also persecute you.
Ill, 16. God so loved the world, that
106 On the Genuineness and Authenticity^ fyc, [Cla. II.
Writings so circumstanced prove themselves and one another to be
genuine.
The forgeries of these things, if forgeries they were, must (as
Dr. Jortin has forcibly remarked) have equalled Father Hardouin's
atheistical monks of the thirteenth century ; who, according to his
fantastical account, in an age of ignorance and barbarism, surpassed
in abilities all the antients and moderns; forged the Greek and
Latin authors whom we call classical; and were not only great
poets, but also great mathematicians, chronologers, geographers,
astronomers, and critics, and capable of inserting in their proper
places names and accounts of men, rivers, cities, and regions, eclipses
of the sun and moon, Athenian archons, Attic months, Olympiads,
and Roman consuls : all which happy inventions have been since
confirmed by astronomical calculations and tables, voyages, inscrip-
tions, Fasti Capitolini, fragments, manuscripts, and a diligent col-
lation of authors with each other. l
Such are the evidences, both external and internal, direct and
collateral, for the genuineness and authenticity of the New Testament:
and when their number, variety, and the extraordinary nature of many
of them are impartially considered, it is impossible not to come to
this convincing conclusion, viz. that the books now extant in the
New Testament are genuine and authentic, and are the same writings
which were originally composed by the authors whose names they
bear.
. t Gospel.
manifested, that God sent his Son, the only he gave his only begotten Son, that whoso-
begotten, into the world, that we might live ever believeth on him might not perish, but
through him. have everlasting life.
m IV. 12. No man hath seen God at any I. 18. No man hath seen God at uny
time. '
,
V. 13. These things I have written to XX, 31. These things arc written, that
you who believe on the name of the Son of ye might believe that Jesus is the Christ the
God, that ye may know that ye have eternal Son of God, and that believing ye might
life ; and that ye may believe on the name have life through his name.
of the Son of God,
u- Vi M, 4 u *{ We l sk any thing accordin S t XIV. 14. If ye shall ask any thin* m
his will, he heareth us. rav name j will &, it . * *
V. 20. The Son of God is come, and XVII. 2. Thou hast given him power
hath given us an understanding, that we over all flesh, that he mighl give eternal Ufa
know him that is true, and we are in him to as many as thou hast iiven Mm. . Ad
e ov r !? hl j Son ^ Christ - this is etcrnal life > that tlic y wt fa*
God and eternal life. thee the only true God, and Jesus Christ
whom thou hast sent. Macknlght on the
Epistles, Pref. to 1 John, sect, ii?
S.-MP
E " den ?*.PP-l-l (J S. Wrt Analysis of Chwnolw, Vfl to
Sect. III.] On the Uncorrupted Preservation^ $$c. 107
SECTION III.
ON THE UNCOIIRUPTED PRESERVATION OF THE BOOKS OF THE OLD
AND NEW TESTAMENT.
I. The Uncorrupted Preservation of the Old Testament, proved from the
absolute impossibility of its being falsified or corrupted ; 1. By Jews ;
2. By Christians ; and, 3. From the agreement of all the Versions) and
Manuscripts that are known to be extant. II. The Uncorrupted Pre-
servation of the books of the New Testament proved* 1. From their con-
tents j 2. From the utter Impossibility of an universal Corruption of
them being accomplished; 3. From the Agreement of all the Manu-
scripts; and 9 4f. From the Agreement of ant lent versions, and of the quota-
tions, from the Netu Testament in the writings of the early Christians.
III. General Proofs that none of the canonical boo^s of Scripture are
or ever were lost. IV. Particular Proofs, as to the integrity of the Old
Testament. V. And also of the Netu Testament.
ALTHOUGH the genuineness and authenticity of the Old and
New Testaments have been thus clearly proved, yet it may perhaps
be asked, whether those books have not long since been destroyed ?
And whether they have been transmitted to us entire and uncor-
rupted,? To these inquiries we reply, that we have evidence,
equally decisive and satisfactory with that which has demonstrated
the genuineness and authenticity of the Old and New Testaments,
to prove that they have descended to us, entire and uncorrupted
in any thing material ; such evidence Indeed as can be adduced
for no other production of antiquity.
I. And, first, mth regard to the Old Testament, although the Jews
have been charged with corrupting it, yet this charge has never been
substantiated, and, in fact, the thing itself is morally impossible.
Generally speaking, the arguments which have demonstrated that
the Pentateuch (or five books of Moses) is not, and could not be
a forgery in the first instance, apply equally to prove that these
books have not been wilfully and designedly corrupted. But, to be
more particular, we may remark,
1. That there is no proof or vestige *liatevw of such pretended
alteration.
The Jews have in every age regarded the Pentateuch as the genuine
and uncorrupted work of one single person, and have equally respected
every part of it. Indeed, if they had mutilated or corrupted these
writings, they would doubtless have expunged from them every relation
of facts and events, that militated against the honour and credit of their
nation. Besides, when could such an alteration or corruption have been
executed ? It was not possible, shortly after the death of Moses, for the
memory of the transactions recorded in the Pentateuch was too recent
for any one to venture upon any corruption or alteration, which public
notoriety would have contradicted. The Pentateuch, therefore, could
not have been altered or corrupted so long as Joshua and that generation
lived, who were sscalouK for the worship ol God. (Josh. xxiv. 31.) From
108 On the Uncorrupted Preservation [Ch. II.
that time to the age of Samuel, the Israelites were under the direction of
governors or judges, who determined all cases agreeably to the Mosaic
further, if they had wilfully corrupted the books of the Old Testament
Wore the time of Christ and his apostles, the prophets who flourished
from Samuel to Malachi, and who were neither slow nor timid in reprov-
incr the sins both of rulers and subjects, would not have passed over so
heinous an offence in silence. After the separation of the ten tribes, at
least, the books of Moses were kept in the kingdom of Israel ; and the
rivalry, that continued to subsist between the kingdoms of Israel and
Judah, was an insuperable bar to any corruption or alteration; lor it
could not have been attempted in either kingdom without opposition and
detection from the other, of which some notice must have been taken in
their historical books. Besides, if the Old Testament had been corrupted
in the time of Jesus Christ and his apostles, the Jews could^not^bave
passed without censure from them, who rebuked their hypocrisy, incre-
dulity, and wickedness with so much seventy. If there had been any
alteration or corruption, it must have been the work, either of one or of
many persons. It cannot be conceived that any one person could do it,
without being exposed ; nor that any one could have vanity enough to
expect success in an attempt to alter facts in a book so universally read
and so much esteemed. The unity of design, the correspondence of sen-
timent, and the uniform reference to the same facts, which are observable
throughout the Old Testament, forbid us to imagine that many were
united in corrupting or altering any part of it. In a word, no man or
number of men could make an attempt of this kind without being ex-
posed. Nor is it rational to suppose, that any man or number of men
could have capacity competent to effect such a design, who would not
also have had the sense to observe the necessity of making it more agree-
able to the natural tempers of mankind; in order that it might obtain
credit in the world.
Again, if the Old Testament had been mutilated or corrupted after the
birth of Christ, out of malice to the Christians, and in order to deprive
them of arguments and evidences for proving their religion, the Jews
would unquestionably have expunged or falsified those memorable pro-
phecies concerning Christ which were so irrefragably cited both by him
and by his apostles. But no such obliteration or alteration has ever been
made ; on the contrary, those very passages have continued in their ori-
ginal purity, and are sometimes more express in the original Hebrew text
than in the common translation.
2. In fatf) neither before nor after the time of Christ, could the Jews
corrupt or falsify the Hebrew Scriptures ,- for^
[L] Before that cve?it, the regard which was paid to them by the
Jews, especially to the law, would render any forgery or material
change in their contents impossible.
The law having been the deed by which the land of Canaan was divided
among the Israelites, it is improbable that this people, who possessed that
land, would suffer it to be altered or falsified. The distinction of the
twelve tribes, and their separate interests, made it more difficult to alter
their law than that of other nations less jealous than the Jews. Further,
at certain stated seasons, the law was publicly read before all the people
of Israel ] ; and it was appointed to be kept in the ark, for a constant
memorial against those who transgressed it. 3 Their king was required to
1 Dcut. xxxt, 913. Josh. viii. L 35, Nell, viii, 1 5. - JDetit. xxsl 2tf,
Sect. III.] Of the Old Testament. 109
write him a copy of this latu in a book, out of that which is before the
priests the Levites, and to read therein all tfie days of his life 1 ; their
priests also were commanded to teach the children of Israel all the statutes,
which the Lord had spoken to them by the hand of Moses' 2 ; and parents
were charged not only to make it familiar to themselves, but also to teach
it diligently to their children 3 ; besides which, a severe prohibition was
annexed, against either making any addition to or diminution from the
law. 4 Now such precepts as these could not have been given by an im-
postor who was adding to it, and who would wish men to forget rather
than enjoin them to remember it 5 for, as all the people were obliged to
know and observe the law under severe penalties, they were in a manner
the trustees and guardians of the law, as well as the priests and Levites,
The people, who were to teach their children, must have had copies of
it; the priests and Levites must have had copies of it; and the
magistrates must have had copies of it, as being the law of the
land. Further, after the people were divided into two kingdoms, both
the people of Israel and those of Judah still retained the same book of
the law : and the rivalry or enmity, that subsisted between the two king-
doms, prevented either of them from altering or adding to the law. After
the Israelites were carried captives into Assyria, other nat'ons were
placed in the cities of Samaria in their stead ; and the Samaritans received
the Pentateuch, either from the priest who was sent by order of the king
of Assyria, to instruct them in the manner of the God of the land*, or
several years afterwards from the hands of Manasseh, the son of Joiada
the high priest, who was expelled from Jerusalem by Nehemiah for
marrying the daughter of SanbalJat the governor of Samaria ; and who
was constituted, by Sanballat, the first high priest of the temple at Sa-
maria. Now, by one or both of these means the Samaritans had the
Pentateuch as well as the Jews ; but with this difference, that the Sama-
ritan Pentateuch was in the old Hebrew or Phenician characters, in which
it remains to this day: whereas the Jewish copy was changed into
Chaldee characters (in which it also remains to this day), which were
fairer and clearer than the Hebrew, the Jews having learned the Chaldee
language during their seventy years' abode at Babylon. The jealousy and
hatred, which subsisted between the Jews and Samaritans, made it im-
practicable for either nation to corrupt or alter the text in any thing of
consequence without certain discovery : and the general agreement be-
tween the Hebrew and Samaritan copies of the Pentateuch, which are
now extant, is such, as plainly demonstrates that the copies were origi-
nally the same. Nor can any bettor evidence be desired, that the Jewish
Bibles have not been corrupted or interpolated, than this very book of
the Samaritans : which, after more than two thousand years' discord be-
tween the two nations, varies as little from the other as any classic author
in less tract of time has disagreed from itself by the unavoidable slips and
mistakes of so many transcribers. 7
After the return of the Jews from the Babylonish captivity, the book
of the law, and the prophets, were publicly read in their synagogues every
Sabbath-day B ; which was an excellent method of securing their purity,
as well as of enforcing the observation of the law. The Chaldee para-
* nout.xvii. 18, 19. 2 Lcvit.x. 11. Dcut. vi. 7.
4 Ucul. iv. 2. xii. 32,
5 2 Kings xvii, 27,
<J Nvh. xiii 'J8, Joseplws, Ant Juil. lib. xi. c. 8. Bp Newton's Works, vol. i. p. 23.
7 Dr. Kcntlc'y'B Remarks on Kruuthinking, part i* remark 27. (vol. v. p* M4. of Bp,
KandolpIi'H KnchiricHon Theologicum, 8vo. Oxford, 1792.)
Actsxw. H, J5. 7. Lukciv, 1720.
110 On the Uncorntfted Preservation [Ch. II.
phrases and the translation of the Old Testament into Greek, which were
afterwards made, were so many additional securities. To these facts we
may add, that the reverence of the Jews for their sacred writings is
another guarantee for their integrity : so great indeed was that reverence,
that, according to the statements of Philo and Josephus *, they would
suffer any torments, and even death itself, rather than change a single
point or iota of the Scriptures. A law was also enacted by them, which
denounced him to be guilty of inexpiable sin, who should presume to
make the slightest possible alteration in their sacred books. The Jewish
doctors, fearing to add any thing to the law, passed their own notions as
traditions or explanations of it ; and both Jesus Christ and his apostles
accused the Jews of entertaining a prejudiced regard for those traditions,
but they never charged them with falsifying or corrupting the Scriptures
themselves. On the contrary, Christ urged them to search the Scrip-
tures* ; which he doubtless would have said with some caution if they
had been falsified or corrupted : and he not only refers to the Scriptures in
general, but appeals directly to the writings of Moscs. ;{ It is also known,
that during the time of Christ the Jews were divided into various sects wul
parties, each of whom watched over the others with the greatest jealousy,
so as to render any attempt at such falsification or corruption utterly im-
practicable. Since, then, the Jews could not falsify or corrupt the lie-
brew Scriptures before the advent of Christ,
[ii.] So neither have these writings beenjhlsj/ied or corrupted AKTKR
the birth of Christ.
For, since that event, the Old Testament has been held in high esteem
both by Jews and Christians. The Jews also frequently suffered martyr-
dom for their Scriptures, which they would not have done, had thi'y
suspected them to have been corrupted or altered. Besides, the
Jews and Christians were a mutual guard upon each other, which must
have rendered any material corruption impossible, if it Wd been at-
tempted : for if such an attempt had been made by the Jetus, they would
have been detected by the Christians, The accomplishment ot such a
design, indeed, would have been impracticable, from the moral hnposbi-
biiity of the Jews (who were dispersed in every country of the then
known world) being able to collect all the then existing copies with the
intention of corrupting or falsifying them. On the other hand, if any
such attempt had been made by the Christians, it would assuredly have
been detected by the Jews : nor could any such attempt have been made by
any other man or body of men, without exposureboth by Jews and Christians*
3. The admirable Agreement of all lite anticnl Paraphrases and
s 4 y and of the writings of Josephus, with the Old Testament
1 Philo, apud Euscb. tie Prp. Evang. lib. via. c. 2. Josephus contra Aplouu lib, L 8.
2 John v. 39. 3 John v. *ltf, 47.
4 The Old Testament has been translated into a great number of languages; but the only
versions, to which we shall noxv advert, are those which were made either previously to the
Christian sera, or very shortly after its commencement. At that period, almost oil the hooks of
the Old Law had been translated into Chctdw, for the use of the JCJWH in the East, with
whom the original Hebrew had ceased to be a living language ; the whole had been rviuk'ri'd
into Greek (two hundred and eighty-two years before the birth of Jesus Christ) for the Jews *
Of Alexandria, who were Mill less acquainted with Hebrew; and, at the close of th<> first,
or in the beginning of the second century, the Old Testament was translated into fyiwe,
for the Syrian Christians, These three versions have been preserved to our time : IUIIIK*-
rous manuscript copies and printed editions of them are oxtantj and, with ihc exception
of a few unimportant diflerenccs, they represent to us the same text, the wiuio books, tin*
same predictions, and the same phrases. Now this agreement is not the result of uny
design on the part of the translators, or of any fraud on the part of learned men, These thri'<
Sect. Ill] Of the New Testament. HI
as it i$^ now extant, together with the quotations which are made
from it in the New Testament, and in the writings of all acres to the
present time, forbid us to indulge any suspicion of any material cor-
ruption in the books of the Old Testament; and give us every pos-
sible evidence of which a subject of this kind is capable, that these
books are now in our hands genuine and unadulterated.
4. Lastly, the Agreement of all the Manuscripts of the Old Testa-
ment (amounting to nearly eleven hundred and fifty), 'which are hiomi
to be extant^ is a clear proof of its uncorrupted preservation.
These manuscripts, indeed, are not all entire ; some contain one part
and some another. 1 ^ But it is absolutely impossible that every manuscript,
whether in the original Hebrew, or in any antient version or paraphrase,
should or could be designedly altered or falsified in the same passages,
without detection either by Jews or Christians. The manuscripts now
extant are, confessedly, liable to errors and mistakes from the careless-
ness, negligence, or inaccuracy of copyists : but they are not all uniformly
incorrect throughout, nor in the same words or passages ; but what is in-
correct in one place is correct in another. Although the various read-
ings, which have been discovered by learned men, who have applied
themselves to the collation of every known manuscript of the Hebrew
Scriptures, amount to many thousands, yet these differences are of so
little real moment, that their laborious collations afford us scarcely any
opportunities of correcting the sacred text in important passages. So
far, however, are these extensive and profound researches from being
either trivial or nugatory, that we have, in fact, derived from them the
greatest advantage which could have been wished for by any real friend
of revealed religion ; namely, the certain knowledge of the agreement of
the copies of the antient Scriptures, now extant in their original language,
with each other, and with our Bibles. 2
II. Equally satisfactory is the evidence for the INTEGRITY AND
UNCORRUPTNESS OF THE NEW TESTAMENT in any thing material!
The testimonies, adduced in the prec ding section in behalf of the
genuineness and authenticity of the New Testament, are, in a great
measure, applicable to show that it has been transmitted to us entire
and uncorrupted. But, to be more particular, we remark,
si&ter versions, having once issued from their common parent, have been for ever separated
by events and by a rival&hip which still subsists. The Chaldee version, which was care-
fully preserved and consulted by the Hebrews, remained unknown to Christians during
the early ages of the church, and has been in their hands only for two or three centuries.
The Christians of Syria know as little of the Greek version, as the Greeks did of the
Syriac: and the Greek version, which was diiFused thioughout the West, and trans-,
lated in its turn into Latin, and which, under this second form, became the object of ex-
clusive respect in the Romish Church, - could not borrow any thing from the other
ver&ionf>, of the existence of which the inhabitants of the West were utterly ignorant. The
agreement, therefore, of these three witnesses, is so much the more remarkable, as they
never could have heard, that these versions belonged to rival and hostile churches, and
were the work of inveterate enemies, of Christians and Jews, of Eastern and Western
Christians, of Jews of Palestine, and Alexandrian Jews. They do, however, agree toge
ther. Therefore they give us, with certainty, the antient and true text of the Old Testa*
xnent, precisely as it was extant before the time of Jesus Christ, Cellerier, de 1'Origine
Authcntique et Divine de PAncien Testament, pp. 148151.
1 See an account of the principal manuscripts of the Old Testament, infra, Voi, II.
Part I. Chapter II* Sections I. and II, ; and for the chief critical editions, see the Ap-
pendix to Vol. II. pp.4 10.
2 Bp. Tomline's Elements f Christ. Theol. voli. p. 13.
112 On the Uncamyted Preservation [Ch. II.
L That the uncorrupted preservation of the books of the New Testa-
ment is manifest, from their Contents ,
For, so early as the two first centuries of the Christian sera, we find the
very same^cto, and the very same doctrines, universally received by the
Christians, which we of the present day believe on the credit of the New
Testament,
2. Because an universal corruption of those writings was both im-
possible and impracticable^ nor can the least vestige of such a corrup-
tion be found in history.
[L] They could not be corrupted during the lives of their authors ; and
before their death copies were dispersed among the different communities
of Christians, who were scattered throughout the then known world.
Within twenty years after the ascension, churches were formed in the
principal cities of the Roman empire ; and in all these churches the
books of the New Testament, especially the four Gospels, were read as a
part of their public worship, just as the writings of Moses and the Prophets
were read in the Jewish synagogues. 1 Nor would the use of them be
confined to public worship ; for these books were not, like the Sybillinc
Oracles, locked up from the perusal of the public, but were exposed to
public investigation. When the books of the New Testament were first
published to the world, the Christians would naturally cnteitain the
highest esteem and reverence for writings that delivered an authentic and
inspired history of the life and doctrines of Jesus Christ, and would be
desirous of possessing such an invaluable treasure. Hence, as we learn
from unquestionable authority, copies were multiplied and disseminated
as rapidly as the boundaries of the church increased ; and translations
were made into as many languages as were spoken by its professors, some
of which remain to this day; so that it would very soon be rendered abso-
lutely impossible to corrupt these books in any one important word or
phrase. Now it is not to be supposed (without violating all probability),
that^c// Christians should agree in a design of changing or corrupting the
original books; and if some only should make the attempt, the uncor-
rupted copies would still remain to detect them. And supposing there
was some error in one translation or copy, or something changed, added,
or taken away ; yet there were many other copies and other translations,
by the help of which the neglect or fraud might be or would be corrected.
[ii.] Further, as these books could not be corrupted during the lives of
their respective authors, and while a great number of witnesses was alive
to attest the facts which they record; so neither could any material
alteration take place APTER their decease, without being detected while the
original manuscripts were preserved in the churches. The Christians,
J\*f- " lstr jf ted b y the a P sl] ^ OP by their immediate successors,
ff V i pa i tS f the world ' Cftrr y in with them copies of their
th f c P ies were ltiplied and preserved. Now
.
the y , 8eea ?' w ? have an unbroen series of testimonies for
a "r auth ] ent i citv of the New Testament, which can be
' T th ^f 11 centu| y of the Chri ion *ra to the
, 8 : and , thCSC VGly tcsti ie s are equally appli-
preservation. Moreover, harmonies of
J Dr. Lnrdner has collected
GrOfipfl
bc 8cl il m <
* tostimoiu,.s of Jastiii Martyr, Tortullmn,
. 7187, snpm.
Sect. III.] Of the New Testament. 1 13
the four Gospels were antiently constructed ; commentaries were written
upon them, as well as upon the other books of the New Testament (many
of which are still extant), manuscripts were collated, and editions of the
New Testament were put forth. These sacred records, being universal! y
regarded as the supreme standard of truth, were received by every class
of Christians with peculiar respect, as being divine compositions, and
possessing an authority belonging to no other books. Whatever contro-
versies, therefore, arose among different sects (and the church was very
early rent with fierce contentions on doctrinal- points), the Scriptures of
the New Testament were received and appealed to by every one of them,
as being conclusive in all matters of controversy ; consequently it was
morally impossible, and in itself impracticable, that any man or body of
men should corrupt or falsify them, in any fundamental article, should
foist into them a single expression to favour their peculiar tenets, or
erase a single sentence, without being detected by thousands. " If one
party was inclined either to omit what opposed their peculiar tenets, or
to insert what might afford them additional support, there was always
some other party both ready and willing to detect the fraud. And even
if they persevered in altering their OHM manuscripts, they had not the
power of altering the manuscripts in the hands of their opponents.
Though the corruption therefore might be partial, it could not become
general. Nor must we forget thai the books, which compose the Greek
Testament, have been transcribed, beyond all comparison, more fre-
quently than the works of any other Greek author. And it is evident
that the difficulty of corrupting the Greek manuscripts must have in-
creased with every increase in their number. Though it cannot be
denied, therefore, that there is stronger temptation to alter a work, which
relates to doctrines, than to alter a work, which relates to matters in-
different, the impediments to the alteration of the Greek manuscripts were
still more powerful than the temptation. The Gospels, which were
written in different places, and the Epistles, which were addressed to
different communities, were multiplied in copies, dispersed in Palestine
and Egypt, in Asia Minor, Greece, and Italy. Under such circum-
stances a general corruption of the Greek manuscripts was a thing im-
possible, for it could not have been effected without a union of sentiment,
which never existed, nor without a general combination, which could not
have been formed, before Christianity had received a civil establishment.
But if such a combination had been practicable, it could not have been
carried into effect, without becoming a matter of general notoriety. And
ecclesiastical historians are silent on such a combination. The silence of
history is indeed no argument against the truth of a fact established by
induction, if the fact was such that it could not be generally known.
But the silence of history is important in reference to a fact, which, if it
ever existed, must have been a subject of general notoriety. Whatever
corruptions therefore may have taken place in the Greek manuscripts,
those corruptions must have been confined to a few, and could not, by
any possibility, have been extended to them all." 1 Indeed, though all
the Christian doctors, who were dispersed throughout the world, should
have conspired to corrupt the New Testament, yet the people would
never have consented to it ; and if even both teachers and people had
been disposed to have committed such a fraud, most unquestionably their
adversaries would not fail to have reproached them with it. ^ The Jews
and Heathens, whose only aim was to decry and put down their religion,
would never have concealed it. Celsus, Porphyry, Julian, and other
l Bp. Marsh's Lectures, part vi, pp. 10, 11.
VOL. I. I
11 4" On the Uncorrupted Preservation [Ch. IL
acute enemies of the Christians, would have derived some advantage
from such corruption. In a word, even though the silence of their
adversaries had favoured so strange an enterprise, yet the different par-
ties and various heresies, which soon after sprang up among Christians,
were an insuperable obstacle to it. Indeed, if any material alteration
had been attempted by the orthodox, it would have been detected by the
heretics : and, on the other hand, if a heretic had inserted, altered, or
falsified any thing, he would have been exposed by the orthodox, or by
other heretics. It is well known that a division commenced in the fourth
century, between the eastern and western churches, which, about the
middle of the ninth- century, became irrcconcileable, and subsists to the
present day. Now it would have been impossible to alter all the copies
in the eastern empire ; and if it had been possible in the east, the copies
in the west would have detected the alteration. But, in fact, both the
eastern and western copies agree, which could not be expected if either
of them was altered or falsified.
3. The uncorrupred preservation of the New Testament is further
evident, yrcw the Agreement of all the Manuscripts.
The manuscripts of the New Testament, which are extant, arc far
more numerous than those of any single classic author whomsoever :
upwards of three hundred and fifty were collated by Griesbach, for his
celebrated critical edition. These manuscripts, it is true, are not all
entire : most of them contain only the Gospels ; others, the Gospels,
Acts of the Apostles, and the Epistles ; and a few contain the Apo-
calypse or Revelation of John. But they were all written in very dif-
ferent and distant parts of the woild; several of them are upwards of
twelve hundred years old, and give us the books of the New Tastament,
in all essential points, perfectly accordant with each other, as any person
may readily ascertain by examining the critical editions published by
Mil], Kuster, Bengal, Wetstein, and Griesbach. J The thirty thousand
various readings, which are said to be found in the manuscripts collated
by Dr. Mill, and thehu ndred and fifty thousand which Griesbach 's edition
is said to contain, in no degree whatever affect the general credit and
integrity of the text. In fact, the more copies are multiplied, and the
more numerous the transcripts and translations from the original, the
more likely is it, that the genuine text and the true original reading will
be investigated and ascertained* The most correct and accurate antient
classics now extant are those, of which we have the greatest number of
manuscripts ; and the most depraved, mutilated, and inaccurate editions of
the old writers are those of which we have the fewest manuscripts, and
perhaps only a single manuscript extant. Such are Athenaeus, Clemens
Bomanus, Hesychius, and Photius. But of this formidable mass of
various readings, which have been collected by the diligence of collators,
not one tenth nay, not one hundredth part, either makes or can make
any perceptible, or at least any material, alteration in the sense in any
modern version. They consist almost wholly of palpable errors in tran-
scription, grammatical and verbal differences, such as the insertion or
omission oi an article, the substitution of a word for its equivalent, and
the transposition of a word or two in a sentence. Even the few that do
change the sense, affect it only in passages relating to unimportant, his-
toncal, and geographical circumstances, or other collateral matters - and
the still smaller number^ that^make any alteration in things of conse-
1 See an account of the principal manuscripts of the New Testament, MfaVdTlL
Part I Chap. III. Sect. III. 4., and of the critical editions above mentioned in the Ap-
pendix to the same volume, pp, 15. et #., *
Sect III.] Of the New Testament. 1 15
quence, do not on that account place us in any absolute uncertainty.
For, either the true reading may be discovered by collating the other
manuscripts, versions, and quotations found in the works of the antients ;
or, should these fail to give us the requisite information, we are enabled
to explain the doctrine in question from other undisputed passages of
Holy Writ. This observation particularly applies to the doctrines of the
deity of Jesus Christ and of the Trinity ; which some persons of late
years have attempted to expunge from the New Testament, because
a few controverted passages have been cited in proof of them ; but these
doctrines are written, as with a sun-beam, in other parts of the New Tes-
tament. The very worst manuscript extant mould not pervert one article of
our faith, or destroy one moral precept. All the omissions of the antient
manuscripts put together could not countenance the omission of one
essential doctrine of the Gospel, relating either to faith or morals ; and
all the additions) countenanced by the whole mass of manuscripts already
collated, do not introduce a single point essential either to faith or man-
ners beyond what may be found in the Coinplutensian or Elzevir editions.
And, though for the beauty, emphasis, and critical perfection of the letter
of the New Testament, a new edition, formed on Griesbach's plan, is
desirable ; yet from such a one infidelity can expect no help, false doc-
trine no support, and even true religion no accession to its excellence,
as indeed it needs none. The general uniformity, therefore, of the
manuscripts of the New Testament, which are dispersed through all the
countries, in the known world, and in so great a variety of languages, is
truly astonishing, and demonstrates both the veneration in which the
Scriptures have uniformly been held, and the singular care which was
taken in transcribing them ; and so far are the various readings contained
in these manuscripts from being hostile to the uneorrupted preservation
of the books in the New Testament (as some sceptics have boldly
affirmed, and some timid Christians have apprehended), that they afford
us, on the contrary, an additional and most convincing proof that they
exist at present, in all essential points, precisely the same as they were
when they left the hands of their authors.
The existence of various readings affords no just inference against the
divine inspiration of the prophets and apostles. " We all distinguish
between the substance and the circumstances of a work, though we may
not be able to draw with accuracy the line between the one and the
other. No one doubts that he possesses in general the sense of a valuable
author, whqther antient or modern, because of some defects or interpola-
tions in the copy, or because he may be uncertain respecting the true
reading in some inconsiderable passage. The narrative of an historian,
and the deposition of a witness in a court of justice, may impress the
mind as true, notwithstanding they contain some mistakes and incon-
sistences. I do not know why a degree of precision should be deemed
requisite for a divine communication, which is not thought necessary for
human testimony ; or why a standing miracle should be wrought to' pre-
vent accidents happening to a sacred book, which are never supposed to
affect the credit or utility of profane writings." l
4}. The last testimony, to be adduced for the integrity and incor-
rnptness of the New Testament, is furnished by the agreement of the
Antient Versions and Quotations from it t which are made in the writings
of the Christians ofthefrst three centuries., and in those of the succeed-
ing fathers of the church.
1 Rev. E. Burnside's Religion of Mankind, a Series of Essays,** vol. i. p, 327.
I 2
116 On the Uncorrupted Preservation [Ch. II.
The testimony of versions, and the evidence of the ecclesiastical
fathers, have already been noticed as a proof of the genuineness and
authenticity of the New Testament. 1 The quotations from the New
Testament in the writings of the fathers are so numerous, that (as it has
been frequently observed) the whole body of the Gospels and Epistles
might be compiled from the various passages dispersed in their com-
mentaries and other writings. And though these citations were, in many
instances, made from memory, yet, being always made with due attention
to the sense and meaning, and most commonly with regard to the words
as well as to the order of the words, they correspond with the original
records from which they were extracted : an irrefragable argument
this, of the purity and integrity with which the New Testament has been
preserved. The idle objection, therefore, to the incorruptness of the
New Testament, which some opposers of divine revelation have endea-
voured to raise, on an alleged alteration of the Gospels in the fourth
century by order of the emperor Anastasius, falls completely to the
ground for want of proof. 2 Nor do we hazard too much in saying, that
if all the antient writings now extant in Europe were collected together,
the bulk of them would by no means be comparable to that of the quota-
tions taken from the New Testament alone ; so that a man might, with
more semblance of reason, dispute whether the writings ascribed to
Homer, Demosthenes, Virgil, or Caesar, arc in the main such as they left
them, than he could question whether those of Matthew, Mark, Luke,
John, Peter, James, and Paul, are really their productions, 3
III. Although we thus have every possible evidence that can be
reasonably desired ; yet, as there are some books cited or referred to
in the Old and New Testaments, which are not now extant, it has
been objected that some of those books are now wanting, which once
were constituent parts of the Scriptures. A little consideration will
* Sec pp.748S, 95. supra.
* The objection above alluded to fe founded on the following passage, occurring in the
Chronicle of Victor Tununensis, an African bishop, who flourished about the middle of
the sixth century. << Messala V. C. Coss. Constantinopoli, jubento Anastasio Impunu
tore, sancta evangeha, tamquam ab idiotis evangcli&tis composita, reprehcnduntur et cmeu-
dantur. (Viet. Tun. Chrou. p. <J. apud Scalig. Thes. Temp.) i.e. In the connMty of
Messala (A. D. .506), at Constantinople, by order of the emperor diuutarius, the hulu Gospel's,
as being composed by illiterate eeangtfists, are censured and corrected. On the objection to
the integrity of the Gospels, which has been attempted, to be founded on this passages we
may remark, in addition to the obsei vations already given, first, that, whatever this design
upon the Gospels was, it does not appear to have been put in execution ; for if any falsifi-
cation of them had been attempted, what tumults would it have raised in the cast, where
Anastasius was universally hated ! It would, in fact, have cost that emperor his crown
SL W n f * y ' " 'f had rCally ******* to corru P fc thc P Wof tho GoHpels,
wii id notZ^i tlm ' ti J . iave n0t bcun backward in 'dating hi. other maipracLs
toS v Jr , havo iccordcd it a, a standing monument of his infamy. But they are
04 ?OM nT 1 ?? ?" y S "-N h ^ teinpt ' SC MlI1K ^^gomoni ad Nov. Test.
" Tl ' St> pp ' 1/!i - IS - Lwdner's Woiks, Svo. vol. vi.
7"-
l^' P-, f P ' 4S9 ,7f ' Sto *? De Canoilu ' PP- - m-
. Lib. Libl. pp. 19G 198. Less, pp. 243 2GB Dr Ilarwood's
PP W 374 N D r T N t>V L ,J' "P-, 120 - 125 - WietaoS, voU. pp^-fia ml W H
'' m ' k " " Unia Vels!on of tlle
' Mosaic and Christian Codos,
Verart ^SririrvV^'V^ 1 p V - eniC ^ C h Rdi - ion Chl *<^ne, voJ.ii. pp. 45-57.
ir&^^^^
Sect. III.] Of the New Testament. 117
suffice to show that this objection is utterly destitute of foundation,
and that none of the writings which are accounted sacred by the
Jews and Christians (and which claim to be received as inspired
writings), ever were or could be lost; and, consequently, that no
sacred or inspired writing is now wanting to complete the canon of
Scripture.
1. In the first place, we may observe, that it seems very unsuit-
able to the ordinary conduct of Divine Providence, to suffer a book
written under the influences of the Holy Spirit, to be lost.
It seems to be no small reflection on the wisdom of the Divine Being,
to say, that he first influenced the writing of a set of books (that is, by
his own extraordinary impressions on men's minds caused them to be
written), and afterwards permitted them by chance, or the negligence of
men, to be irrecoverably lost. If they were not serviceable to instruct
and direct mankind in the methods of attaining the great ends of being,
why were they at first given ? If they were, it seems hard to imagine that
the same kind Providence which gave them would again take them away.
How high such a charge as this rises, both against the wisdom and goad-
ness of Divine Providence, may easily be perceived by every one who
will think impartially on the matter. This argument becomes still more
strong, when we consider the great care which the Divine Being in all
ages took to preserve those books which are now received into the canon
of the Old Testament, even when, the persons with whom they were
entrusted were under circumstances, in which, without the influence
of Heaven, it would have been almost impossible for them to have pre-
served them. To instance only that one time when the Jews were under
the tyranny of Antiochus Epiphanes 1 , when although that monster of
iniquity laid their temple and their city waste, destroyed all the sacred
books he could meet with, and at length published a decree, that all
those should suffer immediately death who did not resign their copi.es>
yet was the sacred volume safely preserved, and care was taken of it by
its author.
2. The zeal of the faithful at all times for their sacred books was
such, as would be a very effectual means to secure them from
perishing.
This is well known both of the Jews and Christians ; and indeed no
less can be reasonably imagined of those, who looked upoa these books as
discovering the method of obtaining eternal life, and that religion, for
which they willingly sacrificed both themselves and all they had. Hence,
as under the barbarous persecution of the Jews by Antiochus just men-
tioned, so also under the Christian persecutions no endeavours were
wanting to extirpate and abolish the Scriptures. It is evident that 1 the
warm zeal and diligent care of the faithful preserved them; and although
the emperor Dioclesian in his imperial edict, among other cruelties,
enacted, that all the sacred books should be burnt wherever they were
found a ; yet as the courage and resolution of the Christians baffled and
frustrated the designs of his rage in. all other instances, so they frustrated
it very remarkably in this instance. Nor indeed could it be otherwise,
when we consider,
3. That the canonical books, either in the original languages or
1 Joseph. Antiq. Jud. lib. xii, c. 7. See also 1 Mac, i. 5G. 67.
Euseb. Jlibt, Eccl. lib. viii, c. a.
I 3
118 On the Uncormjpted "Preservation [Ch. II.
by means of versions, were dispersed into the most distant countries,
and in the possession of innumerable persons.
As the truth of this fact has been demonstrated in the two pre-
ceding sections of this chapter, we are authorised to infer how im-
probable it is, nay, almost impossible, that any book, so esteemed as
the books of the Old and New Testament were and still are, both by
Jews and Christians, and which they severally believe to be divinely
inspired, so diffused into the most distant countries, the copies
of which, or of translations from them, would also be continually
multiplying and increasing, could by any accident or chance, by
any human force or power, or much less by any careless neglect, be
lost and irrecoverably perish.
IV. With regard to the Old Testament, more particularly we
may observe, that what lias given credit to the objection, that some
of the canonical books of Scripture are lost, is the common notion,
that the books, so supposed to be lost, were volumes of some size,
and ail of them indited by the Holy Spirit. Now, in opposition to
this eiToneous notion, it is to be considered,
1. That the Hebrew word (*"[jDD se?PHii), which we render boo/c,
properly signifies the bare rehearsal of any thing, or any kind of
writing, however small : and it was the custom of the Jews to call
every little memorandum by that name.
Thus, what we translate a bill of divorcement (Deut. xxiv. 1.) is in the
original a book of divorcement : and the short account of the genealogy
of Jesus Christ (Matt. i. 1.) is termed in the Hebrew idiom the book of
the generation of Jems Christ. So in Matt. xix. 7* and Mark x. 4. it 'is
in the Greek a book of divorcement. In like manner, David's letter to
Joab, in 2 Sam. xi, 14, 15. is a book in the Hebrew and Greek ; as also
the king of Syria's letter to the king of Israel, mentioned in 2 Kings v. 5.1
2. That several of these tracts, which are not now extant, were
written, not by persons pretending to any supernatural assistance,
but by those who were styled recorders or writers of chronicles 2 , an
office of great honour and trust, but of a different kind from that of
the prophets.
who
1
ner
3. But, supposing that the books in question were written by those
10 were truly prophets, yet they were not written by inspiration.
This argument is forcibly stated by Augustine* in the following man-
1: In the histories of the kings of Judah and Israel, several things
mlT* t0 be ., found in antient P rofane writers > **
agafnst Darius, i ,esays, ^ S mfasure w^T " T,T * eXeUe - a COaSf *
*
a
Sect III.] Of the New Testament. 119
are mentioned, which are not there explained, and are referred to as con
tained in other books which the prophets wrote ; and sometimes the names
of these prophets are mentioned ; and yet these writings are not extant
in the canon which the church of God receives. The reason of which I
can account for no other way, than by supposing, that those very persons
to whom the Holy Spirit revealed those things which are of the highest
authority in religion, sometimes wrote only as faithful historians, and at
other times as prophets under the influences of divine inspiration ; and
that these writings are so different from each other, that the one sort are
to be imputed to themselves as the authors, the other to God, as speaking
by them ; the former are of service to increase our knowledge, the other
of authority in religion, and canonical." In addition to this observation,
we may remark, that the books of prophecy always have their authors'
names expressed, and commonly they are repeated in the books themselves.
But in the historical books there was not the same reason for specifying
the names of their authors ; because, in matters of fact which are past, an
author may easily be disproved, if he relates what is false concerning his
own times, or concerning times of which there are memorials still extant.
But the credit of prophecies concerning things, which are not to come to
pass for a very long time, must depend on the mission and authority of
the prophet only : and therefore it was necessary that the names of the
prophets should be annexed, in order that their predictions might he de-
pended upon, when they were known to be delivered by men, who, by
other predictions already fulfilled, had shown themselves to be true
prophets.
4. The bare citation of any book in an allowedly canonical writ-
ing is not sufficient to prove that such book ever was canonical.
If this were to be admitted, we must receive as the word of God the
Greek poems of Aratus, Menander, and Epimenides, for passages are
quoted from them by Paul. l
5. Lastly, we may observe that most of the pieces supposed to
be lost are still remaining in the Scriptures a though under different
appellations ; and that such as are not to be found there, were never
designed for religious instruction, nor are they essential to the sal-
vation of mankind. In illustration of this remark, we may adduce
the following examples, which are taken exclusively from the Old
Testament Thus,
[i.] The Book of the Covenant, mentioned in Exod. xxiv. 7., which is
supposed to be lost, is not a distinct book from the body of the Jewish
laws ; for whoever impartially examines that passage, will find that the
book referred to is nothing else but a collection of such injunctions and
exhortations, as are expressly laid down in the four preceding chapters.
[ii.] The Book of the Wars of the Lord, cited in Numb, xxi. 14., and
supposed also to be lost, is, in the opinion of an eminent critic 2 , that very
record, which, upon the defeat of the Arnalekites, Moses was commanded
to make as a memorial of it, and to rehearse it in the ears of Joshua. So
that it seems to be nothing more than a short account of that victory,
together with some directions for Joshua's private use and conduct in the
management of the subsequent war, but in no respect whatever dictated
by divine inspiration, and consequently no part of the canonical Scriptures.
1 Aratus is cited in Acts xvii. 28. j Mcnancler in 1 Cor. xv. tit*. ; and Epimenides i
Titus i. 12.
a Dr. Lightfoot.
I 4
120 Cn the Uncorrupled Preservation [Ch. II.
[iii.] The Boole qfJasJier, mentioned in Josh. x. 13., is supposed by
some to be the same with the book of Judges, because we find mention
therein of the sun's standing still ; but the conjecture of Josephus 1 seems
to be better founded, viz. that it was composed of certain records (kept
in a safe place at that time, and afterwards removed into the temple),
which contained an account of what happened to the Jews from year to
year, and particularly of the sun's standing still, and also directions for
the use of the bow (see 2 Sam. i. 18.), that is, directions for instituting
archery and maintaining military exercies. So that this was not the work
of an inspired person, but of some common historiographer, who wrote
the annals of his own time, and might therefore deserve the name of
Jasher, or the upright; because what he wrote was generally deemed a
true and authentic account of all the events and occurrences which had
then happened.
[ iv. ] Once more, the several books of Solomon, mentioned in 1 Kings,
iv. 32,33., were no part of the canonical Scriptures. His < Three thousand
Proverbs 9 were perhaps only spoken, not committed to writing. His
6 Songs,' which were one thousand and Jive in number, were in all proba-
bility his juvenile compositions; and his universal history of vegetables,
and that of animals of all kinds, belonged to philosophy. It was not ne-
cessary for every one to be acquainted with them ; and though the loss
of them (considering the unequalled wisdom conferred upon their author)
is to be deplored, yet it is a loss which only the busy investigators of
nature have cause to lament,
Upon the whole, therefore, we may conclude, that if any books of
the Old Testament seem to be wanting in our present canon, they
are either such as lie unobserved under other denominations ; or they
are such as never were accounted canonical, such as contained no
points essential to the salvation of man, and consequently such of
which we may safely live ignorant here, and for which we shall never
be responsible hereafter. 2
V. Equally satisfactory is the evidence to show that none of the
books of the New Testament have at any time been lost Sonic
learned men, indeed, have imagined that they have found allusions
to writings in the New Testament, from which they have been per-
suaded that Paul wrote several other epistles to the Christian
churches besides those we now have : but a little examination of
the passages referred to will show that their conjectures have no
foundation.
J. Thus in 1 Cor. v. 9. the following words occur Eyga^a vp.iv
sv TV emrohvi, which in our version is rendered I Aave written to
you in an epistle. From this text it has been inferred, thai Paul had
already written to the Corinthians an epistle which is no longer ex-
tant, and to which he alludes ; while others contend that by nj mro^
he means only the epistle which he is writing. A third opinion is
this, viz. that Paul refers to an epistle which he had written, or begun
to write, but had not sent ; for, on receiving further information from
1 Joseph. Ant. Jud, lib. v. c. 2.
Edvvards's Discourse conccining the Authority, Style, and Perfection of tho Old and
Now re&tanieni, vol. in, pp., ISI-^M. j t .,ikiii's ltcn<.onalilvnosn and Certainty of ilw
s
.
vol. , pp. 05-07. Joui!b OI1 tho Cautm rf ^ N
Sect III.] Of the New Testament* 121
Stephanas, Fortunatus, and Achaicus, lie suppressed that, and wrote
this, in which he considers the subject more at large.
[ i. ] To the hypothesis, which supposes that Paul wrote a former letter
which is now lost, there is this formidable objection, that no such epistle
was ever mentioned or cited by any antient writer, nor ha"s any one even
alluded to its existence, though both the received epistles are perpetually
quoted by the fathers from the earliest period. To which we may add,
that the reverence of the first professors of Christianity for the sacred
writings, and their care for the preservation of them, were so great, as to
render it extremely improbable that a canonical book should be lost* 1
Prom the third hypothesis the praise of ingenuity cannot be withheld ;
but as it is a mere conjecture, unsupported by facts, we therefore appre-
hend that this first Epistle to the Corinthians, and no other, was intended
by the apostle. The grounds on which this opinion rests are as follow.
(1.) The expression r/i eniroKy docs not mean an epistle, but that which
Paul is writing. Thus Tertius, who was Paul's amanuensis, speaking of
the Epistle to the Romans, says " I Tertius, who wrote this epistle
(ryv 7T*roX'^) ? salute you/' (Rom. xvi. 22.) Similar expressions occur in
Col. iv. 16. 1 Thess. v. 27. and 2 Thess. iii. 14,
(2.) With regard to the word eypcvba, I wrote, some commentators refer
it to what the apostle had said in verses 5. and 6. of this chapter: but it
may also be considered as anticipative of what the apostle will be found
to have written in subsequent parts of this epistle, viz. in vi. 13., again in
v. 18., and also in vii. 2. It is probable, therefore, that Paul, on reading
over this letter after he had finished it, might add the expression in verse 9.,
and take notice of what he says afterwards " I have (says he) written
to you in this epistle" viz, in some of the following chapters, ^ against for-
nication, and joining yourselves to persons addicted to that sin.
(3.) The word eypaif/a, however, is not necessarily to be understood in
the past tense. There are nearly one hundred instances in the New Tes-
tament in which the past is put for the present tense. Thus, in John iv. 38.,
Jesus Christ, speaking of the mission of the apostles, says, awr5"giX, I sent
you, though it had not yet taken place. A more material example occurs
in a subsequent chapter of this very epistle (ix. 15.), where Paul uses
ayp*$am the sense of ypatyu, I write. Neither* (says he) have I written
these things, that is, at this time, in this epistle which I am now writing. In
the passage now under consideration, therefore, the expression eypa^a vpat
si/ TV? nrfoj is equivalent to ypatpu vpiv, I write unto you in this episile, not to
associate with for nicators : and that this view of the passage is correct, is
evident from v. 11. of this chapter, which is only a repetition of v.9.
Ntm 3e ey/?ij/a, Now I write unto you. The adverb wvi, now, shows that it
is spoken of the present time, though the verb be in the past tense. The
following, then, is the plain sense of the te\t and context: " I writeunto
yon" says the apostle, " in this my letter, not to associate^ (literally, be
mingled) with foruicalors, yet not altogether with the fornicators oj this
world, or with the covetous, or extortioners, or idolaters, since then indeed
ye must go out of the world, (renounce all worldly business whatever, there
being so great a multitude of them)- But I mean this that ye should
avoid the company of a brother, (that is, a professed Christian,) if he be
* Tins observation is so applicable' to the epistle of Paul to the Corinthians,' which Is
extant in the Armenian, tongue, that any further notice of that ^pseudo-epistle is unne-
cessary. The curious reader may fmjl an English translation of it, as also of a pretended
epistle of Paul to the Corinthians, accompanied with satisfactory observations to prove
their spuriousnosH, iu Jouew on the Canon, vol. i* pp H3- M7.
122 On the Uncorrupted Preservation [Ch. II.
given to fornication , covet ousness, or idolatry* This is the thing tuhich I
at this time write unto you"
Putting all these circumstances together, we conclude that the
internal evidence seems to be unfavourable to the hypothesis, that a
letter to the Corinthians had preceded that which Paul was now
writing. The external evidence is decidedly against such hypothesis*
Upon the whole, therefore, we have no doubt that the two epistlqs
still preserved are the only epistles which Paul ever addressed to the
Corinthians. l
2. In 2 Cor. x. 9 11. we read as follows: That I may not seem
as if I would terrify you BY LETTERS. For his LETTERS, say tliey> are
weighty and powerful, but ins bodily presence is weak, and his speech
contemptible. Let such an one think this., that such as we are in word
by LETTERS 'when we are absent, such will we be also in deed when we
are present. Hence it has been argued that Paul had already written
more than one even several letters to the Corinthians.
But to this it is answered, that it is very common to speak of one
epistle in the plural number, as all know : and Paul might well write as
he here does, though he had hitherto sent only one epistle to the persons to
whom he is writing. And from so long a letter as the first Epistle to the
Corinthians is, men might form a good judgment concerning his manner
of writing LETTERS, though they had seen no other. 2
3. In Col. iv. 16. Paul desires the Colossians to send to Laodicea
the epistle which they themselves had received, and to send for an-
other from Laodicea, which was also to be read at Colossse. His
words are these : WJien this epistle is read among you^ cause that it be
read also in the church of the Laodiceans, and that ye likewise read
the epistle j rani Laodicea : x&i -njv s* Aao^Kgiac \m KKI vpsi$ otvotyvwre.
Now the former part of this verse is clear : but it is not so clear
what epistle St. Paul meant by ^ sang- oty ex Ao8iiia$. These words
have been interpreted three different ways.
(1.) *H ems-oKy * Aao&xe*s has been explained, as denoting " an epistle,
which had been written from Laodicea to Paul/' This epistle has been
supposed to have contained several questions, proposed to the Apostles
by the Laodiceans, which he answered in the epistle to the Colossians ;
and hence it has been inferred that Paul ordered them to read the former,
as being necessary toward a right understanding of the latter*
But this opinion is erroneous : for if Paul had received an epistle from
Laodicea, the capital of Phrygia, he would have returned the answer to
the questions which it contained to Laodicea itself, and not to a small
town in the neighbourhood. Besides, there would have been a manifest
impropriety m sending to the Colossians answers to questions, with which
they were not acquainted, and then, after they had the epistle, which
. 1 ^ Iicl f elis J|L w* PP- S/--68. Ferdinand! Stosch, AHOSTOAIKON OAOKAHPON,
sive Iractacus Theologicus de Epistolis Apostolorum non doperditis, pp. 7594. f Gro-
mngen, 12mo 1758.) Rosenmuller, Scholia in N. T. torn, iv. pp.7 ,72. Bishop Md-
dleton on the Greek Article, pp. 469. 474. Dr. Lardner's Works, 8 vo vol. vhpp Jsl
671. ; 4to. vol m. pp. 468, 469, Dr. John Edwards on the Authority, &c. of Scripture,
^> '-ulaAcad-i
Lardner's Works, Svo. vol. vi. pp 668. j 4to. vol. in. pp. 467, 468.
Sect. III.] Of the New Testament. 123
contained the answers, desiring them to read that which contained the
questions.
(2.) Another opinion is, that Paul meant an epistle which he himself
had written at Laodicea, and sent from that place to Timothy, because
the Greek subscription to the first epistle to Timothy is Upoq Ti^odfiov
EypaQy a,7TQ Aao&xa$. This opinion is defended by Theophylact: but it
is -undoubtedly false. For it is evident from Col.ii. L that Paul had
never been at Laodicea, when he wrote his epistle to the Coiossians :
and if he had, he would not have distinguished an epistle, which he had
written there, by the place where it was written, but by the person or
community to which it was sent. It was not Paul's custom to date his
epistles ; for the subscriptions, which we now find annexed to them, were
all added at a later period, and by unknown persons. If, therefore, he
had meant an epistle, which he himself had written at Laodicea, he cer-
tainly would not have denoted it by the title of y ewr^ * A*o&*xa$.
(3.) There remains, therefore, no other possible interpretation of these
words, than an " epistle, which the Laodiceans had received from Paul,"
and which the Colo&sians were ordered to procure from Laodicea, when
they communicated to 'the Laodiceans their own epistle.
But, as among the epistles of Paul in our own canon, not one is
addressed to the Laodiceans in particular, the question again occurs :
Which, and where is this epistle ?
1. There exists an epistle, which goes by the name of Paul's
epistle to the Laodiceans.
This, however, is undoubtedly a forgery, though a very antient one :
for Theodoret, who lived in the fifth century, in his note to the passage
in question, speaks of it as then extant. But this is manifestly a mere
rhapsody, collected from Paul's other epistles, and which no critic can
receive as a genuine work of the apostle. It contains nothing which it
was necessary for the Coiossians to know, nothing that is not ten times
better and more fully explained in the epistle which Paul sent to the
Coiossians ; in short, nothing which could be suitable to Paul's design.
2. As the epistle, therefore, which now goes by the name of the
epistle of Paul to the Laodiceans, is a forgery, the apostle might
mean an epistle, which he had sent to the Laodiceans, and which is
now lost.
An objection, however, to this opinion, (namely, that he had sent an
epistle to the Laodiceans in particular,) may be made from Col. iv 15,,
where Paul requests the Coiossians to salute Nympbas, who was a Lao-
dicean. If he had written a particular epistle to the Laodiceans, he
would have saluted Nymphas rather in this epistle, than in that to the
Coiossians.
3. There remains a third explanation, which is not clogged with
the preceding difficulty, namely, that Paul meant an epistle, which
he had written partly, but not solely for the use of the Laodiceans.
This epistle, in all probability, is that which is called the epistle to the
Ephesians ; because Laodicea was a church within the circuit of the
Ephesian church, which was the metropolitan of all Asia. And as Ephesus
was the chief city of Proconsular Asia, this epistle may refer to the whole
province. l
i Michaelis, vol. vr, pp. 124 127. Edwards on the Perfection, &c. of Scripture,
vol. iii. pp. 470, 471. Alber, Hermeneutica Novi Testament!, torn, I pp. 233^ 234*
Direct Evidences of the Credibility [Ch. III.
The preceding are the most material instances, which have af-
forded occasion for the supposition that Paul wrote epistles, which
are now lost. There are indeed three or four other examples, which
have been conjectured to refer to lost epistlqs; but as these conjec-
tures are founded on misconceptions of the apostle's meaning, it is
unnecessary to adduce them. We have, therefore, every reason to
conclude that NO PART OF THE NEW TESTAMENT is LOST, and that
the canon of Scripture has descended to our times, entire and uu-
corrupted.
CHAPTER III.
ON THE CREDIBILITY OF THE OLD AND NEW TESTAMENTS.
SECTION I.
DIRECT EVIDENCES OF THE CREDIBILITY OF THE OLD AND
NEW TESTAMENTS.
Their Credibility shown, L From the Writers having a perfect knowledge
of the subjects they relate, II. From the Moral Certainty of False-
hood being detected, if there had been any, This proved at large, 1. Con-
cerning the Old Testaments and, 2. Concerning the Netu Testament.
III. From the subsistence, to this very day, of Monuments instituted
to perpetuate the memory of the principal facts and events therein re-
corded. Attd 9 TV. From the wonderful Establishment and Propagation
of Christianity*
SATISFACTORY as the preceding considerations are, in demon-
strating the genuineness, authenticity, and uncorrupted preservation
of the books of the Old and New Testaments as antient writ bigs,
yet they are not of themselves sufficient to determine their credibility.
An author may write of events which have happened in his time and
in the place of his residence, but should he be either credulous or a
fanatic, or should we have reason to suspect his honesty, his evidence
is of no value. In order, therefore, to establish the credibility of an
author, we must examine more closely into his particular character,
and inquire whether he possessed abilities sufficient to scrutinise the
truth, and honesty enough faithfully to relate it as it happened.
That the histories contained in the Old and New Testaments are
CREDIBLE ; in other words, that there is as great a regard to be paid
to them, as is due to other histories of allowed character and re-
putation, is a FACT, for the truth of which we have as great, if not
greater, evidence than can be adduced in behalf of any other history*
For the writers of these books had a perfect knowledge of the sub-
jects which they relate, and their moral character, though rigidly
tried, was never impeached by their keenest opponents : if there had
been any falsehoods in the accounts of such transactions as were
public and generally known, they would easily hare been detected ;
Sect. I.] Of the Old and New Testaments.
and their statements are confirmed by monuments subsisting to this
very day, as also by the wonderful propagation and establishment of
Christianity.
I. In the first place ? THE WRITERS OF THE BOOKS OF THE OLD
AND NEW TESTAMENT HAD A PERFECT KNOWLEDGE OF THE SUB-
JECTS WHICH THEY RELATE \ AND THEIR MORAL CHARACTEE,
THOUGH RIGIDLY TRIED, WAS NEVER IMPEACHED BY THEIR KEEN-
EST OPPONENTS.
The authors of these books were, for the most part, contemporary
with and eye-witnesses of the facts which they have recorded, and
concerning which they had sufficient opportunity of acquiring full
and satisfactory information : and those transactions or things which
they did not see, they derived from the most certain evidences, and
drew from the purest sources. If a man be deemed incompetent
to record any thing but that which he sees, history is altogether
useless : but a satisfactory degree of certainty is attainable on events,
of which we were not eye-witnesses ; and no one who reads these
pages doubts the signing of Magna Charta, or the battles of -A gin-
court or Waterloo, any more than if he had stood by and seen the
latter fought, and the seals actually affixed to the former. We owe
much to the integrity of others ; and the mutual confidence, on
which society is founded, requires with justice our assent to thou-
sands of events, which took place long before we were born, or
which, if contemporary with ourselves, were transacted at some
remote spot on the face of the globe. Who will affirm that Rapin
or Hume were incompetent to produce a history, which, making
some allowances for human prejudices, is worthy the confidence and
the credit of our countrymen ? Yet neither the one nor the other
was the witness of more than an insignificant portion of his volumi-
nous production. But if, by drawing from pure sources, a man is
to be deemed competent to relate facts, of which he was not an eye-
witness, then the writers of the Bible, in those particular events of
which they were not eye-witnesses, but which they affirm with con-
fidence, are intitled to our credit. 1
1. With regard to tlie auiliors of tlie several booJts of the OLD TES-
TAMENT, it is evident in the four last books of the Pentateuch, that
Moses had a chief concern in all the transactions there related, as
legislator and governor of the Jews. Every thing was done under
his eye and cognizance ; so that this part of the history, with the
exception of the last chapter of Deuteronomy (which was added by
a later writer)? may, not improperly, be called the history of his life
and times. He speaks of himself it is true, in the third person ;
but this affords no ground for suspecting either the genuineness of
his writings or the credibility of their author. Xenophon, Caesar,
and Josephus write of themselves in the third person ; yet no one
ever questions the genuineness or credibility of their writings on
that account. And for the first book of the Pentateuch, or that of
Genesis, we have already seen that he is competent to the relation
Dr. Collyer's Lectures on Scripture Facts, p. 553.
126 Direct Evidences of the Credibility [Cli. III.
of every event, and that he had sufficient authority for all the facts
therein recorded. 1
In like manner, the authors of the subsequent historical books, as
Joshua, Samuel, Ezra, and Nehemiah, relate the transactions of
which they were witnesses ; and where they treat of events prior to
their own times, or in which they did not actually participate, they
derived their information from antient coeval and public documents,
with such care, as frequently to have preserved the very words and
phrases of their authorities : and very often they have referred to
the public annals which they consulted. Moreover, they published
their writings in those times when such documents and annals were
extant, and might be appealed to by their readers; who so highly
approved of their writings, and recommended them to posterity,
that they were preserved with more care than the more antient and
coeval monuments, which were lost in the lapse of time. So also
the prophets Isaiah, Jeremiah, Ezekiel, Daniel, and others, where
they relate events that took place before their own times, derived
their narratives of them from the authentic documents just noticed;
but concerning the facts that occurred in their own times, which
indeed, for the most part, relate to the degeneracy, corruption, or
idolatry of their countrymen, whom they reproved for those crimes,
and urged them to repentance, they are contemporary and native
witnesses. But, supposing the authors of any of these books, as
those of Joshua arid Samuel, were not known, it would not follow
(as some have objected) that because it was anonymous, it was
therefore of no authority. The venerable record, called Doomsday
Book, is anonymous, and was compiled from various surveys (frag-
ments of some of which are still extant) upwards of seven hundred
and thirty years since ; yet it is received as of the highest authority
in the matters of fact of which it treats. If this book has been pre-
served among the records of the realm, so were the Jewish records,
several of which (as the books of Jasher, Abijah, Iddo, Jehu, and
others that might be mentioned,) are expressly cited. The books
above mentioned are therefore books of authority, though it should
be admitted that they were not written by the persons whose names
they bear, 2
* See pp. 54 60, supra.
2 " If any one having access to the journals of the lords and commons, to the books of
the treasury, war office, pi Ivy council, and other public documents, should at this day write
an history of the reigns of George the first and second, and should publish it without his
name, would any man, three or foui hundreds or thousands of years hence, question tho
authority of that book, when he knew that the xvhole British nation had received it as an.
authentic book, fiom, the time of its fiist publication to the age in which he lived? Tub
supposition is in point. The books of the Old Testament \\ ere composed from the records
of the Jewish nation, and they have been received as true by that nation, from the time in
which they were written to the present day. Dodsley's Annual Register is an anonymous
book, we only know the name of its editor j tiic New Annual Register is an anonymoun
book ; the Reviews are anonymous books j but do we, or will our posterity, esteem these
books as of no authority? On the contrary, they are admitted at present, and will be
received in after ages, as authoritative records of the civil, militaiy, and literary history of
England, and of Europe. So little foundation is there for our belli" startled by the as-
sertion, It w anonymous and without authority.' " Bp. Wat&on's Apology, in answer
to Fame's Age of Reason, p. 36, ISrao. London, 1820.
Sect. L] Of the Old and New Testaments. 127
2. In like manner, the writers of the NEW TESTAMENT were con-
temporary with the facts which they have recorded, and had sufficient
means of acquiring correct information concerning them . The chief
writers of the New Testament are Matthew, John, Peter, James, and
Jude, all Jews by birth, and resident at Jerusalem, the scene of the
history which they relate. They were all the immediate disciples of
Jesus Christ, and eye-witnesses of his miracles as well as of the
wonderful effects produced by his discourses on the people. Paul,
it is true, was a native of Tarsus, and not among those who had been
the friends of Jesus and the eye-witnesses of his actions; but he
had lived a long time at Jerusalem, had studied theology under
Gamaliel, (a Jewish teacher at that time in the highest repute,) and
diligently employed himself in acquiring a thorough knowledge of
the Jewish religion. Mark, it is well known, composed his Gospel
under the immediate inspection of Peter, and Luke composed his
Gospel and Acts under the immediate inspection of Paul. Their
histories, therefore, are of as great authority as if they had been
written by the above-mentioned eye-witnesses. * It is an extra-
ordinary but singular fact that no history since the commencement
of the world has been written by an equal number of contemporary
authors. We consider several histories as authentic, though there
has not been transmitted to our times any authentic monument in
writing, of equal antiquity with those facts of which we are fully
persuaded. The histoi-y of Alexander^ king of Macedon> and con-
queror of Asia, is not attested by any contemporary author. And the
same remark mny be made on the history of Augustus, Tiberius,
and others, of which no doubt can be entertained, though it has been
written by authors who were not witnesses of the facts therein con-
tained. It is exceedingly rare, when the facts are antient, to have
well circumstantiated proofs of the same date and age.
That all the writers of the New Testament were contemporaries
with the events which they have related, is manifest from the follow-
ing considerations. So many facts and circumstances indeed are
recorded, that, if the narrative were not true, they might have been
easily confuted. The scenes of the most material events are not laid
in remote, obscure, or unfrequented places; the time fixed is not some
distant age; nor is the account given obscure and general The facts
are related as of recent occurrence, some of them as having taken
place at Jerusalem, then subject to the Roman government, and
garrisoned by a baud of Roman soldiers ; others, as having hap-
pened at Csesarea; others, in cities of great resort in Syria, and else-
where. The Gospels are a history of no obscure person. Jesus
Christ was a subject of universal curiosity : he preached and wrought
miracles in the presence of thousands, and was frequently attended
by great numbers of persons of all ranks and characters. When the
high priest interrogated him concerning his disciples and doctrine,
he answered, " I spake openly to the world s I ever taught in tj^
t See the testimonies of Origen, Tertullian, Clement of Alexandria, and Papias, fa
Dr, Lardner'a Credibility of the Gospel History, part ii, chapters 88, &7. 22, and 9,
128 Direct Evidences of the Credibility [Ch. HI.
synagogue, and in the temple, whither the Jews always resort, and in
secret have I said nothing" (John xviii. 20.) ; and he appealed to
those who had heard him for the publicity of his conduct. Both Jews
and Gentiles severely scrutinised his character and conduct; and he
was ultimately put to death publicly, and during a solemn festival,
when the Jews were assembled at Jerusalem. While the principal
facts, related in the Gospels, were fresh in the memory of their
countrymen, the four evangelists published their several memoirs of
the life and death of Jesus Christ. In relating his miraculous oper-
ations, they mention the time, the place, the persons concerned, and
the names of those whom he healed or raised from the dead* They
delivei^ed their histories to the people among whom he had lived,
while that generation was alive who beheld the scenes which they
had described. Now the enemies of Christ and his disciples were
sufficiently able and willing to detect falsehoods, if there had been
any, in these publications : their credit was at stake, and for their
own vindication, it was incumbent on those who put him to death,
and persecuted his disciples, to contradict their testimony, if any part
of it had been false, But no attempt was ever made to contradict or
to refute such testimony : on the contrary (as will be shown in a sub-
sequent page *), it is confirmed by the historical testimony of adver-
saries, and consequently the circumstantiality of the evangelical his-
torians establishes their credibility. The same remark is applicable
to the Acts of the Apostles, which, like the Gospels, were published
in the place and among the people where the facts recorded were
transacted, and were attested by those who opposed Christianity.
" What shall we do to these men, for that indeed a notable miracle liaih
been done ly them is manifest to all them that dwell at Jerusalem, AND
WE CANNOT DENY IT," (Acts iv. 16.)
II. Secondly, IF THERE HAD BEEN ANY FALSEHOODS IN THE AC-
COUNTS OF SUCH TRANSACTIONS AS WERE PUBLIC AND GENERALLY
KNOWN, THEY WOULD HAVE BEEN EASILY DETECTED! FOR TJIKHE
ACCOUNTS WERE PUBLISHED AMONG- THE PEOPLE WHO WITNESSED
THE EVENTS WHICH THE HISTORIANS RELATED, BUT NO SUCH DE-
TECTION EVER WAS OR COULD BE MADE IN THE WRITINGS OF THE
AUTHORS OF THE OLD AND NEW TESTAMENTS.
1. In fact, we cannot charge Moses with having asserted false-
hoods iu the writings that bear his name, without charging him with
being the greatest knave as well as the most wicked impostor that
ever lived. The injustice and impossibility of such charges as these
(winch, however, the impugners of the Scriptures persist in asserting,
regardless of the convincing evidence to the contrary,) will readily
appear from the following considerations.
[i.] It is almost incredible that so great an impostor as Moses
must have been, if he had asserted such falsehoods, could have <nven
to men so perfect and holy a law as he did; which not only docs not
allow of the smallest sins, but also condemns every evil thought and
every criminal desire. This at least must be conceded, that no im-
See 2. of the following section.
Sect. L] Of the Old and New Testaments. 129
poster has ever yet been seen, who enacted such excellent laws as
Moses did.
[ii.] As Moses did not impose upon others, so neither was he im-
posed upon himself; in other words, he was neither an enthusiast
(that is, one labouring under the reflex influence of a heated imagin-
ation,) nor a dupe to the imposition of others. This will be evident
from a brief view of his early education and apparent temper of mind.
Moses was educated in all the learning of Egypt, which country (we
know from profane writers) was at that time the seat of all the learning
in the then known world ; and though we cannot, at this distant period,
ascertain all the particulars of which that learning consisted, yet we are
told that he learned arithmetic, geometry, rhythm, harmony, medicine,
music, philosophy as taught by hieroglyphics, astronomy, and the whole
circle of the sciences in which the kings of Egypt were wont to be insti-
tuted. Now the effects of a profound knowledge of philosophy, are very
seldom either enthusiasm or superstition. Such knowledge, in an age
when it was exclusively confined to the Icings and priests of Egypt, might
admirably qualify a man to make dupes of others, but it would have no
tendency to make the possessor himself an enthusiast ; though for the
purposes of deception, he might affect to view his own experiments in the
light of miraculous interpositions from heaven. Moreover, the Hebrew
legislator was brought up in all the luxury and refinement of a splendid
court, which is obviously very far from being favourable to enthusiasm ;
and the temper of mind with which he describes himself to have received
his comrnLssion, was not that of an enthusiast* The history of past ages
shows us that an enthusiast sees no difficulties, dangers, or objections, no
probabilities of disappointment in any thing he wishes to undertake.
With him the conviction of a divine call is sufficient to silence every
rational argument. But DO such precipitate forwardness or rash confi-
dence is to be traced in the conduct of Moses ; on the contrary, we may
plainly observe in him a very strong degree of reluctance to undertake
the office of liberating the Israelites from their Egyptian bondage. Re-
peatedly did he request to be excused from the ungrateful task, and start
every difficulty and objection, which the wit of man can imagine. " First,
he asks, Who am I that I should go wito Pharaoh, and that J should
bring forth the children of Israel out of Egypt ? (Exod. iii. 11.) Next he
urges, When I come unto the children of Israel, and shall say unto them.
The God of your fathers haih sent me unto you, and they shall say unto
me, What is his name? What shall I say unto Ikem? (Exod. iii. 13.)
Then he objects, Behold, they mil not believe me, nor hearken unto my
voice; for they will say, The Lord hath not appearedunto thee. (Exociiv. 1.)
Afterwards his plea is, my Lord, I am not eloquent, neither heretofore,
nor since than hast spoken to thy servant ; hut I am sloto of speech, and of
a slow tongue. (Exod. iv, 10.) At length, when all his objections are
overruled, he fairly owns his utter dislike of the task, and beseeches God
to appoint another. my Lord, send I pray thee by the hand of him
whom thou mlt send, (Exod. iv. 13.)" This reluctance is unaccountable
on the supposition that Moses was a discontented and impatient enthu-
siast ; but it is perfectly intelligible, if we allow him to have been free
from that mental disorder, as the whole of his conduct, together with the
sound moral feeling, and the deep political wisdom that pervade his code
of laws, proclaim him to have been. J
1 Faber's Horse Mosaics, vol. i. pp, 210 22-4. in which the topics, above briefly no*
ticed, are treated at length with great force of argument.
VOL, I, K
130 Direct Evidences of the Credibility [Ch. HI,
[iiu] It is absolutely incredible that he should have imposed on the
Israelites as true, things that were notoriously false, and of the false-
hood of which they could convict him.
For he relates facts and events which had taken place in the presence
of six hundred thousand men, and urges the reality and truth of those
facts upon them as motives to believe and obey the new religion, which
he introduced among them : Ye KNOW this day, says he^r / speak not
unto your children 'which have not known them : and after relating a num-
ber of awful events, he concludes by sayingj^/br your EYES have seen all
these great acts of the Lord which he did, (Deut. xi. 27.) Is it likely
that Moses could have established his authority among the Israelites
(who on many occasions rebelled against him), by relating that he had
Eerformed various miracles in their behalf previously to their departure
*om Egypt, and that they had seen rivers turned into blood, frogs
filling the houses of the Egyptians, their fields destroyed by hail and
locusts, their lands covered with darkness, their first-born slain in
one night, the Red Sea forming a wall for the Israelites, but over-
whelming their enemies, a pillar of a cloud and of fire conducting
them, manna falling from heaven for their food, the earth opening
and destroying his opponents, if all these things had been false ? The
facts and events related by Moses, are of such a nature, as precludes the
possibility of any imposition : and, by appealing to his adversaries, who
witnessed the transactions he records, he has given the world the most
incontestible evidences of his veracity as an historian, and also of his
divine commission. Indeed, if Moses had not been directed and sup-
ported by supernatural aid, and by a divine commission, his attempt to
release the Israelitish nation from their servitude in Egypt must have
been characterised by no other term than adventurous folly; and all his
subsequent proceedings must, in any other view of the fact, be regarded
as imprudent and insane. 1
[iv.] We cannot conceive for what end, or with what view, Moses
could have invented all these things. Was it to acquire glory or
riches ? he does not appear to have sought either riches or profit.
Though he had ample opportunities of aggrandising his family, he
left not to his own children any office of honour or emolument ; and,
on his decease, he appointed an individual from another tribe to be
the general who was to conduct the Israelites into the promised land.
On the contrary, his writings are marked by the strictest veracity,
candour, and impartiality.
If we consider those apologists for themselves, who have left us
memoirs of their own lives, we shall find in most of them an ambi-
tious display of those moral virtues, by which they desire to be dis-
tinguished : they lose no opportunity of setting forth the purity of
their designs, and the integrity of their practice. The rest may do
this with less pomp and affectation ; they may preserve a modesty in
1 See this argument fully considered and illustrated in M. Bu Voisin's Autorite' des
Livres de Moyse, pp. 1S7--169. ; and in Mr. Bryant's Dissertation on the Divine Mis-
sion of Moses, forming the fourth part of his Treatise on the Plagues inflicted upon the
li-gyptians, (pp. 175274.) London, 1810. 8vo. M. Celle'rier has also collected many
circumstances m the character and conduct of Moses, (some few of which aie similar to
* 31 ff V at bUt dl -^ Wl " ch taken t0 S ether > confirm his credibility as a writer,
besides fording a stiong evidence of his divine mission. De 1'Origine Authcntique et
Dmne de 1' Ancien Testament, pp, 181221, Geneve, 1 826, 12mo.
Sect I.] Of the Old and New Testaments. 131
the language, and a decent reserve in the air and cast of their irar-
ration ; still, however, the same purpose is discoverable in all these
writers, whether they openly proclaim or nicely suggest and in-
sinuate their own importance. When men are actuated by a strong
desire of appearing in the fairest light to others, it unavoidably
breaks out in some shape or other, and all the indirect ways of ad-
dress cannot conceal it from the intelligent observer. This remark
we see exemplified in Xenophon and Julius Csesar, two of the most
extraordinary persons of the pagan world. They thought fit to re-
cord their own acts and achievements, and have done it with that
air of neglect and unpretending simplicity, which has been the
wonder of mankind. Yet, through all this apparent indifference,
every one sees the real drift of these elaborate volumes ; every one
sees that they are composed in such a way as to excite the highest
opinion, not only of their abilities as generals, but also of their jus-
tice, generosity, and benevolence, and, in short, of the moral qua-
lities of their respective authors. It evidently appears that they de-
signed to be their own panegyrists; though none but such men
could have executed that design in so successful and inoffensive a
manner. But, however accomplished these great men were, can we
doubt but that many exceptionable steps were taken by them in the
affairs they managed ? that, on some occasions, their prudence failed
them, and their virtue in others ; that their counsels and measures
were conducted, at times, with too little honesty or too much pas- 1
sion ? Yet, in vain shall we look for any thing of this sort in their
large and particular histories. There, all is fair, judicious, and well-
advised ; every thing speaks the virtuous man and able commander,
and the obnoxious passages are either suppressed, or they are turned
in such a way as to do honour to their relators. 1
But now, if we turn to the authors of the Bible, we shall find no
traces of their thus eulogising themselves. They narrate their story
unambitiously, and without art. We find in it no exaggerations of
what may be thought praiseworthy in themselves ; no oblique en-
comiums on their own best qualities or actions ; no complacent airs
in the recital of what may reflect honour on their own characters ;
no studied reserve and refinement in the turn and language of their
history.
More particularly, with respect to MOSES, whom we find mentioned by
antient writers with very high encomiums, we see him taking no advan-
tage of his situation or talents, or placing them in the most advantageous
point of view. On the contrary, he takes very particular notice of his
own infirmities, as his want of eloquence, and being slow of speech
(Exod. iv. 10.); of his impatience (Num. xi. 10-); his unbelief (Num.
xx. 12.) ; his rebelling against the commandment of God, for which he
was excluded from entering the promised land (Num. xxvii. 14?.); f h' is
great anger (Exod. xi. 8.) ; and of his being very wroth. (Num. xvi. 5.)
lie takes notice of his repeated declining of the measures to which he
was called 2 , and ascribes the new modelling of the government to
ttp, Ilurd's Works, vol.vii. p. 179. 381.
See the passages gww In p. 129, wpra*
K 2
132 Direct Evidences of the Credibility [Ch, III;
Jethro's advice, and not to his own wisdom and policy. In short, he
spares neither himself, nor his people, nor their ancestors the patriarchs,
nor his own family or relatives,
" Of the patriarchs he speaks in such a way as not only did not gratify
the vanity of his countrymen, but such as must most severely wound
their national pride: he ranks some of their ancestors very high indeed,
as worshippers of the true God, and observers of his will, in the midst
of a world rapidly degenerating into idolatry ; yet there is not one of
them (Joseph perhaps excepted) of whom he does not recount many
weaknesses, which a zealous partisan would have been careful to suppress ;
and to many he imputes great crimes, which he never attempts to palliate or
disguise. In this point, the advocates of infidelity may be appealed to as
judges^ they dwell upon the weaknesses and crimes of the patriarchs with
great triumph ; let them not deny, then, that the Scripture account of them
is impartial and true in all its points, good as well as bad ; and we fear not
but it will be easily proved, that notwithstanding their weaknesses and
even crimes, they were upon the whole, and considering the moral and re-
ligious state of the human mind in that age, characters not unworthy of
pardon and acceptance with God, and fit instruments for the introduc-
tion of the divine dispensations. Of the Jewish nation in general, the
author of the Pentateuch speaks, it maybe said, not only impartially, but
even severely; he does not conceal the weakness and obscurity of their
fcrst origin, that " a Syrian ready to perish was their father* ;" nor their
long ^ and degrading slavery in Egypt: their frequent murmurings and
criminal distrust of God, notwithstanding his many interpositions in their
favour; their criminal apostacy, rebellion, and resolution to return to
fcgypt, first, whea they erected the golden calf at Mount Sinai 2 ; and
next, on the return of the spies from the land of Canaan, when they were
so afraid of the inhabitants, that they durst not attack them 5; he re-
peatedly reproaches the people with these crimes, and loads them with
the epithets of stiif-necked, rebellious, and idolatrous * : he inculcates
upon them most emphatically, that it was not for their own righteousness
tttat Orod gave them possession of the promised land : he declares to
tftem his conviction, that in their prosperity they would again relapse
Ln/whn^r 1 . 10 ^ f n * idolatries > ^d imitate the foul vices of those L-
tions whom God had driven out from before them for these very crimes.
the IK-? T * Ppeal ^V he J^S"** * f ^Is: they triumph in
w 6 fh P , I v and Cnmes . of the Jews > and ^present them as totall} un-
fh*t S h ? , - me P [ 0t t Cl ? and re ard : sure *y then tf*y roust confess,
that the his orian who has thus described then4 strictly impartial ; and
confide'nlhTl T'f^ T^ that would ^sgracefwe may also be
Snffh* ^^ nothin S to exalt his countrymen ; and ad-
MSbftS;" ra yf slI 7 show that > '^withstanding the crmes and
wisdom toZT S S thC J 7 S ' Jt Was ? et not rthy of the divine
1 Deut. xxvi. 5,
s Numb. xiii. and xiv 4 VM* i , 5 xod> xx "'
* VMe De ttt , XXxi "'
Sect. L] Of ike Old and New Testaments. 133
of Moses, and to have offended God so much, that he was excluded from
the promised land : and the J two eldest sons of Aaron are related to have
been miraculously put to death by God himself, in consequence of their
violating the ritual law. The tribe and kindred of the lawgiver are not
represented as exempt from the criminal rebellion of the Jews on the re-
turn of the twelve spies : Caleb and Joshua, who alone had opposed it
were of different tribes, one of Judah, and the other of Ephraim. In a
word, nothing in the narrative of the Pentateuch exalts the character of
any of the near relatives of Moses and Aaron, except only in the instance
of 2 Phmehas the grandson of Aaron : who, for his zeal in restraining and
punishing the licentiousness and idolatry into which the Midianitish
women had seduced his countrymen, was rewarded by the high priest-
hood being made hereditary in "his family. Of the family of the legis-
lator we are told nothing, but that his 3 father-in-law Jethro was a wise
man, who suggested to Moses some regulations of utility : that his 4 wife
was an ^Ethiopian woman, and as such the object of contempt and oppo-
sition even to his own brother and sister ; and that he had two sons, of
whom, or their families, the history takes no notice; so that nothing
about them is known, but that they were undistinguished from the rest of
the Levitical tribe. How different is all this from the embellishments of
fiction or the exaggerations of vanity I How strongly does it carry with
it the appearance of humility and truth !" 5
The preceding observations are equally applicable to the writers
that succeeded Moses ; who exhibit every mark of integrity in their
character, temper, and manner of writing. They relate facts with
the utmost simplicity. They appear to have no secular interest in
view : nor can we conceive that they could possibly be under any
such influence. On the contrary, they exposed themselves to many
disadvantages. In relating the most wonderful facts, they make no
apologies. They use no panegyric. There is nothing like flattery
or reserve in their narrations, or their addresses. " Their own
frailties and follies, and the misconduct of their greatest heroes and
sovereigns, are recorded with singular and unexampled fidelity.
They offer no palliation of their conduct ; they conceal nothing ; they
alter nothing/' however disgraceful to the Hebrew worthies and to
the Hebrew nation. No candid reader can peruse their writings
attentively, without observing that this is a just, though imperfect
representation of their character ; nor can any one suppose that men
of such a character would wish to deceive their readers* And would
the transactions recorded by them have been received as true by
those, who had the best means and opportunities of examining the
truth of them, if they had not really and truly taken place ?
2, Let us now direct our attention to the writings of the evange-
lists and apostles, contained in the New Testament 5 and we shall
see their credibility established upon evidence equally conclusive
with that adduced for the old Testament For,
[i.] The actions, ascribed, to Jesus Christ in the New Testament^ are
1 Numb, iii, 4. and Levitx. 1 7. a Numb.xxv. 7 13,
s Exod. xviii, 4 Numb. xii. I. *"
5 Dr. Graves's Lectures on the Pentateuch, vol, i. pp.
K 3
23* Direct Evidences of the Credibility [Ch. III.
of that description^ that they COULD NOT have leen recorded^ if they
had not been true*
Independently of the miracles performed by Jesus Christ, (which are
fully investigated in a subsequent chapter 1 ,) "Ms general conduct as
described by the Evangelists, is that of a person surpassing both in
wisdom and in goodness the most perfect character, that was ever drawn
by Roman or by Grecian eloquence. The character of our Saviour* as
represented by the Evangelists, is not drawn in a formal manner, ex-
hibiting at one view the various qualities, of which that character is com-
posed. The character of our Saviour must be learnt by comparing the
facts, recorded of him, with the situations in which he was placed, and the
circumstances under which he acted. This comparison exhibits unshaken
fortitude in the severest trials, calmness undisturbed by provocation,
kindness returned for injury, and dignity maintained inviolate through
every action of his life* Nor is the wisdom and the judgment displayed
on every trying occasion less conspicuous in the character of our
Saviour. At the same time we perceive the gradual unfolding of a
scheme for the general welfare of mankind, a scheme uniform and con-
sistent in all its parts, yet misunderstood at first by the Apostles them-
selves, as being opposed to the general prejudices of the Jews. Facts of
this description could not have been invented by the Apostles. Plain
and unlettered Jews, as the twelve Apostles were, though adequate to
the office of recording what they had seen and heard, were incapable of
fabricating a series of actions which constitute the most exalted cha-
racter that ever existed upon earth* If the learning and the ingenuity of
Plato or Xenophon might have enabled them to draw a picture of Socrates
more excellent than the original itself, it was not in the power of unlet-
tered Jews to give ideal perfection to a character, which was itself im-
perfect, and to sustain that ideal perfection, as in a dramatic represent-
ation, through a series of imaginary events. Indeed it is highly probable,
that the Apostles and Evangelists were not wholly aware of that perfection,
which they themselves have described. For that perfection is not con-
tained in any formal panegyric, expressive of the writer's opinion, and
indicating that opinion to the reader. It is known only by comparison
and by inference. We are reduced, therefore, to this dilemma. Either
the actions, which are ascribed to our Saviour, are truly ascribed to him ;
or actions have been invented for a purpose, of which the inventors them-
selves were probably not aware, and applied to that purpose by means,
which the inventors did not possess. And when we further consider that
the plan developed by those facts was in direct opposition to the* notion
of the Jews, respecting a temporal Messiah, we must believe in what was
wholly impossible, if we believe, that unlettered Jews could have invented
them."*
[ii.] TJie Apostles could not be deceived in the facts which they hace
recorded This will appear from the following considerations :
(I.) They were competent witnesses of the facts which they attested,
and on which the Christian religion is founded.
Their testimony did not relate to certain abstract points, in forming a
judgment of which they might have been misled by the sophistry of
others, or have erred through their own inadvertence and incapacity $
nor to events which had happened before their birth, or in a distant
I l ee S lap ; > n ; Scct - n - $ vii. VIIL ix,
^ Bp Marsh's Lectures, part vi. pp. 71 73.
Sect. L] Of the Old and New Testaments. 335
region of the earth, concerning which, therefore, they might have re-
ceived false information. It respected facts which they had witnessed
with their eyes and with their ears. They had lived with Christ during
his ministry, they had heard his discourses, and seen his wonderful
works, and consequently received them on the testimony of their own
senses. They all had the same knowledge, and in the same degree, and
they &gree in the same essential testimony. Now we may seek in vain
for any thing of a similar nature in the whole universe. Contemporary
authors themselves rarely see the facts which they relate ; they are often
in a distant country from that in which the event happened, and are
informed of it only by public reports, which are seldom faithful in all
points. And their want of exactness will be evident to any one who
may undertake jto compare the relations of different though contemporary
writers. 1 If, indeed, it happens that an author be at the same time both
historian and witness : that he has accompanied the prince or general
whose actions he relates, (as Polybius, the historian, accompanied the
illustrious Roman general Scipio,) - that he has been his particular con-
fidant, and has participated in his deliberations and councils ; in such a
case we set a high value upon his memoirs ; and should consider it an act
of injustice, as well as a want of common honesty, to call them in question
or doubt them, without solid proofs, even though such a writer's testimony
be single. Further, we likewise highly value histories written by generals
or princes 2 , who relate their own actions with an air of sincerity and
modesty, which leaves an appearance of probability in their writings,
though otherwise their testimony might naturally be suspected. ^
What then must we think of the joint testimony of so many historians,
who relate nothing but what they saw with their eyes, who were present
at all the transactions, who heard each particular, and are themselves a great .
part of the history which they have written ? Who can refuse to believe
persons who write, as one of them does, in the following manner : " That?
says hc ? "which was from the beginning" (of Christ's ministry), "which
we have HEARD, which we have SEEN* with our EYES, and our HAHDS have
HANDLED of the word of life" (Christ and his Gospel) " that which
we have seen and heard, declare we unto you? (1 John i. 13.) If Plato has
been deemed a competent witness, .and in every respect qualified to com-
pose the biographical account of his master Socrates, and of his dis-
courses in prison before ho drank of the poisoned bowl, because he was
present on those occasions ; 01% to come nearer to our own times, if the
the late Mr. Boswell is considered as a competent witness to compose the
life of the illustrious English moralist Dr. Johnson, because he was
present at most of the conversations, &c. which he has related; or, if Sir
William Forbes be considered a competent witness, for writing the life of
the acute detector of the sophistry of Hume, Dr. Beattie ; or Mr, Hayley,
for the life of the amiable poet Cowper, because they knew them in-
timately, conversed and corresponded with them, and h ad authentic
information from the friends and correspondents of the eminent men
whose lives they have written ; surely the evangelical historians were
equally competent witnesses of the facts which they have related!
1 Witness the contradictory statements, in numerous paiticulars, published by various
French, Carman, and English writers, relative to the momentous transactions of the cam-
^Fsuchlre X^qJbon's History of the Retreat of the Ten thousand Greeks, and Csesar's
Commentaries on the Wars of the Romans with the Gauls/ among the antiente; and,
among the moderns, the Archduke Charles of Austria's Principles of Strategy, or the
Science of War, as opposed to Military Tactics or the Art of War, recently published at
in which he has given the history of the campaign of 1796, in Germany.
K 4<
136 Direct Evidences of the Credibility - [Ch. III.
(2.) Moreover, they were not enthusiasts or fanatics,
The characteristics of enthusiasm or fanaticism are, a blind credulity,
in consequence of which its subject is led to imagine himself always to be
the favourite of Heaven, and actuated by divine inspiration; disorder
and contradiction in the religious system proposed by the enthusiast ;
and obscurity and absurdity in his exposition of it, accompanied with
dictatorial positiveness, requiring an implicit credence of his pretensions,
or at least on grounds as vain and delusive as those which have satisfied
himself ; a morose, unsocial, and severe system of morality ; and
contempt of all written revelation. But none of these characteristics is
to be traced in the character or writings of the apostles. They became
the disciples of Jesus Christ upon rational conviction, not upon internal
persuasion alone, but on the irrefragable evidence of clear and stupen-
dous miracles, proofs submitted to their senses, and approved by their
reason, which enthusiasm could not have counterfeited, and never would
have required ; and at every step of their progress, as their faith was
called to signalise itself by new exertions, or to sustain new trials, it was
fortified by new proofs. The slowness and caution with which the apos-
tles received the fact of their Lord's resurrection from the dead, fully
exempt them from from all suspicion of being the dupes of delusion and
credulity. Throughout their various writings, the utmost impartiality,
sobriety, modesty, and humility prevail. In the most frank and artless
manner they do that which enthusiasts never do ; they record their own
mistakes, follies, and faults, and those of very serious magnitude, ac-
knowledged to be such by themselves, and severely censured by their
Master. No example of this nature can be found in the whole history of
enthusiasm, and no other such example in the whole history of man.
Enthusiasts also, in all their preaching and conversation on religious sub-
jects, pour out with eagerness the dictates of passion and imagination ;
and never attempt to avail themselves of the facts or arguments, on
which reason delights to rest. Strong pictures, vehement effusions of
passion, violent exclamations, loudly vociferated and imperiously en-
joined as objects of implicit faith and obedience, constitute the sum and
substance of their addresses to mankind. They themselves believe, because
they believe, and know, because they know ; their conviction, instead of
being (as it ought to be) the result of evidence, is the result of feeling
merely. If any one attempt to persuade them that they are in an error,
by reasoning, facts, and proofs, they regard him with a mixture of pity
and contempt, for weakly opposing his twilight probabilities to their
noon-day certainty, and for preposterously labouring to illumine the
sun with a taper* How contrary is all this to the conduct of thfc apostles 1
When a proof of their mission or doctrine was required of them, they
appealed instantly and invariably to arguments, facts, and miracles*
These convinced mankind then, and they produce the same conviction
now. The lapse of more than seventeen centuries has detected them in
no error, and in no degree enfeebled their strength. Their discourses
were then, and are now, the most noble, rational, and satisfactory dis*
courses on moral and religious subjects, ever witnessed by mankind.
There is not one single instance in them all, in which belief is demanded
on any other grounds than these; and on these grounds it is always right-
fully demanded; but on these grounds it is never demanded by en-
thusiasts^ There is not in the world a stronger contrast to the preaching
of enthusiasts, than that of Christ and his apostles.
Further, the style of fanatics is afaoqys obscure, arrogant; ami vio-
lent 1 he style of the New Testament is the very reverse of this.
Sect L] Of the Old and New Testaments.
The utmost harmony exists through every part of the system of reli-
gion inculcated by its authors. The historical books are plain, calm, and
unexaggerated ; detailing the facts which establish the unparalleled per-
fection of their Divine Lord, with the particularity and consistency of
truth. Some trifling discrepancies, it is true, are found in the collateral
circumstances related by the historians of Jesus Christ (and this is an
evident proof that they did not copy one from another) ; but In all es-
sential matter 8 they entirely and perfectly agree : and though scarcely
one among them had read, or could have read, the writings of the others,
yet their histories and doctrines are perfectly accordant. And the
epistles though written at different and distant times, on various occa-
sions, from different places, and addressed to very different communities,
and persons never contradict each other. On the contrary, they are
uniformly, in the highest degree, natural, rational, and affectionate, admir-
ably adapted to the occasions which produced them, and to the relations
which their several writers bore to the various churches and persons
whom they addressed : instructing their ignorance, and encouraging
their virtues, rebuking their offences without bitterness, vindicating
their own character from calumny, without betraying any excessive re-
sentment, and maintaining their own authority, as religious instructors
and guides, without any trace of spiritual pride, any arrogant claims to
full perfection of virtue. So far are they from inculcating a gloomy devo-
tion, or a morose, unsocial, or selfish system of morality, that, while they
insist on the necessity of sincere, fervent, and heartfelt piety to God,
without any affectation of rapturous ecstasy or extravagant fervour,
a piety, in short, chastened and controlled by humility and discretion,
they at the same time inculcate the strictest equity and justice in our
intercourse with our felUw-men, together with the purest, most active,
and most diffusive benevolence. While the just pre-eminence is allowed
to internal sincerity, outward rites and observances have their due im-
portance preserved ; every grace, and every virtue, that can form a part
of the Christian character, has its ju&t order and value assigned to it in
the Christian scheme ; every civil, relative, and social duty is taught in
the clearest manner, and enforced by the strongest motives. So far are
the authors of the New Testament from contemning all written revel-
ation, that in their writings they uniformly evince the greatest reverence
for the written revelation of the Old Testament, which they exhort their
disciples to study diligently 1 , and point out its friendly harmony with the
Christian system.- And though they insist on the necessity of receiving
and believing that system , yet they equally condemn all spirit of per-
secution 4 , and all religious indifference. 6
[iii.] They were neither deceived themselves, nor did or could they
deceive, or impose upon, others.
We have already remarked 6 > that the evangelical historians were
1 2 Tim- iii, 1417. 2 Pet. K 1 9, 20.
s Actsii. 1436. xiii. 1541. Rom, iv. 10, 19 21, &c.
3 Acts iv, 12. Rom. iii. 2026. 4 Rom, xiv. 323.
6 Dr. Graves's Essay on the Character of the Apostles, to prove that they were not
enthusiasts, passim: Dr. Less on the Authenticity, c. of the New Testament, pp. 280
299. ; by both of wfiom the topics above glanced at are fully and ably illustrated. Lord
Lyttleton has also applied similar considerations to the conversion of St. Paul, which
he has shown to be an irrefragable argument for the truth of the Christian religion. See
his " Observations on the Conversion of St, Paul," an inestimable little treatise, to
which scepticism could never frame a reply,
c S;o pp.184, 165, supra.
138 Direct Evidences of the Credibility [Ch. III.
eye-witnesses of the facts they recorded : consequently they could not
be deceived as to the actual occurrence of the facts and miracles re-
lated in the Gospels and Acts.
That they could not be imposed upon themselves is evident from the
nature, number, and publicity of the miracles said to have been per-
formed, first by Jesus Christ, and afterwards by his apostles. They saw-
diseases healed, the dumb made to speak, the power of hearing given to
the deaf, the lame made to walk, the maimed (that is, those who wanted
a limb) made perfect or whole, and the dead raised to life. They had
the best possible information, and were fully convinced of the reality of
such miracles. Neither did they deceive or impose upon others. The
whole tenor of their lives demonstrated, and even their adversaries con-
fessed, that they were men of piety and integrity. They never would
have pretended to persuade (nor could they have succeeded in persuad-
ing) their countrymen and contemporaries, that a man, whose death was
public and notorious, was risen again, that darkness had covered the
land at the time of his execution, and that there had been an earth-
quake at the moment of his decease, if these events had not taken
place. Besides, when it is recollected that the writers in question were
men who had not received a learned education, and who were also of a
very humble class in society, it is utterly improbable that they could
pretend to speak foreign languages and upbraid an entire and numerous
society with making a bad use of the same extraordinary gift, if that
society had not received it, 1 Such pretensions, if false, could never
have been admitted j and it were absurd, not to say impossible, that so
many men should conspire to propagate a falsehood, especially at a time
when even attendance on the ministers of Christ, much Jess the profes-
sion of his faith, exposed them to the severest persecutions and most
imminent danger of their lives. Moreover, it rarely happens that any
one will propagate a deliberate falsehood without having some advantage
in view, either immediate or remote. Now the first teachers of Chris-
tianity could have no prospect whatever of any advantage. They could
expect none from him in whom they professed to believe. Jesus" Christ,
indeed, had warned them to expect persecution, ignominy, and death in
this world, if they continued to be his disciples. They could not there-
fore aspire to honours or emoluments, for the distribution of these was
in the hands of Jews and Heathens, who reviled and persecuted them
with unrelenting severity. Still less could they expect to acquire wealth ;
for their profession of the Christian faith subjected them to the loss of
all things. ^ According to their own principles, either as Jews or Chris-
tians, they involved themselves in eternal misery, if they deliberately
persevered in propagating falsehoods. Further, if the evangelists and
apostles had confederated to impose upon mankind, it is incredible that
none of their associates should not have confessed the fraud before the
tribunals. It is equally incredible that so many precepts of piety and
virtue should have been delivered by men of such abandoned principles,
as they must have been if they had really been impostors ; and it is still
more incredible that they should have been willing to die for the cause
of Christ, who, if he had not risen again from the dead, would have
miserably deceived them. Still less is it to be credited that they per-
formed miracles (the reality of which was acknowledged by their enemies)
in confirmation of their doctrine. Lastly, if the apostles and evangelists
had designed to impose upon mankind, they would have accommodated
1 As Saint Paul upbraided the church at Corinth. tf<?e 1 Cor. xiv.
Sect. L] Of the Old and New Testaments. 1 39
themselves to the humours of the people whom they addressed they
would have indulged their passions, and would carefully have avoided
saying or doing any thing that might shock or offend them. Nothing of
the kind was done by the apostles. They did not accommodate them-
selves to the dispositions of mankind ; they boldly impugned the tradi-
tions of the Jews, and the religion of the Gentiles; nor would they suffer
the law to be confounded with the Gospel, or the Mosaic ceremonies to
be retained. They spared not the corruptions that prevailed in their
times ; they sought not to clothe their discourses or writings in the at-
tractive garb ,of human eloquence, nor did they gratify the passions of
their hearers. Would persons, deliberately confederating to impose
upon the world, have pursued a conduct so little calculated to secure
success to their designs ? And as the evangelical historians were neither
deceived nor imposed upon themselves, nor did deceive or impose upon
others, so neither could they have successfully carried on such deceit or
imposition, if they had been ever so much disposed or desirous to do it.
For, as we have already had occasion incidentally to remark, the facts
recorded by them were public facts. They were not done in a corner,
but performed openly ; and were openly related before all mankind.
They were declared, not merely to the ignorant and illiterate, but to
men of learning, leisure, sagacity, and power. Thousands could examine
the truth of their story, and were under obligations to examine it ; and,
if it had been false, to refute it. The importance and strangeness of the
subject thus announced would naturally excite curiosity ; and on this
account it would certainly be examined 'by multitudes. If the report of
the apostles and evangelists had not been true, it would ha\e been the
most ridiculous that can be imagined. -If it were true, it was the most
important that ever sounded in the ears of mortals. He must therefore
be a strange man indeed, who could hear such things reported and re-
peatedly asserted (in whatever light he might consider them), without in-
vestigating the truth of them, the grounds on which the report was made,
and the evidence by which it was confirmed. So far, however, were the
apostles from being either deceived themselves or deceivers of others, that,
[iv.] Oa the contrary, they were men of the strictest integrity and
sincerity.
This is evident from the style and manner of their writings, which
are characterised by the most rigid impartiality and fidelity. They
were not ambitious of being known to the world by their writings,
but wrote only as they were induced by necessity, for the further
propagation of the Gospel. r " A statuary works upon marble ; an
historian upon facts : both cut them to their fancy* and pare off all
that will not serve for their purpose. The writers of the New Tes-
tament stand remarkably clear from this imputation/'
There is no preparation of 1 events ; there are no artful transitions or
connections ; no set character of persons to be introduced ; no reflec-
tions on past actions, or on the authors of them t no excuses or apologies
for such things, as a writer might probably foresee would shock and dis-
turb his readers ; no specious artifices, no plausible arguments to set off
a doubtful action, and reconcile it to some other, or to the character of
the person that did it. In short, it does not appear that it ever entered
the minds of these writers, to consider how this or the other action would
appear tp mankind, or what objections might be raised against it. But,
i Eusebws, Hist. Ecd. lib. iii, c. 23.
140 Direct Evidences of the Credibility [Ch. III.
without at all attending to such a consideration, they lay the facts before
the world, at no pains to think whether they will appear credible or not.
If the reader will not credit their testimony, there is no help for it : they
tell the truth and nothing else. Greater marks of sincerity than these
it is impossible to find in any historical compositions that are extant ;
and they show that they published nothing to the world but what they
believed themselves. They never attempt to astonish their readers, but
uniformly endeavour to enlighten and convince them : regardless of
themselves, they seem engrossed by the great truths, which they were
commissioned to promulgate. They do not dissemble certain circum-
stances in the life and sufferings of their master, which have no tendency
to enhance his glory in the eyes of the world : such are the low circum-
stances of his parents, the mean accommodations of his birth, that
when he appeared publicly to the world, his townsmen and near relations
despised and rejected him, that few among his followers were men
conspicuous for wealth, dignity, or knowledge, that the rulers, the
scribes and pharisees, disowned his pretensions and opposed him conti-
nually, that some, who for a time followed him, afterwards deserted
him, that he was betrayed into the hands of the high priests and rulers
by one of those who had been selected for his constant companions,
and that he was crucified in the most ignominious manner with two ma-
lefactors. Had they been silent concerning such events, their adver-
saries assuredly never could have discovered them, nor, consequently,
have taken any advantage of them. They have, however, not failed to
relate them with all their minutest circumstances. Impostors would
certainly have acted differently. They would either have kept back
such facts as appear so disrespectful to their leader ; or they would have
endeavoured to assign some cause, in order to obviate any bad impres-
sions that might arise from them. They would enter into a laboured
detail of the intellectual endowments or moral excellences of their Master.
But the evangelists do no such thingj. They utter no lofty panegyrics ;
they pronounce no eloquent encomiums. They depart from the com-
mon line of historians, and give an artless narrative of every circumstance,
however apparently unfavourable to their Master, and leave the truth to
support itself.
Again, when they relate any of the miracles of Jesus Christ, they an-
nounce them with the same dispassionate coolness as if they had been
common transactions ; saying nothing previously to raise expectation, not,
after ike recital of them > breaking out into exclamations, but they leave
the reader to draw his own conclusion. Does he confound and triumph
over his enemies ? We see no symptoms of exultation. Is he iit the lowest
distress ? On their parts we can collect no tokens of fear, of grief, or in-
dignation. Do they record his giving of sight to the blind, restoring the
lame, feeding many thousands with a few loaves and fishes, calming the
raging sea, and even raising the dead ? They seem perfectly calm and un-
concerned. Do they narrate his resurrection and ascension ? They afford
no explanation of any difficulties; they never offer a single argument to
enforce their credit ; they leave the bare facts with their readers, who
may receive or reject them as they please. In perusing the simple and
unadorned narratives of the evangelists, it is impossible not to feel that
the purport of their writing was to bear witness of the truth.
The conduct of the evangelists, when speaking of their enemies, is cha-
racterised fay the same striking integrity. Of all who were concerned iu
the persecution and death of Christ, they mention by name only the high
priest Caiaphas, and his coadjutor Annas, the Roman procurator Pilate,
ami the treacherous disciple Judas ; because the suppression of their
Sect L] Of the Old and. New Testaments.
names would have impaired the evidence of their history to posteritv
Not the slightest tincture of party-spirit is observable in the notice of
these persons ; who are barely mentioned without censure and without
resentment. The epithet attached to Judas by all the evangelists
( flrfftftoi4, who delivered him up,) is expressive of the simple fact rather
than of its criminality ; which would more aptly be signified by vpoMrv*
traitor, as he is styled on one solitary occasion. (Lukevi. 16.) '
Further, it is worthy of remark, that the evangelical historians pay
no regard to what others had before written on the same subject.
" Had they written in concert, and with the direct view of promoting
the same cause, ^they would have taken proper care to have preserved
some uniformity in their arrangement ; to have supported the same facts
and not to have contradicted, in their narration, any of those facts or cir-
cumstances that had been recorded by their colleagues or friends. But
if any one will read, with attention, their several histories, he will find a
difference of arrangement, different facts and circumstances also brotrght
forward by different historians, the same fact differently told, and m^ky
things so altered and changed in their different relations, that we are some-
times at a loss to determine, whether it be in reality the same fact, that
any two or more of them are telling, or some other one nearly resembling
it in some leading features. Matthew and Luke give us even different
pedigrees of Jesus Christ. 2 We mention this only to show that we have
no reason to suppose, that they wrote in collusion ; and also to show how
inattentive they were to what others had written on the same subject be-
fore. Each appears to have written what struck him the most forcibly,
and what seemed the most proper to make us acquainted with the cha-
racter and doctrines of Jesus Christ They are only careful to give them
upon the best authority, either from their own personal knowledge, or as
they had them from those, who from the beginning were eye-witnesses and
ministers of the word. Like honest and faithful historians, they are con-
cerned about nothing but the truth. In their histories, you meet with just
such accounts as you may naturally expect from different observers of the
same fact. No two men of equal capacity and attention ever yet related
the same fact precisely in the same manner and words. Without the
smallest prejudice or partiality, and with the strictest regard to truth,
they will give you the circumstances of the same action with considerable
difference."
The inferences, tlien, that we have a right to draw from this appa-
rent honesty and impartiality of the sacred historians are, First, that
the Gospel bears all the marks of a true history, and that the differ-
ences and trifling disagreements among the historians are a strong
evidence of the truth of the whole. It is much more likely to be true,
than if the whole had been transmitted to us by a single writer of the
greatest ability. Secondly, that though we meet with differences
and difficulties in the relation of some material facts, yet none of
these difficulties affect the main cause, or the leading principles of our
religion. We are left in the full possession of all these. They all %
agree that Jesus Christ was upon this earth, that he was a divine
1 The argument, here necessarily treated with brevity, is prosecuted at considerable
length, and in the very words of the most learned defenders of Christianity, in Mr, Simp-
son's Internal and Presumptive Evidences of Christianity, pp. 126 142.
" * See a solution of this and other wpposed difficulties, infra, Vol. II. Part. IT.
in the Chapter on the Interpretation of the Contradictions falsely alleged to exist in the
Holy Scriptures.
142 Direct Evidences of the Credibility [Ch. III.
teacher, and a great example, that he died and rose again. On the
contrary, had they been all uniform in their narration, we should
have had good cause to suspect fraud and collusion. Had they in
the relation of each particular sermon, prayer, and great work, ex-
pressed themselves in the very same words, would not unbelievers
have found good cause to allege, " these men are no more but copy-
ists of one another, a company of men under the pretended direction
of the spirit of truth, imposing a most impudent fraud on the world ?"
These differences bear all the marks of candour, of honesty, and
integrity. We know from them, that Jesus Christ was on this earth,
that he wrought great works, that he delivered remarkable prophe-
cies, that he died and rose again, that his disciples, immediately after
his resurrection, with firmness embraced his cause ; and in obedience
to his last commands, went and baptized all nations. We know, in
short, that he brought life and immortality to light, and placed our
hopes upon the best foundation. Let the learned, then, settle lesser
differences, and let cavillers dispute about dark expressions and darker
tenets, we will hold fast by the main pillars ; and if the world itself
should sink, these will support us: this is our joy and rejoicing: in
the strength of this, let us march onwards towards heaven. x
If, from the consideration of the narratives of the evangelical his-
torians concerning their Master, we proceed to whatever is recorded
concerning themselves, we shall find the same integrity and fidelity
every where prevail. When Cicero had offended against the capital
law of his moral code that which enjoined the love of his country
first, by his backwardness to join the camp of Ponipey, and after-
wards by his prompt submission to the tyranny of Caesar, what was
the conduct of that illustrious Roman on this pressing occasion ? Did
he frankly condemn those false steps, or did he content himself with
the simple relation of them ? He did neither of these things. He
softened and disguised the truth ; and employed all his wit and elo-
quence to palliate this inglorious desertion of his principles to himself
and to others.^ What a striking contrast is this to the ingenuousness
of the evangelical writers ! They study no arts of evasion or conceal-
ment. They honestly acknowledge not only the lowness of their
station, but also the meanness of their original employments, the indi-
gence of their circumstances, the inveteracy of their national preju-
dices, the slowness of their apprehension under so excellent a teacher,
the weakness of their faith, the ambition of some of the disciples, the
intolerant temper of others, and the worldly views of all. They even
tell us of their cowardice in deserting their master when he was seized
by his enemies, and that after his crucifixion they all resumed their
secular employments, for ever resigning those hopes which they
had once fondly cherished, and abandoning the cause in which they
had been so long engaged ; notwithstanding all the proof that had
been exhibited, and the conviction which they had before entertained,
that Jesus was the Messiah, and his religion was from God. They
* Popular Evidences of Natural Religion and Christianity, by the Rev, Thomas Wa^
son, pp. 415 418,
Sect, I.] Of the Old and New Testaments. US
mention, with many affecting circumstances, the incredulity of one of
their associates, who was not convinced of the reality of their Lord's
resurrection but by ocular and sensible demonstration. They might
have concealed their own faults and follies from the world; or, if
they had chosen to mention them, they might have alleged plausible
reasons to soften and extenuate them. But they did no such thing :
they related, without disguise, events and facts just as they happened,
and left them to speak for themselves. In like manner, when record-
ing the exercise of the miraculous powers with which they were en-
dowed, they relate these astonishing facts, without any ornaments of
language, in the most concise and simple manner* They do nothing,
they assume nothing, in their own character. In short, they speak
with such certainty, with so much self-conviction, and with such con-
fidence in the truth of their history, that assuredly we can no longer
depend on any historian whatever, if we entertain the least doubt
. concerning the integrity of the writers of the New Testament. And
if we compare their merits as historians with that of other writers, we
shall be convinced that they are inferior to none who ever wrote,
with regard to knowledge of persons, acquaintance with facts, candour
of mind, or reverence for truth. x
Lastly, in the epistles of the apostles which have been transmitted
to us, there are preserved memorials of many particulars which are
not very honourable to the first converts to Christianity. Such are
the readiness of the churches of Galatia to depart from the purity and
simplicity of the Gospel ; the scandalous disorders of the church
of Corinth in some solemn parts of their worship ; the contentions
among them in behalf of their teachers ; the preposterous use of the
gift of tongues, proceeding from vanity and ostentation ; and the un-
accountable conceits of others, who depended upon an empty faith
without works, and a speculative knowledge without a suitable holy
practice, referred to in the epistles of James and John. Upon the
whole, it is most evident from the facts that were disadvantageous to
Christ himself, to the writers themselves, and also to the first Chris-
tians, that those persons from whom we have received these accounts
had a very particular regard to truth, and preferred its interest before
all selfish considerations.
[v.] Tftey appealed to notorious proofs*
Whatever internal marks of credibility the evangelical writings possess
(and which could not but carry conviction to those to whom they were
addressed), their authors confirm the veracity of their statements by an
appeal to the miracles wrought by themselves, and to the extraordinary
gifts conferred by them upon many other persons. This is evident from
their epistles, which were written and directed to those who had beheld
those miracles, and had participated in those gifs, and which also contain
reproofs for the mismanagement of such gifts, and various directions re-
J Bonnet, (Buvres, torn. x. pp. 498 501. Dr. Hales's Analysis of Chronology,
vol. ii* p.OJ)3 t #eq. Dr. Harwood's Introduction to the New Test. vol. i. pp. 610.
Less on the Authenticity of the New Testament, pp. 267 350. Vemet, Traite" dela
Ve'ritc' de la Ed. Chr^t. torn. iii. throughout, and torn. iv. pp. 9 137.
^ Direct Evidences of the Credibility [Ch. III.
specting the better use and employment of them. l If these persons had
not received such gifts, would this mode of writing and arguing have re-
commended the persons or doctrines of the apostles to them who were
declining from both ? Would they not have contradicted the apostles, as
asserting deliberate falsehoods ? But this was never attempted.
[vi.] They suffered every thingfor tlie truth of their narration, even
death itself; and brought many of their contemporaries to a conviction
of its truth.
The history of the first professors of Christianity bears witness to the
afflictions, sufferings, and painful deaths to which they were constantly
exposed, and which they cheerfully endured for the sake of their testi-
mony. If the things which they attested had been false, it would have
been unparalleled madness for any one to persist in them to the loss of life ;
and it would have been incredible, that so many should conspire in the
same unreasonable and unaccountable folly ; especially when the religion
which they professed excluded all liars from the happiness and rewards
of the next life, of which they pretended to be persuaded: so that, what-
soever those persons might otherwise be, and however they might falsify,
there is no reason to doubt of their truth and fidelity in this report, be-
cause they died for the testimony of it. Therefore the highest attestation
of a thing is called martyrdom, and the most credible witnesses martyrs ;
and though bare martyrdom be not an argument of the infallible truth of
a testimony, or of the infallibility of a person that gives it, yet it is one of
the highest arguments that can'be of his honesty and integrity in that
thing, and that he believes it himself, otherwise he would not die for it ;
and it is a good evidence of the general integrity of these persons, as to
all other things, that they were so conscientious "as not, for fear of death,
to deny what they believed to be a truth, nor to conceal what they be-
lieved to be of importance.
Further, history shows, that, by their testimony, the first disciples of
Christianity so convinced a vast number of their contemporaries, who
could without any trouble have proved the truth or falsehood of their
statements, that even these encountered great persecutions, and cheer-
fully ventured estate, liberty, and oven life itself, on the truth of the fuc;(M
they asserted. Nor were the persons who thus embraced the Christian
faith (notwithstandmg all the sufferings which they knew that such pro-
fession would mfalibly bring upon them) merely ignorant or illiterate
individuals who might be supposed to bo hurriedlnto a belief of it,
through a bbnd and thoughtless enthusiasm. On the contrary, among
the first professors of Chnsfamty, we have instances of many persons of
quality and rank, men capable of investigating truth, and judiiiir oC its
evidences, some of whom were philosophers and accurately acquainted
with the best writings, and with all the learning of the GentilesX
1 Thlt i^' 4 ' 5 " U ' 4 ' 5 " v 3 ~ 5 ' - *' 8. *iv. I~3l7c7r,"xi,\ 7-lu, Gal Ills.
Such were Scrgius Paulus, proconsul
able an opimon of the Christian
Sect I] Of the Old and New Testaments,
III. Thirdly, THE CREDIBILITY OF THE OLD AND NEW TESTA-
MENTS IS FURTHER ATTESTED BY THE PRINCIPAL PACTS CONTAINED
IN THEM, BEING CONFIRMED BY CERTAIN COMMEMORATIVE ORDI-
NANCES, OR MONUMENTS OF GREAT CELEBRITY, THAT EXISTED AMONG
THE JEWS AND CHRISTIANS FROM THE TIME WHEN THE EVENTS TOOK
PLACE, WHICH THEY ARE SAID TO COMMEMORATE, AND WHICH ORDI-
NANCES OR MONUMENTS SUBSIST TO THE PRESENT DAY, WHEREVER
EITHER JEWS OR CHRISTIANS ARE TO BE FOUND.
1. For instance, among the Jews, there are the ordinance of
Circumcision, and the feasts of the Passover, of Tabernacles, and of
Pentecost.
[i.] CIRCUMCISION is the seal of the covenant with Abraham, the
great progenitor of the Jews, on all whose posterity it was enjoined.
This rite was adopted by the Egyptians, Colchians, the Ethiopians, the
Phosnicians, and one or two other antient nations ; but though its high
antiquity ascended beyond the records of the pagans, no.particular reason
was assigned for it, except that some professed their adherence to it for
the sake of cleanliness. Now it is this precise want of reason which con-
stitutes the grand difference between the circumcision of the Gentiles and
that of the Israelites. In the case of the Gentiles it proved no, one his-
torical fact : in the case of the Israelites, it proved the historical fact that
Abraham was commanded to adopt the rite, and to hand it down to his
posterity, as a badge of their being, in certain chosen lines, the peculiar
people of Jehovah. 'This fact, which is a vital one in the Mosaic history,
it decidedly and incontrov'ertibly establishes. For though the Israelites,
like any other nation, might have simply adopted' the rite of circumcision,
3(et they could not have adopted it as a commemorative ordinance, pro-
JSessing to commence from the time when the commemorative fact ocqurned,
unless that fact really had occurred. The reason is obvious. If the belief*
associated with the rite, had commenced at any given point of time subse-
quent to the adoption of the rite itself, the persons, who first embraced the
belief, must unaccountably have suffered themselves to be persuaded, not
only that such was the origin of the rite, but that they and their fathers
before them, from the very time of its primeval institution, always, knew
and believed that such was its origin. 1
[ii.1 The PASSOVER was instituted to commemorate the protectioa of
the Israelites, when all the first-born of the Egyptians were destroyed,
and their deliverance from bondage in Egypt, which was its immediate
consequence. To this was added the solemn consecration of the first-
born of man and, beast to God; and in further commemoration. of the
destruction of the first-born of the Egyptians, the tribe of Levi was set
apart. The month in which this feast was solemnised, from being the
seventh, was reckoned as the first month of the year, in order to-mark it
as the sera of this illustrious deliverance. The passover was eaten, with
bitter herbs, to remind' the Israelites of their severe bondage and servile
food in'Egppt: with unleavened bread, because the Egyptians, m
their terror, urged them to depart, and would not allow them time to
leaven their bread, for they said, We be all dead men. And it was like-
wise eaten in the posture of travellers just prepared for a journey, to
mark its having immediately preceded their sudden and final- departure
from the house of bondage*
Horse Mosaic*, vol. i. pp. 337-341.
146 Direct Evidences of the Credibility [Ch, III.
[Hi.] The FEAST OF TABERNACLES was instituted to perpetuate the
deliverance of the Israelites, and their journeying in the desert. On this
occasion they were commanded to dwell in tabernacles or booths, " made
of the boughs of goodly trees." And,
[iv.] The FEAST OF PENTECOST was appointed fifty days after the
passover, to commemorate the delivery of the Law from Mount Sinai,
which took place fifty days after their departure from Egypt. At this
festival, which was celebrated at that season of the year when their har-
vest usually closed, each head of a family was enjoined by the Jewish
law to take some of the first-fruits of the earth, and bring it to the place
which the Lord should choose, and to set it down before the altar of the
Lord, making the solemn acknowledgment of the whole series of peculiar
and miraculous providences experienced by the nation, which is pre-
scribed in Deut. xxvi. 5 10. *
Now all these institutions have been held sacred among the Jews
in all ages, since their appointment, and are solemnly and sacredly
observed among them to this day. Can these observances be ac-
counted for, on any principle but the evidence of the FACTS, on
which they were founded ? We have not more certain evidence
of the facts of the murder of king Charles L, contrary to all law and
justice, and of the restoration of the profligate Charles IL, and of
the deliverance of king James I. and the English parliament from
destruction by gunpowder (conspired by certain incendiaries), and
of the arrival of king William III., which terminated tke odious
tyranny of James II. ; all which events are respectively commemo-
rated on the thirtieth day of January, the twenty-ninth day of May,
and the fifth of November in each year.
2. In like manner, the principal facts contained in the Gospels
are confirmed by monuments, which subsist to this day among
Christians, and which are the objects of men*s senses. These mo-
numents are the ordinances of Baptism, the Lord's Supper, and
the festival observed on the first day of the week.
[i^It is a well-known fact, that, in all countries where the Christian
faith is hcld^its professors are initiated by BAPTISM ; and that, by sub-
mitting to this rite, they renounce every other religious institution, and
bind themselves to the profession of the Gospel alone. Now Baptism,
being performed in the name of the Father, of the Son, and of the Holy
Ghost, plainly^ signifies the firm persuasion of the Christian church that
their religion is from God, the fountain of all good; that it was pub-
lished to mankind by Jesus Christ the Son of God, the voluntary messen-
ger of this dispensation ; and that it was confirmed by many great signs,
miracles, and gifts of the Holy Ghost. Particularly, on the part of those
who administer this rite, it signifies that they act agreeably to the will
of the Father who appointed the Christian religion, and by express coin*
mandraent from him, and from his Son who published it, as well as from
the Holy Ghost, who confirmed it, when they baptize men into the belief
and profession of Christianity. On the part of God, this rite is a declar-
part of the baptised, their receiving of this rite is understood to bo an
* Du Voisin, Autoritd dcs Livrcs de Moysc, pp.
Sect. I.] Of the Old and Ntw Testaments.
affectionate and solemn public declaration of their sense of the relation
in which they stand to God the Father as their Creator, to God the Son
as their Redeemer, and to God the Holy Ghost as their Sanctifier, ac-
cording to the views which the Christian religion gives of these relations :
and also of their firm resolution faithfully to perform all the duties result-
ing from these relations.
[ii.] That the LORD'S SUPPER is often celebrated in all Christian
countries, is a fact that cannot be questioned : neither can it be ques-
tioned, that Christians consider this rite to be essentially connected with
the profession of their religion. Our fathers entertained the same opi-
nion of its importance ; and their fathers viewed it in the same light.
But what claims and deserves particular notice with reference to this
institution is, that by the common consent of Christians now living, and
of all in former ages of whose opinion we have any knowledge, the im-
portance of the Lord's Supper arises from its being a commemoration of
the life, sufferings, death, and resurrection, and second coming of the
founder of their religion, and from its having been expressly enjoined to
all his disciples by his dying request, with a view to perpetuate the me*
mory and demonstrate the truth of these events.
[iii.] The stated observance of THE FIRST DAY OF THE WEEK, as a
sacred festival in honour of Christ's resurrection from the dead, on
which day Christians abstain from all secular labours and affairs, and hold
solemn assemblies for the public worship of God, preserves that grand
event from falling into oblivion.
Now, as these monuments perpetuate the memory, so they de-
monstrate the truth of the facts contained in the Gospel history
beyond all reasonable contradiction : because, unless the events of
which the Christian rites are commemorations had really existed,
it is impossible to conceive how those rites could have come into
general use. For, if Jesus Christ neither lived, nor taught, nor
wrought miracles, nor died, nor rose again from the dead, it is al-
together incredible that so many men, in countries so widely distant,
should have conspired together to perpetuate such a series of false-
hoods, by commencing the observation of the institutions of Baptism,
the Lord's Supper, and the Lord's Day : and it is equally incredible
that, by continuing to observe them, they should have imposed
those falsehoods on posterity. *
IV. Lastly, THE WONDERFUL ESTABLISHMENT AND PROPAGATION
OF CHRISTIANITY is A MOST CONVINCING- PROOF OF THE ENTIRE
CREDIBILITY OF THE NEW TESTAMENT, AND OF THE RELIGION
WHICH IT ESTABLISHES.
Before the second century was completed, the Christian doctrine was
propagated through the whole Roman empire, which then comprised
almost the whole known world. It prevailed without the assistance of
any temporal power, " Destitute of all human advantages, protected by
no authority, assisted by no art, not recommended by the reputation of
its author, not enforced by eloquence in its advocates, the word of God
grew mightily and prevailed. We behold twelve men, poor, artless, and
uneducated, triumphing over the fiercest and most determined opposition,
over the tyranny of the magistrate, and the subtleties of the philosopher,
J Macknight*s Harmony, vol. i. prelim. obs viii, and his Credibility of the Gospel
History, pp. 5 503.
L 2
148 Direct Evidences of the Credibility [Ch. III.
over the prejudices of the Gentile, and the bigotry of the Jew." In pro-
gress of time the church became divided by heretics, as well as exposed
to a series of the most sanguinary persecutions ; yet still the truths she
professed continued to spread, in defiance of all these impediments. And
notwithstanding that those truths are repugnant to every bad passion ofc
the human heart, and require, from those who profess them, the most
exalted piety, together with the strictest possible regard to every civil,
moral, and relative duty, as well as the purest and most diffusive benevo-
lence, still Christianity has continued to spread (as its founder had pre-
dicted) in every part of the known world, and, at the present day, as
embraced and confessed by a tenth part of the human race. l
In considering these direct evidences of the credibility of the writers
cfthe New Testament, it is of importance to observe, that there is no
opposite testimony to contradict the positive credible testimony of the
Apostles, Evangelists, and multitudes of others, to the history and mi-
racles of Jesus. . . .
Now is it probable, or even possible, that so many characteristic marks
of truth as we have mentioned, derived from such various quarters, should
all so exactly coincide in favour of a false story.? Is not the supposition
of the, truth 'of a history thus accredited much more natural, more con-
sonant to general observation and experience, to the laws of evidence,
and of the human mind, than is the supposition of its falsity? A belief in
the Christian Scriptures is, indeed, a belief in the reality of past miracles^
to confirm a religion worthy of GOD and useful to man. Such a behet
implies no absurdity, or contradiction to any truth or any fact. But by
rejecting the Gospel, persons are compelled to maintain, in opposition to
positive credible testimony, that extensive important events have taken
place without an adequate cause. They must maintain the reality of mi-
racles, greater than Christians believe, and which accord neither with the
nature of GOD, nor the condition of man, but which involve absurdities,
contradictions, .and impossibilities.
To explain the most wonderful and extraordinary appearances in the
natural world, philosophers without hesitation admit a cause which ac-
counts for them clearly, and with the fewest difficulties ; especially when
every other supposition necessarily leads to absurdities and contradic-
tions. Upon what rational ground, then, can the truth of the Gospel^
history be doubted ? ,And its truth establishes the divine authority of
Jesus and his religion.
The full force of the arguments, which we have brought together to
prove the truth of the Christian Scriptures, would be more obvious and
impressive, if we were to compare the New Testament with other sacred
writings, or with accounts of other persons who have been represented as
divine messengers. Confucius, the writer of the Chinese canonical books,
ingenuously acknowledges, that his doctrine was not his own, but taken
from legislators, who lived centuries before him. The antient sacred
code of -the Hindoos, the Koran of Mohammed, the lives of Pythagoras,
of Proclus, and of Apollonius of Tyana, and the Popish legends, all bear
many stamps of fiction. We shall instance in Philostratus's lifts of Apol-
lonius, for the following reasons : Hierocles, an antient opponent of
Christianity, has drawn a parallel between him and Jesus, and preferred
Apollonius. 2 Eunapius, the biographer of several antient philosophers,
imagined Apollonius to be a kind of middle being between the .gods and
1 The difficulties, which Christianity had to encounter at ite first propagation, are con-
sidered in the APPENDIX, No. V.
Lard. Heath, Test, chap.xxxix, sect, 4. 7.
Sect.'!.] Of the Old and New Testaments, 149
men ; on which account he thought that the sojourning of Go* amongst
mankind" would have been a more proper title for Philostratus's history
than that which it now bears* In modern times, Lord Herbert of Cher-
bury, and Mr. Blount, have taken the pains of making favourable com-
ments upon Apollonius's history.
Philostratus's account is the only one that we have of Apollonius, who
lived upwards of one hundred years BEFORE him. He tells us, that he took
his narrative partly from common report, and partly from memoirs of Apol-
lonius, said to have been written by one Damis, his companion. Some
other person having shown these memoirs to Julia the wife of Severus,
she gave them to Philostratus. Before this time they were not known
to the world. Philostratus endeavoured to gain the favour of Julia,
and of Antoninus Caracalla, who were both great admirers of the marvel-
lous. The latter was so prejudiced in favour of Apollonius, that he paid
him the honours which Pagans thought due to heroes. Philostratus, to
f ratify this humour, when his subject required it, added all the ornament
e could, and made quite a romance of it. The narrative shows that he
was fond of displaying his parts and genius. It contains laboured dis-
cussions of trifling questions ; such as, which is the most antient, the
earth or the trees ? which composes to sleep best, water or wine? Im-
pertinent, ridiculous, and absurd relations are often introduced in it. For
example, of beasts with a human head and a lion's body ; of women half
white and half black ; of wool growing like corn out of the earth ; of
countries abounding with phoenixes, griffins, and dragons. In the de-
scription of his miracles, he unwarily mentions his cure of a dropsy to
have been effected by prescribing abstinence to the patient. Though
Apollonius be made to tell Damis, that he understood all languages
without learning them, yet in India, when he came before King Phraortes,,
he wanted an interpreter. In an account of his raising a young lady
seemingly dead, at Rome, he mentions that it was still a secret, whether
there were some remaining sparks of life ; besides this, the miracle was
unknown to- any who lived at that time. The history tells us, that Apol-
lonius appeared after his death to Aurelian, when he besieged: Tyana ; of
which we have no other proof than the testimony of this romance writer.
Apollonius is represented as manifesting the greatest vanity, and pre-
tending to universal knowledge. He taught the doctrine of transmi-
gration. He said, " It was wise to speak well of all the gods, especially
at Athens, where altars of unknown demons were erected." He aU
tempted to deify a lion. Three instances are given of his pretended pro-
phetic spirit. Two of them evidently imply nothing superior to human
knowledge. The third, that Nerva should one day be emperor, one is
not surprised at, when the feigned prophet was, by flattery and advice,
actually encouraging him, at that time, to a revolt ; and what totally de-
stroys the authority of the prediction is, that he denied it before Domi-
tian. " His wonder-working faculty he pretends to have fetched from
the East Indies ; yet the account which he has given of those parts is so
grossly fabulous, that that alone convicts him of imposture." *
These instances will suffice to manifest the striking contrast that sub-
sists between the memoirs of Apollonius and those which we have of
Jesus. Genuine marks of truth distinguish the narratives of the Evange-
lists, while characters of fiction abound in the history written by Philo-
stratus.
1 Lard. Heath. Test chap, xxxix. sect. 5, 6. and append, to chap, xxxix. tiear the end.
Bp. Douglas's Criterion, pp.5S et seq. Hautteville's Diss, on the Life of Apollonius,
-Paley's Evid, vol. ii. parts, chap. 6. sect. 41. p. 180.
L 3
150 Direct Evidences of the Credibility [Ch. III.
Such are the evidences, both external and internal, direct and
collateral, for the Genuineness and Authenticity of the New Testa-
ment: and when their number, variety, and the extraordinary nature
of many of them are impartially considered, it is impossible not to
come to this convincing conclusion, that the SCRIPTURES OF THE NEW
TESTAMENT ARE GENUINE AND AUTHENTIC, AND WERE ACTUALLY
WRITTEN BY THE PERSONS WHOSE NAMES THEY BEAR, AND THAT
THEY DID APPEAR IN THE TIMES TO WHICH THEY REFER.
We shall conclude this section with the concessions of three writers
concerning the Christian records, whose sentiments will not be sus-
pected to have arisen from an unreasonable partiality in favour of them,
Mr. HOBBES acknowledges, that "the writings of the New Testa-
ment are as antient as the times of the Apostles ; and that they were
written by persons who lived in those times, some of whom saw the
things which they relate. And though he insinuates that the copies
of the Scriptures were but few, and in the first ages in the hands of
the ecclesiastics only, yet he adds, that he sees no reason to doubt,
but that the books of the New Testament, as we have them, are the
true registers of those things which were done and said by the Pro-
phets and Apostles." * He says, also, " that he is persuaded the
ecclesiastics did not falsify the Scriptures; because if they had had an
intention so to do, they would surely have made them more favour-
able to their power over Christian princes, and civil sovereignty than
they are." 2 to y
Mr. CHUBB left the following sentiments : " That there was such
a person as Jesus Christ, and that he, in the main, did and taught as
is recorded of him, appears probable, because it is improbable that
Christianity should take place in the way and to the degree that it
did (or at least that we are told it did), supposing the history of
Christ's life and 'ministry to be a fiction." He adds, that " if such
power attended Jesus Christ in the exercise of his ministry as the
history sets forth, then, seeing his ministry, and the power that at-
tended it, seems at least in general to have terminated in the public
good, it is more likely that GOD was the primary agent in the exer-
cise of that power, than any other invisible being. And then it is
probable that Jesus Christ, upon whose will the immediate exercise
of that power depended, would not use that power to impose upon
and mislead mankind Lo their hurt,- seeing that power appears to
have been well directed and applied in other respects, and seeing he
was accountable to his Principal for the abuse of it." He adds,
from these premises, or from this general view of the case, I think
this conclusion follows, viz. it is probable Christ's mission was di-
vine ; at least it so appears to me, from the light or information I
nave received concerning it." 3
Lord BoLiN<amoM grants, that Christianity has all the proofs
which the manner in which it was revealed, and the nature of it,
ilffl
^^^^ P- * ' I -pared with p.
Sect II.] Of the Old and New Testaments. 1 5 1
allowed it to have." l He further acknowledges, that " it is out of
dispute that we have in our hands the Gospels of Matthew and John,
who give themselves out for eye and ear witnesses of all that Christ
did and taught. That two channels were as sufficient as four to con-
vey those doctrines to the world, and to preserve them in their ori-
ginal purity. The manner, too, in which these Evangelists recorded
them, was much better adapted to this purpose than that of Plato,
or even of Xenophon, to preserve the doctrines of Socrates. The
Evangelists did not content themselves with giving a general account
of the doctrines of Jesus Christ in their own words, nor presume in
feigned dialogues to make him deliver their opinions in his own name,
and as his own doctrines. They recorded his doctrines in the very
words in which he taught them, and they were careful to mention
the several occasions on which he delivered them to his disciples or
others. If, therefore, Plato and Xenophon tell us with a good
degree of certainty what Socrates taught s the two Evangelists seem
to tell us with much more what the Saviour taught, and commanded
them to teach." 2
What but the irresistible force of truth could have extorted such
concessions from men of learning and ability, who have written
several things to depreciate the Christian religion, and the Divine
authority of its Author ?
From the preceding observations, it is evident that we have all
the evidence that can be reasonably desired in favour of the credibility
of the Scripture History, and particularly of what the evangelical
historians relate concerning Jesus Christ. It is manifest that they
were every way qualified to give an account of the transactions which,
they have recorded: they had no design to impose on mankind;
they could have no inducement whatever to attempt an imposture,
but every imaginable inducement to the contrary ; nor could they
possibly have succeeded, if they had made the attempt.
SECTION II.
TESTIMONIES TO THE CREDIBILITY OF THE OLD AND HEW TESTA-
MENTS FROM NATURAL AND CIVIL HISTORY.
THE evidences for the credibility of the Old and New Testaments,
which have been stated in the preceding section,, have been drawn
principally from an examination of those books compared with facts
that have existed, and many of which continue to exist to the present
day. We might safely rest the credibility of the Scriptures^ upon
those evidences ; but there is an additional testimony to their cre-
dibility and truth as well as to their genuineness, which is afforded
by their agreement with natural and civil history^ and which is too
valuable to be passed in a cursory manner.
i Works, vol. v. p. 91. 4to. edit.
* Bolingbroke's Works, yol.fr. ess. 4, sect. 18. p. 390.
152 Credibility of the Old Testament [Ch. III.
L TESTIMONIES FROM NATURAL AND CIVIL HISTORY TO THE CRE-
DIBILITY OF THE OLD TESTAMENT.
I. Testimonies to the Mosaic account of the creation of the world. II. Par-
ticularly of man. III. Of the fall of man. IV. Of the translation of
Enoch. V. Of the Longevity of the Antediluvian Patriarchs. VI. Men
of a gigantic stature. VIL Of the deluge. 1. Proofs of that event
from the fossilised remains of the animals of a former world*; 2. From
civil history, particularly from the paucity of mankind, and vast tract?
of uninhabited land, mentioned in the accounts of the first ages 9 the late
invention and progress of arts and sciences, and from the universal tra-
dition of the deluge; Refutation of objections to the Mosaic history of
that catastrophe. VIII. Testimonies of profane history to the building
of the tower of Babel. IX. To the destruction of Sodom and Go-
morrah. X. To the Mosaic account of the patriarchs. XL To the
reality of the person and character of Moses, and to the departure of
the Israelites from Egypt. XII. Notice of various customs borrowed
by antient nations from the Hebrews. XHL And of certain personal
histories, which maybe traced to the Old Testament history. XIV. Tes-
timonies of antient and modern writers to the truth of the Scripture ac-
count of the fertility of Palestine. Concluding observations.
1 HE Scripture History agrees, in a surprising manner, with the
*nost authentic records that remain of the events, customs, and man-
ners of the countries and ages to which it stands related. The rise
and fall of empires, the revolutions that have taken place in the
world, and the grand outlines of chronology, as mentioned or re-
ferred to in the Scriptures, are coincident with those stated by the
most antient writers that are extant : while the palpable errors in *
these respects, which are detected in the apocryphal books, consti-
tute one of the most decisive reasons for rejecting them as spurious.
The history of the Bible is of far greater antiquity than any other
records extant in the world : and it is remarkable that, in numerous
instances, it shows the real origin of those absurd fables which dis-
grace and invalidate all other histories of those remote times: which
is no feeble proof that it was derived from some surer source than
human tradition. The facts recorded in the Old Testament cannot
be disproved; but, on' the contrary, they are confirmed by the tra-
ditionary accounts- of almost all nations. Mr. Hume, indeed, af-
iirmed that the Pentateuch was wrote [written] in all probability
long after .the facts it relates." Tbal this book was written long
after some of the facts which it relates, is not denied : but that it was
written long after all or even most of those facts, there is (as we have
already shown) no reason to believe. If, as Dr. Campbell forcibly
remarked (and Mr. Hume neither did nor could refute the remark),
ibis writer meant to signify by the expression quoted, that this was
in all probability the case, why did he not produce the grounds on
which such probability is founded ? Shall a bold assertion pass for
-argument ? or can it be expected that any one should consider rea-
sons, which are only in general supposed, but not specified?
Mr. Hume added that'the Pentateuch was corroborated by no
T mo ^\ T , which we ma ^ ** that * is " 32
by any contradicting testimony; and both for this plain
Sect II. 1.] Confirmed by Natural and Civil History. 155
reason, because there is no human composition that can be compared
with this in respect of antiquity. It were absurd to require that the
truth of Moses's history should be attested by heathen writers of the
same or nearly the same antiquity with himself: since we know that
those who affected to fix upon other nations the name of barbarians,
were in his time, and for several centuries afterwards* themselves
barbarians. But though the Pentateuch is not corroborated by the
concurrent testimonies of any coeval histories, because if such his-
tories were ever extant, they have long since perished, yet it is not
on that account destitute of collateral evidence. On the contrary, its
authority is legible in the few fragments that remain of the earliest
writers : and subsequent historians have fully confirmed it by the
accounts which they give, though evidently mixed with depravation,
of the history of the Jews, and of the legislation of Moses ; as will
appear from the following instances, selected out of a greater number
which have been pointed out, and treated at length by various
learned men,
I. TESTIMONIES TO THE MOSAIC ACCOUNT OF THE CREATION or
THE WORLD.
1. The heathens had a tradition among them concerning the Primeval
Chaos whence the World arose, and the production of all things by the
efficiency of a supreme mind, which bears so close a resemblance to the
Mosaic account of the creation, as proves that they all originated from
one common source ; while the striking contrast between the unadorned
simplicity of the one, and the allegorical turgidity of the others, accu-
rately distinguishes the inspired narrative from the distorted tradition.
This remark applies particularly to the Chaldaean, Egyptian, Phoenician,
Hindoo, Chinese, Etruscan, Gothic, Greek, and American Cosmogonies. *
2, One of the most striking collateral confirmations of the Mosaic
history of the creation, is the general adoption of the division of time
into weeks, which extends from the Christian states of Europe to the
remote shores of Hindostan, and has equally prevailed among the He-
brews, the Egyptians, Chinese, Greeks, Romans, and northern barbarians;
nations, some of whom had little or no intercourse with others, and
were not even known by name to the Hebrews. It is to be observed,
that there is a great difference between the concurrence of nations in the
division of time into weeks, and their concurrence in the other periodical
divisions into years^ months, and days. These divisions arise from such
natural causes as are every where obvious, viz. the annual and diurnal
revolutions of the sun, and the revolution of the moon. The division
into weeks, on the contrary, seems petfectly arbitrary; consequently its
prevailing in distant countries, and among nations which had no com-
munication with one another, affords a strong presumption that it must
have been derived from some remote tradition (as that of the creatipn) x
which was never totally obliterated from the memory of the Gentiles,
and which tradition has been older than the dispersion of mankind into
J See an account of these various Cosmogonies in Mr.Faber's Horse Mosaicae, vol.i.
top.H 40. The Greek and Latin Cosmogonies are particularly considered in Edwards
on,, the Truth and Authority of the Scriptures, vol.i. pp. 88102. The testimonies of
ttrfewte writers to the truth of the principal facts related in the Scriptures, are adduced and
fully. Considered by Dr.Collyer, in his Lectures on Scripture Facts." 8vo. Sdedit. London,
1809. The subjects, noticed in this section, particularly the Creation and the Deluge, are
likewise copiously titeated of in the notes to Grotius, De Veritate Eel. Christ. lib. i. c.16*
154? Credibility of the Old Testament [Ch. III.
different regions. It is easy to conceive, that the practice, in rude and
barbarous ages, might remain through habit, when the tradition on which
it was founded was entirely lost : it is easy to conceive, that, afterwards,
people addicted to idolatry, or who, like the Egyptians, had become
proficients in astronomy, should assign to the different days of the week
the names of their deities or of their planets. *
3. Even the Mosaic method of reckoning by nights instead of days
has prevailed in more than one nation. Thus, the polished Athenians
computed the space of a day from sun-set to sun-set 3 : and from a similar
custom of our Gothic ancestors, during their abode in the forests of
Germany, words expressive of such a mode of computing time have been
derived into our own language. 3 The same custom also prevailed among
the Celtic nations. 4
II. Of the FORMATION off MAN IN THE MORAL IMAGE OF GOD,
and his being vested with dominion over other animals, similar tra-
ditionary vestiges remain in the widely diffused notion, that mankind
formerly lived in complete happiness and unstained innocence ; that
spring reigned perpetually, and that the eavth spontaneously gave
her increase.
This was the origin of the fabled golden age, so exquisitely described
by the classic poets, and which may also be distinctly traced in the le-
gends of our Scythian forefathers, and in the age of perfection of the
Hindoos : and in the classical story of the garden of the Hesperides, we
may equally discover an evident tradition of the Mosaical paradise and of
the promised Saviour, who should bruise the head of the infernal Dragon.
Nor is it improbable that, from the holiness of the garden of Eden, the
pagans borrowed their antient custom of consecrating groves to the
worship of their various deities. 5
III. The FALL OF MAN AND THE INTRODUCTION OF SIN INTO THE
WORLD are related in the third chapter of the book of Genesis. It
has been the fashion with minute philosophers and philosophising
divines to endeavour to explain away the reality of the fall, and to
resolve it all into allegory, apologue, or moral fable , but the whole
scheme of redemption by Christ is founded upon it, and must stand
j or fall with it; a figurative fall requiring only a figurative redemp-
' tion* Even Lord Bolingbroke (than whom Revelation never had a
more subtle opposer) justly rejects the allegorical interpretation*
Vlt CANNOT/' says he, be admitted by Christians; for, if it was,
what would become of that famous text [that the seed of the woman
should crush the serpent's head, Gen. iii. 15.], whereon the doctrine
of our redemption is founded ?" 6
".Indeed the Mosaic account, from its simplicity and consonance
the whole tenor of the Scriptures, was evidently designed to
ssent a real transaction 7 , and it has been received as such by
i; t)r. Campbell's Dissertation on Miracles, p. 219. note.
Aulus Gellius, Koctes Atticse, lib, ju". c.2.
\)> Tacitus, de Mor. Ger. c.ll. The expressions of>^/, and se'nnight, for fourteen
lights and seven nights, are still in use among us in England rounetn
4 Caesar, de Bell. Gall. lib,vi. c.18. *
Faber'sHor.Mo S .vol.i.pp.4I--.50. Edwards on Scripture, vol.i. pp,103~~10<?
o Bohngbrokie's Wofrks, vol.v. p.372. 8vo, edit. u*v/o iuo*
7 Dr.Hales's Chronology, YoUi, booki, p. 10.
Sect. II. 1.] Confirmed ly Natural and Civil History. 155
the writers of the Old and New Testaments, who certainly were
more competent to decide than men who have lived several thou-
sands of years after the transaction, and whose bold contradictions
of the best attested matters of fact render their unsupported asser-
tions of no effect. Modern opposers of revelation have ridiculed the
account of the fall as a fable. But nothing is easier than ridicule.,
to men who pay no regard to piety, equity, and common decency.
Whatever they may assert, (and let it be remembered that assertions
without proof are not facts,) and however they may attempt to ex-
plain away the Mosaic account of the fall, or attempt to prove it
false, yet the evidently ruined condition of the human race would
still remain as an UNDENIABLE FACT. And the narrative of the fall
is confirmed both by natural and civil history. Thus, it agrees in
an eminent manner both with the obvious facts of labour, sorrow,
pain, and death, and also with what we see and feel every day, and
with all our philosophical inquiries into the frame of the human
mind, the nature of social life, and the origin of evil. The several
powers of the little world within a man's own breast are at variance
with one another, as well as those of the great world ; and we are
utterly unable to give a complete solution of the origin of the evils
which flow from these discords and from the jarring elements of the
natural world. But the Mosaic narrative accounts for all these
otherwise unaccountable phenomena, and is corroborated by various
traditions, more or less agreeable to it.
1. "The commencement of this moral taint is ascribed by the
author of the Pentateuch to the DISOBEDIENCE OF OUR FIRST
PARENTS.
" An evil spirit, the origination of whose malignity itself is a mystery
which can never be fathomed, speaking through the organs of a serpent,
tempted them to transgress the command of God by tasting the forbidden
fruit of a distinctly specified tree. The penalty of their rebellion was
death." Though Moses gives no account of Satan or the tempter, yet
we learn from other passages of Scripture, that he was first made like
other celestial spirits, perfect in his kind and happy in his condition ; but
that, through pride or ambition, falling into a crime (the circumstances of
which are unknown to us), he thence fell into misery, and, together with
his accomplices, was banished from the regions of bliss. Of this fall of
wicked angels, the antients had some notion, as is manifest from their
tradition of the Titans and 'Giants invading heaven, fighting against
Jupiter, and attempting to depose him from his throne, for which reason
he cast them headlong into hell, where they are tormented with incessant
fire* And therefore Empedocles, in some verses cited by Plutarch,
makes mention of the fate of some demons, who for their rebellion were,
from the summit of heaven, plunged into the bottom of the great abyss,
there to be punished as they deserved. 1
The fictions of Indian mythology, with regard to contending powers
and their subordinate ministers, both benevolent and malignant, are
erected on the same basis of truth. *
2. The INTRODUCTION OF PHYSICAL EVIL into the world,
By the disobedience of our first mother Eve, is plainly alluded to by
1 Huet, Quoestiones Alnetanse, lib* 2. Edwards on Scripture, voL i, pp. 106, 107*
156 Credibility of the Old Testament [Ch. III.
the well-known heathen legend of Pandora; who being led by a fatal
curiosity to open a casket that had been given her by Jupiter, out of it
flew all the evil into the world, and she became the original cause of all
the miserable occurrences that befal mankind. Hope alone, the hope
in a promised and long-remembered deliverer, remaining at the bottom
of the casket.
3. ORIGINAI SIN, the early corruption and depravation of
man's nature, in consequence of our first parents' transgression, is a
subject of complaint among the antient heathen moralists, philoso-
phers, and poets.
Thus, Pythagoras termed it the fatal companion, the noxious strife that
lurks within us, and which was born along with us; Sopater called it,
the sin that is born with mankind ; Plato, natural wickedness $ Aristotle,
the natural repugnancy of man's temper to reason : and all the Greek and
Roman philosophers, "especially the Stoics and Platonists, complain of the
depraved and degenerate condition of mankind, of their propensity to
every thing that is evil, and of their aversion from every thing that is
good. Thus, Cicero lamented that men are brought into life by nature as
a step-mother, with a naked, frail, and injirm body t and with a soul prone
to divers lusts. Seneca, one of the best of tlie Roman philosophers,
observes, We are born in such a condition, that we are not' subject to
fewer disorders of the mind than of the body ; that The seeds of all the
vices are in all men, though they do not break out in every one ; and
that To Confess them is the beginning of our cure. And Hierocles called
this universal moral taint, The domestic evil of mankind. Even some of
the sprightliest poets bear their testimony to the same fact. Propertius
could say, Every body has a vice to which he is inclined by nature.
Horace declared, that No man is born free from vices, and that He is the
best man who is oppressed with the least / that Mankind rush into wicked-
ness, and always desire what is forbidden ; that Youth has the softness of
wax to receive vicious impressions, and the hardness of rock to resist
virtuous admonitions 5 and, in short, that We are mad enough to attack
heaven itself, and that Our repeated crimes do not siiffer the God of Heaven
to lay aside his wrathful thunderbolts. And Juvenal has furnished a
striking corrob oration to the statement of Paul of Tarsus concerning the
carnal mind (Rom, vii. 18 23.), when he says that Nature, unchangeably
Jixedy runs back to wickedness, as bodies to their centre.
Further, there is reason to suppose, that the antient Celtic Druids
expressly taught the defection of the human soul from a state of original
rectitude ; the invariable belief of the Brahmins, in Hindostan, is, that
man is a fallen creature ; and it is well known that a similar opinion was
inculcated by the classical mythologists, and especially by Hesiod, in
their descriptions of the gradual corruption of the human race, during the
period subsequent to the golden age. Catullus represents the unhallowed
period, when justice was put to flight, and brothers imbrued their hands
in fraternal blood, while incest and sacrilege alienated the mind of God
from man : and Tacitus marks out the progress of depravity, from a period
free from offence and punishment, to a flagitious and abandoned wicked-
ness, devoid even of fear. Thus, " Providence seems to have drawn
evidence of the guilt of men from their own confessions, and to have pre-
served their testimony for the conviction of subsequent times." l
i Faber, voli. pp.65 71.; Edwards, vol. i. pp.108 110. ; Bp. Gray 's Connection
between Sacred and Profane Literature, vol. i. pp. 163 1 65. ; Fletcher's Appeal to Matter
of Fact, pp.148 147.; Cormack's Inquiry into the Doctrine of Original Sin, pp.24
2& $ in which works the proofs of the facts above stated are given in detail.
Sect. II. 1.] Coirfa-med by Natural and Civil History. 157'
4. The FORM ASSUMED BY THE TEMPTER,
^ When he seduced our first parents, has been handed down in the tra-
ditions of most antient nations, particularly the Persians, Hindoos, Greeks,
the Egyptians, and the Scythians or Goths; and though animals of the
serpent trihe were worshipped by some of the Pagans, as the Egyptians,
Phoenicians, and Greeks, as symbols of the good demon 1 , yet they were
more generally regarded as types or figures of the evil principle. 2
5. There is nothing, in which the traditions and opinions of the
heathens bear stronger testimony to the doctrines of Scripture, than
the conviction which prevailed, of the necessity of an ATONEMENT
FOR SlN, AND OF THE INTERVENTION OF A DlVINE MEDIATOR, and
the universal practice of devoting piacular victims, which has at one
period or other equally prevailed in every quarter of the globe.
It has been alike adopted by the most barbarous, and by the most
savage nations. " The rude idolater of the recently discovered hemi-
sphere, and the polished votary of polytheism, equally concur in the
belief that without shedding of blood there can be no remission of sins.
Nor was the life of the brute creation always deemed sufficient to remove
the taint of guilt and to avert the wrath of heaven. The death of a nobler
victim was frequently required ; and the altars of paganism were bedewed
with torrents of human blood." Thus, the Canaanites caused their first-
born to pass through the fire, in order to appease the anger of their false
deities ; and one of the kings of Moab is said to have offered up his
eldest son as a burnt-offering, when in danger from the superior power of
the Edomites. 3 " Nor was the belief that the gods were rendered pro-
pitious by this peculiar mode of sacrifice confined to the nations which
were more immediately contiguous to the territories of Israel. We learn
from Homer, that a whole hecatomb of firstling lambs was no uncommon
offering among his countrymen 4 ; and the antient Goths having laid it
down as a principle, that the effusion of the blood of animals appeased
the anger of the gods, and that their justice turned aside upon the
victims those strokes which were destined for men 5 , soon proceeded to
greater lengths, and adopted the horrid practice of devoting human
victims. In honour of the mystical number three, a number deemed
particularly dear to heaven, every ninth month witnessed the groans and
dying struggles of nine unfortunate victims. The fatal blow being struck,
the lifeless bodies were consumed in the sacred fire which was kept per-
petually burning ; while the blood, in singular conformity with the Levi-
tical ordinances, was sprinkled, partly upon the surrounding multitude,
partly upon the trees of the hallowed grove, and partly upon the images
of their idols. 6 Even the remote inhabitants of America retained similar
customs, and for similar reasons. It is observed by Acosta, that, in
cases of sickness, it was usual for a Peruvian to sacrifice his son to
Yirachoca, beseeching him to spare his life, and to be satisfied with the
blood of his child* 7
" Whence, then/' we may ask with the learned author to whose
researches this section is so deeply indebted : " Whence, then, could
i This is a manifest relic of the tempter's assuming the form of a goodly serpent, and
appearing like a good demon, or angel of light, when he tempted Eve.
a Faher, vol.i, pp, 7176. Edwards, vol. u pp. 1H 114. Gray, vol.i. pp.161, 162,
$ 2 Kings iii. 27. Other instances of human sacrifices may be seen in p. 6. supra, note 1.
4 Iliad, lib. iv. ver. 202. 6 Mallet's North, Antiq, vol. i, c. 7.
.Mallet's North. Antiq. vol.i. c. 7. Olai Magni Hist, lib, iii. c. 7.
1 Acost apud Purch. Pilgr. bookix. c.li, p, 885*
158 Credibility of the Old Testament [Ch. III.
originate this universal practice of devoting the first-born, either of
man or beast, and of offering it up as a burnt offering? Whence*
but from a deep and antient consciousness of moral depravation ?
Whence, but from some perverted tradition, respecting the true
sacrifice to be once offered for the sins of all mankind ? In the
oblation of the first-born, originally instituted by God himself, and
faithfully adhered to both by Jew and Gentile, we behold the death
of him, who was the first-born of his virgin-mother, accurately
though obscurely exhibited. And in the constant use of fire, the
invariable scriptural emblem of wrath and jealousy, we view the in-
dignation of that God, who is a consuming fire, averted from our
guilty race, and poured out upon the immaculate head of our great
Intercessor. Had a consciousness of purity reigned in the bosoms
of the antient idolaters, it does not appear, why they should have had
more reason to dread the vengeance of the deity, than to expect and
to claim his favour; yet that such a dread did universally prevail, is
too well known to require the formality of a laboured demonstration." *
IV. The TRANSLATION OF ENOCH
May be traced in the Grecian fables of the translation of their heroes
or demigods, and particularly of Hesperus and Astrea (among the antient
Greeks) who are fabled to have ascended to heaven alive, and to have
been turned into stars and celestial signs ; of Dhruva among the Hindoos ;
of Buddha among the Ceylonese, and of Xaca (another name for Buddha)
among the Calmucks of Siberia. a
V. The LONGEVITY; OF THE ANTEDILUVIAN INHABITANTS, men-
tioned by Moses, is confirmed by various heathen writers.
^ " All/' says Josephus, " who have committed to writing the antiquities
either of the Greeks or Barbarians, attest this longevity of the men before
the flood." And he immediately subjoins, " Manetho, who wrote an
account of the Egyptians, Berosus, who compiled [an account of] the
affairs of Chaldsea, and Mochus, and Hesti^us, and with them Hierony-
mus the Egyptian, who had treated of the affairs of Egypt, agree with me
in this. Also Hesiod, and Hecataeus, and Hellanicus, and Acusilaus,
and Ephorus, and Nicolaus, relate that the antients lived a thousand
years."* Similar traditions of the longevity of men, in former ages, are
still to be found among the Burmans of the further Indian Peninsula, and
also among the Chinese. 4
* Faber's Hor. Mos. vol. i. pp. 64, 65.
Faber, vol.1, pp.89 91. Edwards, voU. p 117.
9 Josephus, Antiq. Jud. lib. i. c. 3. (al. 4.) On the authors above cited by Josephus
S factor thT? 6d ^ " *F *" * Passion of tradit^ns rSng
' p that they borrowed them from Moses: and in either case our purpose i!
\ * 7 - " eC n Ved them fr m prevalent ^itions, it will be granted that
* aI S me foundi
rfV * - n evaen tons, t w be granted
f 1 * * ,%T aI l 7 S me foundation Act; and they correspond with
sr=
* Faber, vol. i. po. 92, 93.
Sect. II. 51.] Confirmed by Natural and Civil History. 159
VI. The Mosaic account of MEN OF A GIGANTIC STATUKE, who
were inured to deeds of lawless violence and rapine^
Is confirmed by the Greek and Latin poets, who relate that there were
giants in the first ages of the world, and also by the Greek and Latin,
historians, particularly by Pausanias and Plrilostratus among the Greeks,
and Pliny among the Romans, who have recorded that, on opening some*
sepulchres, the bodies of men were found to be much larger in old times.
Josephus also speaks of bones seen in his days, of a magnitude almost
exceeding credibility. J These testimonies of historians of former ages
to the generally gigantic stature of men, furnish a satisfactory answer & to
the petty cavils of those who object to the credibility of Moses, from his
mentioning the gigantic size of Og's bedstead. (Deut. iii. 11.) But men
of very large size are occasionally seen even in our days. Some allow-
ance may also be made for royal vanity ; as Alexander the Great ordered
his soldiers to enlarge the size of their beds that they might give to the
Indians, in succeeding ages, a great idea of the prodigious stature of the
Macedonian soldiers. 2
VII. No part of the Mosaic history has been more ridiculed by
the opposers of revelation, than the narrative of the DELUGE: though
NO fact that ever occurred in the world is so well attested both by
natural and civil history.
1. Proofs of that event from NATURAL HISTORY.
It has been asserted that the relation of the deluge, contained in
the seventh chapter of the book of Genesis, is contrary to philosophy,
and that the deluge could not be universal, because no stock of water
could be found sufficient to overflow the earth to the degree repre-
sented by Moses. The Hebrew historian, however, expressly asserts
that it was universal, and Ms relation is confirmed by the fossilised
remains of animals belonging to a former world, which are found in
every quarter of the globe.
Thus, the highest eminences of the earth, as the Andes, the Alps, the
Apennines, the Pyrenees, Libanus, Atlas, and Ararat, in short, all the
mountains of every region under heaven, where search has been made,
conspire in one uniform and universal proof that the sea was spread over
their highest summits ; for they are found to contain shells, skeletons of
fish, and marine animals of every kind. The bones of extinct animals
have been found in America, at an elevation of 7,800 feet, and in the
Cordilleras, at 7,200 feet above the level of the sea. In central Asia, the
evidence is still more decisive, the fossilised remains of the horse, deer,
and bear species having been brought to England from the Himalaya
mountains, from an elevation of more than 16,000 feet. 3 Further, skele-
tons of the elephant and rhinoceros, natives of Africa and southern Asia,
have been dug up on the steppes or table-lands of Tartary and Siberia ;
and remains of elephants have been found in various parts of England. 4
1 The passages from the historians above mentioned are given at length in Grotius de
Vcritate, lib.i. c. 1C*
9 Bp, Watson's Apology in answer to Paine, p. 34. " My philosophy," he adds, "teaches
me to doubt of many things, but it does not teach me to reject every testimony which is op*
posite to experience. Had I been born in Shetland, I could, on proper testimony, have
believed in the existence of the Lincolnshire ox, or the largest dray-horse in London ;
though the oxen and horses of Shetland had not been bigger than mastiffs." Ibid. p. 35*
s Quarterly Review, voU xxix. p. 155.
* Prof* Buckland's Reliquiae Diluvianae, p,17S.
160 Credibility of the Old Testament [Ch. III*
Crocodiles, chiefly of, the Asiatic species, have been discovered in various
parts of Europe : the gigantic mammoth (an animal which has hitherto
been supposed exclusively to belong to the antediluvian world) has been
found in the most northern parts of Russia, and also in North America,
and in Ireland. The fossil bones and teeth of the rhinoceros, hippopota-
mus, tiger, and hyaena 1 (animals found in Africa and the east), and of the
bear and numerous other animals, have been found in England : to which
we may add trees of vast dimensions with their roots and tops, and some
also with leaves and fruit, discovered at the bottom of mines and marie-pits,
not only in regions where no trees of such kind were ever known to grow,
but also where it is demonstrably impossible that they should grow; which
effect could only be produced by the fountains of the great deep being
broken up. Further, the drifting of the ark northwards, from Noah's
settlement to mount Ararat, leads us to infer that the main current of
the waters of the deluge came from the south: and that this was the case
is most evident from the present appearances of the great continents of
the terraqueous globe ; whose deep southern indentations and bold pro-
jecting capes on the north, together with the chaotic subversions of the
ghauts of Hindostan, as well as of the mountains of Abyssinia and Caf-
fraria, and of those in the neighbourhood of the streights of Magellan,
all conspire to prove that such tremendous disruptions were originally
caused by the waters of the great deep ; which rushed northwards with
considerable fury at first, though they afterwards grew Jess violent towards
the end of their progress. There are also traces of prodigious disruptions
of the earth in high northern regions, as if on purpose to absorb the
redundant waters from the south : and in some parts, as in Norway, whole
countries have been uplifted on one side, and half buried on the other in
vast gulphs which opened to receive them. To these facts we may add,
that all the researches of the most eminent geologists tend to prove the
recent population of the world, and that its present surface is not of very
antient formation. 2
PHYSICAL OBJECTION TO THE MOSAIC HISTORY OF THE DELUGE
REFUTED.
Decisive as these facts are, it has been attempted to set aside the
Mosaic narrative, by some alleged marks of antiquity, which certain
continental philosophers have affirmed to exist in the strata of the
lava of Mount JEtna. Thus, Count Borch has attempted to prove
that volcanic mountain to be eight thousand years old, by the different
strata of lava which have been discovered. And in the vaults and
1 The reader will find a copious and interesting account of the antediluvian remains of
hyaenas, discovered in a cave at Kirkdale in Yorkshire, in the year 182], by the Rev Pro-
fessor Buckland, in the Philosophical Transactions of the Royal Society of London for
182*, Part. I. pp, 1 71 236. and also in his Reliquiae Diluvianaj, or Obseivations on
the Organic Remains contained in Caves, Fissures, and Diluvial Gravel, and on other
Geological Phenomena, attesting the Action of an Universal Deluge." London, 1823 4to
That the Mosaic history, particulaily of the deluge, is not inconsistent with geological
discoveries, is clearly proved by Mr.Sumnerin his Treatise on the Records of the Creation "
To1 * i-PP- 267-285, But the fullest view of the harmony between geological discoveries
and the Mosaic history will be found m Mr. Granviile Perm's Comparative Estimate of
the Mineral and Mosaical Geologies," a work abounding in sound doc-tune, founded upon
close reasoning, and admirably opposed to the tampering facility of some writers on geology,
and to the scepticism and incredulity of others, (second Edition, Svols.Svo. London,
1825,) and tjie Rev. James Kennedy's Lectures on the Philosophy of the Mosaic Records
of the Creation. London, 18^7. Svols. 8vo. '
V* J 116 P rSf f M S ^P ?"* fa f ? rc statodin N. Cuvicr'a Essay on the Theory of the.
Earth, sect. 22. of Mr. Kerr's translation, -
Sect. II. 1.] Confirmed by Natural and Civil History. 161
pits which have been sunk to a great depth about JEtna, the Canon
Recupero affirmed that seven strata of lava have been found, each
with a surface of soil upon them, which (he assumes) would require
two thousand years to accumulate upon each stratum : and, reason-
ing from analogy, he calculates that the lowest of these strata must
have flowed from the mountain fourteen thousand years ago I
ANSWER. Nothing can be more fallacious than this ai'gument, if indeed
it deserves to be dignified with the name of an argument. For, who
knows what ^causes have operated to produce volcanic eruptions at very
unequal periods ? Who has kept a register of the eruptions of any burn-
ing mountain for one thousand years, to say nothing of three or four
thousand ?* Who can say that the strata of earth were formed in equal
periods ? J The time for the formation of the uppermost and' last is pro-
bably not known,, much less the respective periods of the lower strata,
One might have been formed in a year, another in a century. The phi-
losophers above mentioned are wholly ignorant of the cause of any one of
these earthy strata. They build one hypothesis upon another, and to
believe their whole argument requires stronger faith than to believe a
miracle. Faith in a miracle rests upon testimony; but faith in their
scheme must be founded on an extreme desire to prove a falsehood.
But the analogy, on which it has been attempted to build the hypothesis
just mentioned, is contradicted by another analogy, which is grounded
on more certain facts.
and Vesuvius resemble each other in the causes that produce
their eruptions, in the nature of their lavas, and in the time necessary to
mellow them into soil fit for vegetation. This being admitted; whicfi no
philosopher will deny, the Canon Recupero's analogy will prove just
nothing at all. We can produce an instance of seven different lavas, with
interjacent strata of vegetable earth, which have flowed from mount Ve-
suvius within the space, not of fourteen thousand, but of somewhat less
than fourteen hundred years $ for then, according to our analogy, a stra-
tum oflava maybe covered with vegetable soil in about two hundred and
$fty yews) instead, of requiring two thousand for that purpose. The
eruption of Vesuvius, which destroyed Herculaneum and Pompeii, is
rendered still more celebrated by the death of the elder Pliny, recorded
in his nephew's letter to Tacitus. This event happened A. D". 79 ; but
we are informed by unquestionable authority 1 , that the matter which
covers Herculaneum is not the produce of one eruption only, for there
are evident marks, that the matter of six eruptions has taken its course
over that which lies immediately over the town, and which was the cause
of 'its destruction : and' these strata are either of lava or of burnt matter,
with veins of good soil between* Whence it is evident, with what ease a
little attention and increase of knowledge may remove a-great difficulty. 2
2. But the fact of k the univei*$ality of the deluge does not rest on
the evidence arising from the organic remains of the former world
which have been discovered:- nor is its history confined to the
Scriptures. CIVIL HISTORY likewise affords many evidences which
support the Mosaic account of the deluge. Thus,
[L] The Paucity of Mankind,, and the vast tracts of uninhabited
* Sir W. Hamilton's Remarks on. the Nature of -the Soil .of Naples and its Vicinity, in
the Philosophical Transactions of the Royal Society, voL Ixi. p. 7.
* Bp. Watson's Apology for Christianity, in reply to Gibbon> pp, 255 265. London,,
i76 ; or pp. 151 15 G, .of the 8vo. edition, London, 1806.
VOL. I* M
. 162 Credibility of the Old Testament [Ch. III.
land, which are mentioned in the accounts of the first ages, show
that mankind are sprung lately from a small stock, and even suit the
time assigned by Moses before the flood. To which we may add,
that the great number of small kingdoms and petty states, in the first
ages, concur to the same purpose.
" Most eminent nations," it has been well observed, " like great Families,
have at all times been fond of extolling up their pedigree, and carrying
it as high as possible; and, where no marks remain of the successive alter-
ations in their state, are apt to imagine that it has always been the same.
Hence the many foolish pretences among the antients, to their being
aborigines of the countries they had inhabited time out of mind : hence
they were led to make their several gods the founders of their government.
They knew but very little of the world ; and the tradition which they
had of that little was so far mixed and corrupted with romance, that it
served only to confound them. 1 Upon the removal of this ^cloud by the
more diligent and accurate inquiry of the moderns, we see antieut history
beginning to clear up, the world puts on a very different face, and all
parts of it appear conformable to each other, and to the late better known
course of things; as is proved, very clearly, in various instances, by a
learned and ingenious writer. 2 We find the marvellous in all the annals
of those times, and more especially in the great point of their antiquity,
exceedingly reduced 3 , and our own plain accounts still more and more
confirmed : whence we may be convinced, that both the peopling and
cultivation of the earth arose at first from a few low beginnings ; that it
very gradually spread itself from some one centre 4 ; and that it has at
1 The grounds of the uncertainty of anticnt history may be soon in Stillingfleet, Or.
Sac. booki. ch. 1. sect, 16. 18, &c. Comp. Bryant's accurate account of it, passim.
Of the Egyptian in particular, see Shaw's Travels, pp. 417. 442. 4 to, Comp. Baker.
on Hist, and Chron. Reflect, ch. 10, and 11. Shuckford's Connection, vol.ii. book viii.
Winder's History of Knowledge, vol. ii. ch. 10. sect. 4, &c. Bp. Clayton's Remarks
on the Origin of Hieroglyphics, p. 58, &c. Goguet, vol lii. diss. iii. p. 269, That the
Babylonish empire was not so old as has been pretended, see Lc Clerc on Gen. x 10.
Concerning the fabulous antiquity of the Chinese, see Conclusion of Mod. Hist ii
p. 95. fol."
a See Bryant's Analysis of Antient Mythology, passim.
3 " Till men come to a scrutiny, they are very apt to imagine that a number is vastly
greater than it is. I have often asked people to guess how many men there have been ii
a direct line between the present king of England [George II.] and Adam, meaning only
one man m a generation j the king's father, grandfather, &c. The answer made upon a
sudden conjecture, has always been, some thousand ; whereas it is evident from a calcu-
lation, there have not been two hundred. For the space of time between Adam and
Christ, let us take the genealogy of our Saviour, preserved by St. Luke, in which the
names between Adam and Christ, exclusive of both, are but seventy-four. From the
birth of Christ to the birth of the king, were sixteen hundred and eighty years. Let it be
supposed, that in the list of the king's progenitors, every son was born when bis father
was twenty-nye years old, which is as early as can be supposed, one with another. Ac-
cording to this supposition, there were four generations in every hundred years- i c. in
those sixteen hunched and eighty-three years, there were sixty-seven generation's: 'which
sixty-seven, added to the foiegoing seventy-four, will make no more than a hundred and
Xi ' 7 ' n
" This has been observed by Is. Casaubon in one respect, viz. in relation to lanffiiaoc.
Eat emm venssimum/ says ho, < linguas cameras eo raanifestiora et magis expretsa
ongiua Hebraic vestigia seivasse, et nunc servare, quo propius ab antiqua et prima
fZ7 m f 'if 6 ? bfuerunt > &c ' A confirmation of it, in some other respects, may he had
TOM i .T?TT y remark f e P^'ular, Hartley justly calls it: (Observ. on Man,
vol, u, p. na.) It appears from history, that the different nations of the world have
nad, csetens panbus, more or less knowledge, civil and religious, in proportion as they
were nearer to, or had more intimate communication with, Egypt, Palestine, Cbaldoa,
Sect. II. 1.] Coiifirmed by Natural and Civil History. 16S
all times proceeded by pretty near the same slow regular steps as it does
at present." *
Sir William Jones lias shown that the traditions of the present heathen
nations of Asia are not of more authority than the traditions of the antient
nations of Asia and Europe. " We find," he says, " no certain monu-
ment or even probable tradition of nations planted, empires and states
raised, laws enacted, cities built, navigation improved, commerce en-
couraged, arts invented, or letters contrived, above twelve or at most
fifteen or sixteen centuries before the birth of Christ/' And it is a well
known t /#c, that for the first thousand years of that period we have no
history unmixed with fable, except that of the turbulent and variable, but
eminently distinguished, nation descended from Abraham. The Chinese
do not pretend that any historical monument existed among them, in the
age of Confucius, more antient than eleven hundred years before the
Christian epoch. And the researches of those, who are most deeply
skilled in the literature and antiquities of the Hindoos, have shown that
the dawn of true Indian history appears only three or four centuries
before the Christian sera ; the preceding ages being clouded by allegory
or fable. 2
[ii.] The late Invention and Progress of Arts and Sciences also con-
cur to confirm the Mosaic history of the antediluvians : for, as the
Jewish legislator mentions little of their arts, so it appears from the
late invention of these after the flood that those who were preserved
from it were possessed but of few arts.
Since the history of past ages has been more narrowly examined, it has
been proved that the antients were far less knowing and expert, than, by
a superstitious reverence for every thing remote, we once were ac-
customed to suppose. Some of them, indeed, have described their
knowledge in lofty strains, and perhaps, for their times, and in comparison
and the other countries that were inhabited by the most eminent persons amongst the first
descendants of Noah ; and by those who are said in Scripture to have had particular
revelations made to them by God : and that the first inhabitants of the extreme parts of the
world, reckoning Palestine as the centre, were in general mere savages. Now all this is
utterly inexplicable upon the footing of infidelity ; of the exclusion of all divine commu-
nications. Why should not human nature be as sagacious, and make as many discoveries,
civil and religious, at the Cape of Good Hope, or in America, as in Egypt, Palestine,
Mesopotamia, Greece, or Rome? Nay, why should Palestine so far exceed them all, as
it did confessedly. Allow the Scripture accounts, and all will be clear and easy. Man-
kind after the flood were first dispersed from the plains of Mesopotamia. Some of the
chief heads of families settled there, in Palestine, and in Egypt. Palestine had after-
wards extraordinary divine illuminations bestowed upon its inhabitants, the Israelites and
Jews. Hence its inhabitants had the purest notions of God, and the wisest civil establish-
ment. Next after them come the Egyptians and Chaldaeans ; who, not being removed
from their first habitations, and living in fertile countries watered by the Nile, Tigris, and
Euphrates, may be supposed to have preserved more both of the antediluvian and post-
diluvian revelations ; also to have had more leisure for invention, and more free com-
munication with the Israelites and Jews than any other nations. Whereas those small
parties which were driven farther and farther from each other into the extremities of heat
and cold, entirely occupied in providing necessaries for themselves, and also cut off by
rivers, mountains, or distance, from all communication with Palestine, Egypt, and Chal-
daea, would lose much of their orignai stock, and have neither inclination nor ability to
invent more.' Compare Bryant's Analysis, pmm. Of the several arts, customs reli-
sious rites and civil institutions which first arose in Asia, see Conclusion of Mod. Hist,
p. 120. fol. Any one that fairly examines history will find those accounts more probable,
than that extraordinary supposition of Lord Bolingbroke, viz. that science may have come
originally from west to east. Lord Bolingbroke's Works, vol. iv. p. 14."
i Bp. Law's Theory of Religion, pp. 288 24 J. 8vo. 1820.
ft Sir W. Jones's Works, vol. iii. pp. 191. U5. 8vo. edit.
M 2
1(54 Credibility of the Old Testament [Ch. III.
with some of their neighbours, it may have been considerable : and yet it
is more than probable that such accounts are chiefly owing to their igno-
rance of the true state of mankind. This is particularly the case with the
Egyptians, whose learning has been so much extolled. Though this
country has been styled the Mother of Arts, as well as Mistress of Reli-
gion, and was, no doubt, as early polished as most countries ; yet if we
be allowed to judge of her improvement in other parts of science, from
that most important one, and that which in all reason should have been
most ^cultivated, viz. that of medicine, of which she also claims the first
invention, we shall not have much room to admire her highest advances.
" It must evidently appear," says a learned writer, " that the Egyptians
could have no such physicians in the days of Moses, as Diodorus and
Herodotus seem to suppose : it is much more probable that long after
these times, they were, like the Babylonians, entirely destitute of persons
skilful in curing any diseases that might happen amongst them ; and that
the best method they could think of, after consulting their oracles, was,
when any one was sick, to have as many persons see and speak to him as
possibly could ; so that if any one who saw the sick person had had the
like distemper, he might say what was proper to be done in that con-
dition." 1
The pretences which the Egyptians made to antiquity, so much beyond
the times recorded in the Scriptures, proceeded from their calculating by
lunar years or months ; or from their reckoning the dynasties of their
kings in succession, which were contemporary. For Herodotus 2 mentions
twelve Egyptian kings reigning at one time. They had such different
accounts, however, of chronology that, as it is affirmed, some of them
computed about thirteen thousand years more than others, from the ori-
ginal of their dynasties to the time of Alexander the Great. ' The solar
year, in use among the Egyptians, who were most celebrated for astro-
nomy, was so imperfect, that they said the sun had several times changed
its course since the beginning of their dynasties ; imputing the defect of
their own computation to the sun's variation ; or else affecting to speak
something wonderful and extravagant. And Cassini has found the ac-
count of eclipses, at the beginning of Diogenes Laertius, to be false ;
which is a farther confutation of the fabulous pretences of the Egyptians
to antiquity. The -earliest astronomical observations to be met with,
which were made in Egypt, are those performed by the Greeks of Alex-
andria, less than three hundred years before Christ, as Dr. Halley has
observed 4 : and, since the recent discoveries in the Egyptian Hierogly-
phics of our great archaeologist Dr, Young, and of MM. Letronnc and
Champollion in France, it has been ascertained that the celebrated
zodiacs of Esne* and Dendera, to which some modern antagonists of
divine revelation had assigned an incalculable antiquity, arc posterior to
the time of Jesus Christ, as well as the edifices on the ceilings of which
'they were painted ! 5
The pretensions of the Chaldacans to profound attainments in science
have been shown to be equally unfounded. According to Berosus, they
supposed the moon to be a luminous body, whence it is evident that they
.could have no great skill in astronomy : besides, they wanted instruments
J Shuckford, Connect, book ix. p; 1G7. Bp.Law's Theory of Itelifffon, . 24ff.
ft Lib. it, c. 151. fo *
* Diodor, Sic. Kb. i.
4 Wotton on Ant. and Mod, Learning, ch, 23. Jenkin's Reasonableness of Christianity,
<.vol. i. pp. 335 -337. *'
* .Cell&ier, de i'Origme Authentique et Divine dc I' Ancient Testament, pp, 100 40&
Sect II, 1.] Confirmed ly Natural and Civil Hisioi-y. J<65
for making exact calculations. All that remains of their boasted astro--
nomical discoveries is only -seven eclipses of the moon ; and even those
are but very coarsely set down, the oldest not being more than seven
hundred years before Christ : whence it is evident that they had made but
little progress in this science. And- though Callisthenes is said by Por-
phyry, to have brought observations from Babylon to Greece, upwards
of nineteen hundred years older than Alexander ; yet, as the proper au-
thors of those observations neither made any mention nor use of them,
this circumstance renders his report justly suspected for a fable. * So
little ground is there for us to depend upon the accounts of time and the.
vain boasts of antiquity, which these nations have made.
The Greeks had their astronomy from Babylon a ; and the Athenians-
had but three hundred and sixty days in their year, in the time of Deme-
trius Phlaereus 3 ; yet Dr. Halley further observes, that the Greeks were
the first practical astronomers, who endeavoured in earnest to make
themselves masters of the science ; and that Thales was the first who
could predict an eclipse in Greece, not six hundred years before Christy
and that Hipparchus made the first catalogue of the fixed stars not above
one hundred and fifty years before Christ,
According to the well known observation of Varro 4 , there was nothing
that can deserve the name of history to be found among the Greeks be-
fore the Olympiads ; which commenced only about twenty years before
the building of Rome : and Plutarch informs us, how little the tables of
the Olympiads are to be relied on. 6 - Whatever learning or knowledge
of antient times the Romans had, they borrowed it from the Greeks. Far
they were so little capable of transmitting their own affairs down to pos-
terity, with any exactness in point of time, that for many ages they had
neither dials nor hour-glasses, by which to measure their Says and nights*,
for common use; and for three hundred years they knew no -such things
as hours, or the like distinctions, but computed their time only from noon,
to noon.
The pretensions of the Chinese to antiquity appear equally vam, and'
upon the same grounds. They, too, understand little or nothing of astro-
nomy. Indeed they themselves confess, that their antiquities are in great
part fabulous, and they acknowledge that their most antient books were
in hieroglyphics ; which were not expounded by any one who lived
nearer than one thousand seven hundred years to the first author of them ;
that the numbers in computation are sometimes mistaken, or that months
are put for years. But of what antiquity or authority soever their first
writers were, there is little or no credit to be given to the books now re-
maining, since the general destruction of all antient books 'by the Em-,
peror Xi Hoam Ti. He lived only about two hundred years before
Christ, and commanded, upon pain of death, all the monuments of, antir
quity to be destroyed, relating either to history or philosophy, especially
the books of Confucius : and killed many of their learned men : so that
from his time, they have only some fragments of' old authors left. The
Chinese are a people vain enough to say any thing that may favour their
pretences to antiquity, and love to magnify themselves to the Europeans ;
* Dr. Halley, in Wotton's Observations on Learning, ch.23. Stanley, in his History of
Philosophy,, (pp.757, 758. Lend. 1753,) has shown that Porphyry's account is intitled to
little credit 5 since there is nothing extant in the Chaldgean astrology more antient than
the osra of Nabonassar, which begins only 747 years before Christ.
2 Herodotus, lib. ii. c. 109.
3 Pliny, Hist. Nat lib, xxxiv. c. 6.
* Censorinus, Do Die Natali, c. SI, 5 Plutarcb, in Numa, initio.,
M 3
166 - Credibility of the Old Testament [Ch. Ill,
which makes them endeavour to have it believed that their antiquities are
sufficiently entire, notwithstanding this destruction of their books. But
the fact is well known to be otherwise [ : and that, upon inspection, it
was found, that their instruments were useless ; and that after all their
boasted skill in astronomy, they were not able to make an exact calendar,
and their tables of eclipses were so incorrect, that they could scarcely
foretell about what time that of the sun should happen. 2 In like manner,
the boasted antiquity, claimed for the science and records of the Hin-
doos over those of Moses by some modern writers, has been fully exposed
since scientific Europeans have become fully acquainted with their lan-
guage. " The Hindoos, perhaps the most antiently civilised people on
the face of the earth, and who have least deviated from their originally
established forms, have unfortunately no history. Among an infinite
number of books of mystical theology and abtruse metaphysics, they do
not possess a single volume that is capable of affording any distinct ac-
count of their origin, or of the various events that have occurred to their
communities. Their Maha-Bharata, or pretended great history, is nothing
more than a poem. The Pouranas are mere legends; on comparing
which with the Greek and Latin authors, it is excessively difficult to
establish a few slight coincidences of chronology, and even that is con-
tinually broken off and interrupted, and never goes back farther than the
time of Alexander. 2 * It is now clearly proved, that their famous astrono-
mical tables, from which it has been attempted to assign a prodigious
antiquity to the Hindoos, have been calculated backwards 4 ; and it has
been lately ascertained, that their Surya-Siddhanta, which they consider
as their most antient astronomical treatise, and pretend to have been re-
vealed to their nation more than two millions of years ago, must have
been composed within the seven hundred and fifty years last past. 5 Their
Vedas or sacred books, judging from the calendars which are conjoined
with them, and by which they are guided in their religious observances,
and estimating the colures indicated in these calendars, may perhaps go
back about three thousand two hundred years, which nearly coincides
with the epoch of Moses. Yet the Hindoos are not entirely ignorant of
the revolutions which have affected the globe, as their theology has in
some measure consecrated certain successive destructions which its sur-
face has already undergone, and is still doomed to experience : and they
only carry back the last of those, which have already happened, about
five thousand years 7 ; besides which, one of these revolutions is described
in terms nearly corresponding with the account given by Moses. 8 It is
1 Martin Hist. Sin. Le Connpte's Memoir.
* Jenkin's Reasonableness of Christianity, vol. i. pp. 339343. ; and see also Winder's
History of Knowledge, vol. ii. chapters x.-~ xx., where the facts above stated are confirmed
by proofs. Additional testimonies to the late date and imperfect progress of knowledge
among the Chinese, may be seen in the facts and authorities collected by Bp.Law in his
Theory of Religion, pp. 243 245* note (a).
3 Consult the elaborate memoir of Mr. Paterson, respecting the kings of Magadaha em-
perors of Hindo&tan, and upon the epochs of yiciamadityia and Salahanna. in the Calcutta
Memoirs, Vol. ix.
* See Expos, du Syst. du Monde, by Count Laplace, p 3HO.
* See the Memoirs by Mr. Bentley, on the Antiquity of the Surya-Siddhanta, in the
Calcutta Memoirs, vol. vi. p, 537. and the Memoir by the same author on the Astronomical
Systems of the Hindoos, ibid, vol.ix. p. 195.
6 See the Memoir by Mr. Colebrooke upon the Vedas, and particularly p. 4 03. in the
Calcutta Memoirs, vol. viii.
7 Voyage to India by M. le Gentil, i. 235. Bentley in the Calcutta Memoirs, vol. ix.
p. 222. Paterson in ditto, ibid. p,86.
8 Sir William Jones says, We may fix the time of Buddah, or the ninth great incar-
nation of Vishnu, in the year 1014, before the birth of Christ. The Cashmirians, who
Sect. II. 51.] Confirmed ly Natural and Civil History. 16?
also very remarkable, that the epoch, at which they fix the commence-
ment of the reigns of their first human sovereigns of the race of the sun
and moon, is nearly the same at which the antient authors of the west
have placed the origin of the Assyrian monarchy, or about four thousand
years ago." l
From all these particulars it is evident how little credit is to be
given to the pretences which the several nations among the heathens
nave made to antiquity, without any ground from history 3 but upon
uncertain calculations of astronomy, in which science they actually
had but little or no skill.
[iii.] The truth of the Mosaic history of the deluge is confirmed by
the Tradition of it 5 which universally obtained. If such an event
had ever happened, it is natural to expect that some traces of it will
be found in the records of pagan nations as well as in those of
Scripture. Indeed it is scarcely probable, not to say possible, that
the knowledge of so great a calamity should be utterly lost to the
rest of the world, and should be confined to the Jewish nation alone.
We find, however, that this is by no means the case : a tradition of
the deluge, in many respects accurately coinciding with the Mosaic
account of it, has been preserved almost universally among the
antient nations. It is indeed a very remarkable fact concerning the
deluge, that the memory of almost all nations ends in the history of
it, even of those nations which were unknown until they were dis-
covered by enterprising voyagers and travellers ; and that the tra-
ditions of the deluge were kept up in all the rites and ceremonies of
the Gentile world. And it is observable, that the further we go
back, the more vivid the traces appear, especially in those countries
which were nearest to the scene of action. The reverse of this
would happen, if the whole were originally a fable. The history
would not only be less widely diffused ; but, the more remote our
researches, the less light we should obtain ; and however we might
strain our sight, the objects would by degrees grow faint, and the
scene would terminate in clouds and darkness. Besides, there
would not have been that correspondence and harmony in the tra-
boast of his descent in their kingdom, assert that he appeared on earth about two centuries
after Ciishna, the Indian Apollo We have therefore determined another interest-
ing epoch, by fixing the age of Cri&hna near the year 1214 before Christ. As the three
first avatars or descents of Vishnu relate no less clearly to an universal deluge, in which
eight persons only were saved, than the fourth and fifth do to the punishment of impiety
and the humiliation of the prou.l ; we may for the present assume that the second, or silver
age of the Hindoos, was subsequent to the dispersion from Babel j so that we have only a
dark interval of about a thousand years, which were employed in the settlement of nations,
and the cultivation of civilized society.*' Works of Sir William Jones, vol.i, p. 29*
London, 1799, 4to. .
i Cuvicr's Theory of the Earth, pp. 156159* The extravagant priority claimed for
the Hindoo records and sciences over the writings of Moses by M. Bailly and some other
modern infidel writers, has been fully disproved by Count Laplace, in his Exposition dn
Systerne du Monde, pp.293, 294. 4to. or vol.ii. pp.253, 254. of Mr. Pond's English
translation ; and by Capt. Wilford, and Mr. Bentley, in their elaborate Memoirs on Hindoo
Chronology, inserted in the fifth volume of the Calcutta Memoirs or Asiatic Researches.
The subject is also considered by Mr. Carwithen in the second of his Bampton Lectuiesj
but the most 'compendious view of it is to be found in Dr. Nares's Bampton Lectures,
pp. 222 227. and especially his lucid and satisfactory note, pp.256 273, ; which, de-
pending upon minute calculations and deductions, will not admit of abridgement,
M 4
168 Credibility of the Old Testament [CL HI.
ditions of different nations, which so plainly subsisted among them :
now this could not be the result of chance, but must necessarily
have arisen from the same history being universally acknowledged.
These evidences are derived to us from people who were of differ-
ent ages and countries, and, in consequence, widely separated from
each other : and, what is extraordinary, they did not know, in many
instances, the purport of the data which they transmitted, nor the
value and consequence of their intelligence. In their mythology
they adhered to the letter, without considering the meaning ; and
acquiesced in the hieroglyphic, though they were strangers to the
purport of it. With respect to ourselves, it is a happy circumstance,
not only that these histories have been transmitted to us, but also
that, after an interval of so long a date, we should be able to see
into the hidden mystery, and from these crude materials to obtain
such satisfactory truths. We now proceed to notice a few of the
most striking of these traditional narratives.
Thus Berosus, the Chaldaean historian, following the most antient
writings, as Josephus affirms l , has related the same things as Moses,
of the -deluge, and of mankind perishing in it, and likewise of the ark in
which NochuSy the restorer of the human race, was preserved, being car-
ried to the summit of the Armenian mountains. Hieronymus the Egyp-
tian, who wrote the antiquities of the Phoenicians, Nicolaus of Damascus,
and many others, mention these things, as Josephus 2 also testifies* Fur-
ther, there is a fragment preserved of 3 Abydenus, an antient Assyrian
.historian, in which mention is made of the deluge being foretold, before
it happened, and of the 'birds being sent forth three different times to see
whether the earth was dried, and of the ark being driven into Armenia.
He and others agree with Moses in the main circumstances, but in lesser
particulars sometimes adulterate the truth with fabulous mixtures.
Alexandar Polyhistor, another antient historian, is cited by Cyril 4 of
Alexandria, together with Abydenus, and both to the same purpose*
He says, that in the reign of Xisuthrus (the same as Noah) was the great
deluge ; that Xisuthrus was saved, Saturn having predicted to him what
should happen, and that he ought to build an ark, and, together with
the fowls and creeping things, and cattle, to sail in it.
Among the Greeks, Plato 5 mentions the great deluge, in which the
cities were destroyed, and useful arts were lost ; and suggests that there
was a great and universal deluge before the particular mimdations cele-
brated by the Grecians. He plainly thought that there had been several
deluges, but one greater than the rest. Moreover, it was the tradition
of the Egyptians, as Diodorus 6 informs us, that most living creatures
perished in the deluge, which was in Deucalion's time. Ovid's 7 descrip-
tion of Deucalion's flood is so well known and remembered by every
scholar, that it is needless to point out its identity with Noah's flood to
any one who has received the least tincture of letters. Plutarch 8 , in his
treatise of the sagacity of animals, observes, that a dove was sent out by
1 Josephus contra Apion. Hb.i. 19. edit. Hudson,
s Joseph. Antiq. lib.i. cap. 8.
s Abyd. in Euseb. PrzBp. Evang. lib.ix. cap. 12. edit. Vigeri,
4 Cyril contra JuL lib, i f p. 8. edit. Spanhemii.
6 Plato de Leg. lib. iii. p. 677. torn. ii. Timseus, p. 23. torn. Hi. edit. Serrani.
$ Diod. Sic. lib.i. p. 10. edit. Rhodornani.
7 Ovid. Metaraor. lib.i.
Pktarch, de Solertia Ammalium, p. 968. torn, ii, edit. Paris, 1624,
Sect. II. L] Coiifirmed by Nalural and Civil History. 169
Deucalion, which entering into the ark again, was a sign of the con-
tinuance of the flood, but afterwards flying away, was a sign of serene
weather. Homer also plainly alludes to the particular of the rainbow,
by 1 calling it a sign or token to men, ??&$ peponwv av&p&nuv*
Lucian mentions a more than once the great deluge in Deucalion's
time, and the ark which preserved the small remnant of human kind.
He describes also the particulars of Deucalion's flood after the example
of Noah's flood : the present race of men was not the first, but the for-
mer generation was all destroyed ; this second race sprang from Deu-
calion : the former was a wicked and profligate generation, for which
reason this great calamity befel them : the earth gave forth abundance
of water, great showers of rain fell, and the rivers increased, and the
sea swelled to such a degree, that all things were water, and all men,
perished : Deucalion alone was left for a second generation, on account
of his prudence and piety ; and he was preserved in this manner ; he
built a great ark, and entered into it, with his wife and children, and to
him swine, and horses, and lions, and serpents, and all other creatures
which the earth maintains, came in pairs : he received them all, and they
hurt him not ; on the contrary, there was by divine instinct great friend-
ship among them, and they sailed altogether in the same ark, as long as
the water prevailed. At the beginning and in the conclusion, he pro-
fesses to have received this account from the Grecians, so that he can-
not be suspected of borrowing it from Scripture. 3
The orthodox among the antient Persians believed in a deluge, and that
it was universal, and overwhelmed the whole earth. Similar traditions
have prevailed in the East among the Hindoos, Burmans, and Chinese :
of these, the tradition of the Chinese is particularly worthy of note, as
it not only refers, both directly and indirectly, to the deluge itself, but
also to the cause of it. The same tradition of a general flood is also to
be traced among the antient Goths and Druids, as well as among the Mexi-
cans, Peruvians 9 Brazilians, and Nicaraguans ; to whom may be added
the very lately discovered inhabitants of Western Caledonia 4 , the Cree
Indians, in the polar regions of North America 5 , the Otaheitans before
their conversion to Christianity, and also the Sandwich Islanders* 6
1 Iliad, xi. 28.
2 Lucian in Timon, p. 59. De Saltatione, p. 930. torn. i. ct de Syria Dea, pp. 882,
883. tom.ii. edit. Benedicti.
3 Bp. Newton's Works, vol.i. pp. 188 191.
4 Harraan's Journal of Voyages and Travels in Western Caledonia, abridged in the
Quarterly Review, vol. xxvi. p. 415.
5 Capt. Franklin's Journey to the Polar Sea, p. 73. London, 1823* 4to or vol. i.
pp.113, 114. 8vo. edit,
6 Most of the above noticed traditions are given at length in Mr. Faber's Horse Mo-
saicae, vol.i. pp. 98 136. with references to various authorities for each. Mr. Bryant's
Analysis of Antient Mythology (3 vols. 4to. or 6 vols. 8vo.), however, is the completest
work on the subject of the deluge, as preserved in the traditions of the antients ; an
abstract of his system is given in the Encyclopaedias, Britarmica and Perthensis, article
Deluge. Dr. Hales has concentrated the more important geological facts in his Analysis
of Chronology, voU i. pp. 327337. But the reader who is desirous of prosecuting this
subject is referred to Mr. Howard's History of the Earth and Mankind, 4to. ; Mr. Kir-
wan' s Memoirs, in the Transactions of the Eoyal Irish Academy, vois.v. vi. and viii ; to
Mr. Townsend's elaborate work on the Character of Moses as an Historian, 4to._; or to
Mr. Parkinson's Organic Remains of a Former World, 4 vols. 4to ; and especially to
M. Cuvier's great work on the same subject, of which Professor Jameson has given an
interesting abstract at the end of Mr. Kerr's translation of Cuvier's Essay on the
Theory of the Earth, pjp. 229 267. Some very acute remarks and proofs on the subject
of the deluge are also to be found in Dr. Nares's Bampton Lectures, serm, vi. pp. 293*
et seq*
170 Credibility of the Old Testament [Ch.IIL
From these various evidences it is manifest, that the heathens
were well acquainted with all the leading circumstances of the uni-
versal deluge; that their traditions (though largely blended with
fable) bear a striking resemblance to the narrative of Moses ; and
that the moral certainty of that great event is established on a basis
sufficiently firm to bid defiance to the cavils of scepticism. Instead,
therefore, of asserting (as it has recently been asserted, contrary to
ail the evidence furnished by natural and civil history,) that we
have no sufficient evidence to induce us to believe that the deluge
ever took place, " let the ingenuity of unbelief first account satis-
factorily for this universal agreement of the pagan world, and she
may then, with a greater degree of plausibility, impeach the truth of
the scriptural narrative of the deluge." *
Notwithstanding all these testimonies, the Mosaic history of the
deluge has been objected to, as an improbable event contrary to
matter of fact.
OBJECTION 1. The ark (Gen. vi. 15, 16.) could not contain all
the animals which are sa'd to have entered it, together with the
proper provisions for them during the time of the deluge.
ANSWER On accurate computation, the contrary has been proved ;
so that what was thought an objection becomes even an evidence for the
truth of the Mosaic history. The dimensions of the ark were three
hundred cubits in length, fifty in breath, and thirty in height ; and it
consisted of three stories or floors. Reckoning the cubit at eighteen
inches, Dr. Hales proves the ark to have been of the burthen of 42,413
tons. " A first-rate man of war is between 2,200 and 2,300 tons : and,
consequently, the ark had the capacity or stowage of eighteen of such
ships, the largest in present use, and might carry 20,000 men, with pro-
visions for six months, besides the weight of 1,800 canons, and of all
military stores. Can we doubt of its bei?ig sufficient to contain eight per-
son$> and about two hundred or two hundred and jifky pair of four-footed
animals; a number to which* according to M. Buffon, all the various dis-
tinct species may be f reduced^ together with all the subsistence necessary
for a twelvemonth ?" To these are to be added all the fowls of the air,
and such reptiles and insects as cannot live under water. 2 Other cal-
culations have been made, to show that, the ark was of sufficient capacity
for all the purposes for which it was designed ; but as they are larger
than that above given, they are here designedly omitted. 3
OBJ. 2. As the same causes must always produce the same effects,
it is objected as an absurdity in the Mosaic history, (Gen. ix. 13.)
to speak of the rainbow as formed after the flood, and as the sign of
a covenant then made ; because, as that phenomenon results from the
immutable laws of the refraction and reflection of the sun's rays in
drops of falling rain, it is certain that the rainbow must have been
occasionally exhibited from the beginning of the world.
ANSWER* But the original does not say that God set the rainbow
in the clouds. The word translated, / do SET my &ow in the doud> may
1 Faber's Horae Mosaic, voli. p.ISU,
2 Dr. Hales's Analysis of Chronology, vol. i. p. 328.
s See Bp.WHkins's Essay towards a Keal Character and a Philosophical Language,
partii. c. 5. & pp. 162 168. Calmel's, Robinson's, or Jones's Dictionaries of the
Bible, article Ark, and Taylor's Scripture Illustrated, Expository Index, p. 18.
Sect. II. $ 1.] Coiifirmed by Natural and Civil History. 171
be (as indeed it ought to be) rendered, with great propriety, I do APPOINT
my bow in the cloud 9 to be a sign or token of the covenant between me and
the earth ; and a fit sign it certainly was, because the patriarch knew
that there never was, nor ever can be, a rainbow, but when there is sun-
shine as well as rain. " What purpose then was served by the rainbow?
The very best purpose, so well expressed by the sacred historian, when
he represents God as saying, This is the token of the covenant, tohich Twill
make between me and you, and every living creature that is with you, FOR
PERPETUAL GENERATIONS ; for natural and inanimate objects, such as
pillars and heaps of stones, were considered as tokens, and even a kind
of witnesses, in the contracts of all the civilised nations of remote an-
tiquity. Of this we have several instances in the books of the Old Testa-
ment, but surely not one so apposite as that of the rainbow. Noah and his
sons undoubtedly knew, either by the science of the antediluvian
world, or by the immediate teaching of God, that the rainbow is a
physical proof, as long as it is seen, that a general deluge is not to be
dreaded : and therefore, if their minds, filled with terror and astonish-
ment at what they had escaped, should ever have become fearfully
apprehensive of a future deluge, the sight of the bow would immediately
dissipate their fears. The science of Noah and his sons, which taught
them the physical connection of the sign, and the thing signified, was
soon lost, with other truths of greater importance, when their descendants
were scattered in small tribes over the face of the whole earth : but the
remembrance of the flood, as well as some confused notions of the rain-
bow being a kind of information from the gods to men, appear to have
been preserved by tradition among all nations : and thousands of pious
Christians, without knowing any thing of the physical causes of the rain-
bow, consider it at this day as a token, and even a pledge, (as in truth it
is,) that the earth will not again be destroyed by a deluge." 1
OBJ. 3. If all mankind sprang from Noah, the second parent of the
human race, it is impossible to account for the origin of the llacks^
if the patriarch and his wife were white.
ANSWER. But this difference in colour does not invalidate the narrative
of Moses : for it has been ascertained that the influence of climate, and
the local circumstances of air, water, food, customs, &c. are sufficient to^
account for the dissimilarity which is discovered in the appearance of
different nations. If dogs, taken to the frigid zone, grow shaggy^ and if
sheep, transported to the torrid zone, exchange their wool for hair, why
may not the human species gradually partake of the influence of climate?
as experience shows that it does. 2 ^
Man was formed to leside in all climates. " Man/' says an eminent
naturalist 3 , who was by no means a bigot in favour of the Scripture his-
tory, " though white in Europe, black in Africa, yellow in Asia, and red
1 Up. Gleig's edition of Stackhouse*s History of the Bible, vol. i. p. 204. note.
2 The testimony of M. De Pages^ who himself experienced this change, is particularly
worthy of notice. In his travels round the world, during the years 1767 177 1, speaking
of his passage over the Great Desert, he says, " The tribes, which frequent the middle
of the desert, have locks somewhat crisped, extremely fine, and approaching the woolly
hair of the negro. My own, during the short period of rny travels in those regions, 'became
more dry and ddicate than usual, and receiving little nourishment, from a checked perspir-
ation, showed a disposition to assume the same frizzled and woolly appearance: an entire
failure of moisture, and the excessive heat of climate by which it was occasioned, seem to
be the principal causes of those symptoms j my blood was become extremely dry, and my
complexion at length differed liittefrom that of a Hindoo or Arab, "-De Pages' Voyages,
cited in Dr. Evcleigh's Bampton Lectures, pp, 276. 292.
3 Count Buffon.
Credibility of the Old Testament [Ch. III.
in America, is still the same animal, tinged only with the colour of the
climate. Where the heat is excessive, as in Guinea ^and Senegal, the
people are perfectly black; where less excessive, as in Abyssinia, the
people are less black ; where it is more temperate, as in Barbary and
Arabia, they are brown ; and where mild, as in Europe and in Lesser
Asia, they are fair." In further corroboration of the influence of climate
on the human complexion, we may remark, that there is a colony of
Jews, who have been settled at Cochin on the Malabar coast from a
very remote period, of which they have lost the memory. Though
originally a fair people from Palestine, and from their customs pre-
serving themselves unmixed, they are now become as black as the
other Malabarians, who are scarcely a shade lighter than the negroes
of Guinea, Benin, or Angola. At Ceylon also, the Portuguese, who
settled there only a few centuries ago, are become blacker than the
natives: and the Portuguese, who settled near the Mundingoes, about
three hundred years since, differ so little from them as to be called
negroes, which they resent as a high indignity.
In short, to adopt the memorable conclusion of the indefatigable philo-
sopher above cited (who deduced it after a minute inquiry from a great
number of the best attested observations) : " From every circumstance
proof may be obtained, that mankind are not composed of species essen-
tially different from each other ; that, on the contrary, there was origi-
nally but one individual species of men, which, after being multiplied and
diffused over the whole surface of the earth, underwent various changes,
from the influence of climate, from the difference of food and the mode
of living, from epidemical disorders, as also from the intermixture, varied
ad infinitum, of individuals more or less resembling each other ; that
these alterations were at first less considerable and confined to indi-
viduals ; that afterwards, from the continued action of the above causes
becoming more general, more sensible, and more fixed, they formed
\ T arieties of the species ; and that these varieties have been and still are
perpetuated from generation to generation, in the same manner as certain
disorders and certain maladies pass from parents to their children." 1
OBO*. 4. The peopling of America and of several islands, in which
mischievous terrestrial animals are found, has also been urged as an
objection against the universality of the deluge, and consequently
against the credibility of the Mosaic history.
ANSWER. Modern geographical discoveries have removed the weight
of this objection. The straits which divide North America from Tartary,
are so narrow as to admit a very easy passage from one continent to the
other ; and it is not impossible that they might even have been united by
an isthmus, which the combined influence of time and the waves has
demolished. The resemblance found between the inhabitants of the
opposite sides of that passage and their uncivilised state and rude igno-
* Buffon's Nat. Hist, vol.i. p. 291. (Kenrick's and Murdoch's translation.) Dr. Hales
has collected a number of very important observations, confirming the above remarks, and
vindicatory of the Mosaic nairative, in his Analysis of Chronology, vol. i. pp. 358 36!3.
See also Dr. Mitchell's paper in the Philosophical Transactions, vol. xliii. p. 102. Prof.
Zimmermaim's "Histoire Geographique de 1'Homme," 4to. But the fullest discussion
of the subject is to be found in the elaborate woik of the American professor, Dr. Samuel
Stanhope Smith, intitled an " Essay on the Causes of the Variety of Complexion and Figure
In the Human Species," 8vo* London, 1789. An abstract of the arguments adduced in
these works may be seen in Dr. Rees's Cyclopaedia, vol. ix. article Complexion* The
descent of mankind from a single pair is clearly proved by Mr.Sumner in his Treatise on
the Records of the Creation, vol. i. pp. 286 317.
Sect. II. 1.] Cotifirmed by Natural and, Civil History. 173
ranee of the arts, prove them to have had one common origin. 1 So fully
convinced was M. BufFon of this fact, long before the last and most im-
portant discoveries on the subject 2 , that he declares he has " no doubt,
independently of every theological consideration, that the origin of the
Americans is the same with our own." 3
The parts of the new world which are disjoined from the others, and
which have been represented by ignorance and infidelity as vast conti-
nents, are by the most recent and complete researches, reduced to a few
inconsiderable islands 4 ; whose inhabitants were, in all probability, con-
veyed to their present settlements from islands 5 adjacent to the continent
of Asia, from which continent all the inhabitants of the new world (ex-
cepting the Esquimeaux and a few other American tribes that are evi-
dently descended from the Greenlanders) have migrated. Nor can it
excite surprise, that we are unacquainted with the circumstances of their
migration, when we consider that this event probably happened at no
great distance from the time when our own ancestors set out from the
same regions, to people the western world, by an opposite route. 6
VIII. The first remarkable occurrence after the flood was the
attempt to build the Tower of Babel (Gen. xi. ] 4.); and this is not
omitted in pagan records,
Berosus, the Chaldee historian, mentions it, with the following ad-
ditional circumstances, that it was erected by giants who waged war
against the gods, and were at length dispersed, and that the edifice was
beaten down by a great wind. According to Joseph us, the building of
this tower is also mentioned by Hestiseus, and by one of the antient
sibyls 7 , and also, as Eusebius informs us, by Abydenus and Eupolemus. 8
The tower of Belus, mentioned by Herodotus, is, in all probability, the
tower of Babel, repaired by Belus II., king of Babylon, who is frequently
confounded by the antient historians with Belus L, or Nimrod. That it
was constructed with burnt bricks and bitumen (as we read in Gen. xi. 3.),
is attested by Justin, Quintus Curtius, Vitruvius, and other heathen
writers, and also by the relations of modern travellers, who have described
its ruins. 9
1 The Esquimeaux resemble their neighbours on the north-west extremity of Europe ;
and the same resemblance is also found to subsist between the inhabitants of the north east
of Asia, and both the Americans opposite to them, and all the other Americans, except
those few tribes, which, together with the Esquimeaux, appear to have descended from the
Greenlanders, Robertson's History of America, vol. ii. pp. 45 49.
2 Those of Captains Cook and King. The latter had an opportunity of seeing, at the
same moment, the coasts of Asia and America. Cook and King's voyages, vol.iii. p. 244.
3 Baffon's Nat. Hist. vol. i. p. 229.
* New Holland, though very considerable in size, is not at all so in its population. It
was, however, known in part before the other islands above referred to.
& The inhabitants of these islands arc supposed to have been all derived from the Malays.
See the Introduction to Cook and King's Voyages, vol. i, pp. Ixxi, Ixxiii. 4to. and also
pp. 11 G. 202.
6 Dr.Eveleigh's Bampton Lectures, p. 282. Respecting the peopling of North Ame-
rica, the reader may consult the researches of Dr. Robertson, in his History of America,
vol.ii. pp.25 49. and the Abbe* Clavigcro, in his History of Mexico, translated by
Mr. Cullen, vol.ii. dissertation i- There are also some valuable bints on the origin of the
North American Indians, in A Discourse on the Religion of the Indian Tribes of North
America, delivered before the New York Historical Society, by Samuel Farmer Jarvis,
D.D." [lately Professor of Biblical Literature in the Protestant Episcopal Seminary at
New York.] 8vo. New York, 1820,
1 Josephus, Ant. Ju4. lib. i. c. 4, (aL c. 5.) 3.
* Eusebius, do Praep. Evang. lib.ix. c.I4.
& The testimonies above noticed are given at length by Mr. Faber, Horae Moswcae,
vol. i. pp. 146170, See also DrHales's Analysis, vol i, pp.S50 355* and Mr.Rich'a
Credibility of the Old Testament [Ch. III.
IX. The History of the DESTRUCTION of Sodom and Gomorrah !
Is expressly attested by Diodorus Sieulus, Strabo, Solinus, Tacitus,
Pliny, and Josephus; whose accounts mainly agree with the Mosaic
narrative ; and their reports concerning the physical appearance of the
Dead Sea are confirmed in all material points by the relations of modern
travellers. 1
X. Berosus, Alexander Polyhistor from Eupolemus and Melo
(writers more antient than himself), Nicolaus Damascenus, Arta-
panusj and other antient historians cited by Josephus and Eusebitis,
make express and honourable mention of Abraham, Isaac., Jacob)
and Joseph, agreeing with the accounts of Moses : and Josephus
states that Hecataeus wrote a book concerning Abraham, which was
extant in his time, though it is now lost 2
XL That Moses was not a mythological person (as has recently
been affirmed, contrary to all history,) but a real character and an
eminent legislator, we have already shown in a preceding page. 3
To the testimonies there adduced, we may add, that the departure
of the Israelites from Egypt, and their miraculous passage of the
Red Sea, is attested by Berosus, Artapanus, Strabo, Diodorus
Siculus, Numenius, Justin, and Tacitus. Of these, the testimonies
of Artapanus and Diodorus are particularly worthy of notice.
According to Artapanus, the Heliopolitans gave the following account
of the passage of the Red Sea: " The king of Egypt, as soon as the
Jews had departed from his country, pursued them with an immense
army, bearing along with him the consecrated animals. But Moses hav-
ing by the divine command struck the waters with his rod, they parted
asunder, and afforded a free passage to the Israelites. The Egyptians
attempted to follow them, when fire suddenly flashed in their faces, and
the sea returning to its usual channel, brought an universal destruction
upon their army." 4 A similar tradition, though less minutely particular,
is mentioned hy Diodorus, as subsisting even at the time when he wrote.
He relates, that among the Ichthyophagi, the natives of the spot, a tra-
dition is given, which is preserved from their ancestors, that by a great
ebb of the waters, the whole bosom of the gulph became dry, disclosing
its weeds, the sea rolling upon the opposite shore. But the bare earth
having been rendered visible from the very bottom of the abyss, the tide
returning in its strength restored the passage once more to its former
condition. 5 Nor is the old tradition of the country even yet extinct.
According to a learned and respectable modern traveller, the inhabitants
of Corondel and its neighbourhood (on the eastern side of the Red Sea)
Memoirs on the Ruins of Babylon, 8vo. 1818; and particular^ Sir R. K. Porter's Trnu
vcls in Geoigia, Persia, &c. vol ii. pp. 308332. where these i urns arc described as they
appeared in November, 1818.
1 Died. Sic. hh.xix. c. 98. torn. viii. pp. 418421. edit. BIbonr. Strabo, lib. xvi,
pp. 1087, 1088. edit. Oxon. Sohnus, c.36. Tacitus, Hist. lib. v, c. 6. (al. 7.) Pliny
Hist. Nat. lib. v. c. 16. lib. xxxv. c. 15. Josephus, de Bell. Jud. lib. iv. c. viii. 4
Faber, vol. i. pp. 171 174. J '
y Josephus, Ant. Jud. hb, i. c. 7. Eusebius, Proep. Evang. lib. ix. c. 17 23. The
passages above referred to arc given at length in Mr. Fabcr's Iloroj Mosaics, vol i.
pp. 174186.
s See pp. 56, 57. supra.
* Eusebius, Prsep. Evang. lib ix. c. 27. This circumstance (Mr. Faber remarks) of
the Egyptians bc'ing 'struck with lightning, as well as being overwhelmed by the waves, is
mentioned in Psal. Ixxvii. 17,, although unnoticed in the 1'entateuch.
5 Diod. Sic, lib. iii, c. 39. (vol hi. p. 279, edit. Bipont.)
Sect. II. 1.] Confirmed by Natural and Civil History. 175
to this day preserve the remembrance of the deliverance of the Israelites ;
which event is further confirmed by the Red Sea being called, by the*
Arabian geographers, the sect of Kolzum, that is, of destruction. * " The
verv country, indeed, where the event is said to have happened, bears
testimony in some degree to the accuracy of the Mosaical narrative.
Still is the scriptural Etham denominated Etti; the wilderness of Sfwr,
the mountain of Sinai, and the country of Pa ran, are still known by the
same names 2 ; and Marah, Elatk, and Midtan, are still familiar to the
ears of the Arabs. The grove of Elim yet remains ; and its twelve foun-
tains have neither decreased nor diminished irji number since the days of
Moses." 3
XII. Further, the HEATHEN WRITERS BORROWED IMAGES from
the accounts communicated in the Scriptures, and attributed to their
deities distinctions similar to those which are ascribed to the Divine
Majesty, when God manifested himself to the world. Thus, both
poets and historians represented the heathen deities to be veiled in
clouds, as Jehovah appeared.
Many of their religious institutions were likewise evidently derived
from the Mosaic appointments, as that of marriage and the observance of
stated days, particularly of the sabbath, among the Greeks and Romans,
and, indeed, among almost all nations. The rite of circumcision, which
was appointed by God as a sign of a distinctive covenant with Abraham,
and designed to be expressive of spiritual purity 4 , was adopted by several
nations not descended from that patriarch, as the Egyptians, Colchians,
and others. 5 There are likewise other particulars in which the Greeks
and Romans appear to have borrowed customs from the Jews. Thus
Solon, conformably to the Jewish practice, decreed that the time of the
sun setting on the mountains should be deemed the last hour of the day.
This law was copied into the laws of the twelve tables, and observed by the
Romans ; whose laws concerning the inheritance and adoption of children,
retribution in punishment of corporeal injuries, and other points, seem to
have been framed on principles sanctioned by Moses : and traces of re-
semblance between the Hebrew and Roman codes are still to be dis-
covered in the Institutes of Justinian. The Jewish custom of orphan
girls marrying their next of kin also obtained among the heathens. The
* Dr. Shaw's Travels in Barbary and the Levant, vol. ii. pp. 99, 100. Edinb. 1808,
2 Niebuhr's Travels, vol.i. pp 189.191.
3 Faber, vol.i. pp. 189191. See also Uuet's Demonstratio Evangclica, prop. iv.
vol. i. pp. 73 153., where very numerous additional collateral testimonies are given to
the credibility of the Mosaic writings.
* Compare Gen. xvii. 12. Rom. ii. 28, 29- Phn.iii. 3.
* A modern opposer of the Bible has affirmed, contiary to all history, that the Jews
borrowed the right of circumcision from the Egyptians. From an obscure passage in
Herodotus, who wrote several hundred years after Moses, (and who collected his inform-
ation from the Egyptian priests, whose extravagant claims to antiquity have long since
been refuted,) some learned men have conjectured that the Hebrews derived it from the
Egyptians ; but conjectures are not proofs.. Indeed, so little dependence can be placed
on* the historical traditions of the Egyptians, the falsehood of which has been exposed by
Sir John Marsham, that it is more than probable that the Egyptians derived it from the
Hebrews or Ishmaelites ; although, at this distance of time, it is impossible to account
for the way in which circumcision became established among the Egyptians It is,
moreover, worthy of remark, that the practice of this rite among the Hebrews differed
very considerably from that of the Egyptians. Among the former, it was a religious
ceremony performed on the eighth day after the birth of the male child ; but among the
latter it was a point of mere decency and cleanliness, and was not performed until the
thirteenth year, and then upon persons of both sexes. See Marsham's Chronicus Canon
JSgyptiacus, and Spencer, de Legibus HebrseoTum,
176 Credibility of the Old Testament [Ch. III.
appropriation of a tenth part of the spoils, of the produce of lands, and
of other things, to religious purposes, is mentioned by many pagan
writers. Lycurgus distributed the possession of lands by lot, and ren-
dered them inalienable. Those feasts, in which servants were put on an
equality with their masters, were apparently borrowed from the Jews,
and from the feast of tabernacles : and the reverence which the Jews paid
to the state of the moon also influenced the Lacedemonians, who are sup-
posed to have been early connected with the Jews ; and who, in conse-
quence of their superstition, having delayed the march of their army till
after the new moon, were thus deprived of participating in the honour of
the celebrated battle of Marathon, as they did not arrive till the day after
it had taken place. 1
The preceding statements and facts are surely sufficient to satisfy
any candid inquirer, that the principal facts related in the books of
Moses do not depend upon his solitary testimony; but that they
are supported by the concurrent voice of all nations. Upon what
principle can this coincidence be accounted for, if Moses had not
been a real person, and if the events recorded by him had not actually
occurred ?
XIII. Many other things, which the Old Testament relates to
have happened, subsequently to the giving of the law until the Ba-
bylonish captivity, are to be found among profane writers. A few
of these shall be adduced r Thus,
1. From the story of Moses' rod (Exod.iv. 17.) the heathens invented
the fables of the Thyrsus of Bacchus, and the Caduceus of Mercury.
2. The circumstance of Jephthah 's devoting his daughter gave rise to
the story of Iphigenia being sacrificed by her father Agamemnon.
3. The story of Scylla having cut off the purple lock of her father
Nisus, king of Megara, and given it to his enemy, Minos, (with whom he
was then at war,) and by that means destroyed both him and his king-
dom, was in all probability taken from the history of Samson's bcino*
shaved. **
4. When Herodotus, the father of profane history, tells us, from the
priests of Egypt, that their traditions had informed them, that in very
remote ages the sun had four times departed from his regular course,
having twice set where be ought to have risen, and twice risen where he
ought to have set, it is impossible to read this most singular tradition,
without recollecting the narrative in the book of Joshua, which relates,
" That the sun stood still in the midst of heaven, and hasted not to go doton
about a whole day; 13 and the fact related in the history of Hezekiah,
"that the sun went back ten degrees, on the dial of Ahaz" The priests
of Egypt professed to explain the revolutions of the Nile, the fertility of
their country, and the state of public health, by the influence of the sun-
and, therefore, in mentioning the unexampled traditional phenomena
alluded to, they adverted to a circumstance, which to them Appeared as
remarkable as the facts themselves, that those singular deviations of the
sun from his course had produced no sensible effects on the state of the
river, on the productions of the soil, on the progress of diseases, or on
deaths. The circumstances are not mentioned in the same form by
Joshua and Herodotus, but they are in substance the same in both the
narratives. And, supposing the traditions to have been founded on facts,
i Bp, Gray's Connection between Sacied and Profane Literature, voU, pp.JS7 19&
Huet, Demonstratio Evangclica, ut supw. *
Sect. II. J 1.] Confirmed fy Natural and Civil History. 177
it can scarcely be doubted that they relate to the same events ; especially
when we recollect, that where so much was ascribed to the influence of
the sun, such remarkable deviations from the course of ordinary ex-
perience could not fail to be handed down through many ages. l
5. Eupolemus and Dius, as quoted by Eusebius and Grotius, mention
many remarkable circumstances of David and Solomon, agreeing with
the Old Testament history 2 ; and Herodotus has a remarkable passage
which evidently refers to the destruction of the Assyrians in the reign of
Hezekiah, in which he mentions Sennacherib by name. 3 As we advance
further to the Assyrian monarchy, the Scripture accounts agree with the
profane ones rectified ; and when we descend still lower to the sera of
Nabonassar and to the kings of Babylon and Persia, who are posterior to
this sera, and are recorded in Ptolemy's canon or series of them, we find
the agreement of sacred and profane history much more exact, there
being certain criteria in profane history for fixing the facts related in it.
And it is remarkable, that not only the direct relations of the historical
books, but also the indirect mention of things in the prophecies, cor-
respond with the true chronology ; which is an unquestionable evidence
for their genuineness and truth.
The history contained in the Old Testament is throughout dis-
tinct, methodical, and consistent; while profane history is utterly
deficient in the first ages, and full of fictions in the succeeding ages ;
and becomes clear and precise in the principal facts, only about the
period when the Old Testament history ends: so that the latter
corrects and regulates the former, and renders it intelligible In
many instances which must otherwise be given up as utterly inex-
plicable. How then can we suppose the Old Testament history
not to be genuine and true, or a wicked imposture to be made, and
not only continue undiscovered, but even to increase to a most
audacious height in a nation, that, of all others, kept the most exact
accounts of time? It is further worthy of remark, that this same
nation, who may not have lost so much as one year from the creation
of the world to the Babylonish captivity, as soon as they were de-
prived of the assistance of the prophets, became the most inaccurate
in their methods of keeping time ; there being nothing more erro-
neous than the accounts of Joseph us und the modern Jews, from
the time of Cyrus to that of Alexander the Great: notwithstanding
that all the requisite aids might easily have been borrowed from the
neighbouring nations, who now kept regular annuls. Whence it
appears that the exactness of the sacred history was owing to divine
assistance. tj To the preceding considerations aud facts we may add,
that the manners of the persons mentioned in the Scriptures are
characterised by that simplicity and plainness, which is also ascribed
to the first ages of the world by pagan writers, and both of them
concur to prove the novelty of the then present race, and con-
sequently the deluge.
t Herodotus, Euterpe, pp. 144, 145. edit. Valise. ttt
Euscbius, Prap. Evang. lib.ix. c.30 34. 3941. Joseplms, Ant. Jud. lib.vm. c,2,
s Lib. ii. c. HI. , e .
4 The various proofs of the facts above stated may be seen in Dr. Edwards on bcnp*
ture, vol. i. pp. 193223. Sir II. M. WcUwood's Discourses, pp. 18, 10. Hartley on
Man, vol. ii. p. 116.
VOL, I. K
178 Credibility of the Nm Testament Ch. III.
XIV. Lastly, the FERTILITY OF THE SOIL or PALESTINE, which
Is so frequently mentioned in the Scriptures,
Is confirmed by the unanimous testimony of ancient writers l , as well
as of most, if not all, the travellers who have visited that country. 2 Its
present reduced and miserable state, therefore, furnishes no ground for
the objection which the opposers of revelation have raised against the
Bible. Were Palestine to be as well inhabited and as well cultivated as
formerly, its produce would exceed all calculation.
Besides these attestations from natural and profane history, we
may consider the Jews themselves, as bearing testimony to this day,
in all countries of the world, to the truth of their antient history, that
is, to the truth of the Old and New Testaments. Allow this, and it
will be easy to see how they should still persist in their attachment
to that religion, those laws, and those predictions which sa manifestly
condemn them, both in past times and in the present. Suppose,
however, that any considerable alterations have been made in their
antient history, that is, any such alteration as may answer the pur-
poses of infidelity, and their present state will be inexplicable^
2, TESTIMONIES OP PROFANE WRITERS TO THE CREDIBILITY OF THE
NEW TESTAMENT.
I. Testimonies of Jewish and Pagan authors to the account of Princes and
Governors mentioned w the New Testament. II. Testimonies to the Cha-
racter of the Jewish Nation, which are either directly mentioned or inci-
dentally alluded to therein. IIL Similar Testimonies to the Character of
Heathen Nations. ~~IV. Testimonies of Jewish adversaries to the Name
and Faith of Christ 1. OfJosephus 2. Of the Talmitds.V. Testi-
monies of heathen adversaries to the character of Jesus Christ. 1. Pon-
tius Pilate 2. Suetonius. 3. Tacitus. 4. Pliny the younger, 5.
Mlius Lamyridius. 6. Cetsus. 7. Porphyry 8. Julian. 9. Mo-
hammed. Testimonies of heathen adversaries *tp the doctrines, character,
innocency of life, and constancy of the First Christians in the profession of
their faith 1. Tacitus, confirmed by Suetonius, Martial^ and Juvenal.
2. Pliny the younger and Trajan. 3. Celsus. 4% Lucian.
5. Epictetus, Marcus Antoninus, Galen, and Porphyry. 6. Julian.
VI. Refutation of the objection to the Credibility of the Scripture History,
which has been raised from the silence of profane historians to the facts
therein recorded. That silence accounted for, by the facts. 1. That
, many of their books are lost. 2. That others are defective. 3. That
1 See Josephus, Ant, Jud. lib.v. c.1. $21. lib.*v. c.5. 3.; DC Bell. Jud. Kb. IU.
c. 3. 2. and Hecatnus in Josephus, contr. Apion. lib. i. 22. ; Pliny, Hist. Nat. lib. v.
f* I7t . 5 iacitos > Mlst ' llb - v c - 6. ; Justin, lib. xxxvi. c. 3. ; and Ammianus Marccllinus,
lib. xxv. c. 26. '
2 See particularly the testimonies of Maundrell and Dr. Shaw, collected in Dr. Mac-
knight s Harmony, voU i. discourses vi. and vii. Dr. E. D. Clarke's Travels, partii.
pp. 5aO, 521, 4to. j or vol. iy. pp. 28S-285. 8vo. edit. See abo Vol. III. Part I.
Chap. II. IX, infra.
s Hartley on Man, voUi. p. 117.
Sect. II. 2.] Confirmed by Profane Writers.
no profane historians now extant take notice of all occurrences within the
period described by them. b. Reasons why they would slight the facts
relating to Jesus Christ as fabulous. Result of the preceding facts and
arguments. No history in the world is so f certain as that related in the
Old and New Testament,
STRIKING as is the evidence for the credibility and truth of the
facts and events related in the Old Testament, furnished by natural
and civil history, the books of the New Testament are verified in a
manner still more illustrious ; these books being written, and the
facts mentioned in them being transacted during the times of Augus-
tus, Tiberius, and the succeeding Caesars. The learned and most
exact Dr.Lardner has collected from profane writers, a variety of im-
portant testimonies to the truth of the New Testament, in the first
part of his " Credibility of the Gospel History," and also in his
" Jewish and Heathen Testimonies ;" from which elaborate works
the following particulars are chiefly abridged. The results of his
observations may be arranged under the following heads ; viz. Tes-
timonies of Jewish and Pagan authors to the account of princes and
governors mentioned in the New Testament ; Testimonies to the
character of the Jewish and heathen nations, which are either di-
rectly mentioned, or incidentally alluded to therein ; - Testimonies
of Jewish adversaries to the name and faith of Christ ; Testimo-*
nies of Pagan adversaries to the character of Jesus Christ, and also
relative to the doctrines, character, innocency of life, and constancy
of the first Christians in the profession of their faith.
I. TESTIMONIES OF JEWISH AND PAGAN AUTHORS TO THE Ao.
COUNT OF PRINCES AND GOVERNORS MENTIONED IN THE NEW
TESTAMENT.
Josephus and various heathen writers mention Herod, Archelaus,
Pontius Pilate, and other persons, whose names occur in the New
Testament; and they differ but little from the evangelical historians,
concerning their offices and characters.
1. From the New Testament we learn that Jesus was born at Beth-
lehem of Judaea in the days of HEROD the king ; and Josephus informs us
that a prince of that name reigned over all Judsea for thirty-seven years,
even to the reign of Augustus. Concerning this Herod, Matthew
(ii. 1 160 relates that he commanded all the male children in Bethlehem
and its immediate vicinity to be put to death; because he had heard, that
in that place was born one who was to be the king of the Jews. To us, who
are accustomed to the finer feelings of Christianity, this appears almost
incredible ; but the character of Herod, as pourtrayed by Josephus, is
such a compound of ambition, and sanguinary cruelty, as renders the
evangelical narrative perfectly credible. Herod left three sons, Arche-
laus, Herod Antipas, and Philip, among whom his territories were divided.
According to Josephus, Herod by his will appointed Archelaus to, succeed
him, in Juda?a, with the title of king ; and assigned the rest of his domi-
nions to Herod Antipas as tetrarch of Galilee, and to Philip as tetrarch of
Trachonitis and the neighbouring countries: and, according to the narra-
tive of Luke (iii. 1 .), these two princes were tetrarchs in the fifteenth year
of the reign of Tiberius Caesar.
w 2
180 Credibility of Ike New Testament [Ch. IIL
2. The will of HEROD, however, being only partially confirmed by
Augustus, Archelaus was appointed ruler over Judaea and Idumea with
the title of ethnarch, the regal dignity being withheld until he should
deserve it. But Archelaus soon assumed the title; and Josephus, who
has given us an account of this limitation, calls him the king that suc-
ceeded Herod, and has used the verb reigning with reference to the
duration of his government. It likewise appears from the Jewish his-
torian, that Archelaus was a cruel and tyrannical prince. All these
circumstances attest the -veracity of the evangelist Matthew, who says,
(ii. 22.) that when Joseph heard that Archelaus did REIGN in Judaa, in the
room of his father Herod) he was (if raid to go thither, and turned aside
into the parts of Galilee, which were under the jurisdiction of Plerod
Antipas.
3. Luke relates (Acts xii. 1 3.) that HEROD the king stretched forth his
hand to vex certain of the church, and that he killed James, the brother of
John, with the stvord, and because he saw thai it PLEASED the Jews, he
proceeded further to take Peter also. The correctness of this statement
is also confirmed b}' Josephus, from whom we learn that this Herod was
a grandson of Herod the Great, whom the favour of the emperors Cali-
gula and Claudius had raised to royal dignity, and to whom nearly all
the territories that had been possessed by his grandfather were gradually
restored. He was also exceedingly zealous for the institutions and cus-
toms of the Jews ; and this zeal of his accounts for his putting James to
death, and causing Peter to be apprehended. The death of this monarch
is related by Luke and Josephus with so much harmony, that, if the
latter had been a Christian, one would have certainly believed that he
intended to write a commentary on that narrative. This haughty monarch
had deferred giving an audience to the Tyrian and Sidonian ambassadors,
who had solicited peace with him, until a certain day. 3 And 'upon a set
day 2 Herod, arrayed in royal apparel, sat upon his throne^, and made an,
oration unto them. And the people gave a shonl, say ing, " ll h the tw/tv
of a God, and not of a man." 4 And immediately the 'angel of Ike Lord
smote him 5 , because he gave not God the glory* *' And he urn cat an of
worms 7 9 and gave up the ghost. (Acts xii. 20 2;*.) Both historians relate
i Josephus (Ant. Jud. lib, xviii. c. 8. 2.) lias not mentioned tins parnYuIar circum-
stance : but he informs us, that the termination of the king's life succeeded a festival
which had been appointed in honour of the emperor Claudius. Hence wo may wwccivu
why Herod defened to receive the ambassadors from Tyre and Sidon until that particular
day, vijs. that he might show himself with so much greater pomp to Hit* people,
a Josephus determines this day expressly. It was the second day of the shows, which
weie exhibited at Csesarea, in honour of the emperor,
3 Josephus says that he came into the theatre, early in the morning, dressed in u robe
or gai racnt made wholly of silver (vloXviv wSvcra/JLwOf e apyvpov vewoL^evnv HASAN) of
most wonderful workmanship ; and that the reflection of the rays of the rising sun from the
fcilver gave him a majestic and awful appearance.
* In a short time (says Josephus) his flatterers exclaimed, one from one place and one
from another (though not for liis good), that ** lie was a God :" and they entreated him to
be propitious to them, haying, " Hitherto we have reverenced thee as a man, but hence-
forth we acknowledge thatthou art exalted above mortal nature."
6 Josephus luwjhcie inserted a superstitious story, that Herod, .shortly after, looking up,
perceived an owl sitting on a certain cord over his head, which he held to be an evil omen.
The fact itself ho thus relates: Immediately after, he was seized with pains in his
bowel*, extremely violent at the very first, and was carried to his palace ! !
The very same cause is assigned by Jo.sephus, viz. Because the king had neither re-
proved his flatterers, nor rejected their impious adulation.
7 Josephus haft not described the diwase so circumstantially : he relates that Ucrod
died, worn out by the excruciating pain in his bowels, Luke states that he w<a> Mien of
warm. These narratives arc perfectly consistent. Luke relates the MUM, Jo,sephu the
Sect. II. 52.] Confirmed lij Profane Writers. IS!
the fact, as to the chief particulars, in the same manner. Luke describes
the pride of the king, a well as the nature of his illness, more circum-
stantially ; and omits a superstitious addition which is recorded by Jose-
ph us : a proof that the former surpasses in fidelity, accuracy, and
judgment, even this learned historian of the Jews. } Herod had three
daughters, Bernice, Mariamne, and Drusilla ; the last of whom, according
to Joseph us and Luke, was married to Felix, who was appointed governor
of Judica on the death of Herod.
!. According to the testimonies of Tacitus and Josephus, this FJELI.<
was an oppressive, avaricious, and tyrannical governor, who had persuaded
Drusilla to abandon her lawful husband, Azmis, king of the Emesenes,
and to live with him. It was not unnatural for such a man to tremble,
when Paul reasoned of righteousness, temperance, and judgment to come,
and to hope that the apostle would have given him money to liberate him.
( Acts xxiv. 25,26.)*
5, Luke ( Acts xviiL 14 16,) gives an honourable character to GALLIO
for justice, impartiality, prudence, and mildness of disposition : and this
account is confirmed by Gallio's brother, the celebrated philosopher
Seneca, who represents him as a man of great wit and good sense, of u
sweet and gentle disposition, and of much generosity and virtue, 3 Gallic
is styled by the evangelical historian, in our translation, the deputy^ but
in the original Greek, the proconsul of Achaia. 4 The accuracy of 'Luke,
in this instance, is very remarkable. In the partition of the provinces of
the Roman empire, Macedonia and Achaia were assigned to the people
and senate of Rome ; but, in the reigu of Tiberius, they wore at their
own request transferred to the emperor* In the reign of Claudius,
(A,U. u, 797, A.D. 4<1< ; ) they were again restored to the senate, after which
time proconsuls were sent into this country. Paul was brought before
Gallio, A. J). 5*2 or 5!J, consequently he was proconsul of Achaia, as Luke
expressly terms him. There is likewise a peculiar propriety in the name
of the province of which Gallio was proconsul. The country subject to
him was all Greece; but the proper name of the province among the Ro-
mans was Achaia, as appears from various passages of the Roman histo-
rians &"d especially from the testimony of the Greek geographer Pan-
tinning, which are given at length by Dr. Liirdner. 5
II. Equally striking with the preceding testimonies to the cre-
dibility of the New Testament, history, is the agreement between
the evangelical historians and profane writers, relative to the Htee'i\s s
MORALS, AND CUSTOMS OP THE JEWS.
1. Thus it appears from Joseph us, that they enjoyed the free excr*
t'flt'ct of his disease ; on the nature of which the reader may consult Drv Mead's Medica
Saera, <* 5.
* JUsH on the Authenticity of the New Testament, pp. 314, 315.
'llu? proofs of all the above particular* are stated, at length, by Dr. Lardner in bis
(Vodibiliiy of the Gospel History, parti, booki. clmp.i, Works, vol. i. pp. II 1*1.
8vo. or vol. i. pp. <)-.'JO. 'Ho.
' " Solcbum tihi dicere, Galliouem fratrom rnciiui (quoin nemo uon parmn ainut,
titiatu qui aiiMir plus uon polest,) alia vitia nou nosse, hoc etiani, (i. e. adulatiouem)
oilim*. Nemo onim mortalitim uni tarn duleis est, quam bic omnibus. . Hoc quoque
loco blamlitiis IUJH resihh, ut evdunijires invenisse tc inuxpugnabiUnn virum advorsus
inAidias, quiw wnno mm in sinuni recipit." L. Ann. Seneca, Natural, ("iiuvst, lib. iv.
in pnttf. op. torn, iv* p. 'J/>7. Ht, BiponU
raAAwwy AN^TnATBYONTO^ rtjv AXWV. Actsxviii, li?.
* I.ardmr* Oredibility, parti, booki. chap i* xii, Works, vol. I p. i*2 8vo. or
vol. i. [>. 'JO, 'Ittn
N V
182 Credibility of the New Testament [Ch. III.
cise of their religion, with the power of accusing and prosecuting, but
not of putting any man to death. In consequence of this power, they
importuned Pilate to crucify Jesus ; and when he commanded them to
take him and crucify him, they said, It is not lawful for us to put any
man to death. (John xviii. 31.)
2. Further, it appears from Philo, Josephus, and other writers, that
the Jews were dispersed into many countries, before the destruction of
Jerusalem : and Luke tells us, in different parts of the Acts of the
Apostles, that Paul preached in the Jewish synagogues at Antioch,
Iconium, Thessalonica, Athens, Ephesus, and Rome.
3. The accounts, related by the evangelists, of the sects of Pharisees,
Sadducees, and Herodians, as well as of the depravity of the Jewish
nation, in the time of Christ, and of the antipathy that subsisted between
the Samaritans and the Jews, are all confirmed by Josephus ; and the
Homan mode of treating prisoners, and crucifying criminals, as men-
tioned in the New Testament, is corroborated by the testimonies of
Cicero, Plutarch, and other writers, who have incidentally mentioned it. 1
According to Luke's narrative, (Acts ix. 36.) the person whom Peter
raised from the dead at Joppa was named Tabitha or Dorcas : and it
appears from Josephus that this name was at that time in common use. 2
The same evangelist relates, that there was a great famine throughout
the land of Judaea in the reign of the emperor Claudius (Actsxi. 28, 29.):
Josephus also mentions this calamity, which began in the fourth year of
his reign, but raged chiefly in the two following years ; and says, that
many persons died for want of means to procure food. 8
4. When Paul i was taken prisoner, in consequence of an uproar which
the Jews at Jerusalem had excited against him, the Roman chiliarch,
according to the relation of Luke, (Acts xxi. 38.) asked him Art ihou
not that Egyptian^ which before these days (or a short time since) tnadest
an uproay, andleddest out into the wilderness four thousand men, that were
murderers ? Josephus has recorded at length the transactions here inci-
dentally mentioned. During the government of Felix, and consequently
at the time alluded to by Luke, an Egyptian, who pretended to be a
prophet, led into the wilderness several thousand men, and marched
against Jerusalem, promising that the walls should fall down at his com-
mand. But Felix marched out of the city with a strong force, and
attacked the impostor, who escaped with only a small part of his army.
There is a remarkable agreement between the chiliarch or chief captain
in the Acts and Josephus. The former says, Art thou not THAT EGYP-
TIAN ? Josephus has no where mentioned the name of this man, but
calls him THE Egyptian, and THE EGYPTIAN false prophet.*
5. In Acts vi. 9. the sacred historian " speaks of a synagogue at
Jerusalem, belonging to a class of persons whom he calls A^pr^o*/' (in
our version rendered Libertines) " a term which is evidently the same
with the Latin Libertini. Now, whatever meaning we affix to this word,
(for it is variously explained) whether we understand emancipated
slaves, or the sons of emancipated slaves, they must have been the
1 Ths above noticed particulars are illustrated, infra, Vol. III. Dr. Lardner lias treated
them at full kngth b his Credibility, parti, booki. chapters ii. x. Works, vol. i. pp. 33
237* 8vo. ; or vol. i, pp. 20 ISO. 4to.
2 Ofctii Spicilegium ex Joscphp ad Novi Testament! illustrationem, pp. 278, 279. 8vo.
Lug. Bat. 1741.
s Ant. Jud. lib. xx. c, 2. fine, and c. 5. 2,
4 Lardner's Credibility, parti, bookii. chap, viii.
r , .. Works, vol.!, pp.
or vol. i. pp, 225228, 4to.
Sect II. J20 Confirmed by Profane Writers. 183
slaves or the sons of slaves to Roman masters : otherwise the Latin? word
Libertini, would not apply to them. That among persons of this de*
scription there were many at Rome, who professed the Jewish religion,,
whether slaves of Jewish origin, or proselytes after manumission, is.
nothing very extraordinary. But that they should have been so- nume-
rous at Jerusalem as to have a synagogue in that city, built for their
particular use, appears at least to be more than might be expected.
Some commentators, therefore, have supposed that the term in question,
instead of denoting emancipated Roman slaves, or the sons of such per-
sons, was an adjective belonging to the name of some city, or district ;
while others, on mere conjecture, have proposed to. alter the term itself.
But the whole difficulty is removed by a passage in the second book of
the " Annals of Tacitus * ; J> from which it appears that the persons whom
that historian describes as being libertini generis, and infected (as he calls
it) with foreign that is, with Jewish superstition, were so numerous ia
the time of the emperor Tiberius, that four thousand of them, who were
of age to carry arms, were sent to the island of Sardinia ; and that all
the rest of them were ordered, either to renounce their religion, or to
depart from Italy before a day appointed. This statement of Tacitus is
confirmed by Suetonius 2 , who relates that Tiberius disposed of the young
men among the Jews then at Rome (under pretence of their serving in
the wars), in provinces of an unhealthy climate ; and that he- banished
from the city ail the rest of that nation, or proselytes to that religion^
under penalty of being condemned to slavery for life, if they did not
comply with his commands. We can now therefore account for the
number of Libertini in Judaea, at the period of which Luke was speaking,
which was about fifteen years after their banishment from Italy.
II L The CHAKACTERS AND PURSUITS OF THE HEATHEN NA-
TIONS, which are incidentally introduced into the New Testament*
are equally corroborated by the testimonies of profane writers.
L The diligent investigation and pursuit of wisdom formed the general
character of the GREEKS.
Thus Paul declares, the Greeks seek after wisdom (1 Cor. i. 22.) j
and this account of them is amply attested by all the authors of those
times, who take notice of their avidity in the cultivation of philosophy
and literature. Not to multiply unnecessary evidence, we may remark
that there is a passage in Herodotus, which most strongly corroborates
Paul's character of them. He says, that the Peloponnesians " affirm,
that Anacharsis was sent by the Scythian monarch into Greece, for the
express purpose of improving himself in science : and they add, that at
his return, he informed his employer, thai all the people vf Greece were
occupied in scientific pursuits, except the Lacedemonians* " 8 To this general
character of the Greeks, there are many allusions in the writings of Paul.,
He informs us, that they regarded the Christian doctrine with sovereign
contempt, as foolishness, because it was not ornamented with wisdom of
words, and with the figures- and flowers of a vain and showy rhetoric :
and he urges this very circumstance as a signal proof of the divine truth*
and authority of the Christian religion, that it made a rapid and trium-
phant progress in the world, and even among this very refined and phi-
losophical people, though totally divested of all those studied decorations^
' Anna!, lib. ii, c. 85. Bp Marsh's Lectures, Part VI. p. 70.
* In Tiberio, c> 36,
s Herodotus, lib. iv. c. 77. toraui, p, 277. Oxoa. 1809.
18% Credibility of the New Testament [Ch* III.
into Egypt, .and do not deny that he performed numerous eminent mi-
racles.
But they absurdly ascribe them to his having acquired the right pro-
nunciation of the Shemmaphoresh, or the ineffable name of God, which
(they say) he clandestinely stole out of the temple ; or they impute it to
the magic arts, which he learnt in Egypt, (whence they affirm that he
brought them, having inserted them in his flesh,) and exercised with
greater dexterity than any other impostor ever did! They call him
Jesus of Nazareth, the son of Mary, the daughter of Eli, whose son he
was without the knowledge of her husband. After this, they say, he
fled into Egypt, and there learned those magic arts, by which he was
enabled to perform all his miracles. Again, they own two witnesses
were suborned to swear against him, and declare that he was crucified
on the evening of the passover. Mention is also made in these writings
of several of his disciples, of Matthew, Thaddseus, and Bauni, the name
of him who was afterwards called Nicodemus, and of whom, as a very
great, and good, arid pious ruler, much is related in these books. In one
of them Eliezer tells his friend Akiba, that he met with James, a disciple
of Jesus of Nazareth, in Zippor, a town in Galilee : who gave him the
interpretation of a passage in the Old Testament, which he had received
from Jesus, and with which Eliezer was at that time pleased. That the
disciples of Jesus had the power of working miracles, and the gift of
healing, in the name of their Master, is confessed by these Jews ; who
give an instance of it in the grandson of Rabbi Joshua, the son of Levi,
who being in great danger, one of the disciples came and would have
cured him in the name of Jesus. This power is again acknowledged in
the case of the son of Dama, grandson of Ishmael, who was dying of the
bite of a serpent, when James, the same who had the conference with
Eliezer, came and offered to cure the young man, but the grandfather
forbad it, and he died. In a much later work of the Jews, (the Toledoth
Jesu,) and that the most virulent of all the invectives against Jesus, his
power of raising from the dead, and healing leprous persons, is re-
peatedly acknowledged. 1 Further, it appears from the Talmuds, that
Christ was put to death on the evening of the passover, and that a crier
preceded him for forty days, proclaiming, " This man comes forth to be
stoned, because he dealt in sorcery, and persuaded and seduced Israel/'
But the talmudical acknowledgments of the miracles, of his preaching,
and of his suffering as a malefactor, are blended with most virulent as-
persions of his character, of his mother Mary, and also of the Christians.'^
The falsehood of these assertions has been well exposed by Professor
Vernet. 3 Concerning the destruction of Jerusalem by Vespasian and
Titus, the testimony of the Talmuds is very valuable.
V. Nor are the testimonies of heathen adversaries to Christianity
less explicit or less satisfactory than those stated in the preceding
pages : these may be arranged under two classes, viz. 1. Testi-
monies to the life and character of Jesus Christ, and, 2. Testimonies
relative to the Christians.
1. TESTIMONIES TO THE LIFE AND CHARACTER OF JESUS CHRIST.
1 Dr. Gregory Sharpe's Argument in Defence of Christianity taken from the conces-
sions of the most antient adversaries, pp. 4048. (London, 1755, 8vo) In the notes,
he has given the passages from the Talmudical writers at length, in Hebrew and English.
2 Dr. Lardner's Jewish Testimonies, chap.v. Works, vol. vii, pp. 138 1G1. 8vo, or
vol. iii. pp. 547 560. 4to.
3 In his Trait^ dc la VeVite* de la Keligion Chrftienne, torn* x, pp. 253 264.
Sect. II. 2.] Confirmed ly Profane Writers. '
(1.) PONTIUS PILATE. The antient Romans were particularly
careful to preserve the memory of all remarkable events which hap-
pened in the city^; and this was done either in their Acts of the Se-
nate (Ada Senatfis\ or in the Daily Acts of the People (Acta Diurna
Populi\ which were diligently made and kept at Rome. 1 In like
manner, it was customary for the governors of provinces to send to
the emperor an account of remarkable transactions that occurred in
the places where they resided, which were preserved as the acts of
their respective governments. In conformity with this usage, Pilate
kept memoirs of the Jewish affairs during his procuratofship, which
were therefore called Acta Pilali. Referring to this usage, Eusebius
says : " Our Saviour's resurrection being much talked of throughout
Palestine, Pilate informed the emperor of it, as likewise of his mi-
racles, of which he had heard ; and that, being raised up after lie
had been put to death, he was already believed by many to be a
God. " a These accounts were never published for general perusal,
but were deposited among the archives of the empire, where they
served as a fund of information to historians. Hence we find, long
before the time of Eusebius, that the primitive Christians, in their
disputes with the Gentiles, appealed to these acts of Pilate, as to
most undoubted testimony. Thus, Justin Martyr, in his first apo-
logy for the Christians, which was presented to the emperor An-
toninus Pius and the senate of Rome, about the year 140, having
mentioned the crucifixion of Jesus Christ, and some of its attendant
circumstances, adds : " And that these things were so done, you
rnaif know from the ACTS made in the time of PONTIUS PILATE.'*
Afterwards, in the same apology, having noticed some of our Lord's
miracles, such as healing diseases and raising the dead, he says :
And that these things were done, by him, you may know from the ACTS
made in the time of PONTIUS PILATE." *
The learned Tertullian, in his Apology for Christianity, about the
year 200, after speaking of our Saviour's crucifixion and resurrec-
tion, and his appearance to the disciples, and ascension into heaven
in the sight of the same disciples, who were ordained by him to
publish the Gospel over the world, thus proceeds: " Of all these
things relating to Christ, PILATE /umsclf 9 in his conscience already a
Christian, SENT AN ACCOUNT to Tiberius^ then emperor." 4 The
same writer, in the same Apology, thus relates the proceedings of
Tiberius on receiving this information : ^ There was an antient
decree that no one should be received for a deity, unless he was first
approved by the senate. Tiberius, in whose time the Christian
name" (or religion) " had its rise, having received from Palestine in
Syria an account of such things as manifested the truth of his"
(Christ's) <c divinity, proposed to the senate that he should be en-
rolled among the Roman gods, and gave his own prerogative vote
hi favour of the motion. But the senate" (without whose consent
1 See a further account of these Ada in Adam's* Roman Antiquities, p. 18.
'-> Kust'b. Keel. Ilisu lib, ii, c, y.
'' Justin Martyr, Apol. prima, pp. 6'5. 72. edit* Benedict*
4 Tcrtullian, Apologia, c, 21.
188 Credibility of the Nw> Testament [CIu II L
no deification could take place) " rejected it, because the emperor
himself had declined the same honour. Nevertheless, the emperor
persisted in his opinion, and threatened punishment to the accusers
of the Christians. Search YOUR OWN COMMENTARIES (or public
writings), yon *wlll there Jind that Nero was the Jtrst who raged wit//,
ike imperial sword against this sect, when rising most at Rome" *
These testimonies of Justin and Tertullian are taken from public
apologies for the Christian religion, which were presented either to
the emperor and senate of Home, or to magistrates of public au-
thority and great distinction in the Roman empire. Now it is in-
credible that such writers would have made such appeals, especially
to the very persons in whose custody these monuments were, had
they not been fully satisfied of their existence and contents.
(2.) SUETONIUS, a Roman historian who flourished in the reigu
of the emperor Trajan, A. D. 116, refers to Christ, when he says
that Claudius Caesar expelled the Jews from Rome, because they
raised continual tumults at the instigation of Christ -," who (it is
well known) was sometimes called Chrestus, and his disciples
Chrestians. 3 This event took place A. i> 52, within Iwenli/ years
after the crucifixion.
1 Tertullian, Apol. c. 5. To Tertullian's account Eusobius adds, that Tiberius thnjatontM I
the accusers of the Christians with the punishment of death : and ho considers this Inter-
ference of the Roman emperor as providentially designed to piomotc the propagation of*
the Gospel, in its infancy, without molesjtation'j while both he and Chrysostom consider
the remarkable refusal of the Roman senate to deify Christ, as equally owing io the con-
troul of Divine Providence, in order that the Divinity of Christ might be established, not
by human authority, but by the mighty power of God ; and that Jesus might not be
ranked or associated among the many infamous character* who were deified by the Romans,
Eusebius, Hist. Eccl. lib.ii. c 2. Chrysostom, Ilomil. 126'. in 2 Cor. Op. tom.x. p,o'!M. A.
The originals of all the preceding passages arc given by Dr. Lardncr, who has investi-
gated the subjects of the acts of Pilate, and his letter to Tiberius, with his accustomed
minuteness and accuracy. See Heathen Testimonies, chap. n*. Woilcs, vol. vii. pp. i^Jl
244 8vo, ; or vol. iii. pp. 509 COG. 4 to, The same subject is also copiously heated
by Vernet, in his Traitu de la Veritd de la Religion Chretionne, tom.ix. pp.saM Htf-I.
a Judscos, impulsore Ckre&to* assidue tumultuanteb lioiuu cxpulit. Suetonius, id
Claudio, c. 25. Though the Jews alone are mentioned by the historian, yet, from the
nature of the thing, we understand that Christians were comprehended in it : for the first
professors of Christianity being of the Jewish nation were for some time confounded with
the disciples of Moses, and participated in all the hardships that were imposed on them*
Accordingly, in Acts xviii. 2. we read of Aquila and Priscilla, two Jewish Christians,
who had been banished from Rome by the above-mentioned edict of Claudius. The
historian attributes the tumults of the Jews in that city to the instigation of Christ ; but
the true state of the affair was this : The admission of the Gentiles into the Christian
church without subjecting them to the institutions of Moses giving great oflence to the
Judai&ing Christians at Rome, they joined their unbelieving brethren in opposing, not only
the Gentile converts, but also such of their own nation as espoused their cause. Of all
nations, the Jews were the most fierce and obstinate in their religious disputes ; and the
preaching of the Gospel to the Gentiles was particulaily offensive to then). In Asia
Minor and in Greece they opposed it by main force, as wo learn from Actsxvi, xviiJL:
whence it is highly probable that in this quarrel they proceeded to similar outrages at
Rome also* Macknigbt's Ci edibility of the Gospel History, p, 300. The decree abovu
noticed, which was issued, not by the snutU; but by the emperor Claudius himself, con-
tinued in force only during his hfe, if so long; for, in no long time after this, Rome
abounded again with Jews.
3 Perpcram Chrestianus pronunciatur a vobis, Tertullian, Apol. c. 3. Sed exponendu
hujus nominis ratio cst, propter ignorantium orrorcm, qui cum immutatu litt>ra CArMHtH
solent dicere. Lactantius, Inatit. Divin. lib. iv. c* 7. Lucian, or the author of the dia-
logue entitled Philopatris, which is ascribed to him, also calls Jesus, C/ircstug. JUirduer,
vol. viii. p. 78. 8vo. j or VoL iv, p* 154, 410,
Sect. II. 2.] Confirmed ly Profane Writers, 189
(3.) TACITUS, the historian, who also flourished under Trajan,
A. i). 110, when writing the history of Nero (Claudius's successor),
and speaking of the Christians, A. D* 61<, says that " the author of
that (sect or) name was Christus, who in the reign of Tiberius was
punished with death, as a criminal, by the procurator Pontius Pi-
late." > And,
(4-.) The younger PLINY, in his celebrated letter to Trajan, written
A. D. 107, says that Jesus was worshipped by his followers as God,
" They sing among themselves, alternately, a hymn to Christ as
to God," a
(5.) The historian ^ELIUS LAMPRIDIUS relates, that the emperor
Alexander Severus (who reigned from. A. D. 222 to 235), had two
private chapels, one more honourable than the other ; and that in
the former " were the deified emperors, and also some eminently
good men, and among them Apollonius, and, as a writer of his time
says, Cfirisf, Abraham, and Orpheus (whom he considered as deities),
and the images of his ancestors.'* 3 The same historian adds, that
the emperor " wished to erect a temple to Christ, and to receive him
among the gods. But he was forbidden by those who consulted
the oracles, they having found that, if that was done, all men would
become Christians, and the other temples be forsaken." 4
(f>.) CELSUS, one of the bitterest antagonists of Christianity, who
wrote in the latter part of the second century, speaks of the founder
of the Christian religion as having lived but a very few years before
his time, and mentions the principal facts of the Gospel history rela-
tive to Jesus Christ, declaring that he had copied the account
from the writings of the evangelists. He quotes these books (as we
have already had occasion to remark 5 ), and makes extracts from
them as being composed by the disciples and companions of Jesus,
and under the names which they now bear. He takes notice par-
ticularly of his incarnation ; his being born of a virgin ; his being^
worshipped by the magi ; his flight into Egypt, and the slaughter of
the infants. He speaks of Christ's baptism by John, of the descent
of the Holy Spirit in the form of a dove, and of the voice from
heaven, declaring him to be the Son of God ; of his being accounted
a prophet by las' disciples ; of his foretelling who should betray him,
as well as the circumstances of his death and resurrection. He
allows that Christ was considered as a divine person by his disciples,
who worshipped him; and notices all the circumstances attending
the crucifixion of Christ, and his appearing to his disciples after-
wards, lie frequently alludes to the Holy Spirit, mentions God
under the title of the Most High, and speaks collectively of the
Father, Son, and Holy Spirit. He acknowledges the miracles
wrought by Jesus Christ, by which he engaged great multitudes to
i Am'tar nmniiris ejus Christus, qui Tibcrio imporantc per procuratorem Pentium
IMlutum Mipplido nfl'ectus oral. Tacit. Annai. lib. xv. c, 44.
u CuritK'tKjm* ChrihtOf quasi Deo, diccre secura hwiccm. Plin. Epist. lib, x, ep, 97.
torn. H. p. 1 tt. edit. Bipout.
Lumpridius, in vilft Suveri, c. 29. apud Historic Augustas Scnptores, vol. i. p. 278.
edit. liip<mt.
* Ibkl. C.4& vuli. p.i/.UO, b Sec pp. 90, 91. supra.
190 Credibility of the New Testament [Ch, III.
adhere to him as the Messiah. That these miracles were really per-
formed, he NEVER disputes or denies, but ascribes them to the magic
art, which (he says) Christ learned in Egypt* l
(7.) PORPHYRY, another learned antagonist of Christianity, who
flourished about a century after Celsus, has also borne evidence to
the genuineness of the books received by the Christians. a He not
only allowed that there was such a person as Jesus Christ, but also
honoured him as a pious person who was conveyed into heaven, as
being approved by the gods. 3
(8.) About the middle of the fourth century reigned the emperor
JULI AN. It is a remarkable fact, that this very learned and inveterate
enemy of the Christian name and faith, could produce no counter
evidence in refutation of the truth of the evangelical history, though
(as we have already seen 4 ) he attests the genuineness and early date
of the four Gospels 3 and that he never attempted to deny the reality
of Christ's miracles. Jesus, he says, did nothing worthy of ft me,
unless any one can suppose that curuig the Imne and the blind, and
* exorcising demons in the villages of Bethsaida, are some of the
greatest works. He acknowledges that Jesus had a sovereign power
over impure spirits; that he walked on the surface of the deep, and
expelled demons. He endeavours to depreciate these wonderful
works, but in vain. The consequence is undeniable; such works
are good proofs of a divine mission. ''
(9.) Lastly, to omit the very numerous intervening testimonies
that might be adduced, MOHAMMED (who lived in the latter end
of the fifth and the former part of the sixth century), though he as-
sumed the honour of delivering to mankind a new revelation, ex-
pressly acknowledged the authority of the Gospels. lie speaks of
Jesus Christ and of his mother by their names, and calls lain the
Word of God. He says, that he was miraculously born of a virgin;
acknowledges the truth of his miracles and prophecies; and speaks
of his death and ascension, of his apostles, of the unbelief of the
Jews, of Zecharias the father of John the Baptist, and of the Baptist
himself, describing his character in a manner perfectly conformable
to the Gospels. 6
2. TESTIMONIES OF HEATHEN ADVERSARIES TO THE LIVES AND
CHARACTERS OF THE FIRST CHIHSTIANS.
(I.) The first persecution of the Christians was raised by the em-
peror Nero, A. D. 65, that is, about thirty years after the crucifixion
of Jesus Christ. Concerning this persecution, we have the testimo-
nies of two Roman historians, Tacitus and Suetonius.
* Lardncr's Heathen Testimonies, chap, xvili. Works, vol. viit. pp. ,1 #y. 8vo. ; or
vol.iv. pp. 113~-H& 4to.
* See p. 92. supra.
s Lardncr's Heathen TuaUmomes, chap, xxxvii. Works, vol. via. pp. 176' iMH, 8vo. j
or voL iv. pp. 200 250, '11 o.
4 Sue p. 93. supra*
a Lardncr's Heath. Test. chap. xJvi. Works, vol. vin. pp. itSS 4<JU. 8vo. ; or vol. iv
pp 311348. 4 to.
Sec the Koran, chapters ft, 4, . 5, ft. 1.0. Dr. Muck night, has collected uud wsertt'd,
the passages at length in his Credibility of the Gospel Hfetory, pp. tMO, fHI
Sect II. 2.] Confirmed by Profane Writers. 191
TACITUS was contemporary with the apostles. Relating the great
fire at Rome, in the tenth year of Nero's reign, he says, that the
people imputed that calamity to the emperor, who (they imagined)
had set fire to the city, that he might have the glory of rebuilding it
more magnificently? and of calling it after his own name ; but that
Nero charged the crime on the Christians, and, in order to give the
more plausible colour to this calumny, he put great numbers of them
to death in the most cruel manner. With the view of conciliating
the people he expended great sums in adorning the city, he bestowed
largesses on those who had suffered by the fire, and offered many
expiatory sacrifices to appease the gods. The historian's words are:
" But neither human assistance, nor the largesses of the emperor,
nor all the atonements offered to the gods, availed : the infamy of
that horrible transaction still adhered to him. To suppress, if pos-
wiblc, this common rumour, Nero procured others to be accused,
and punished with exquisite tortures a race of men detested for their
evil practices, who were commonly known by the name of Christians.
The author of that sect (or name) was Christus, who in the reign of "
Tiberius was punished with death, as a criminal, by the procurator
Pontius Pilate. But this pestilent superstition, though checked for
awhile, broke out afresh, not only in Judaea, where the evil first
originated, but even in the city (of Rome), the common sink into
which every thing filthy and abominable flows from all quarters of
the world. At first those only were apprehended who confessed
themselves of that sect; afterwards a vast multitude discovered by
them ; all of whom were condemned, not so much for the crime of
burning the city, as for their enmity to mankind. Their executions
were so contrived as to expose them to derision and contempt.
Home were covered over with the skins of wild beasts, that they
might be torn to pieces by dogs ; some were crucified; while others,
having been daubed over with combustible materials, were set up as
lights in the night-time, and thus burnt to death. For these spec-
tacles Nero gave his own gardens, and, at the same time, exhibited
there the diversions of the circus ; sometimes standing in the crowd
us a spectator, in the hubit of a charioteer, and at other times driving
ii chariot himself; until at length, these men, though really criminal
and deserving exemplary punishment, began to be commiserated, as
people who were destroyed, not out of regard to the public welfare*
but only to gratify the cruelty of one num." 1
The testimony which 8inm>Nius bears to this persecution is in
the following words : " The Christians likewise were severely
jnwished, a sort of people addicted to a new and mischievous
'
peroi. . .
The preceding accounts of the persecution of the Christians by
Nero are further confirmed by Martial, the epigrammatist, (who
lived at the close of the first century,) and by Juvenal, die ^ satirist,
(who flourished during the reigns of Domitian, Nerva, Trajan, and
A"l* I**** * v - c - 44. Jdinlnw'H Heathen Tcbthnonie*, chap* v. Works,
vol. til. pp. 251 889, 8vo. j or vol. ii!. pp.610 6H. 4to. ^
* Sut'tcwlu* hi Nerone, e, xvi. Laidnwr, chap, yui, Works, vol. vii. pp. 265272.
8\u j voL tii< p
3 92 Credibility of the New Testament [Ch. III.
Adrian,) both of whom allude to the Neronian persecution, and
especially to the pitched coat in which the Christians were burnt.
Martial has an epigram, of which the following is a literal trans-
lation : " You have, perhaps, lately seen acted on the theatre,
Mucius, who thrust his hand into the fire: if you think such a person
patient, valiant, stout, you are a senseless dotard. For it is a much
greater thing, when threatened with the troublesome coaf, to say,
* I do not sacrifice/ than to obey the command, Burn the hand.' " *
This troublesome coat or shirt of the Christians was made like a sack,
of paper or coarse linen cloth, either besmeared with pitch, wax, or
sulphur, and similar combustible material*, or dipped in them ; it
was then put upon the Christians ; and, in order that they might
be kept upright, the better to resemble a flaming torch, their chins
were severally fastened to stakes fixed in the ground. 2
In his first satire, Juvenal has the following allusion :
Now dare
To glance at Tigellinus, and you glare
In that pitch'd shirt in which such crowds expire,
Chain'd to the bloody stake, and wrapp'd in fire. 3
Or, more literally, " Describe a great villain, (such as was Tigel-
linus," (a corrupt minister under Nero,) u and you shall suffer the
same punishment with those, who stand burning in their own flame
and smoke, their head being held ap by a stake fixed to a chain,
till they make a long stream" (of blood a and fluid sulphur) " on the
ground." 4
The above cited testimony of Tacitus, corroborated as it is by con-
temporary writers, is a very important confirmation of the evangelical
history. In it the historian asserts, 1. That Jesus Christ was put to
death as a malefactor by Pontius Pilate, procurator under Tiberius;
2. That from Christ the people called Christians derived their name
and sentiments; 3. That this religion or superstition (as he terms it)
had its rise in Judaea, where it also spread, notwithstanding the igno-
minious death of its founder, and the opposition which hrs followers
afterwards experienced from the people of that country ; 4. That it
was propagated from Judaea into other parts of the world as far as
Rome; where, in the tenth or eleventh year of Nero, and before that
time, the Christians were very numerous "' ; and, 5. That the pro-
1 In matutina nuper spectatus arena
Mucius, iniposuit qui sua membra focis,
Si paticns foitisque tibi durusque videtur,
Abderitanai pectoia plebh habes.
Nam cum dictatur, tunica pr&sente mofestd,
" Ure manum," plus ost diceie . Non fucio." Maitial, lib. x. epiV r . 25.
! *5 5f P ' VI *' ? V ? lks ' V K ' pp ' 26 -^-- Svo ; or vol. iii. p. Glf.GlG. 4to
3 Mr. Gifford's translation, p.S7. The original passage is thus :
Pone Tigellinum, taxU lucebis in ilia,
Qud stantes ardent, qui fixo gutture fumant,
Et latum media sulcum deducit arena, Juvcn. Sat lib. i 155157
4 Lardncr, ch. vii. Works, vol, vii. pp. 262265. 8vo. ; or vol. iii. pp. 616-G18. 4lo
* lflee XF
rf ^ which Voltaire with
his accustomed disregard of truth has represented as only a few poor vy lc JhJs/ v oCJro
lation Dr J V V - C ?fr Ce ' t Sa ? nHiSt ? l ^ VoU * ch v. p.0. Nuge ,f H Tmnsl
tetton. Dr, Macknight has completely exposed the falsehood of that protiigiTtc writer, in
Sect. II. $ 2.] Confirmed by Profane Writers. 193
fcssors of this religion were reproached and hated, and underwent
many and grievous sufferings. l
(2.) The next testimony to be adduced is that of Caius Plinius
Cascilius Sccundus, better known by the name of the younger PLINY.
I le was born A. i>, 61 or 62, and, alter holding various distinguished
cilices, was sent to the provinces of Pontus and Bithynio, by the em-
peror Trajan, A. D. 106 108, as his lieutenant and proprietor, with
proconsular power* The persecution of the Christians under that
emperor had commenced A. D. 100; and in that remote country there
were at this time prodigious numbers of Christians, against whom
Pliny, by the emperor's edict, was obliged to use all manner of se-
verity, Being, however, a person of good sense and moderation, ho
judged it prudent not to proceed to the extreme rigour of the law,
until he hud represented the case to Trajan, and had received his
commands concerning it He therefore wrote him the following
upiNtlc* 2 , A. D.I07, (which is too important to be abridged,) and in
th same year received the emperor's rescript:
" Pliny, to the emperor Trajan, wisheth health and happiness:
* fi ft is my constant custom, sir, to refer myself to you, in all mat-
ters concerning which I have any doubt For who can better direct
me, where I hesitate, or instruct me where I am ignorant ? I have
never been present at any trials of Christians;' so that I know not
well whjit, is the, subject-matter of punishment or of inquiry, or what
strict w^s ought to be used in either. Nor have I been a little per-
plexed to determine whether any difference ought to be made upon
account of age, or whether the young and tender, and the full grown
ami robust, ought to be treated all alike; whether repentance should
entitle to pardon, or whether till who have once been Christians
hi* Credibility of the Gospel Ufetory, pp. 500 302. Mr. Gibbon's false translation anfl
iiihrqm'wutJtticmH of <be passage of Tacitus above cited, are ably exposed in the appendix
to Bp. WatMm'K Apology for the Bible, addressed to the historian.
On the above cited pas-wgc of Tncitutt, Gibbon has the following remark : K The
W<M* wvytfW criticism fir ubtifptlto respect the TRUTH of this extraordinary fact (the per-
m'tiuiiuu of the Christians under Nero), AND THE INTEGRITY or Tins CELEBRATED PASSAOX
OK TA*'JTI',. 7V *OUM nit (its truth) conformed by the diligtmt and accurate Ehtctoniutt
wha ini'ntinnis the puHhhiMHt which Nero iitflict&l upon the Christians. The LATTER (its
inti'ftrity nud |*emuiHness) w,y fa' VKOVJBD fy the consent (f the most a/ttient manuscripts ;
tyt ih,' 'inimilM* cltttmctrr if ' Tacitus s ty his reputation* which guarded kfafesetjrvm the
iutt rjttfathHb /"//<*/* frttNtig and by the purjwrt <f his narratum*" (Decline aud Fall,,
\nl iu pp. -107, 'IOH. j ' Such is the observation of the elegant and learned historian, whose
Imth d ut' Christianity has led him, in other parts of his work, to misrepresent both it and
tht* ( hrist ians : yet, in deiiawe of all historical and critical testimony, an opposer of revo-
lution (um- liviiii;) has uiHrmed* that < the texts which are to be found in the works of
Tai'ims, wv too ww'h suspected of interpolations to be adduced as an authority !" The
4'ltfutitrry *f this assi'rtion fa only surpased by the wilful ignorance which it exhibits, eap-
rultv u' the writ4r ulltuled to reprinted Gibbon's wibrepnsscnlations of Christians and
m Vufowy'tt Huhw'* (London, I8i25, 8vo.); a learned and ably written
*, in whivh thw v>phiMry ntul false ussertio of Uiat moyt insidious and dangerous of
I writ*'r% K ftiUy mid wrtihfurtorHy refuted,
tIy KfHM.ialx- q.i>7. toui.il pp. 1 27129. edit. Bipont. It i reprinted by
|)f I Wwr/wbfhtf tr.lam we huve given, and who has iUuwtrated both the epistle of
the nliHoMttrfttir nnil the emperor Trojan's rescript with immeroutt valuable obBervationfj.
l!n(lH*it 'iWwuiita, li>. l* Work,, vol vii. W >. a87-3-H. vo, ; or vol iv, pp. 1U
. M. 'Ito,
VOL* J, <>
194 Credibility of the New Testament [Ch. III.
ought to be punished, though they are now no longer so ; whether
the name itself, although no crimes be detected, or crimes only be-
longing to the name, ought to be punished. Concerning all these
things I am in doubt
cc In the mean time I have taken this course with all who have
been brought before me, and have been accused as Christians. I
have put the question to them, Whether they were Christians. Upon
their confessing to me that they were, I repeated the question a
second and a third time, threatening also to punish them with death.
Such as still persisted, I ordered away to be punished ; for it was no
doubt with me, whatever might be the nature of their opinion, that
contumacy and inflexible obstinacy ought to be punished. There
were others of the same infatuation, whom, because they are Roman
citizens, I have noted down to be sent to the city.
" In a short time, the crime spreading itselfj even whilst under
persecution, as is usual in such cases, divers sorts of people came in
my way. An information was presented to me, without mentioning
the author, containing the names of many persons, who, upon ex-
amination, denied that they were Christians, or had ever been so ;
who repeated after me an invocation of the gocls, and with wine and
frankincense made supplication to your image, which, for that pur-
pose, I had caused to be brought and set before them, together with
the statues of the deities. Moreover, they reviled the name of Christ,
none of which things, as is said, they who are really Christians can
by any means be compelled to do. These, therefore, I thought proper
to discharge. Others were named by an informer, who at first con-
fessed themselves Christians, and afterwards denied it; the rest said
they had been Christians, but had left them, some three years ago,
some longer, and one or more above twenty years. They all wor-
shipped your image, and the statues of the gods; these also reviled
Christ. They affirmed thai the whole of their fault or error lay in ////>,
that they were wont to meet together, on a 'stated day, before it was
light, and sing among themselves, alternately, a hymn to Chrht as God;
and to bind themselves by a solemn oath, (sacramento,) not to the com-
mission of any wickedness, "but not to be guilty of theft, or robbery, or
adu&eiy, never to falsify their word, nor to deny a pledge committed to
them, when called upon to return it. When these things were performed,
it was their custom to separate, and then to come together again lo a
meal, which ffiey ale in common^ without any disorder; lint this they
had, forborne since the publication of my edict, by which, according to
your commands, I prohibited assemblies.
" After receiving this account, I judged it the more necessary to
exaroine, and that by torture, two maid-servants, which were called
ministers. But I have discovered nothing beside an evil awl ex-
cessive superstition. Suspending therefore all judicial proceedings,
I have recourse to you for advice; (or it has appeared unto me a,
matter highly deserving consideration, especially upon account of the
great number of persons w/to are in danger of suffering; for mnnj of
all agesy and every rank, of both sexes likewise^ are accused, and will
be accused. Nor has the contagion of this superslition seized cities
Sect. -II. 2.] Confirmed by Profane Writers. 195
only, but the lesser towns also^ and the open county Nevertheless, it
seems to me that it may be restrained and corrected. It is certain,
that the temples, which were almost forsaken, begin to be more fre-
quented; and the sacred solemnities, after a long intermission, are
revived. Victims likewise are every where bought up, whereas for
some time there were few purchasers. Whence it is easy to imagine
what numbers of men might be reclaimed, if pardop. were granted to
those who shall repept."
To the preceding letter,, the emperor Trajan sent the following
reply;,
" Trajan to Pliny, wisheth health and happiness :
* s You have taken the right method, my Pliny^ in your proceed-
ings with those who have been brought before you as Christians ; for
it is impossible to establish any one rule that shall hold universally.
They are not to be sought for. If any are brought before you, and
are convicted, they ought to be punished. However, he that denies
his being a Christian, and makes it evident in fact, that is., by sup-
plicating to our gods, though he be suspected to have been so for-
merly, let him be pardoned upon repentance. But in no case, of
any crime whatever, may a bill of information be received, without
being signed by him who presents it; for that would be a dangerous
precedent, and unworthy of my government,"
The preceding letter and rescript furnish numerous important
testimonies to the state of Christianity, and to the purity of Christian
principles. We learn from it, in the FIRST place, the great progress
of the Christian religion in a short space of time. Christianity was
neither known nor heard of in the world before the reigai of Tiberius*
Eighty years had not elapsed since the crucifixion of Jesus, when
Pliny wrote this letter, nor seventy years since the disciples of Jesus
began to make any mention of him to the Gentiles ; and yet there
were at this time great numbers of men whom Pliny repeatedly terms
Christians, in that part of Asia where he presided, at a great distance
from Judaea. Christians there were every where, throughout the
whole extent of his province, in cities, in villages, and in the open
country. Among them were persons of all ages, of every rank and
condition, and of both sexes; and some of them also were citizens
of Rome. The prevalence of Christianity appeal's likewise from the
universal decay of pagan worship : the temples were deserted, and
the sacrifices discontinued. Beasts, brought to market for victims,
had few purchasers. So many were accused^ and were in danger of
suflfering on account of the prevalence of this opinion, as gave the
president no small concern, further, it is evident that there were
not only many at this time, who bore the Christian name, but that
such people had been there for many years; some, for several years;
$;nd one or more, who had been brought before Pliny, had professed
Christianity, and had renounced it more than twenty years. All
wjhich circumstances prove that Christianity had been planted there
for many years before his arrival. Such an increase, indeed, could
only be the work of time. SECONDLY, Pliny's letter bears a nobte
o 2
196 Credibility of the New Testament [Ch. III.
testimony to the fortitude of the Christians in suffering, and to
their steady perseverance in the faith of Jesus Christ; and it also
communicates several interesting particulars relative to their re-
ligious belief and worship. More particularly, 1. They disowned
all the gods of the heathens, and would not worship the images of
the emperors or of their gods. The people who embraced this re-
ligion forsook the heathen temples and altars, and offered no sacri-
fices there. 2. They assembled together on a stated day, which
we know from the collateral testimony of Christian writers, was the
Lord's Day or Sunday, on which day Christians celebrate the weekly
festival of Christ's resurrection.- 3. When they were assembled,
Pliny says, that they sang a hymn to Christ as God ; and also en-
gaged themselves, " by an oath, not to commit theft, or robbery, or
adultery, never to falsify their word, nor to deny a pledge committed
to them." This account is highly to the honour of the first Chris-
tians. They paid divine worship to their God and Saviour, Jesus
Christ, and devoted themselves to the practice of moral virtue.
LASTLY, both the epistle of Pliny, and the letter or rescript of
Trajan, attest the innocence and virtue of the first Christians. From
the former it is evident that no crime, besides that of their religion,
was proved against any of those who were brought before Pliny.
Even their accusers and prosecutors alleged rothing else against
them, but that they were Christians: he examined apostates; he
put to the torture two young women who were ministers or deacon-
esses, and yet he discovered nothing but what was quite harmless.
The only charge against them is an absurd superstition, and ob-
stinacy in adhering to it. Trajan's rescript affords equally strong
proof of the innocence of these men. He knew not of any offence
of which they were guilty, excepting only that they did not sup-
plicate the heathen deities. The honesty and innocency of these
men oblige us to pay a great regard to their belief and profession of
the Christian religion. If they were sober and discreet before they
embraced it, we may be sure that there then were such evidences of
its truth, as approved themselves to serious persons. If they are
supposed to have formerly been vicious and irregular, here is a
strong proof of the truth and goodness of Christianity, inasmuch as
it had so great an influence on the minds of men, at a time when
they might easily know whether it was well grounded or not. In
either case, it is an honour to these principles, that those who em-
braced them maintained such innocence in their lives, that their
enemies, even after the strictest inquiries, could discover nothing
criminal against them.
(3.) A. D. 176. CELSUS ridicules the Christians for their worship
of Christ, and attests the gradual increase of their numbers. He
also acknowledges that there were modest, temperate, and intelligent
persons among them * 5 and bears witness to their constancy, in the
faith of Christ At the very time when *he wrote against them, they
Vide Q8|en> contra Celsum, lib. i. p, 22. -edit. Cantab. 1677.
Sect II. 2.] Confirmed by Profane Writers. 197
were suffering a grievous persecution, but were enabled to withstand
both his sharp-pointed pen, and also the sword of the magistrate* 1
(4-.) LUCIAN, the contemporary of Celsus, was a bitter enemy of
the Christians. In his account of the death of the philosopher Pere-
grinus, he beai's authentic testimony to the principal facts and prin-
ciples of Christianity ; that its founder was crucified in Palestine, and
worshipped by the Christians, who entertained peculiarly strong
hopes of immortal life, and great contempt for this world and its en-
joyments ^ and that they courageously endured many afflictions on,
account of their principles, and sometimes surrendered themselves to
sufferings. Honesty and probity prevailed so much among them,
that they trusted each other without security. Their Master had
earnestly recommended to all his followers mutual love, by which.
also they were much distinguished. In his piece, intitled Alexander
or Pseudomantis, he says, that they were well known in the workl
by the name of Christians ; that they were at that time numerous
in Pontus, Paphlagonia, and the neighbouring countries;* and, finally,
that they were formidable to cheats and impostors. And in the
dialogue intitled Philopatris, (which if not written by Lucian himselfj
to whom it is usually ascribed, was composed not long after his time,)
there are numerous allusions to the writings, principles, and prac-
tices of Christians, all of which are ridiculed, and especially their
belief of the doctrine of the Trinity/ 2
(5,) The fortitude and constancy of the Christians under persecu-
tion is referred to by EPICTETUS (A. D. 109), under the name of
GaKlocans." The emperor MARCUS ANTONINUS (A. D. 16 1 ) men-
tions the Christians as examples of an obstinate contempt of death. 4
And GALEN (A. D. 200,) acknowledges the constancy of Christians in
their principles, 5 PORPHYRY (A.D. 270,) acknowledges that th-ey
were then very numerous in the Roman empire, and unwillingly
admits the miracles wrought by the apostles, which, however, he
ascril>es to the magic art; and he endeavoured to expose them to
popular reproach by insinuating that they were the causes of the
calamities that bcfel the Roman empire.
(6.) Lastly, the emperor JULIAN (A. j>, 361), though he endea-
vours to lessen the number of the early believers in Jesus, yet is
constrained to acknowledge that there were multitudes of such men
in Greece and Italy before John wrote his Gospel, and that they
were not confined to the lower classes ; men of character, such
as Cornelius, a Roman centurion, at Coesarea, and Sergius Paulus,
proconsul of Cyprus, being converted to the faith of Jesus before
the end of Claudius's reign (who ascended the imperial throne
A. 0.41, and died A. D, 5-1) : and he frequently speaks, with mtich
> Jkurdncr's Hoatlum Testimonies, ch* xviii. sections 5 8, Works, vol. viii. pp. SC
50. Hvo. ; or vol. iv, pp. 130 158. 4to.
< Ibid. dmp. xix, Works, vol. viii, pp, 6*9 81. Hvo.; orvol.iv. pp.149 15& 4to*
Ibid, chap* x. Works, vol. vii. pp. 344 357. 8vo. ; orvol.iv, pp.43 50. 4to*
< Ibid, chap, xv. .& Works, vol. vii, pp. 3S)8 40ft. Hvo.; orvol.iv. p. 7JJ-78. 4to.
* Ibid'* chap, xxi. Works, vol. viii, pp. 00, 91. 8vo. ; or vol iv. p, 161. 4to^
6 Ibid* dmp, xxxvii. Work*, vol. viii* pp. yuo 2f>' Hvo. ; or vol. iv. pp, 234 238*
4 to.
198 Credibility (/the New Testament [Ch. III.
indignation, of Peter and Pauls those two great apostles of Jesus,
and successful preachers of his Gospel. So that, upon the whole,
the apostate emperor Julian has undcsignedly borne testimony to
the truth of many things recorded in the New Testament. If*;
aimed to overthrow the Christian religion, but has CIONFIKMKD it:
his arguments against it are perfectly harmless, and insufficient to
unsettle the weakest Christian ; for he has not made one objection
of moment against the Christian religion, as contained in the genuine
and authentic books of the New Testament. *
VI. Thus do all the inveterate enemies of Christianity, from its
first origin to its complete establishment in the then lemma world.
in the fourth century of the Christian jcra, unite in giving an
honourable testimony to the character of Christ, to the reality of his
miracles, to the genuineness, authenticity, and credibility of the
writings of the New Testament, and to the wide and rapid progr^
of the Christian religion, as well as to the unity of the objects of'thr
Christian faith and worship, the blameless lives of the Christians,
and their unshaken constancy in adhering to their holy profession,
regardless of the most sanguinary and exquisite torments that could
be inflicted on them. It is true that, concerning many important
Articles of Scripture history, the Greek and Latin writers now
extant are totally silent ; and hence some have attempted to niiso
an argument against the credibility of this history. But the silence
of the writers in question may be satisfactorily accounted for, by
their great ignorance of such facts as occurred very Jong before
their own time, and by the peculiar contempt entertained lor both
Jews and Christans, arising from the diversity of their customs ami
institutions. To these general considerations we may add, particu-
larly with reference to the silence of profane historians relative to the
remarkable events in the life of Christ ;
1 . That many books of those remote ages arc LOST, in which U is
wry possible thai some mention might haw; been made (fthascjacts.
Hence it has happened that many occurrences, which are related in tin.*
evangelical history, are not to be found in the writings of the heathens,
Of these writings, indeed, we have now but few remaining in coni|mriKoit
of their original number : and those which are extant, are only fragment*
of preceding histories. Thus, the mighty works performed by Jwm*
Christ, and the monuments of the great achievements that took place in
the age when, he was born, are now missing or lost* AH the history of
Dion Cassius, from the consulships of Antistius and Balbus to the consul*
ships of Messala and Cinna (that is, for the space of ten years, five
years before and five years after the birth of Christ,) is totally lost, us
also is Livy'fci history of the same period. In vain, therefore, dot* any
one expect to find the remarkable passages concerning the birth of Christ
in these writers : and much more vain IK it to look for these things iu
those writers, whose histories are altogether nusmng at this day. To
instance only the^ census or enrolment ordered by Augustus, and men-
tioned by Luke (iu 1,2.), the silence of historians concerning which IWK
keen a favourite topic with objectors -: There can be no doubt but
' Gardner's Heathen Testimonies, chap, xlvi. Works, vol. via. m*. JlfM ill, Nvo. ; np
vol. 3V. pp. 883342. 4tO,
s On the subject of this const**, sec Vol. 11, PnrU IK Jlook IK ( ( 1iap, IX,
Sect.IL $2/jf Confirmed ty Profane Writers*
that some one of the Roman historians did record that transaction (for
the Romans have sedulously recorded every thing that was connected
with the grandeur and riches of their empire) ; though their writings are
now lost, either by negligence, by tire, by the irruption of the bar-
barous nations into Italy, or by age and length of time. It is evident
that some one historian did mention the census above alluded to : other-
wise, whence did Suidas derive information of the fact $ that Augustus
sent TWENTY SELECT MEN, of acknowledged character for virtue and
integrity, into ALL the provinces of the empire, to take a census both of
men and of property, and commanded that a just proportion of the latter
should be brought into the imperial treasury ? And thi$ 9 Suidas adds,
tons the tfru&T census. 1
2. Sonic of the Roman historians, whose works fierce come down to<
our time> arc I>EFECTJVJB,
This is particularly the case with Livy and Tacitus, from whom we
cannot expect any narrative of events that have reference to the birth of
Christ, or to any great occurrence that took place about that time. For
Livy wrote only to the commencement of Augustus's reign, which was
before the time of Christ ; consequently he could not record so memor-
able an event as that of a census throughout the Roman empire, which
(lid not take place until the thirtieth year of Augustus's reign* And no
notice could be taken of that transaction by Tacitus, because he does not
go so far back as Augustus. His Annals begin with the reign of Tibe-
rius, and continue to the death of Nero : his books of History, begiu
where the Annals terminate, and conclude with Vespasian's expedition
against tho Jews. For the knowledge of the transactions intervening
between the close of Livy and the commencement of Tacitus, we are
indebted to Vellews Paterculus, Florus, Plutarch, Dion Cassius, Justin*
and others, who lived long after the time of Augustus, and who com-
piled their histories from such materials as they could command. Floras,
in particular, is only an abbreviates of Livy, from whom little conse-
quently can be expected* Though Velleius Paterculus advances a little
further, yet he is merely an cpitomiscr : and as Justin, who flourished in
the reign of the emperor Antoninus Pius, only abridged the history of
Trogus Pompeius, which he did not continue, we cannot, therefore,
cxpc k ct any information from him relative to the birth of Christ Appian
has altogether omitted Judtua in the description which he has left us, of
the Roman empire. These facts will account for the silence of the
generality of pagan writers concerning the events related in the Gospel
history : while the express, authentic, and genuine statement of Tacitus,,
already given 5 *, furnishes an indisputable testimony to the fact that Jesus
Christ lived and was crucified during the reign of Tiberius, and thus.
completely refutes the absurd and ignorant assertion, (an assertion,
indeed, o truly absurd as to be unworthy of notice, were it not that its
effrontery may impose on the unwary,) which has been lately made, viz*
that it i*t not now known at what year between A. D, 60 and 100 the
name of Chrst WUH first heard of in Europe, and in that part of Asia
which is contiguous to Kuropo and the Mediterranean sea : and that it m
evident from all existing testimony that it was not before the year 00 1 11
& Of flu* f /rw wHuritting historian^ to/io mvlr about the agw in
question, mmt wr/r rugwd on other xubjccte t to voJiich it is to &?
8ui<!u' f<iximii, voiv A*wyy>4ty, tom.u p. 1271* edit. Kustc*.
* $*K pp. IH<, If) I. *i/;wi,
O 4
200 Credibility of the New Testament [Ch. III.
added, that no profane historians, whether Jews or Heathens, take
notice of &LL occurrences*
Thus the obscurity of the sun at Julius Caesar's death, which is said to
have lasted a whole year, is not noticed by any Roman author except
the poets Ovid and Virgil, and the philosopher Pliny : yet ten historians
*or more, in the following century, wrote lives of Caesar, and gave an ac-
count of his assassination and of several things that occurred after it. A
similar prodigy is reported by Cedrenus to have happened in the reign of
the emperor Justinian ; but between that time and Cedrenus, there were
nearly twenty considerable writers, who mentioned no such thing.
Neither Tacitus, Justin, nor Strabo, who have particularly spoken of the
Jews, have noticed the existence of the Jewish sect of the Essenes ; nay,
even Josephus, the Jewish historian, is totally silent concerning them in
his two books against Apion, though he has mentioned them in his other
writings. Yet, will any one pretend that there were no Essenes, either
before or in the time of Christ? Again, neither Herodotus, nor Thucy-
dides, nor any other Greek writers of that time, have taken any notice
of Rome, though the conquests of the Roman people were then ex-
tended far and wide, and the Romans were become great and formidable.
Suetonius wrote the lives of the first twelve Roman emperors : yet, if we
compare his relations with the events recorded by other historians, we
shall find that he has omitted many important transactions that were
obvious. Now, to apply this to pur present purpose : It is true that
none of the heathen historians of imperial Rome have spoken of the cele-
brated census in the time of Augustus, which is mentioned by Luke
(ii. 1, 2.): t yet it does not follow that it did not actually take effect, since
we see it is not unusual for historians to pass by some persons and things,
which are very remarkable and deserve to be recorded. If, then, some
matters, which are mentioned by the evangelists, are not noticed in other
histories, we cannot, with any reason, conclude from them, that the evan-
gelists have recorded that which is false. No such thing can be inferred ;
for, even among pagan writers, there are many peculiar historical pas-
sages related by some of them, concerning which the rest are totally
silent* Tacitus and Valerius Maxinius, for instance, have narrations
which are not to be found in any other Roman historians, and yet they arc
not suspected of falsehood. Why, then, may we not credit those things
which are recorded in the New Testament, although no Gentile historians
make any the slightest mention of them? Nay, the evangelical historian**
themselves do not all relate the same things : though all of them have
mentioned some passages, yet there are others, which arc noticed only
by one or two of the evangelists : and there are some things or persons
concerning which they are wholly silent, but which are as remarkable as
some of those which they have committed to writing. Thus, the Gospels
speak of the Pharisees and Sadducees, and also of the Galilacans and
Herodians; and yet they take no notice whatever of the Essenes by
name, though they were at that time a considerable sect among the Jews.
It is no reasonable objection, therefore, to the New Testament, that some
things occur in it which are not to be found in very approved authors.
No history, whether sacred or profane, relates every thing. The evan-
gelists themselves do not pretend to do this : we cannot, therefore,
e ? P u Ct t0 find ^ the actions of Christ recorded in their writings, for ono
oi them who wrote last of all thus expresses himself at the close of his
gospel : And there are many other things tvhich Jesus did; the tvhjch, if
Mey should be written evert/ one, I suppose that even the wrld itself could
not contain the books thai should be written, (John xxi, 2^ )
Sect. II. 2.] Cotifinncd ly Profane Writers. 201
4. Several qfthefaclS) relating to Christ and his miracles^ coming
from Jews, would be slighted as fabulous by the Gentile writers, espe-
cially considering, on the one hand, how common prodigies and ma-
gical stories were in that day : and on the other hand, how supersti-
tions and credulous the Jews were reputed to be.
The scene of Christ's actions lay at a great distance from Greece and
Italy, and authentic accounts of his miracles could not soon be trans-
mitted thither ; the learned Greeks and Romans, therefore, would regard
the first reports of them as idle or incredible tales. Besides, it was foreign
to the purpose of any author who wrote the life of a Roman emperor, or
the history of a celebrated war, or the annals of a particular state, to
describe minutely a religious sect, begun in Judaaby one who was rejected
as a deceiver in his own country. Or, if his subject led such a writer to
mention the Christian religion, its doctrines, miracles, and disciples, he
would naturally speak of them in such a manner as he himself felt affected
towards them: and in what sovereign contempt the first Christians were held,
by the generality of profane writers, many of the passages adduced from
their works, in the preceding pages, sufficiently attest* Lastly, the Chris-
tian scheme of doctrines and moral duties was so contrary to the received
tenets and maxims of the heathen, that it cannot excite surprise that many
of them cared but little to inquire into evidences and facts relating to it.
Many, however, who did inquire, doubtless became Christians; their testi-
mony, therefore, is not to be reckoned here,
One .single example will illustrate the three last observations. The
preternatural darkness of three hours, which prevailed in the land of
Judiwiul the time of Christ's crucifixion, and which has been recorded
by three of the evangelists, is unnoticed by any profane historian :
from which circumstance Mr. Gibbon has taken occasion to insi-
nuate Unit the evidence of" the evangelists is not sufficient to establish
the truth of facts, unless it is supported by the concurrent testimony
of pagan contemporary writers. Speaking of that darkness, he ex-
presses his surprise that this miraculous event "passed without notice
m cm age of science and history. It happened/' he adds, " during
the lifetime of Seneca and the elder Pliny, who must have experienced
the immediate effect^ or received I fie earliest intelligence of the prodigy.
Each of these philosophers, in a laborious work, has recorded all the
fftral phenomena t>f nature^ earthquakes, meteors, cawe/s, mid ecl/j>$es 9
which his indefatigable industry could culled. Doth the one and the
other have omitted to mention the greatest phenomenon to which
the mortal ey<t has IHHM witness since the creation of the globe*
// distinct chapter of Pliny h devoted to eclipses of an extraordinary
nature and uitmuat duration: but he* contents himself with describing
the singular defect <>f light which followed the murder of Cti'gar,
wlutij, (luring the greatest part of the year, the orb of the sun ap-
peared pale and without splendour*" 1 The sentences printed iu
italic arc those in which the sceptical historian has had recourse to
those misrepresentations which unhappily pervade too many of his
splendid pages. On this passage we remark,
Ft HUT, That the
could not
he eclipse being confined to Jfudaui, its immediate effeeh
ttili/ have been experienced by Seneca or Pliny, ncitltcc
JMJ, voUi.
Credibility of the New Testament [Ch. III.
of whom could have been on the spot in the reign of Tiberius, when the
eclipse took place ; nor can it be proved, that they had immediate in-
formation from all parts of the globe as soon as any extraordinary pheno-
menon had taken place.
SECONDLY, Neither Pliny nor Seneca have left any works that correspond
to the historian's pompous description. Seneca does not treat on eclipses
at all, in the passage referred to J ; he speaks indeed of earthquakes, but
only in a very cursory manner, and does not instance more than four or
five, because his object was evidently not to write a history of them, but
to investigate their symptoms, causes, and prognostics. The same remark
applies to Pliny with respect to earthquakes. They are mentioned only
to, introduce philosophical observations. The historian, therefore, has
but very feeble props to support his assertion. We may reasonably ima-
gine, that if Seneca and Pliny have recorded all the great phenomena of
nature, they must of course have explored the Grecian and Roman histo-
ries, which were immediately open to their inquiries. Now, let us try an
experiment as to what they have derived from those sources with respect
to eclipses. Do they mention the total eclipse of the sun, when the cele-
brated plague happened at Athens, in the first year of the Peloponncsian
war? Do they mention the solar eclipse on the day when the foundations of
Rome were laid ? Do they mention the eclipse foretold by Thales,by which
a peace was effected between the Medes and the Lydians ? It would be
too tedious and useless to ask for many others, which might be mentioned
without any fear of our questions being answered in the affirmative.
THIMDLY, The distinct chapter of Pliny, in which, according~to the his-
torian's lofty representation, we should expect to find the subject of
eclipses exhausted by his full and elaborate detail, consists of only eighteen
words, the purport of which is, that " eclipses of the sun are sometimes
of extraordinary duration ; such as that which took place on the death of
Caesar, and during the war with Antony, when the sun appeared pale for
nearly a year." 2
LASTLY, This miraculous preternatural darkness did not pass without
notice. Omitting the supposed attestation of it by Phlegon, (a Pagan chro-
nologist who wrote during the reign of the emperor Hadrian 3 , and whose
testimony is cited by Tertullian, Origen, and Eusobius,) and also the
supposed mention of it by Thallus, (who lived in the second century,)
which is cited by Julius Africanus 4 , a writer of great eminence and pro-
bity, who lived at the beginning of the third century ; we may remark
that there are two other testimonies not founded on the statements of
Phlegon and Thallus, which unequivocally confirm the evangelical history
of the darkness at the crucifixion, viz. th'ose of Tertullian and Celsus. In
his Apology for the Christians, which was addressed to their heathen ad-
versaries, Tertullian expressly says, " At the moment of Christ's death, the
light departed from the sun, and the land teas darkened at noon-day;
WHICH WONDER IS RELATED IN YOUR OWN ANNALS, AND IS PRE-
SERVED IN YOUR ARCHIVES TO THIS DAY." 5 If the account of
this extraordinary darkness had not been registered, Tertullian would have
exposed both himself to the charge of asserting a falsehood, (which charge
i Nat. Quasi, lib. vi, c, 1. Op. tom.iv. pp. 309 312. edit. Bipont,
^ Fitmt prodigiosi, et longiores solis defectus ; qualis occiso dicLatore Caosare, ct An-
tcmiano bello, totius paene anni pallorc continue. JPlin. Hist. Nat. lib. ii. c. SO. torn. i.
p. 148. edit. Bipont
3 See Lardner's Works, voU vii, pp. 870887. 8vo, ; or vol.iv. pp. 58 67, 4to,
4 Ibid.
* Tertullian, Apol. c.21,
Sect. II. 2.] Confirmed ly Profane Writers. 203
was never brought against him,) and also his religion, to the ridicule of
liis enemies. It is further particularly worthy of remark, that the dark-
ness and earthquake at the crucifixion arc both explicitly recognised and
mentioned as FACTS hy that acute adversary of Christianity, Celsus; who
would not have made such an admission, if he could have possibly denied
them. J
In addition to the preceding observations, we may state that many
good and solid reasons may be assigned why profane writers have
not made mention of the darkness at the crucifixion, which, it is now
generally admitted, was confined to the land of Jud&a. The most
obvious is, that they might have no sufficient information of it The
provinces of the Human empire were very extensive, and we find, in
general, that the attention of writers was chiefly confined to those
which were nearest to the metropolis. The aiitieat historians and
biographers are remarkably concise, and .seldom stop to mention
occurrences, which, although they may have happened during the
times of which they write, have no relation whatever to their main
subject. This was their general rule, and there is no reason for which
it should be violated merely to indulge the caprice of the captious,
or satisfy the scruples of the petulant. There is no more reason in
the nature of the thing itself why the testimony of profane writers
should be called for to support the sacred, than the sacred should be
called for to support the profane. We may then retort the argument,
and in our turn ask the historian, and those who have lately circulated
his false account of the progress of Christianity, how they can credit
the accounts given by Patcrculus, Pliny the elder, Valerius Maxim us,
and Seneca, when Matthew, Mark, Luke, and John take not the least
notice of them? But let it be supposed that the Roman writers had
received information of the fuet in question, it is most probable that
they would have considered it as a natural occurrence, being ac-
customed to earthquakes and darkness for whole days together, in
consequence of the eruptions of Mount Vesuvius. Or, supposing
that they had believed it to be a preternatural darkness, would it
have been consistent with their principles as heathens to have men-
tioned it? They must plainly have, foreseen what great advantage
would have been given to Christianity by it. Their readers would
naturally have been led to inquire into the character of the extra*
ordinary person, nt whose, death the laws of nature were infringed,
and this inquiry, as it would have opened a more complete view of
tint new dispensation, must have led to their conversion. Hence we
collect a very satisfactory reason for their silence. Supposing that
they knew the fact, and from motives of policy suppressed it, their
silence furnishes as strong a proof of its truth as their express testi-
mony could possibly have clone*
Upon the whole, we may venture boldly to assert, that even if this
fitct be destitute of support from profane writers, it is a deficiency which
may easily be dispensed with. We believe many things upon the
evidence of one credible witness. But in the case before us, we have
no less llitm ///nr, whose knowledge of the fact was new denied,
1 Hcc Origcn coutr. Celsuiu, lib. ii /?/. p. JH.
204 Credibility of the Scriptures confirmed [Ch. IIL
whose veracity is indisputable, and integrity not to be impeached.
So plainly are the characters of truth marked upon their writings,
that every person of common discernment must see them, and he
who is not satisfied as to the certainty of what they relate, must give
up all pretensions to a sound judgment, and be abandoned to the in-
curable obstinacy of his own forlorn scepticism. 1
An example taken from English history will confirm and illustrate
the preceding observations. No one in our days, who has read the
whole history of the popish plot in Charles the Second's time, with
any candour and attention, believes it. The incoherence, and every
way incredible circumstances of the whole deposition, together with
the infamous characters of the witnesses, preclude an assent. Yet,
a circumstance to this day unaccounted for the murder of Sir
Edmundbury Godfrey, happened to give it an air of probability*
Yet he would be thought injudicious to the last degree, who should
thence be inclined to favour the evidence of Titus Gates. The case
before us is opposite, indeed, but parallel. Christianity stands sup-
ported by evidences of the most unexceptionable nature ; yet the
circumstance of Seneca's and Pliny's silence concerning the eclipse
or preternatural darkness (admit it only for argument's sake) is un-
accountable. ^ The evidence of the Gospel is, however, by no means
shaken, nor will be shaken, till it can be proved that we must be able
to account for every thing in an event, before we admit the testimony
of the event itself.
In short, there is no history in the world, more certain and indu-
bitable, than that contained in the Christian Scriptures, which is
supported by the concurring testimony, not to say of so many men,
but of so many different nations, divided, indeed, among themselves
in other particulars, but all uniting to confirm the truth of the facts
related in the Gospels. And, therefore, even though the Christian
institution had perished with the apostles, and there were not in the
world at this day so much as one Christian, we should have the
jnost unquestionable evidence that the persons and actions, recorded
in the Gospels, and attested by the concurring voice of all nations,
really existed in the country of Judaea during the reign of Tiberius,
as the evangelists have assured us.' 2
3. COLLATERAL TESTIMONIES TO THE TRUTH OF THE FACTS RECORDED
INT THE SCRIPTURES FROM COINS, MEDALS, AND ANTIENT MARBLES.
I. The Mosaic narrative of the deluge confirmed by the Apamean medal
II, Various Passages of Scripture confirmed by Egyptian Hiero-
glyphics. - IIL The account of Pharaoh- Nccho's war against the Jews
(2CArpw.x&m20 24.) confirmed by Herodotus, and bij an antient
Egyptian tomb, discovered and explored by M. Behonl *IV. The cap-
i Kett's Bampton Lectures, Notes and Authorities, pp. xxiv. xxxii.
s Edwards, on the Authority, &c, of Scripture, vol. i. pp. 400-^0. Marknighl's
Ti uth of the Gospel, pp. 805, 'JOG. 343.
Sect. II. $ 3.] By antient Coins and Medals. 205
tivity of the ten tribes ly Skalmaneser, confirmed by antient sculptures.
V. Acts xiii. 7. confirmed by a medal proving that Cyprus was at that
time under the government of a proconsul. VI. Actsxvi.ll> 12, con-
firmed by a coin of Macedonia Prima VII. Acts am. 14. confirmed
by an inscription. VIIL Acts xvii. 23. confirmed by inscriptions.
IX. Acts xix* 35. confirmed by a medal of the city of Ephesus.
X. The Triumphal Arch of Titus, at Rome. Application of this sort
of evidence.
THERE remains yet one more class of collateral testimonies to
the credibility of the facts recorded in the Bible, which is not less
important and decisive than the series of evidence of profane his-
torians given in the preceding pages. These testimonies are fur-
nished by antient coins, medals, and inscriptions on marbles ; which
have survived the wreck of time, and are extant to this day. These
remains of antiquity are allowed to be among the most important
proofs of antient history in general; and they afford satisfactory
confirmation of many particulars related in the Scriptures. The
most remarkable of these we now proceed to submit to the con-
sideration of the reader.
I. The MOSAIC NARRATIVE OF THE DELUGE
Is confirmed by a coin struck at Apamea in the reign of Philip the
elder. On the reverse of this medal is represented a kind of square
chest, floating upon the waters : a man and woman are advancing out of
it to dry land, while two other persons remain within. Above it flutters
a dove, bearing an olive branch ; and another bird, possibly a raven, is
perched upon its roof* In one of the front panels of the chest is the
word NOE in antient Greek characters* 1
IL Various passages of the sacred writings are confirmed by the
successful researches of Dr. Young, M. Champollion-Figeac, Mr.
Salt, M. Coquerel, and other eminent scholars, in deciphering the
hitherto illegible hieroglyphics, which are still extant on antient
Egyptian Monuments. To adduce a few instances out of many
which might be offered ;
1. Several ages before the time of Sesostris the shepherd-kings, whom
every circumstance proves to have been of Scythian origin, invaded and
conquered almost the whole of Egypt, about the year 2082 before the
Christian sera, and in the time of the patriarch Abraham* The princes
of the eighteenth dynasty {the Theban)* whose chief was Thoutmosis L,
the first sovereign after the shepherd-kings, erected the most antient
edifices of Thebes and Egypt. Thoutmosis was adored as a god, under
the name of Amenothj>h, because he had delivered Egypt from the
shepherds ; the recollection of whose tyranny was odious to the Egyptians
and to the kings of that dynasty, to which the Pharaoh, mentioned in the
latter part of the Book of Genesis, belongs. In Gen. xlvi. 34. Joseph
tells his brethren that Every shepherd is an abomination unto the Egyptians.
This hatred of theirs against shepherds is confirmed in a very singular
3 Bryant's Analysis of Antient Mythology, vol. iii. pp. 46, 47. 8vo. edit. In the fifth
volume, pp. 280 313. ho has satisfactorily vindicated the genuineness of the Apamean
medal. Seven or eight of these medals are known to be extant, the genuineness of which
is acknowledged by Eckhel, the most profound of all modern nujnismatologists. See hi$
Doctrina Nummorum Vetermn, torn. iii. pp. 232. 140.^
200 Credibility of the Scriptures coivjirmed, [Ch. III.
manner by a very antient mummy now at Paris, beneath the buskins of
both whose feet is painted a shepherd, bound with cords. 1
2. The two first Pharaohs mentioned in the Bible* one of wllorn was
contemporary with Abraham (Gen.xii. 15.), and the other with Joseph
(Gen. xxxvii. 36.)* were both of the Theban or Diospolitan dynasty. In
the arrangements of their court, \\e may recognise the style and Egyptian
customs which were re-established after the expulsion of the shepherd-
kings. In Exod. i. 11. 14-. mention is made of the vast structures, in.
the building of which the Egyptians made the lives of the Israelites bitter
with hard bondage: and it was precisely the sovereigns of that dynasty,
who distinguished themselves by the erection of gigantic monuments.
The granite columns and apartments of the 'palace at Karnac ? several
temples in Nubia, the great sphinx of the pyramids, and the colossal
obelisk of St. John of LateranJ attest the power of Thoutmosis III. the
Mocris of the Greeks, Amenophis II. erected the colossal statue which
attracted the superstitious curiosity f the Romans. Ramses (or Ra-
meses) II. caused the superb obelisks at Luxor to be erected. J\J. Cham-
pollion read the names of all these sovereigns on the insciiptions of
monuments. The Pharaoh, under whose reign Moses was born, was
Ramses IV. surnamed Mei-Amoun ; who left numerous edifices built by
the children of Israel, Thorn he so cruelly oppressed. He caused the
vast palace of Medinet-Abou to be erected, as well as the temple situ-
ated towards the southern gate of Karnac. The sarcophagus of this
monarch is preserved in the Louvre at Paris. The contemporary of
Moses must have swayed the Egyptian sceptre more than forty years,
since the Hebrew legislator passed forty years at his court, and, a long
time afterwards, it is said that the king of Egypt died. Now, it is
certain, according to the recent discoveries, that this identical Ramses
Mei-Amoun reigned sixty-six years. Are not these unexpected agree-
ments between sacred and profane history evident proofs of truth ? Who
then has falsified the antient lists of Egyptian dynasties, the lists written
on papyrus, and the ruins of Egypt, to make them agree so well with a
few sentences uttered by a Christian named Stephen (Acts vii. 18. etseq^,
and with a few lines written by a Jew named Moses. 2 Lastly, the
Pharaoh, who witnessed the ten plagues inflicted on the Egyptians, was
Ramses V., surnamed Amenophis, the last sovereign of the eighteenth
Dynasty, and the father of Sesostris. His name is legible qn several
parts of the palace of Karnac, which was decorated by him.
3. M. Champollion has shown that the proper names of both sexes in
antient Egypt are almost always composed of the names of gods or of
goddesses. In Gen. xli. 45. we read that Pharaoh gave to Joseph in
marriage " the daughter of Potipherah> priest of On." (Potipherah is
constantly written Putiphar in the Coptic version of the Scriptures.) On
is Heliopolis, the city of the sun, so termed by the Greeks. Petephrf,
in Egyptian, means that which belongs to r&, or the sun. M. Champollion
has demonstrated that shre or re denotes the sun, in the Egyptian lanr
guage. Thus the hieroglyphic text completely confirms the book of
Genesis. d
4. In 1 Kings xi. 40. we read that Jeroboam arose andjled into Egypt,
unto Shishak Icing of Egypt; and, in 1 Kings xiv. 25* and 2 Chron. xii. 2,
1 Revue Protestante, Juillet, 1827. p. 32.
2 Ibid. p. 14. Coquerel, Biographic, Sacree, lorn. HI. p. 361.
' Rev. Prot. Juillet, p. 18, A. L. C. Coquerel, Lettre sur le System e Hieroglyphique
de M. Champollion, cousidere dans ses Kappoites avcc FEcriture Saint ; p. SO, Amstgr-
dam, 1825. Svo,
Sect. II. 3.] By anlienl Coins and Medals. 207
that, in thejtftJi year of king Rehoboam, ShishaJc king of Egypt came up
against Jerusalem. The head or chief of the twenty-second dynasty (the
Bubastite) is by Manctho called SesoncJds or Sesonchosis ; and on one
of the colonnades which decorate the court of the great temple at Karnac
there is a royal legend or Inscription, on which M. Champollion read
" the well-beloved of Ammon ticheschonk" the Sesonchis of Manetho,
and recognised him to be the Pharaoh who is surnamed Shishak in the
Scriptures- It is further worthy of remark that the dates read by this
accomplished antiquary are expressed precisely in the same manner as
we read in the Bible : In thejiflh year, on the Jifth day of the month,
&c. This similitude of phraseology is very striking. 1
5. Lastly, in C 2 Kings xix. 9. and Isa. xxxvii, 9. we read that the king of
Assyria heard tidings of Tirhaka, king ()f Ethiopia ; who is most pro-
bably the Pharaoh mentioned in Isa. xxxvi. 6. The hieroglyphic name
Tahrac, the Taraca of the Greeks, has been read by M. Champollion :
and Mr. Salt, without any intercourse with him, having observed that the
Egyptians wrote the names of their Greek sovereigns in Greek characters,
as well as those of the Roman emperors, conceived the ingenious idea of
inquiring whether they might not have followed the same practice with,
regard to the inscriptions of the Ethiopian monarch** who preceded those
two dynasties. His researches were crowned with success ; and he read
the word TJPAKA in four places on a drawing, after an inscription on a.
portico at Medinet-Abou, This Tiraka or Tirhaka is therefore the king
of Ethiopia mentioned in the Scriptures as having come vttt to
ttgainxl Sennacherib, king of Assyria. -
III. The account of the WAR, CARKIED ois BY PjunAoii
AGAINST THE JEWS and Babylonians, (which is related in the second
book of Chronicles,) is confirmed by the testimony of the Greek
historian Herodotus, and especially by the recent discoveries of the
late enterprising traveller, M". Bclssoni, among the tombs of the
Egyptian sovereigns. The following is the narrative of the sacred
historian, in 2 Citron. xxxv. 202 1<.
^ After all this, token, Josiah had prepared the temple, Necho> king of
ypb C(mc tl .p lo Jight against Charctienmh t by Euphrates : and Josiak
.
<ml against him. Bui he sent ambassadors to him, saying* What
haw I to do tvUh thce, t/tou king ofJudah ? I coma not against ihw this
day, but against the house tv/ierctvith 1 have ivar ; Jbr God commanded me
to make haste ; Jorbcar thcefrom meddling ivifh God, who in 'with me, that
he destroy thw not. Ncvathelcss Josiah ivonld not turn f i fa J ace. from him,
but disguised himself) that he might Jlght wilb him, and hearkened not unto
the words of Nechojrom the month of God, and caw & to fight in the valley
of JMeglddo. And the archers shot at king Josiah ; and the king said IQ
hh AW'tviw/A', Jllave me away, for I (tm sore wounded, Hu servants ifo?
Jo re took him out tfthat chariot, and put htm in the second chariot t&al
had ; and they brought him lo Jerusalem and he died> #n$ was
in one. of the Mgnwhres of hi$ fathers. And qll Jmlah and Jerus&lem
mourned Jor Josiah. And again in xxxvi* 1 fa Then the people of the
land took Jchoahaz t the son of Jouak> ancf wade him king in his father's
stead in Jerusatam ; Jchoahaz tyas Iwntu and three yean ol$ tyAcn he
. lwgan to retgH) and he reigned three months in Jerusalem. And {he king
of Kgypt put him down ai Jerusalem, and condemned the land in. an hun-
dred latenls of silver, and a talent, of gold. And Ike king ofltyt/pl made
, Biog rapliio Sacrlc, tow* iv. r>, 22J, Lettre, p. 30. Kcv. Prpf, p. ~
K<JV. l*rot p, 10.
208 Credibility of the Scriptures confirmed [Ch. III.
Eliakim Us brother king over Judah and Jerusalem, and turned Ms name
to Jehoialcim. AND NECHO TOOK JEHOAHAZ HIS BROTHER, A^D CARRIED
HIM INTO EGYPT.
These passages prove the power and conquests of Pharaoh-Necho ;
and if we turn to Herodotus we shall find a wonderful agreement with
many of the particulars. No 1 Necos was the son of Psammeticus, and
reigned over Egypt ; it was he who began the canal$ 9 fyc. and he employed
himself in warlike pursuits, building galley s> both on the Mediterranean and
on the Red Sea, the traces of his dock-yards still existing; and these he
used tiohen he had occasion for them. AND NECOS JOINED BATTLE WITH
THE SYRIANS IN MAGDOLUS, AND CONQUERED THEM, AND AFTER THE
BATTLE HE TOOK CADYTIS A LARGE CITY OF SYRIA. And having
reigned in the tohole sixteen years, he died, and left the throne to his son
PsammisJ Cadytis is again mentioned by this historian 2 , as " belonging
to the Syrians O/TALESTINE," and ' as a city not less than Sardesj" so that
there is no doubt that he intended Jerusalem, which (it is well known)
was sometimes called Kadesh, (in Hebrew Keduscha, and in Syriac
Kedutha,) or the holy; the historian affixing a Greek termination, and
calling the metropolis of Palestine Cadytis.
We now come to the researches of M. Belzoni in the tomb of Psam-
methis or Psammis, the son of Pharaoh-Necho.
In one of the numerous apartments of this venerable monument of
antient art, there is a sculptured group describing the march of a military
and triumphal procession with three different sets of prisoners, who arc
evidently Jews, Ethiopians, and Persians. The procession begins with
four red men with white kirtles followed by a hawk-headed divinity :
these are Egyptians apparently released from captivity and returning
home under the protection of the national deity. Then follow four
white men in striped and fringed kirtles, with black beards, and with
a simple white fillet round their black hair these are obviously Jews,
and might be taken for the portraits of those, who, at this day, walk the
streets of London. After them come three white men with smaller
beards and curled whiskers, with double-spreading plumes on their heads,
tattoed, and wearing robes or mantles spotted like the skins of wild
beasts ; these are Persians or Chaldteans. Lastly, come four negroes
with large circular ear-rings, and white petticoats supported by a belt
over the shoulder ; these are Ethiopians. 3
Among the hieroglyphics contained in M. Belzoni's drawings of this
tomb, Dr\ Young (secretary to the Royal Society) who is pre-eminently
distinguished for his successful researches in archaeology, has succeeded
in discovering the names ofNichao (the Necho of the Scriptures and Necos
of Herodotus) and of Psammethis. 4
IV. The narrative of the INVASION OF THE KINGDOM OF ISRAEL
by Shalmaneser king of Assyria, and of the carrying of the ten
tribes into captivity, which is related in 2 Kings xvii. 6* and xviii. 10.
is confirmed by certain antient sculptures, on the mountain of Be-
Sitoon, near the borders of the antient Assyria.
* Herodotus, lib.ii. c. 159. vol. i. p. 168, edit. Oxon. 1809.
Ibid. lib. iii. c. 5. vol. i. p. 179.
3 See M, Belzoni's ' Narrative of the Operations and recent Discoveries within the
Pyramids, Temples, Tombs, and Excavations in Egypt and Nubia," &c. pp. 242, 243.
(4to. London, 1820) ; and also Nos. 4, 5, and 6. of his folio Atlas of Plates illustrative
of his Researches, The subjects of these plates were also exhibited in the very interesting
model of the Egyptian tomb, exhibited by M. Belzoni, in 1821-22, at the Museum in
Piccadilly.
4 See the Atlas of Engravings to Belzoni's Travels, plates 1 to 5,
Sect. II. 3.] By anlient Coins and Medals. 209
For the knowledge of these antiquities we are indebted to the per-
severing researches of Sir Robert Ker Porter, by whom they were first
discovered and delineated, and who has thus described them.
After an account of some antient Assyrian sculptures, which are as-
cribed to Semirainis, he thus proceeds : " At a point something higher
up than the rough gigantic forms just described, in a very precipitous
cleft, there appeared to me a still more interesting piece of sculpture,
though probably not of such deep antiquity, Even at so vast a height,
the first glance showed it to have been a work of some age accomplished
in the art : for all here was executed with the care and fine expression of
the very best at Persepolis. I could not resist the impulse to examine it
nearer than from the distance of the ground, and would have been glad of
Queen Semiramis's stage of packs and fardles. To approach it at all was
a business of difficulty and danger ; however, after much scrambling and
climbing, I at last got pretty far up the rock, and finding a ledge, placed
myself on it as firmly as I could ; but still I was farther from the object
of all this peril than I had hoped; yet my eyes being tolerably long
sighted, and my glass more so, I managed to copy the whole sculpture
with considerable exactness* It contains fourteen figures, one of which
is in the air. The first figure (to our left in facing the sculpture) carries
a spear, and is in the full Median habit, like the leaders of the guards at
Persepolis : his hair is in a similar fashion, and bound with a fillet. The
second figure holds a bent how in his left hand ; he is in much the same
drens, with the addition of a quiver slung at his back by a belt that crosses
his right shoulder, and his wrists are adorned with bracelets. The third
personage is of a stature much larger than any other in the group, a
usual distinction of royalty in oriental description ; and, from the air and
attitude of the figure, J have no doubt he is meant to designate the king.
The costume, excepting the beard not being quite so long, is precisely
that of the regal dignity, exhibited in the bas-reliefs of Nakshi-Roustarn
and Persepolis : a mixture of the pontiff-king and the other sovereign
personages. The robe being the ample vesture of the one, and the dia-
dem the simple band of the other : a style of crown, which appears to
have been the most antient badge of supremacy on either king or pontiff.
But as pcrKoms of inferior rank also wore fillets, it seems the distinction
between theirs and their sovereigns consisted in the material or colour.
For instance, the band or cydarw, which formed the essential part in the
old Persian diadem, was composed of a twined substance of purple and
white : and tiny person below the royal dignity presuming to wear thc.se
colours imsanctioiu'd by the k'mg, was guilty of a transgression of the
law, deemed equal to high treason. The fillets of the priesthood were
probably white or silver: and the circlets of kings, in general, simple
gold. ikaoeletn are on the wristtf of thi.s personage, and he holds up his
hand in a commanding or admonitory manner, the two fore-fingers being
extended, and the two other** doubled down in the palni : im action also
common on the tombs at Perflepolw, and on other monuments just cited ;
his left huud grasps a bow of a different .shape from tlwt held by his
oiltccr, but exactly like thu one on which the king leans in the bas-relief
on the tomb at Niikalii-Houfttum. This bow, together with the left foot
of the personage I am dcBcribing, rents on the body of a prostrate man,
who lies on his back with outstretched arms, in the act of supplicating
for mercy. This unhappy personage, and also the first in the string of
niue which advance towards the king, arc very much injured; however,
enough remains of the almost defaced leader, when compared with the
apparent condition of the succeeding eight; to show that the whole nine
VOL. I. P
210 Credibility of the Serif lures confirmed [Ch. Ill,
are captives. The hands of all are tied behind their backs, and the cord
is very distinct which binds the neck of the one to the neck of the other,
till the mark of bondage reaches to the last in the line. If it were
also originally attached to the leader, the cord is now without truce
there ; bis hands, however, are evidently in the same trammels as his
followers. The second figure in the procession has his hair so close to
his bead, that it appears to have been shaven, and a kind of caul covers it
from the top of the forehead to the middle of the head. He is dressed
in a short tunic, reaching no further than the knee ; a belt fastens it
round the waist : his legs are bare. Behind this figure is a much older-
person, with a rather pointed beard and bushy hair, and a similar caul
covers the top of his head. He too is habited in a short tunic, with
something like the trowser, or booted appearance on the limbs which is
seen on some of the figures at Persepolis, In addition to the binding of
the hands, the preceding figure, and this, are fastened together by a rope
round their necks, which runs onward, noosing all the remaining eight in
one string. This last described person has the great peculiarity attached
to him, of the skirt of his garment being covered entirely with inscriptions
in the arrow-headed character. Next follows one in a long vestment,
with full hair, without the caul. Then another in a short, plain tunic,
with trowsers. Then succeeds a second long vestment. After him
comes one in a short tunic with naked legs, and apparently a perfectly
bald head. He is followed by another in long vestments. But the ninth,
and last in the group, who, also, is in the short tunic and trowser, has
the singularity of wearing a prodigious high-pointed cap ; his beard and
hair are much ampler than any of his companions, and his face looks of a
greater age. In the air,^over the heads of the centre figures, appears the
floating intelligence in his circle and car of sun-beams, so often remarked
on the sculptures of Nakshi-Roustam and Persepolis. Above the head of
each individual in this bas-relief is a compartment with an inscription in
the arrow-headed writing, most probably descriptive of the character and
situation of each person. And immediately below the sculpture, are two
lines in the same language, running the whole length of the group,
Under these again the excavation is continued to a considerable extent
containing eight deep and closely written columns in the same character.
From so much labour having been exerted on this part of the work it
excites more regret that so little progress has yet been made toward de-
ciphering the character.
The design of this sculpture appears to tally so well with the great
event of the total conquest over Israel, by Salmaneser, king of Assyria,
and the x^ledes, that I venture to suggest the possibility of this bas-relief
Having been made to commemorate that final achievement. Certain cir-
cumstances attending the entire captivity of the ten tribes, which took
place in a second attack on their nation, when considered, seem to con-
%y e "$ -Itrong Fobability. , The first expedition into
n , - eon no
bamar a, he country of the ten tribes, was led thither by Arbacos, (the
Jiglath-pileser of the Scriptures,) twenty years anterior to die one to
which I would refer this bas-relief. Arbaces undertook the first invasion
mo trT T 10 ' 1 f a *i Wng of Judflh ; who subsidise < 3 th * Assy an
monarch, to avenge him by arms on his harassing neighbours, Pekah
' mid EW khl f ' ia > Who had "I Ao3 aainst
Sect. II. J 3.] By antient Coins and Medals.
habiting the towns of Keuben, Gad, and Manasseh. Having marched
back with his spoil, he planted the Israelites in Media, and his Syrian
prisoners on the banks of the Tigris. Soon after this fatal invasion,
Pekah, king of Israel, was destroyed in a conspiracy by Hoshea : who,
having murdered his master, reigned in his stead. About this time
Arbaces (Tiglath-pileser) died, and was succeeded by his son Salma-
neser ; who, as soon as he was settled on his throne, went over into Syria ;
and thence falling upon the remainder of Israel, made a treaty with
Hoshea, allowing him to be king, and sparing the people, on condition
that he paid him tribute, and acknowledged his country the vassal of
Assyria. This took place about ten years after the expedition of Tiglath-
pileser. But in the course of a very few years more, Hohsea was spirited
up by So-Sabacon, king of Egypt, to attempt throwing olF the yoke of
Assyria, by refusing to pay the customary tribute* In chastisement of
this rebellion, Salmanescr marched a large army into Samaria, and over-
throwing all opposed to him, took Hoshea captive, shut him up, and
bound him, and carried Israel away into Assyria, and placed them in
Halah, and in Habor, by the river of Gozan, and in the cities of the
Modes. (2 Kings xviii. 11.) In turning from this account in the Scrip-
lures, to the sculpture on the rock, the one seemed clearly to explain the
other. In the royal figure, I see Salmaneser, the son of the renowned
Arbaces, followed by two appropriate leaders of the armies of his two
dominions, Assyria and Media, carrying the spear and the bow. Himself
rests on the great royal weapon of the East, revered from earliest time as
the badge of supreme power, Behold I do set my bow in Lfie cloud. Be-
sides, he tramples on a prostrate foe ; not one that is slain, but one who
is a captive ; this person not lying stretched out and motionless, but ex-
tending his arms in supplication. Ho must have been a king, for on none
below that dignity would the haughty foot of an eastern monarch con-
descend to tread. Then wo see approach nine captives, bound, as it
were, in double bonds, in sign of a double offence. We may understand
this accumulated transgression, on recollecting that on the first invasion
of Israel, by Tiglath-pileser, he carried away only part of three tribes ;
and on the second by Sulmancser, he not only confirmed Hoshea on the
throne, but spared the remaining people. Therefore, on this determined
rebellion of king and people, he punishes the ingratitude of both, by
putting both in the most abject bonds, and bringing away the whole of
the ten tribes into captivity ; or, at least, the principal of the nation, in
the same manner, probably, as was afterwards adopted by Nebuchadnezzar
of Babylon, with regard to the inhabitants of Judaea : he carried away all
Jerusalem, and all the princes t and all the mighty men of valour, even
tot thomaud cajrfiws ; and all the craftsmen and smiths ; none remained,
saw the poorest ,wrt of people of the land, (<2 Kings xxiv. 140 Besides, it
may boar ou our argument, to remark, that, including the prostrate
monarch, there are precisely ten captives : which might be regarded as
the representatives, or heads, of each tribe, beginning with the king, who,
assuredly would be considered as the chief of his: and ending with the
aged figure at the end, whose high cap may have been an exaggerated
representation of the mitre worn by the sacerdotal tribe of Levi : a just
punishment of the priesthood at that time, which had debased itself by
every species of idolatrous compliance with the whims, or rather wicked-
ness of the people, in the adoption of Pagan worship. Hence, having
all walked in the statutes of the heathen, the Lord rejected Israel, and
delivered them into the hand of the spoilers/ Doubtless, the figure with
the inscription on his garments, from the singularity of the appendage,
Credibility, of the Scriptures confirmed [Ch. III.
must have been some noted personage in the history of the event : and,
besides, it seems to designate a striking peculiarity of the Jews, who xx ere
accustomed to write memorable sentences of old, in the foim of phylac-
teries, on different parts of their raiment. What those may mean, which
cover the garment of this figure, we have no means of explaining, till the
diligent researches of the learned may be able to decipher the arrow-
headed character, and then a full light would be thrown on the whoU.-
ea ,
history, by expounding the tablets over every head. If the^ aerial iorm
above were ever intended to represent the heavenly apparition ot a de-
.
right, this bas-relief must be nearly two hundred years^ older than any
which are ascribed to Cyrus at Persepolis, or Pasargadae." l
V. Acts xiii. 7. is confirmed by a coin, proving that the island of
Cyprus was at that time under the government of a proconsul.
In the passage referred lo, the evangelist Luke, relating the trans-
actions of Paul in Cyprus, gives to Sergius Paulus, the Roman governor
of that island, the Greek title of &&VS**K, which was applied only to
those governors of provinces who were invested with proconsular dignity,
" And on the supposition that Cyprus was not a province of this descrip-
tion, it has been inferred, that the title given to Sergius Faulty in the
Acts of the Apostles was a title that did not properly belong to him. A
passage indeed has been quoted from Dion Cassias 3 , who, speaking of
the governors of Cyprus, and some other Roman provinces, applios^to
them the same title which is applied to Sergius Paulus. But as Dicm^
Cassius is speaking of several Roman provinces at the same time, one of
which was certainly governed by a proconsul, it has been supposed, that
for the sake of brevity he used one term for all of them, whether it ap-
plied to all of them or not. That Cyprus, however, ought not to bo cx-
cepted, and that the title which he employed, as well as St. Luke, really
did belong to the Roman governors of Cyprus, appears from the inscrip-
tion on a coin belonging to Cyprus itself, and struck in the very age iu
which Sergius Paulus was governor of that island. It was struck in the
reign of Claudius Caesar, whose head and name arc on the face of it : ami
in the, reign of Claudius Caesar St. Paul visited Cyprus. It was a coin
belonging to the people of that island as appears from the word KTUHON
on the reverse : and, though not struck while Sergius Paulus himself was
governor, it was struck, as appears from the inscription on the reverse,
in the time of Proclus, who was next to Sergius Paulus in the government
of that island. And on this coin the same title, ANeTnATO^, is given to
Proclus, which is given by St. Luke to Sergius Paulus." 3 That Cyprus
was a proconsulate is also evident from an aiitient inscription, of Caligula's
reign (the predecessor of Claudius), in which Aquilius Scaura is called
the proconsul of Cyprus. 4
VI. In Acts xvi. 11, 12. Luke says, " /Jr came ..... to /%/-
lippi, wJiich is the. chief of that part of Macedonia^ and a colony"
i Sir Robert Kcr Porter's Travels in Georgia, Persia, &c vol. ii. pp. 154 KJU.
London, 1822. 4to.
Hist. Rom. lib, 54. p. 523. od. Ilnnovirc, 1000.
s Bp, Marsh's Lectures, party, pp. 85, 8tf. An engraving of the above noticwl win
may be seen in IJavcrcamp's edition of the Thesaurus MoreUiunus, in the plate belonging
to p, 106,
4 Gruteri Corpus InscHptionum, torn i, pars ii. p. ccclx. no, 3, <>tlit. Grrrvii, Atnst*
1707.
Sect. II. 3.] By antlent Coins and Medals,
This passage? which has greatly exercised the ingenuity of critics and
commentators, may, more correctly, be thus rendered : Philippi 9
a city oftliejirst part of Macedonia > or of Macedonia Prima.
This is an instance of minute accuracy, which shows that the author
of the Acts of the Apostles actually lived and wrote at that time. The
province of Macedonia, it is well known, had undergone various changes,
and had been divided into various portions, and particularly four, while
under the Itoman government. There arc extant many medals of the
first province, or Macedonia Pr'nna, mostly of silver, with the inscription
MAKKAONON IIPaTIlS, or, the first part of Macedonia, which confirm
the accuracy of Luke, and at the same time show his attention to the
minutest particulars. ! It is further worthy of remark, that the historian
terms Philippi a colony. By using the term whuna (which was originally
a Latin word, colonla) instead of the corresponding Greek word awowa,
hc k plainly intimates that it was a Jlonum colony, which the twenty-first
verse certainly proves it to have been. And though the critics were for
a Jong time puz/Jed to find any express mention of it as such, yet some
coins have been discovered, in which it is recorded under this character,
particularly one, which explicitly states that Julius Crcsar himself be-
stowed the dignity and privileges of a colony on the city of Philippi,
which were afterwards confirmed and augmented by Augustus. This
medal corroborates the character given to this city by Luke, and proves
that it had been a colony for many years, though no author or historian
but himself, whose writings have reached us, has mentioned it under that
eluuvcter. -
VII. In Acts xvi. H. we read that Lydia, a dealer in purple from
Tliyatira, had settled at Philippi.
Now it is remarkable that, among the ruins of Thyatira, there is an in-
scription extant with the words oi KA<I>EI2 (the dyer$) A ; whence \vc Icarii
that the art and trade of dying purple were carried on in that city.
VIIL In Acts xvIL 23, Paul tells the Athenians that* as he passed
through their city and beheld the objects of their worship, lie found
an altar with this inscription, TO THE UNKNOWN GOD
No altar with this inscription has come down to our times; but we
know from the express testimony of Lucian, that there was such an iti-
wrJitlwii at Athens. And the occasion of this altar being erected, in
common with many others bearing this same inscription, Is thus related
by Diogenes Lacrlius. -The Athenians being afflicted with a pestilence,
Of this medal there arc engravings in the fragments annex til to Calmct's Dictionary,
no. cclxxiii. plate i. no* 6** and in Taylor's Geographical Index to tho Holy Scriptures,
article Macedonia, plate, no. 7. Jn no. 8, of the same plate is a medal of the second
Macedonia, or Mucetkmitt Nrcuntltt. There is no medal published of the thh (^Mace-
donia, Imt one of the fourth Mficedomn has been engraved by Wicllionicr, in his Ani-
inattwrsMHt's tit Mummus, &c, p* 44. no. 1 1. Vienna, 1738. They have been described by
Kckhcl (J)octrina Numm. Vot, loin, ii. p*(M.) Uasche (Lexicon Hoi Numimurin',
torn, in* col* &>4I<) and Miomiet, (Description de Mc'dailles Antiques, torn. i.
j>p* 4,%', <!/">?.) Mr, Combo has described KCVCJI of Macedonia Prinui in his <* Nimimorum
Veterum Populorum ct Urbiutn, <{ui in Mnseo GuHuhni Hunter asscrvantur, Do-
bcriutio," p. 179. No coins of Macedonia Terlia have yet been discovered
'-i Spanhehn, l)u IThu et iraw.Uinlia Nunusmatu in, dissert, H, pp. 305, 100. Fragments
to Calmet, no. ceixxiii. plate 1. no, ,5.
' Wlwck'r' Journey into Ort-ooe, vol. iii. p. 'j:W. Sptn ? THIiMcellnnea Krudittt Ari-
fifjuitutis P 1 >5J
I* 3'
2 1 4 Credibility of the Scriptures confirmed [Ch. II J.
invited Epimenides to lustrate their city. The method adopted by him
was, to carry several sheep to the Areopagus; whence they were left to
wander as they pleased, under the observation of persons sent to attend
them. As each sheep lay down, it was sacrificed on the spot to the pro-
pitious God. By this ceremony, it is said, the city was relieved : but, us
it was still unknown what deity was propitious, an altar was erected tv
the ^lnJcnow)^ God on every spot where a sheep had been sacrificed, ]
On the architrave of a Doric portico at Athens, which was btamliug
when that city was visited about sixty years since by Dr. Chandler and
Mr. Stuart (the latter of whom has given an engraving of the portal)* is
a Greek inscription to the following purport : " The people" [of Athens
have erected this fabric] " with the donations to Minerva Archegetia"
[or the Conductress] " by the god Cams Julius Caesar and his son the
god Augustus, when Nicias was archon."
Over the middle of the pediment was a statue of Lucius Cftsar, with
this inscription : " The people*' [honour] " Lucius Csesar, the son of
the emperor Augustus Caesar, the son of the god."
There was also a statue to Julia, the daughter of Augustus, and the
mother of Lucius, thus inscribed : " The Senate of the Areopagus and
the Senate of the Six Hundred" [dedicate this statue to] the goddess
Julia, Augusta, Providence."
These public memorials supply an additional proof of the correctness
of Paul's observations on the Athenians, that they were too much ad-
dicted to the adoption of objects for worship and devotion- They were
not, indeed, singular in worshipping the reigning emperor : but flattery
could not be carried higher than to characterise his descendants as deities,
and one of them (who was most infamous for her profligacy) as no less a
deity than Providence itself. 3
IX. In Acts xix. 35. the TpaftpotTevs, recorder, chancellor, or
towu-clerk of Ephesus, in order to quell the tumult which had
been raised there by Demetrius and his workmen, who gained their
livelihood by making silver shrines or models of the temple of Diana
in that city, says to the Ephesians, What man is there that foiwwlh
not how that the city of the Ephesiccns is a worshipper of the ewaf
goddess Diana?
The original word, NEOKOPON, is very emphatic, and properly signifies
a person dedicated to the service of some god or goddess, whose peculiar
office it was to attend the temple, and see that it was kept clean. Ori-
ginally, indeed, it signified nothing more than a sweeper of the temple,
and answered nearly to our sacristan: in process of time the care of the
temple was intrusted to this person ; and at length the NEQKOftH, or
A/cocon, became persons of great consequence, and were those who of-
fered sacrifices for the life of the emperor. Whole cities took this ap-
pejiation * as appears on many antient coins and medals; and Ephcsus
is supposed to have been the first that assumed this title. There is a
t f T "> , in WhicI V t is S ! ' vcn to that <% 5 * exhibits the pro*
or front of the temple of Diana; in the centre is an image of
S ' in E * )imen '* de J ' ' I* 3- (torn. 1. pp. m-Iio. od. Ixm-
PP '
to
A dc *
icwtr mil hiul , n Gi*vnib s Thesaurus Anii a iiitatui n Honianarum, torn, xi, pp. mt>~
Sect. II. 8,] J?j/ ant lent Coins and Medals.
the goddess clothed, and around the side and bottom are the words AIS
NEOKOTON E<I>EiSmN. * The coincidence furnished by this medal is of
that description, that it is sufficient of itself to establish the authenticity
of the work, in which the coincidence is found. Besides the testimony
furnished by this medal, there is now extant at EpiiCbus an antient Greek
inscription, on a slab of white marble, which not only confirms the general
history related in Acts xix., but even approaches to several sentiments
and phrases which occur in that chapter. 2
X. Lastly, the triumphal arch erected at Rome by the senate
and Roman people in honour of the emperor Titus, (which structure
is still subsisting, though greatly damaged by the ravages of time,)
is an undeniable evidence to the truth of the historic accounts, which
describe the dissolution of the Jewish state and government, and also
relate the conquest of Jerusalem* This edifice likewise corroborates
the description of certain vessels used by the Jews iu their religious
worship, which is contained in the Old Testament. In this arch
are still distinctly to be seen the golden candlestick, the table of
shewbread, with a cup upon it, and the trumpets which were used
to proclaim the year of jubilee* Representations of these arc given
in the third volume of this work. 3
Further, there are extant numerous MEDALS of Judaea vanquished,
struck by order of the Roman general Titus, (who was afterwards
emperor,) in order to commemorate the conquest of JucUca and the
subversion of the Jewish state and polity. On the following re-
presentation of the reverse of one of these (which is engraved from
I The medal above noticed is engraved in UK* Ftagmcnts annexed to Culmei's Diction-
ary, lUM'xxvii. p.4 l J. Concerning the meaning of the word AI2, in this medal, antiquaries
an* not agreed. See Hubemus's Diatribe, p. ltl,5&
The following if* Dr. Chandler's translation of it: To the Kphesian Diana.
Inasmuch as it is notorious that, not only among the Ephesians', but also every where
among the Greek nations, temples are consecrated to her, and sacied portions; ami that
she is set up, and has an altar dedicated to her, on account of her plain manifestations of
herself j and that besides, the greatest token of the veneration paid her, a mouth is called
after her name; by us Arfcmision, by the Macedonians and other Greek nations, and in
their cities, ArtctnisiSn ; in which, general assemblies and Hieromutia are celebrated
but not in the holy city, the nurse 4 of its own, the Kphesian goddess: the people of
Kphesus deeming it pfopor, thai the whole month called by her name be sacred and set
apart to the goddess, have determined by this decice, that the observation of it by them be
altered. Therefore it is enacted, that in the whole mouth Aitumision the dajsbe holy,
and that nothing be attended to on them, but the yearly feast ings, and the Artemisiae Fa-
uegyris and the IIitrouifuiu; the entire month being sacred to tin 1 goddess; for, from
this improvement in her worship, our city shall receive additional lustrei and be permanent
in its prosperity lor ever.* 1 The person who obtained this decree appointed games for
tlu month, augmented the prizet of the contender**, and erected statues of those who con-
quered. His name is not preserved, hut he was probably a Itoinan, as bis kinsman, who
provided this record, was named Lucius Pha-mus Kaustus, The feast of Diana was re-
HOI ted to yearly by the Ionian*, with their families. Dr. Chandler's Travels in Asia
Minor, p. l!M. The original Greek Inscription is printed in Dr. C.'s Inscriptioncs An-
tiquns p. I& no. xxxvi.
Sw the Vignettes in Vol. JIT. Part II I. Chap I. Sect, II. The best engravings
of the arch of Titos are to be found in Hadrian Reland's treatise, JDe Spolifc Templi
Hieros-olywitam, in Ami Tfltouo Hom consplcuis. Ultrnjecti, 171fi, 8vo. Tolerably
well executed copies of IU'lwid*s plates may be seen in Selmlxe's Compendium Arelioso-
logim Hebraic**, tab. i, iUii. p.viii x. Dresda-, 1793, vo. ; and also in the frag-
ments annexed to CAhntt't Dictionary, wo. cciii. pp. H~~17. The destruction of Jerusa-
lem is also tM to be commemorated by an unlit tit inscription to the honour ot THUS, who,
by his father's directions and counsels, Mid subdued the Jewish nation, and destroyed
210 Credibility of Scripture conjtrmed fy Coins. [Ch. III. Sect. If.
the original very rare coin, preserved in the cabinet of the British
Museum,)
the conquered country appears as a desolate female sitting under a
tree. It affords an extraordinary fulfilment of Isaiah's prediction,
delivered at least eight hundred years before " She being desolate
SHALL SIT upon the ground" (iii. 26.) as well as a striking illustration
of the Lamentations of Jeremiah (i. L): " How doth the city SIT
solitary ) that vr&sfull of people! How is she become as a 'widow! she
that was great among the nations^ princess among the provinces, how is
$fie become tributary!"
It would not have been difficult to adduce numerous additional
testimonies from medals and inscriptions, which have been collected
and described by various learned modern travellers, who have ex-
plored Greece and Asia Minor; but the length to which this chapter
has already unavoidably extended forbids the production of further
evidences of this kind. Stronger testimonies than these it is impos-
sible to bring for the credibility of any fact recorded in history,
even of the important transactions which have taken place in our
own days on the continent of Europe, and to which the British na-
tion has been a party. Yet, notwithstanding this cloud of witnesses,
it has lately been affirmed that the facts related in the scripture* of
the New Testament never happened ; that Jesus Christ was a my-
thological character J , and that the four Gospels are mere fabrications
Jerusalem, which had never been destroyed by any princes or people before. The
following is the inscription alluded to :
IMP. TITO. C-aSSARl. DlvL VESPASIANL p.
VESPASIANO. AUG. PONTIFICL MAXIMO.
TRIE. POT. X. IMP. XVII. COS. VIII. P, P.
PRINCIPI. SUO. S. P. Q. R.
QUOD. PR^CEPTIS. PATRIS. CONSILlSQUE. ET.
AUSPIClS. GENTEM. JUDJ20RUM. DOMUIT. ET.
TtrESS^- HIER SOLYMAM, OMNIBUS. ANTE. SJB,
rH? US ' REGI ^US. GENTI15USQUE. AUT. KRUSTKA,
t PE1ITAM. AUT. OMNINO. INTENTATAM, DELEVIT.
it is, however, proper to remark, that some doubts, have been entertained concerning
f^ n T SS f l i m ln ? cri "P tion - The diligent antiquaiy, Grate* (from whom we Imvc
copied it), acknowledges that it is not known where this inscription stood; and that KcuHgor
is of opinion, that it was the invention of Onufrio Panvinio. Sec Gruteri Inuriplicmuft
Antique, totn.i. p. ccxhv. no. 6.
^assertion of the writer above alluded to was taken, without acknowlttcfectuwf,
fo!S I f^i^ ^ St T de !t at thc clo&c ofhi& " Ruins of Empitt^" and who was u
rf^fJ 7 ,- o e . ReV ; ? etcr Koberts ' "^ learned volume, intitlcd Cliristioulty Vm-
nuttteu, ni a Series of Letters addressed to Mr. Volney, in answer to his IJ<u>k called
Kuins. 8vo. London, 1800, This is only one iiiotanco, out of many, that might fce
Ch. IV. Sect. I.] Necessity of I?isj)imtion. 217
and romances. With as much truth may it be said that the Man,
whose ambition so lately disturbed the peace of Europe, (and whose
memory continues to be fondly cherished by millions in France,) is
a mythological person who never had any real existence. For the
events of his career are recorded in a variety of documents, purport-
ing to be issued by the different governments of Europe, which have
been quoted or alluded to by various daily and periodical journals,
as well as by contemporary historians, who profess to record the
transactions of the last twenty-five years ; and they are also perpe-
tuated by structures * and medals "\ which have been executed in
order fco commemorate particular victories or other transactions.
CHAPTER IV,
ALL THE BOOKS OF THE OLD AND NEW TESTAMENTS ARE OF
DIVINE AUTHORITY, AND THEIR AUTHORS ARE DIVINELY
INSPIRED.
SECTION I.
t'KEUMINARY OBSERVATIONS.
L Inspiration defined. II. Reasonable and necessary. III. Impossibi*
lily of the Scriptures being ihe contrivance or invention of man*
IV. Criteria of inspiration.
L 1 HE preceding facts have shown that the writers of the Old
and New Testaments were men of the utmost integrity, and faithful
historians., whose relations are intitled to the fullest and most impli-
cit credit. BVit since an honest man may possibly mistake, not
indeed in facts which he affirms to be true upon his own knowledge,
but in inferences from those facts, in precepts and doctrines, or in
delivering the sentiments of others, if we can urge nothing more
in buhalf of these writers, their authority will be only human. Some-
adduced, of the total destitution of candour in the oppoucrft of revelation, who continue to
re-assert the long-since refuted falsehoods of former infidels, as> af they had never before
boon answered.
i Such is the Waterloo Bridge over the river Thames, which is said to commemorate
the victory of Waterloo, obtained by British prowess* in 1815, over tbeTorces of Buona-
parte,* Such also is the triumphal column, erected in the Place Vendt)me, at Paris, to
commemorate the victories of the French army in Germany, in 1805, and which, accord-
ing to a Latin inscription engraved thereon, is composed of the brass cannon conquered
from the enemy dining a campaign of three months,
Of this description are the < Waterloo Medals," distributed by order of parliament,
and at the expcnce of the British nation, to the illustrious general, and the brave officers
and soldiers who were engaged in the memorable battle of Waterloo ; and also the beau-
tiful scriea of medals struck under the direction of Mr, Mudie, to commemorate the
achievements of the British army; to which may be added the seiiea of French medals,
usually called the Napoleon medals, t>xecuto<l for the purpose of commemorating the
achievements of the French armies.
218 Reasonableness, $c. of Inspiration. [Ch. IV.
thing further is requisite, besides a pious life and a mind purified
from passion and prejudice, in order to qualify them to be teachers
of a revelation from God, namely, a DIVINE INSPIRATION, or the im-
partino- such a degree of divine assistance, influence, or guidance, at>
should enable the authors of the Scriptures to communicate religious
knowledge to others, without error or mistake, whether the subjects
of such communications were things then immediately revealed to
those who declared them, or things with which they were before
acquainted. .....
II. 'That the Scriptures were actually dictated by inspiration,
may be inferred both from the REASONABLENESS and from the NE-
CESSITY of the thing.
1, " It is REASONABLE that the sentiments and doctrines, developed
in the Scriptures, should be suggested to the minds of the writers by
the Supreme Being himself. They relate principally to^ matters,
concerning which the communicating of information to men is worthy
of God ; and the more important the information communicated, the
more it is calculated to impress mankind, to preserve from moral
error, to stimulate to holiness, to guide to happiness ; the more
reasonable is it to expect that God should make the communication
free from every admixture of risk of error. Indeed, the notion of
inspiration enters essentially into our ideas of a revelation from God;
so that, to deny inspiration is tantamount to affirming that there is
no revelation ; and to doubt the possibility of inspiration, is to call
in question the existence of God. And why should inspiration bo
denied ? Is man out of the reach of Him who created him ? I fas
he, who gave to man his intellect, no means of enlarging or illumin-
ating that intellect? And is it beyond his power to illuminate and
inform, in an especial manner, the intellects of some chosen indivi-
duals, or contrary to his wisdom to preserve them from error,
when they communicate to others, either orally or by writing, the
knowledge he imparted to them, not merely for their own benefit,
but for that of the world at large, in all generations ?
2. e( But, further, inspiration is NECESSARY. The necessity of revela-
tion has already been shown, from the concurrent testimony of facts,
experience, and history in every age, of which we have any authentic
accounts * ; and the same reasoning and facts establish the necessity
of inspiration : for
(1.) " The subjects of Scripture render inspiration necessary; for
some past facts recorded in the Bible could not possibly have been
known if God had not revealed them.
(2.) " Many things are there recorded as future, that is, are pre-
dicted, which God alone could foreknow and foretel, which, notwith-
standing, came to pass, and which, therefore, were foretold under
divine inspiration.
(3.) " Other things again are for above human capacity, and could
never have been discovered by men ; these, therefore, must have
been delivered by divine inspiration.
1 See pp. 4 34. siqnn.
Sect L] Proofs of the Inspiration of the Scriptures. 219
(*k) " The authoritative language of Scripture, too, argues the
necessity of inspiration, admitting the veracity of the writers. They
propose things, not as matters for consideration, but for adoption :
they do not leave us the alternative of receiving or rejecting : they
do not present us with their own thoughts* but exclaim, Thus saith
the Lord) and on that ground demand our assent* They must,
therefore, of necessity, speak and write as they were inspired by the
Holy Spirit, or be impostors :" J and the last supposition is precluded
by the facts and reasonings which have been stated in the p eceding
pages.
1IL As the writers of the Scriptures profess to have their doctrine
from God, so it could not be the invention of men,
1. It could NOT be ihe contrivance of wicked men*
Had they invented a religion, they would unquestionably have
made it more favourable to their own inclinations* lusts, and appe-
tites : they would not have fettered themselves, or laid themselves
under such restraints as are imposed by the Bible, neither would
they have denounced such tremendous judgments against the evil
ways which they prefer and love : they would not have consulted so
entirely the honour of God, and the reputation of piety, virtue, and
goodness, as the Scriptures do; but they would have adapted the
whole agreeably to their own evil nature, wishes, and desires* In-
deed, if we could suppose them to be capable of this, (which yet is
to make them act contrary to nature,) we cannot imagine that they
should sacrifice all their worldly interests and prospects, and even
their lives, for the sake of the Bible. Did ever bad men act such a
part, contrive the greatest good, suffer and die to advance it?
2. J'lqwtUy widen! is //, that I he Bible could NOT be the contrivance
(/"good mm.
The supposition involves them in a guilt perfectly inconsistent
with their character. They speak in the name of God, and they
profess to have received their doctrine from him. Now if it was
otherwise, and they were conscious of a forgery, they must be the
grosseht impostors in the world, which is so directly contrary to
all virtue and honesty, that it can never be imputed to any man who
truly deserves the name of good. Consequently, the IJiblc must
be the word of Clod , inspired by him, and thus given to man.
1 Dr. O. Gre^oiy's Letters on the Kvidentvs of tle Christum Religion* vol. i. pp 264.
2.
'i When we say that the Scripture is the word of God, we do not mean that it was all
spoken by him, or that it was written by him, or that awry thing that is contained therein
is tin 1 word of God* But a distinction IK to be made between those jtnc&tpls, which
inculcate justice, mercy, and holiness of life, and the histvriottl fH*rlt t which show the con-
sequences of" a life in opposition to those principles, The fir.st are properly tacr&l, because
they not only lead n man to happiness even in this life, but also give him an evidence of
things not seen in the life to come ; and thus are called the word of 6W, as those moral
virtues can only have Iheir origin from the fountain of all goodness* The last, that is,
the historical parts, though some are the words of good men, wicked men, or the
speeches of Satan (on which account they cannot be termed the word or words of God) ,
have a similar tendency ; a they show, on the one hand, the malice, pride, and blasphemy
of the spirit of wickedness, and on the other hand, that spirit of divine philanthropy,
which, throughout the whole Bible, breathes nothing but " peace on earth, good will
towards men/* The nature and extent of inspiration are fully considered, infra, in No, 11.
of tic Appwiis to this volume,
220 Crit&ia of Inspiration. [CIi. IV.
IV. Since the Jewish and Christian Scriptures profess to be given
by inspiration of God, and have been recognised as such in every
age 1 , (which in itself is no mean presumptive argument that they are
divinely inspired writings); and since also there have been many im-
postors in the world, who have pretended to be divinely inspired, it
is necessary that the authors of the dispensations contained in the
Bible should produce satisfactory evidences of their divine mission,
What then are the evidences of inspiration with which every rational
creature ought to be perfectly satisfied ? This important quest iou
admits of a clear and decisive answer \ for, as the existence of any
power Js demonstrated _by. its operations, so the "possession of .sv//w-
natural knowledge is established by the performance of supernal lira I
works, or miracles; or as an acquaintance with any language is ma-
nifested by speaking it with propriety and ease, so the gift of inspir-
ation is unquestionably displayed by the foretelling of future events
with precision. Miracles and Prophecy, therefore, are the two graijd
criteria on which most stress is laid in the Scriptures* Prophecies
are the language of inspiration, and miracles are the operation of that
divine agency by which the prophet is influenced. The testimony
of our senses is not a more satisfactory evidence of the exiHtonce of
external objects, than miracles and prophecy are of the existence of
inspiration ; and though both these modes of evidence are calculated,
as well for us who live in remoter times, as for those who lived in
the earliest, yet the evidence from miracles seems more particularly
addressed to them, as that from prophecy is to us. To them, miracles
would appear the best proof of the truth of a revelation, as they arts
addressed to the senses of the rude and the refined, and establish the
truth of a religious system at once, without subtle disquisitions, for
which comparatively few persons possess leisure, talents, or inclina-
tion. ^ Miracles convince the mind at once ; while prophecy does not
give immediate conviction, but the means of conviction to such as in
due time shall compare predictions with events. Tine antients, who
beheld the miracles, had reason to believe that the prophecies would
be accomplished; just as the moderns, who see them fulfilled, have,
besides other arguments, a strong presumption that miracles were
performed. The arguments from miracles, depending on written
testimony, ^ will at all times be equally forcible, while that from pro-
phecy (which has been termed a standing miracle) is himmhi in
strength through every age; and the more prophecies are fulli'lled,
the more testimonies there are, and confirmations of the truth and
certainty of divine revelation; and in this respect we have eminently
the advantage over those who lived in the days of Moses and ihe pro'
phets, of Christ and his apostles. They had this growing evidence
m part, but to us this amazing web is still more unfolded, mid moru
7Vm r ' in lhti Umc of Chrisl U wfficinl to rdk to Ik'
Testament, and to Josephus agaiast Apion, book I P. For tlw IwhVf <>'
modern Jews, sec tor confusion of fcuh, winch has been in use over 1^1^^
h ? S ' . WL ! ' W' * w m ' '* WI % 1 l ' '< u"
the fi " fc tlirue cemudes '"" lhe > *
Sect. IL] Miracles in the Scriptures^ proofs of their Inspiration.
of its wonderful texture is displayed. They indeed heard the dis-
courses of Moses and the prophets, of Christ and his apostles, and
they beheld their miracles : but we have this advantage over them,
that several things, which were then only foretold are now fulfilled ;
and what were to them only matters o?fait7j, are become matters of
FACT and CERTAINTY to US. 1
The evidence furnished by miracles and prophecy is so abun-
dantly sufficient to prove that the Bible is the word of God, that we
might safely rest its divine authority on these proofs* There are,
however, other internal evidences^ which, though not so obviously
striking as miracles and prophecy, come home to the consciences
and judgments of every person, whether learned or illiterate, and
which leave infidels in every situation without excuse. These in-
ternal evidences are, the sublime doctrine and excellent moral
precepts revealed in the Scriptures ; the wonderful harmony and
intimate connexion subsisting between all the parts of Scripture,
the miraculous preservation of the Scriptures, their tendency to
promote the present and eternal happiness of mankind, as evinced
by the blessed effects which are invariably produced by a cordial
reception of the Bible, and the peculiar advantages possessed by
the Christian Revelation over all other religions.
SECTION II.
THE MIRACLES, RELATED IN THE OLD AND NEW TESTAMENTS, ARE
PROOFS THAT THE SCRIPTURES WERE GIVEN BY INSPIRATION
OF GOB.
I. A Miracle defined. II. Nature of the evidence from Miracles*
III. Their Design. IV. Credibility of Miracles, vindicated and proved*
V. Refutation of the objection thai the evidence for the credibility of
Miracles decreases with the lapse of years, and the contrary proved.
VI. Criteria for ascertaining true Miracles. VII. Application of
these criteria 9 1 . To the Miracles of Moses and of Joshua, and, 2. To
those of Jesus Christ and his Apostles^ the number, variety, design, and
greatness oftuhichi as well as the pet sons by whom and before tvhom,
and the manner in which they mere performed* are fully considered,
together with the effects produced by them. The Miracles of Christ
and his Apostles 'were never denied. VIII. An Examination of some
of the Principal Miracles related in the New Testament, particularly >
1. The Conversion of Water into Wine by Christ. 2. The Feeding of
Five Thousand. 3. The Healing of *the Paralytic* 4s Giving Sight to
the man who was born blind, 5. the Healing of a man, lame from his
birth, by Peter and John. 6* Raising from the dead the daughter of
Jairus* 7. The Widows Son at Nain, 8. And Lazarus. IX. The
RESURRECTION ofJesus Christy viz. 1. Christ's Prophetic Declarations
concerning his Death and Resurrection. 2. The Evidence of Adver-
saries of Ike Christian name and faith to this fact. 3. The Character
of the Apostles by whom it was attested, and the Miracles wrought by
them; all which demonstrate the reality and truth of Christ's resuv-
i Bp. Newton's Dissertations on the Prophecies, vol. i. pp, 3, 4. ninth edition.
222 The Miracles related in the Scriptures, [Ch. IV.
rection. X. General Summary of the Argument furnished ly Miracles.
XI* Comparison of them mth pretended pagan and popish miracles,
particularly those, 1. Of Arisleas the Proconnesiaih 2. Of Pythago-
ras. 3. Of Alexander qfPontus. k. Of Vespasian. 5. Of Apollo -
nius of Tyana. 6. Pretended miracle at Saragassa. 7* Pretended
miracles of the Abbd de Paris. The reality of\he Christian Miracles
demonstrated.
I. A MIRACLE defined,
A miracle is an effect or event, contrary to the established con-
titution or course of things, or a sensible suspension or controlnumt
of> or deviation from, the known laws o/ * nature, wrought either by the
immediate act, or by the assistance, or by the permission of God, and
accompanied, with a previous notice or declaration that it is performed
according to the purpose and by the power of God, for the proof or evi-
dence of some particular doctrine, or in attestation of the authority or
divine mission of some particular person.
Nature is the assemblage of created beings. These beings act
upon each other, or by each other, agreeably to certain rules formed
by Infinite Wisdom, to which God has been pleased to conform las-
own agency. These rules are called by philosophers the frmv of
nature, and in the Scriptures, the ordinances of heaven and caj I hi 1
Effects which are produced by the regular operation of these laws,
or which are conformable to the established course of events, are said
to be natural ; and every palpable suspension or controlment of, or
deviation from these laws, or rather from the progress of tilings
according to these laws which is accompanied with a previous
notice or declaration that it is performed according to the purpose
and by the power of God, is a miracle. " Thus the production of
grain by vegetation is according to a law of nature ; were it to fall
like rain from the clouds, there would be a miracle. Or, it is a law of
nature that the dead return not to life,- were a dead person to become
alive again, there would be a miracle. It is thus carefully to be dis-
tinguished, although the distinction be not often observed, from
events of extraordinary magnificence or unusual occurrence. A mi-
racle, indeed, must be unusual: but events may be both unusual and
magnificent which are not miraculous. The appearance of a comet
is unusual, and a violent thunder storm is magnificent; but in neither
the one nor the other is there a suspension or alteration of any of
nature's laws. All the various appearances, indeed, which material
or mental phenomena may, according to those laws, assume, we are,
perhaps, far from knowing. But it is one thing to assume an appear-
ance, which, although a variety, is obviously, from its analogy, re-
solvable into a general law, and another, to suspend or revere the
law; and it is by this total alteration, of what from ample experience
and induction, even we, with all our ignorance, can safely pronounce
to be a law pi nature, that a miracle must be distinguished from
every other phenomenon. We ascertain these laws by an experience
so extensive and uniform, that it produces a certainty of expectation'
scarcely inferior to theceilamtyjiccoinpanying th^iestimony of our
1 Jcr, xxxW, 25. xxxi 35. Job xxxviri. 33~
Sect. II.] Proofs ojtlicir Inspiration.
senses : this undoubted permanency being the foundation of all those
rules of conduct in the affairs of life, which are the same in all gener-
ations, and implied In all the most brilliant discoveries, and pro-
found calculations in the science of physics." r It is further essential
to a miracle, that it be accompanied with a previous notice or declar-
ation that it is performed according to the purpose and by the
power of God, for the proof or evidence of some particular doctrine,
or in attestation of the authority or divine mission of some particular
person. " This intimation is necessary, that it may not seem to hap-
pen in the ordinary course of things; and it must be beyond the
reach of human calculation and power, that it may neither appear to
be the effect of foresight and science, as an eclipse, nor the contriv-
ance of human ingenuity and expertness, us the feats of jugglers."
IL Nature of the EVIDENCE arising from miracles.
It is commonly objected that a miracle is beyond our compre-
hension, and is therefore contrary to reason.
ANSWER. This is by no means the case. The possibility of miracles,
such as we have described them to be, is not contrary to reason, and con-
sequently their credibility is capable of a rational proof: and though we
cannot give a mechanical account of the manner how they arc done, be-
cause they are done by the unusual interposition of an invisible agent,
superior both in wisdom and power to ourselves, we must not therefore
deny the fact which our own senses testify to be done. Every thing we
see is, in one scn.se, a miracle : it is beyond our comprehension. We put
u twig into the ground, and In a few years find that it becomes a tree ;
but how it draws its nourishment from the earth, and how it increases, wo
know not. We look around UK, and see the forest sometimes shaken by
storms, at other times just yielding to the breeze ; in one part of the year
in full leaf, in another, naked and desolate. We all know that the seasons
have an effect on these things, and philosophers will conjecture at a few
immediate causes, but in what manner these causes net, and how they put
nature in motion, the wisest of them know not. When the storm is up,
why does it not continue to rage? When the air is calm, what rouses the
storm ? We know not, but must, after our deepest researches into first
causes, rest satisfied with resolving all into the power of God. Yet, not-
withstanding we cannot comprehend the most common of these appear-
ances, they make no impression on UK, because they are common, because
they happen according to u stated course, and are seen every day. If
they were out of the common course of nature, though in themselves not
more difficult, to comprehend, they would still appear more wonderful to
us, und more immediately the work of God. Thus, when wo see a child
grow into a umn, and, when the breath has left the body, turn to corrup-
tion, we are not in the least surprised, because we see it every day j but
were wo to see a man restored from sickness to health by a word, or raised
to life from the dead by a mere command, though these things are not
really more unaccountable, yet we call the uncommon event a miracle,
merely bctcausu it la uncommon. We acknowledge, however, that both
arc produced by God, because it is evident that no other power can pro-
duce thorn.
Such, then, is the nature of the evidence which arises from mira-
t l>r. Cook'* IiKjuii-y into the IJoeks of the New Testament, p, iW7. Edinburgh,
IHtn, Hvo.
224 The Miracles related in the Scriptures, [Ch. IV*
cles ; and we have no more reason to disbelieve them, when well
attested and not repugnant to the goodness or justice of God, only
because they were performed several ages ago, than we have to dis-
believe the more ordinary occurrences of Providence which passed
before our own tirnej because the same occurrences may never happen
again during our lives. The ordinary course of nature proves the
being and providence of God; these extraordinary acts of power
prove the divine commission of that person who performs them.
" No event can be justly deemed miraculous merely because it is
strange, or even to us unaccountable ; for it may be nothing more
than the regular effect of some physical cause operating according
to an established though unknown law of nature, In this country
earthquakes happen but rarely, and at no stated periods of time ;
and for monstrous births perhaps no particular and satisfactory ac-
count can be given ; yet an earthquake is as regular an effect of the
established laws of nature as the bursting of a bomb-shell, or the
movements of a steam-engine; and no man doubts, but that, under
particular circumstances unknown to him, the monster is nature's
genuine issue. It is therefore necessary, before we can pronounce
an event to be a true miracle, that the circumstances under which it
was produced be known, and that the common course of nature be
in some degree understood ; for in all those cases in which we are
totally ignorant of nature, it is impossible to determine what w, or
what is not, a deviation from her course. Miracles, therefore, are
not, as some have represented them, appeals to our ignorance. They
suppose some antecedent knowledge of the course of nature, without
which no proper judgment can be formed concerning them ; though
with it their reality may be so apparent as to leave no room for doubt
or disputation. Thus, were a physician to give instantly sight to a
blind man, by anointing his eyes with a chemical preparation, uhich
we had never before seen, and to the nature and qualities of which
we were absolute strangers, the cure would to us undoubtedly be
toanderfitl; but we could not pronounce it miraculous, because it uiht
be the physical effect of the operation of the unguent ou the eye. But
were he to give sight to his patient merely by commanding him to
receive it, or by anointing his eyes with spittle, we should with the
utmost confidence pronounce the cure to be a miracle; because we
know perfectly that neither the human voice, nor human spittle, has,
by the established constitution of things, any such power over the
diseases of the eye. No one is now ignorant, that persons apparently
dead are often restored to their families and friends, by beta* treated
during suspended animation, in the manner recommended by the
Humane Society. To the vulgar, and sometimes even to men of
science, these resuscitations ; appear very wonderful, but as they are
known to be effected by physical agency, they can never be consi-
dered as miraculmis deviations from the laws of nature, though they
may suggest to different minds very different notions of the state of
death. On toother hand, no one could doubt of his having wit-
nessed a real miracle, who had seen a person, that had been four
days dead, come alive out of the grave at the call of another, or who
Sect. II.] Proofs of their Inspiration. 225
had even beheld a person, exhibiting all the common evidences of
death, instantly resuscitated merely by being desired to live." l
Since miracles are effects contrary to the established constitution
of things, we are certain that they will never be performed on trivial
occasions : for the laws, in conformity to which created beings act,
being a consequence of the nature of those beings, and of the rela-
tions which they bear to each other, are invariable. It is by them
God governs the world, He alone established them : He alone can
suspend them ; and from the course of things thus established by
infinite wisdom, no deviation can be made but by God himself, or
by some person to whom he has delegated his power.
III. DESIGN of Miracles.
A miracle becomes a proof of the character or mission of him by
whom it was wrought, by being professedly wrought for the confirm-
ation of either. A miracle is the testimony of God. From the
perfect veracity of him, who is the Supreme Being, it irresistibly
results that he never can give, nor rationally be supposed to give his
testimony to any thing but truth. When, therefore, a miracle is
wrought in confirmation of any thing, or as evidence of any thing,
we know that that thing is true, because God has given to it his
testimony. The miracles of Moses and of Christ were wrought to
prove that their mission and doctrine were from God: therefore
they certainly were from God.
To this it has been OBJECTED 2 , first, that believers in the Bible
argue iu a circle," and that they prove the doctrine by the miracle,
and the miracle by the doctrine; and, secondly, that miracles are
asserted by the Scriptures themselves to have been wrought in con-
firmation of falsehood.
. (1.) The triumph of the adversaries of Christianity would
indeed be complete, if we asserted that a doctrine can be proved to be
reasonable and worthy of God, only by miracles, and should then make
use of the doctrine to prove that the miracles come from God. But this
is not the case. Miracles alone cannot directly prove the truth or false-
hood, the reasonableness or absurdity, of any doctrine. As miracles are
appeals to our senses, so are doctrines to our reason. They are properly
credentials and testimonials, which, when a man can produce openly
and fairly, if he teaches nothing absurd, much more if his doctrines
and precepts appear to be good and beneficial, he ought to be obeyed.
(2.) The oppose of revelation are greatly mistaken when thejr assert
that Christians argue in a circle, in proving the doctrines first by miracles,
and then the miracles again by the doctrines : and the mistake lies in
this, that men do not distinguish between the doctrines which we prove
by miracles, and the doctrines by which we try miracles, for Uicy are
not the same doctrines. The great doctrines of natural religion have
for their evidence the works of nature, and want not the support of mi-
racles. God never wrought miracles to prove the difference between
good and evil : and if any man were asked how he proves temperance or
chastity to be duties, or murder or adultery to be sins, he would not
1 Bp. Gleig's edition of Stackhouse's History of the Bible, vol.iii. p. 241.
2 By Rousseau and others, wliose objections Iwve been re-echoed by more recant
opposes of revelation.
VOL, I. &
226 The Miracles related in the Scriptures, [Ch. IV.
recur to miracles for an argument. Though these and similar duties arc
enforced in the gospel, they were always truths and duties before the
coming of Christ ; and we are in possession of them, without the help of
miracles or revelation. And these are the doctrines by which we try
the miracles. But when any new doctrine is published to the world,
of which nature has given no notice, it is of necessity that such new
doctrines should be established by new proofs. Now the doctrines,
which are to be proved by miracles, are the new revealed doctrines of
Christianity, which neither were nor could be known to the reason of
man : * Such are the doctrines of salvation and redemption by Christ,
of sanctification and regeneration by the Spirit of God ; and who ever
brought these doctrines to prove the truth or divine original of the mi-
racles ?
2. It has also been objected that miracles are asserted, by the
Scriptures themselves, to have been wrought in confirmation of
falsehood ; as, for example, by the magicians in Egypt, the witch
of Endor, and by Satan in the time of Christ's temptation.
ANSWER. (1.) If the magicians of Egypt did work miracles, they
were wrought by the permission of God, with a view to make the final
triumph of his own cause, in the hands of Moses, more the object of
public attention, and more striking to the view of mankind. This was
done, when the magicians themselves were put to silence, and forced to
confess that the works of Moses were accomplished by thejlnger of God.
(Exod. viii. 19.) Bat the truth is, the magicians did NOT perform any
miracles. All that they did (as the narrative of Moses expressly states)
was to busy themselves in their enchantments : by which, every imw mm
knows, that, although the weak and credulous may be deceived, miracles
cannot possibly be accomplished. i
(2.) The witch of Endor neither wrought nor expected to work any
miracle. (1 Sam. xxviii. 7- 25.) This is clearly evident from her asto-
nishment and alarm at the appearance of Samuel. Saul, who expected
a miracle, beheld Samuel without any peculiar surprise : she, who ex-
pected none, with amazement and terror. Indeed, it docs not appear
from the narrative, neither is it to be supposed, that tin's woman had power
to call up Samuel, whom Saul wished to consult. But, before the sor-
ceress could prepare her enchantments for the purpose of soothing and
flattering Saul, the prophet Samuel, commissioned by God, appeared,
to her astonishment and consternation, and denounced the judgment
of death upon Saul, We are certain that, in this case, Samuel was Kent
by God himself; because the message he delivered respected a future
event, and it is the prerogative of God alone to declare what shall
happen. 2
(S.) Satan is said by the evangelists to have taken Jesus Christ up into
an exceeding high mountain, and to have shown him all the kingdoms of
the world, and the glory of them, in a moment of time, (Matt. iv. 8. Luko
iv, 5.) : which transaction, a late scoffing antagonist of the Scriptures
has termed < the most extraordinary of all the things called miracles *
,did no/ worfc miradw, .Lys feu prtxvod at considerable length by Dr. Fanner, in hh
Dissertation "on J^irackw^ChaptcriY. Sovt. i, Dr* Graves has given the chief put of Dr.
farmers Observations, with some additional remarks, in his Lectures on the Four last
Books of the Pentateuch, vol. i. Appendix, Sect. II
On this subject the reader will flnd'a well. written and satisfactory couimuuication in
*ne London Christian Instructor for J 818. Vol i, pp. etl~4W.
Sect II.] Proofs of their Inspiration. 227
But the truth is, that this transaction is not one of the < things called
miracles :' it is not mentioned as effected by supernatural means, or with-
out ^Christ's free consent. Neither were all the kingdoms of the world
exhibited to him. The Greek word OOCOV/ASI/^, here translated world, very
frequently signifies land or country, and ought to have been thus ren-
dered in the passage just cited J ; the meaning being no other, than that
Satan showed to Jesus Christ all the four tetrarchies or kingdoms com-
prised in the land of Judaea. In this transaction it will not be pretended
that there was any thing miraculous.
The proper effect, therefore, of miracles is to mark clearly the
divine interposition: and the Scriptures intimate this to be their
design, for both Moses and the prophets, and Jesus Christ and his
apostles, appealed to them in proof of their divine mission. Hence
we draw this consequence, that he who performs a miracle, performs
it in the name of God, and on his behalf; that is to say, in proof of
a divine mission.
IV. CREDIBILITY of 'Miracles vindicated and proved.
Whatever miracles are wrought, they are matters of fact, and are
capable of being proved by proper evidence, as other facts are. To
those who beheld the miracles wrought by Moses and Jesus Christ,
as well as by his apostles, the seeing of those miracles performed was
sufficient evidence of the divine inspiration of Moses and Jesus Christ.
The witnesses, however, must be supposed to be acquainted with
the course of nature, so as to be able to judge that the event in
question was contrary to it. With respect to the miracles recorded
in the Scriptures, this cannot be doubted : for no man of ordinary
understanding could be incapable of ascertaining that the event was
contrary to the course of nature, when the Israelites passed through
the Red Sea, and afterwards over the river Jordan, the waters being
stayed in their current on either side ; when diseases were healed
by a word ; when sight was imparted to the blind, hearing to the
deaf, and the powers of speech to the dumb, merely at command,
and without the use of any other means : especially when a corpse,
that had begun to putrify, was restored to life by the speaking of a
word. But to other men, miracles, like other events, admit of the
evidence of testimony. Now, as we cannot doubt the competency
of witnesses to ascertain facts, their credibility is the only point to
be considered ; and this must be determined upon the principles on
* which the credibility of testimony, in general, depends. As this
topic has been dexterously seized by the advocates of infidelity, in
order to decry the credibility of the miracles recorded in the Bible,
the following hints on the value of human testimony may be found
useful in enabling the student to investigate and explain them.
For estimating the value of single evidences the two following plain
rules have been laid down :
1 " Any thing capable of being proved by mere testimony, is
credible in proportion to the opportunity which the witness had of
* That the above is the proper rendering of oiKovjuenj, is fully proved by Dr. Lardner.
Works, TOLL pp. 241, 255, 5J56. 8vo.; or voLL pp. 133. 139, HO, 4to.
2
228 Tfie Miracles related in the Scriptures, [Ch. IV.
bemg well informed concerning it himself, and his freedom from any
bias that might make him wish to impose upon others.
If the person who gives us information appears to be a competent
judge of it, and to have been in a situation in which he had the best op-
portunity of being rightly informed, and if there be no appearance of its
being his interest to deceive us, we give our assent ; but we hesitate in
proportion to the doubts we entertain on either of these heads.
2. The more persons there are who relate the same transaction,
of which they are equally credible witnesses, the stronger is the
evidence for it. But, the more persons there are, through whose
hands the same narration is conveyed to us, the weaker is the evi-
dence.
In this latter case, the witnesses are called dependent ones ; but, in the
former, they are said to be independent. Whatever imperfection there
may be in any one of a number of independent witnesses, it is in part
removed by the testimony of others ; but every imperfection is increased
in proportion to the number of dependent witnesses, through whose hands
the same story is transmitted."
3. The proper mark or criterion of a story being related by a
number of independent witnesses of full credit, is their complete
agreement in the principal arguments, and their disagreement with
respect to things of less consequence, or at least variety, or diversity,
in their manner of relating the same story.
^ The reason of this is, that to things of principal importance they
will all equally attend, and therefore they will have their minds equally
impressed with the ideas of them ; but that to things of less consequence
they will not give the same attention, and therefore they will be apt to
conceive differently concerning them.
" If a number of persons agree very minutely with respect to all the
facts of any narrative, general and particular, and also in the order and
manner of their narration, it will amount to a proof that they have agreed
together to tell the same story ; and in this they will be supposed to
Lave been influenced by some motive not favourable to the value of their
testimony; and besides, having learned circumstances one of another,
they cannot be considered as independent of one another. All the his-
tories which have been written by persons in every respect equally cre-
dible, agree in the main things, but they are as certainly found to difibr
with regard to things of less consequence. We likewise distinguish with
respect to the nature of the fact to which our assent is required ; for we
expect more numerous, more express, and, in all points, more unexcep-
tionable evidence, according to the degree of its previous improbability
arising from its wane of analogy to other facts already known: and m
this there is a gradation from things which are antecedently highly pro-
bable, and therefore require but little positive evidence, to things winch
are utterly incredible, being so contrary to what we already know of the
course of nature and the author of it, that no evidence could convince
*w ." if , m y s 9 rvant sh l<l tell me that, as he was passing
through a certain place, he saw a friend of mine, who (he knew) had
business m that neighbourhood, and the character of my servant was Let
t "fnT v^r lim t , t ? 11 Me a wanton Hc > J should readily be!
him; and, ri I had any thing to do in the case, I should, without
m' T n , ^ fPPT 410 " that what ' told n,o wa* true. Uu
if the same servant should say that, coming through the same place, he aw
Sect. IL] Proofs oftlieir Inspiration.
another of my friends, whom I knew to have been dead, I should not"
believe him, though the thing in itself was not naturally impossible ; and
if ten or a dozen persons of our common acquaintance, persons of know-
ledge and curiosity, should, independently of one another, seriously in-
form me that they were present themselves, and had no doubt of the fact,
I might believe it." 1 It follows, however, from this observation, that mi-
racles require a much stronger testimony than common facts : and sucli
testimony, it will be seen in the following pages, they really have.
The greatest part of our knowledge, whether scientific or histo-
rical, has no other foundation than testimony. How many facts in
chemistry, in physics, or other departments of science, do we receive
without having seen them, only because they are attested to us:
though they may seem contrary not only to our personal experience,
but also to common experience ! For instance, I am informed that
the fresh-water polype, when cut into pieces, is re-produced in each
piece; that the pieces of this insect, when put end to end, intergraft
and unite together ; that this same insect may be turned inside out
like a glove; and that it lives, grows, and multiplies, in this new
state, as well as in its natural state. These are strange facts, and
yet I admit them upon credible testimony. 2 Again, a man who has
never been out of Great Britain, is, by testimony alone, as fully con-
vinced of the existence of foreign countries as he is of the existence
of the country in which he lives. No person, who has read history,
has any more doubt of there being such a city as Rome or Paris,
or that there formerly existed such persons as Alexander the Great
and Julius Caesar, than he has of the truth of the proposition that
two and two make four, or that queen Elizabeth some time since
reigned in this island, or that George the fourth is, at present, sove-
reign of the British empire. The truth of these events is conveyed
to us by the general and concurrent testimony of history, by which
it is so firmly established, that, were a set of learned men now to
arise, and, without being able to produce any antient contradictory
statements, to endeavour by specious reasonings to destroy our be-
lief of it, it would argue the greatest folly and weakness to be moved
by them. The truth of other facts is substantiated in the same man-
ner, and upon such evidence almost the whole business and inter-
course of human life is conducted. But, however applicable this
reasoning may be to the ordinary affairs of human life, it has been
laid down by some persons as a maxim, that no human testimony is
sufficient to prove a miracle. This assertion was first made by a late
celebrated philosopher, whose notions have been adopted by all later
deists, and whose argument in substance is this : " Experience,
which in some things is variable, in others is uniform, is ^
guide in reasoning concerning matters of fact. Variable experience
gives rise to probability only: an uniform experience amounts to
i Dr. Prie&tley's Institutes of Natural and Revealed Religion, vol. i. pp. 274278.
On the subject of the credibility of testimony, Mr. Gambler's Moral Evidence may be
very advantageously consulted,
The curious reader will find accounts of numerous experiments on these extraordi-
nary animals in the Philosophical Transactions of the Royal Society, vols. 42, 43, 44,
and 49.
<> 3
230 The Miracles related in the Scriptures, [Ch, IV.
proof. Our belief of any fact, from the testimony of eye-witnesses,
is derived from no other principle than our experience of the vera-
city of human testimony. If the fact attested be miraculous, there
arises a contest of two opposite experiences, or proof against proof.
Now, a miracle is a violation of the laws of nature : and as a firm
and unalterable experience has established these laws, the proof
against a miracle, from the very nature of the fact, is as complete as
any argument from experience can possibly be imagined ; and if so,
it is an undeniable consequence, that it cannot be surmounted by
any proof whatever derived from human testimony/* 3
Now, to this reasoning, or the most prominent arid essential parts
of it, several decisive answers have been or may be given, A few
of these may properly find a place here.
(1.) Dr. Campbell, in his celebrated Dissertation on Miracles,*
shows the fallacy of Mr. Hume's argument thus : ' The evidence
arising from human testimony is not derived solely from experience :
on the contrary, testimony has a natural influence on belieij antece-
dent to experience.
c The early and unlimited assent given to testimony by children, gra-
dually contracts as they advance in life : it is therefore more consonant
to truth to say, that our diffidence in testimony is the result of experience,
than that wx faith in it has this foundation. Besides, the uniformity of
experience in'favour of any fact is not a proof against its being reversed
in a particular instance. The evidence arising from the single teHthnouy
of a man of known veracity will go farther to establish a belief of Us being
actually reversed. If his testimony be confirmed by a few others of llio
same character, we cannot withhold our assent to the truth of it. Nmv,
though the operations of nature are governed by uniform laws, and
though we have not the testimony of our senses in favour of any viultiiwft
of them ; still, if in particular instances we have the testimony of thou-
sands of our fellow-creatures, and those, too, men of .strict integrity,
swayed by no motives of ambition or interest, and governed by the prin-
ciples of common sense, that they were actually witnesses of these viola-
tions, the constitution of our nature obliges us to believe them.*
(2.) " Mr. Hume's reasoning is founded upon too limited u view
of the laws and course of nature*
^ " If we consider things duly, we shall find that lifeless matter is utterly
incapable of obeying any laws, or of being endued with any powers: and,
therefore, what is usually called the course of nature can be nothing else
than the arbitrary will and pleasure of God, acting continually upon matter,
according to certain rules of uniformity, still bearing a relation to con-
trogencies. So that it is as easy for the Supreme Being to alter what
men think the course of nature, as to preserve it. Those effects, which
are produced in the world regularly and indesinently, and which are usually
termed the works of nature, prove the constant providence of the Deity;
those, on the contrary, which, upon any extraordinary occasion, are pro*
oucect ?*"* d*"""* ** WMVA f\n *t> *^ ^-.^ */* A. _ _ . 11. i * . * * *
e as o
world? and since the moral welldoing of the universe is of more coase-
i Encyclopedia JBrifcwmca, vol. I,
Sect. II.] Proofs of their Inspiration. 231
quence than its physical order and regularity, it follows, obviously, that
the laws, conformably with which the material world seems generally to
be regulated, are subservient, and may occasionally yield to the laws by
which the moral world is governed. Although, therefore, a miracle is
contrary to the usual course of nature (and would indeed lose its ^bene-
ficial cfteqt if it were not so), it cannot thence be inferred that it is " a
violation of the lam of nature," allowing the term to include a regard to
moral tendencies. The laws by which a wise and holy God governs the
world cannot, unless he is pleased to reveal them, be learnt in any other
way than from testimony; since, on this supposition, nothing but testi-
mony can bring us acquainted with the whole series of his dispensations,
and this kind of knowledge is absolutely necessary previously to our cor-
rectly inferring those laws. Testimony, therefore, must be admitted as
constituting the principal means of discovering the real laws by which
the universe has been regulated ; that testimony assures us that the ap~
parent course of nature has often been interrupted to produce important
moral effects ; and we must not at random disregard such testimony^ be-
cause, in estimating its credibility, we ought to look almost infinitely
more at the moral, than at the physical circumstances connected with
any particular event." 1
(3) The futility of Mr- Hume's sophism may also be shown, even
upon its own avowed principles.
If the secret of compounding gunpowder had perished by the acci-
dental death of its discoverer, immediately after its extraordinary powers
had been exhibited before a hundred competent witnesses, on the prin-
ciples of the sophism now before us, the fact of its extraordinary powers
must immediately be rejected as a manifest falsehood. For, that a small
black powder should possess such powers, contradicts the universal ex-
perience of mankind. The attestation, therefore, of the hundred witnesses
plainly contradicts the universal experience of mankind. But it js more
i Dr. O. Gregory's Letters on the Evidences, &c. of the Christian Revelation, vol. i.
pp. 17G, 177. This argument is pursued to a considerable extent by Professor Vmce, in
bis Sermons on the Credibility of Miracles, 8vo. ; and with much acuteness by Dr. Bwjght,
in his System of Theology, vol. ii. pp. 498-505. _ See also Bp. *J^ h ' ^^J
' ooks of the New Testament,
in his System o heoogy, vo. . pp. -. _ .
VI. Lect.SO. pp.73 91. and Dr. Cook's Inquiry into the Books of the New Testament,
pp. 336-352. The sceptical theory of Hume cancel ring testimony, has been exposed
with singular ability by the anonymous author of Historic Doubts relative to the late
Napoleon* Buonaparte, who has applied it to the history of that cUraordmary man to which
he has shown that it applies with so much greater force than it does to the Jewish or
Christian nanative, as to reduce the disciple of Humc^to this dilemma viz. either to
abandon his theoiy altogether, or to apply it first where it is most applicable; and upon
those grounds, on which he impugns the Christian Scriptures, to acknowled ge the ac-
countoTof Buonaparte, with which the world was so long amazed * ***. to have
been a mere forgery, the amusement of wits, or the bugbear of politician*.
Ther^ader, w S ho s desirous of fully investigating the subject of mira ***&* *
very able treated in Drs. Campbell's and Adams'* Treatises in renly to ^ -g^rf
on Miracles, (in the third volume of his edition of Stackhouse's His ory of the Bible,
pp. ";,.) in which the recent endeavours in a celebrated literary J^ ^ woit
Se sceptical notions of Hume and his followers ^*$**^"^ lS&
in the Rev. J. Soroerviile's Remarks on an Article in the Ed nburgh Review, m wtoLh
the Doctrine of Hume on Miracles is maintained." Svo. Edinburgh, 1815. The fifth
^l^^am Sflor Vernct's Trait6 de la V^rite do la Religion ^"f^
tfscu the subject of miracles at considerable length, and present both solid and learned
replies to the objections of the opposes of revelation.
6 *
The Miracles related in the Scriptures, [Ch. IV.
less by the lapse of ages (as some antagonists of revelation have
insinuated), that, on the contrary, they are progressively increasing
with increasing years : for so many new evidences and coincidences
have been discovered in favour of the Jewish and Christian histories,
as abundantly to make up for any evidences that may have been lost
in former ages ; and, as this improvement of the historical evidences
is progressively increasing, there is every reason to believe that they
will daily become more and more irresistible to all candid and serious
inquirers.
VI. But, however satisfactory the preceding general and abstract
evidences may be, it is not necessary to rest the defence of miracles
against the objections of infidels wholly upon them. The miracles
related in the Bible are accompanied by such evidences as it will be
found difficult to adduce in support of any other historic fact, and
such as cannot be brought to substantiate any pretended fact what-
ever.
Since, as we already have had occasion to observe 1 , the proper
effect of a miracle is clearly to mark the divine interposition, it must
therefore have characters proper to indicate such interposition ; and
these CRITERIA are six in number.
1. It is required, then, in the first place, that a fact or event,
which is stated to be miraculous, should have an important end,
worthy of its author.
2. It must be instantaneously and publicly performed.
3. It must be sensible and easy to be observed: in other words,
the fact or event must be such, that the senses of mankind can clearly
and fully judge of it.
4. It must be independent of second causes.
5. Not only public monuments must be kept up, but some out-
ward actions must be constantly performed in memory of the fact
thus publicly wrought
6. And such monuments must be set up, and such actions and
observances be instituted, at the very time when those events took
place, and afterwards be continued without interruption. 2
1. The first character of a miracle is, AN IMPORTANT END. AND
WORTHY OF ITS AUTHOR. For what probability is there, that the
Almighty should specially interpose, and suspend the laws by which
lie governs this world, without any necessity, for a frivolous reason,
inconsistent with his wisdom, and unworthy of his greatness? Every
miracle, then, must have a useful end, and one to wfiich second causes
are inadequate S -M, to authorise a prophet, or to establish a rove-
Sterne Bei^ " "* S ^^ wdl % <*
1 See p. 227.
These crite
"t^nsidcr^ the JX'isfs, and IVo/bssor CJ,,, W rWl>
and published in Svo. Lwwton] wJs. ^^ IM mm < to HSCWI, translated
Sect. II.] Proofs of their Inspiration^ 235
sented as having been wrought on trivial occasions. The writers who
mention them were eye-witnesses of the facts, which facts they affirm to
have been performed publicly, in attestation of the truth of their respect-
ive dispensations. They are indeed so incorporated with these dispens-
ations, that the miracles cannot be separated from the doctrines ; and if
the miracles were not really performed, the doctrines cannot be true.
Further, the miracles of Moses and Jesus Christ were wrought in support
of revelations, which opposed all the religious systems, prejudices, and
superstitions of the age. This circumstance alone sets them, in point of
authority, infinitely above the pagan prodigies recorded by antient writers,
as well as the pretended miracles of the Romish church ; many of which
majr be shown to be mere natural events, while others are represented as
having been performed in secret, on the most trivial occasions, and long
before the time of the writers by whom they are related; and such of them
as at first view appear to be best attested, are evidently tricks contrived
for interested purposes, to flatter power, or to promote the prevailing
superstitions, and the erroneous doctrines which that church has imposed
upon her members as articles of faith, that must be believed on pain of
damnation.
2. A second criterion of a miracle is, that IT BE INSTANTANEOUSLY
AND PUBLICLY PERFORMED, AND BEFORE CREDIBLE WITNESSES.
A business* huddled up in a cloister before a few interested monks,
is not properly attested. But when an action is performed before
the public eye, as the miracles of Moses and those of Christ were,
or before witnesses who have totally exculpated themselves of having
any end but that of truth, we have all the attestation we can reason-
ably desire.
(1.) It must be INSTANTANEOUSLY performed.
A miracle docs not present the shades and gradations observable in
nature. Nature proceeds not by fits and starts, but is gradual and pro-
gressive in its operations; does not create, but unfolds; nourishes, and
causes to sprout and grow ; sets to work second causes, which act only
by little and little, and do not produce their effect until the end of a cer-
tain period. From this rule the divine agency is entirely free, God
said, " Let there be light, and there 'was light."
(2.) Further, PUBLICITY or notoriety is requisite :
Not that a miracle performed in the sight of a few witnesses is the less
a miracle on that account. It is enough that there is a sufficient number
of spectators worthy of credit. The notoriety of this or that particular
miracle may be more or less restrained by circumstances; and we cannot
reject a miracle, properly established, under the pretence that it has not
had all the notoriety which we might have imagined to be necessary.
How great soever may be the number of witnesses, we can always con-
ceive a greater. But there is a degree of notoriety which satisfies reason j
and if it were not so, testimonial proof could never be complete.
To this criterion of a miracle, it has been OBJECTED, that Jesus
enjoined secresy on some of the persons on whom he had wrought
miraculous cures> and hence it has been insinuated that they could
not bear the test of examination.
ANSWER* A little attention will show that this objection is unfounded.
236 The Miracles related in the Scriptures, [Ch. IV.
" Distinguish the times, and the Scriptures will agree." ! This observ-
ation is of particular importance in showing that the contradictions, which
the opposers of revelation have asserted to exist in the relations of Christ's
miracles, are utterly unfounded ; and also in showing the reason why he
commanded some of the persons, whom he had healed, not to divulge
tiieir miraculous cures to any man, while he performed others with the
greatest publicity.
Jesus Christ having delighted and instructed the multitude with \\{A
discourses, the fame of them, and of his mighty works, so struck the
ale, that the crowd which assembled around him increased every day.
e universal expectation of the Messiah that then prevailed, tht'ie
was reason to fear lest the Jews, under the impulse of blind but ardent
zeal, should have declared him their king, or lest some seditious spirit
should take advantage of their favourable disposition towards him, to
create some disturbance among that people. This indeed is evident from
the Gospel, which informs us that the Jews had laid a scheme to la/w
him a*tx>ay by force, and make him a king. (John vi. 15.) Hut Jctiiis did
not choose to give umbrage to the Roman government Though he was
to be condemned to death, it was not necessary he should be ,so its a
the witnesses ^of his miracles, confirmed the faith of the apostles, gave
them instructions, and destroyed the prepossession that the Messiah \va
to be a temporal king, surrounded with the pomp of worldly grandeur.
But all this was not the work of a few days. A rapid instruction, joinm!
to a multitude of miracles crowded into a short space of time, would not
have left traces deep enough in the minds of men. Infinite Wisdom,
therefore, permitted not our Saviour to kindle the hatred of his enemies
too soon, nor to deliver himself into their hands before Ids hour wis MHW.
He was^in the mean time to work miracles, and to give them the niwesfcary
authenticity : but their greater or less notoriety depended upon times,
places, and persons. By making these distinctions, we shall discern in
our Divine Saviour a wisdom as constant in its aim, as admirable in flu*
appropriation of means to the variety of circumstances lie acted less
openly in Judsea : Jerusalem especially required from him great cirniiiil
spection. He was there under the eye of Pilate, the sanhedrin, and' the
priests ; and the eagerness of the people to follow him might have readily
furnished them with a pretence to accuse him as seditious. In the seventh
chapter of the Gospel of John we learn, that Jesus retired Into Ualitw
note/loosing to remain in Judaa, because that ike Jem souffla to kill him
[John vii. 1.) Out of Judssa he was more at liberty. We must not therel
fore wonder at his saying to the demoniac of Gadara, Return to lAhw ***
house, and shew ho* great things God hath dowunlolhce. (Luke via </<M
Gadara was a city where there were many heathens : a disturbance atuoiiu
the people there was not so much to be feared. Jeans acted io ,
openly in Galilee. We read in the fourth chapter of Matthew, ha L,
there performed miracles in a very public manner. Such wai So mc
of the multiplication of the loaves j and yet, as soon UK be taw t hat S S
SSSr* n * P*? taking hhn away to make Lb Tl ,
retired to a mountain. John vi. 15. He had regard therefore to
different disposition of men's minds Tto was HomolmS ; HO
COncol ' (I '' lUmt
Sect II.] Proofs of their Inspiration. 937
to him, that, choosing to distribute into different places the light of his
doctrine, he prescribed silence to those whom he cured ; that he might
not be too long detained in the same place by the multitude, who, being
informed of a new miracle, would have importuned him without ceasing.
Thus, when he had raised up Jairus's daughter, he forbad the parents to
publish it*
That our Lord chose to distribute equally the light of his doctrine, is
evident from the Gospel. We learn, (Mark i. 38. Luke iv. 43.) that when
he had wrought several miracles in Capernaum, he says, Let us go into
the next towns, that I way preach there also ; for therefore came I forth.
The people staying him, that he should not depart from them, he said unto
ihem, I must preach the kingdom of God to other cities also.
But this distinction of times will furnish us with the most light in pe-
rusing the narrative of our Saviour's miracles. At his entrance upon his
ministry Jesus Christ used the utmost caution, not choosing to be de-
tained at the commencement of his course. It was at the entrance upon
his ministry that he healed the leper spoken of in Mark i. 40 45* Ac-
cordingly, the evangelist adds, that he recommended to the leper to keep
silence respecting his cure. (ver. 44.) Presently after, he performed his
miracles more openly : but took the wise precaution of qualifying their
splendour. It was with this view that he declared his kingdom was not
of this world. Luke informs us, that the people were amazed at the
mighty power of God. But while they wondered at all things which
Jesus did, he said to his disciples, Let these sayings sink down into your
cars ; for the Bon of man shall be delivered into the hands of men* (Luke
ix. 44.) The further ho advanced in his course, the more eclat and noto-
riety did he give to his miracles. On the approach of his last passover,
ho hesitated not to celebrate it at Bethany, at Jerusalem, and in sight of
his enemies. We learn from Matthew (xxi. 14. with John xii. 37.)? that
the blind and the lame came, unto him in the tewple, and that he cured them
in ihc presence, of the chief priests. When he had laid the foundations of
hisS religion, the reserve which he had formerly used was no longer neces-
sary : it would have shown more weakness than prudence.
The preceding remarks will serve to remove the apparent contra-
dictions arising from the different degrees of notoriety which Jesus
Christ gave lo his miracles. As he read men's hearts, the different
dispositions which he there discovered led him to diversify his mea-
sures, I le tempered the splendour of his miracles, when any event
might result from that splendour injurious to his religion. The in-
finite Wisdom which enlightened him, discovered to him, in this re-
spool, combinations which would have escaped a mortal sight When
therefore he appears to vary his process, it is not that he changes his
plan, but he avoids the obstacles which might injure it 1
3. A miracle must, in the third place, BE SENSIBLE AND EASY TO
UK OHSKHVED: ia other words, the facts purporting to be miraculous
must be of such a nature, that the senses of mankind can certainly
perceive that both the event is real, and its origin supernatural/ 2
i C'laparede'K Considerations upon the Miracle* of the Goapel, in answer to Rousseau,
parti, c. 7t
*J "There arc two things/' says Archbishop Tillotson, "necessary lo a miracle:
that there whouid be a supernatural effect wrought, and that this effect be evident to sense,
so that, though a .supernatural effect be wrought, yet if it be not evident to sense, it is, to
all the ends and purposes of a miracle, us if it were not, and can be no testimony or proof
of any thing, because it stands in need of another miracle, to give testimony to it, and to
238 The Miracles related in the Scriptures^ [Ch. IV.
It must turn upon laws which are generally known, and not upon such as
are scarcely or not at all known ; nor upon subjects too remote from us, or
which require the experienced eye of an observer in order to be perceived.
A supernatural motion in the ring or satellites of Saturn could not there-
fore be a miracle for the generality of the earth's inhabitants ; it would at
most be only so to astronomers. A miracle, being calculated to establish
the divine interposition, ought to be more within the reach of men: signs
from earth, therefore, will be preferable to signs from heaven. If a man
display a phial full of blood, which sometimes congeals and sometimes
liquefies, he has no right to our credit, unless he submit his phial to the
examination of our senses. But when the waters of the Nile arc turned
into blood ; when millions aie fed with manna; when a man is raised from
the dead; when four or five thousand people are fed by a pittance : in
such cases there can be no deception ; our senses, which arc the only
competent judges, have the means of judging.
4. A miracle ought to be INDEPENDENT OF SECOND CAUSES, or
performed without any natural instrument.
If any external action or foreign circumstances accompany it (as was
commonly the case), this action or circumstance has no natural connexion
with the effect produced. This it is which particularly distinguishes mi-
racles from natural events. The latter have a natural cause ; *and that
cause is proportionate to the effects which result from it. Thus every
body, that is in motion, moves in proportion to the force that impels it.
But the immediate special interposition of God excludes that of physical
agents ; in every miracle, the proportion between causes and efibets no
longer subsists. Medicine has remedies proper for curing diseases ; these
remedies bear a certain relation to the nature of the malady which they
are to remove or destroy ; but no such relation is discoverable in minicloH.
It is by natural means that the understanding is enlightened awl in-
structed in those things of which it was previously ignorant. J speak a
language that is foreign to me ; I devoted time and labour to the acqui-
sition of it, and employed the assistance of a master : but if, indepen-
dently of such aids, my mind be instantaneously enriched with all the
words of a language before unknown to me, the effect has not its cause
in nature. The event is supernatural. The application of this remark to
the apostles, at the day of Pentecost, is too obvious to be instated upon.
It has been OBJECTED to this criterion of a miracle, that Jest is
Christ, in three of his miracles* made use of an external application ;
which, if it were necessary to the cure, looks like the application of
gome hidden means of art. If it were unnecessary, such process is
Arraigned as being improper in the mode, and even ridiculous.
ANSWER, r The three miracles in question are those of the man \vho
had been born blind (John ix. 1 ?-), the blind man in the vicinity of
prove that it was wrought. And neither in Scripture, nor iu profane authors* nor in
common use of speech, is any thins called a miracle, but what falls under the notice of
our senses ; a miracle being nothing else but a .supernatural effect evident to sense, tliu
groat end and design whereof is to be a sensible proof and conviction to us of something
that we do not sec. For want of this, transub.stantiution is no miracle j a sign or uiirocta
j& always a thing sensible, otherwise it could he no sign* Now, that Huch n change as h
pretended in transubstantiation should really be wrought, and yet there should be no sign
of it, is a thing very wonderful ; but not to sense, for our sense's perceive no change*
And that a thing should remain to all appearance just UK it was, hath nothing at all of
wonder in it We wonder, indeed, when we see a .strange thing done, but no wan woudcm
when he sees nothing done,'* Sermons, vol, ii, p, 440. 8 vo. London, 18iK>,
Sect. IL] Proofs of their Inspiration. 239
Bethsaida, (Mark viii. 23 26., and the deaf man near the sea of Galilee.
(Mark vii. 32 37. In the first of these, " he spat on the ground, and
made clay of the spittle, and anointed the eyes of the blind man with the
clay," and commanded him to go and wash in the pool of Siloam ; the
man went thither, and washed, and returned seeing. In the second case,
" he took the blind man by the hand, and led him out of the town, and
when he had spit on his eyes, and put his hands upon him, he asked him
if he saw aught ? and he looked up, and said, I see men as trees walking.
After that he put his hands again upon his eyes, and made him look up,
and he was restored, and he saw every man clearly ; and he sent him
away to his own house, saying, Neither go into the town, nor tell it to
any in the town." Nearly similar was our Saviour's treatment of the deaf
man who had an impediment in his speech, into whose ears he put his
fingers, and " spit and touched his tongue ; and, looking up to heaven,
he sighed, and saith unto him, Ephphatha, that is, Be opened ! and
straightway his ears were opened, and the string of his tongue was loosed,
and he spake plain,"
** These three are the only instances where a deliberate external appli-
cation is related to have been used, and in all these cases the reason for
using it seems to have been one and the same, namely^ to convey to the in-
dividuals, on 'whom the mhacles were performed, a clear assurance that
Jesus was the person al whose command, and by whose agency, the cure was
wrought, and to enable them to slate to others the grounds of this assurance
Jidlij'and drcumslantially. For this purpose our Saviour used such a
mocle of application as was best calculated to make an impression on the
senses these men possessed, unimpaired, antecedent to the miracle, and
such as led them to observe, that he was about to interpose, in order to
perfect those organs which were defective. A little attention will show
that every circumstance in the different modes of application had this
tendency.
" A blind man can know another only by the voice or the touch. The
blind man near Bethsaida our Lord led out of the town remote from the
crowd, that he might be sure of the person who s|>oke to or touched him ;
he then spat on his eyes, and laid his hands on him, and restored him to
sight, though imperfectly, after that, he put his hands again upon his
eyes, and he saw clearly. What possible mode could give him a more
full assurance that the cure was wrought by the interposition of an ex-
ternal agent, and that Jesus was that agent ? The deaf man could judge
of the intentions of another only by seeing what he does ; him therefore
our Lord took aside from the multitude, that he might fix and confine his
attention to himself, and then he put his fingers into his ears, and touched
his tongue, thus signifying to him that he intended to produce some
change in these organs ; he then looked up to heaven, at the same time
speaking, to signify that the change would proceed from a divine power,
exercised at his interposition.
" The very same purpose was equally answered by our Lord's applica-
tion to the eyes of the man born blind ; it assured him that the person
who came close to him, and spoke to him, and anointed his eyes, was the
sole agent, by whoso interposition the cure was wrought. Immediately,
on approaching our Saviour, after receiving his sight, he must have re-
cognised him by his voice* Had the grounds of his assurance been less
full and circumstantial, he never could have so unanswerably silenced
the objections, and replied to the captious queries of the Pharisees,
What did he do to thcc? how opened he thine eyes ?~He answered, and
said, A man that is called Jems made day, and anointed mine eyes,
24?0 Ttie Miracles related in the Scriptures, [Ch, IV.
, said unto me, Go to the pool of Siloam, and wash ; and I 'went and washed,
and I received sight.
* fc We may be confirmed in believing this to have been the design of
these external applications, by observing, that they were used in no in-
stance except those of blindness and deafness, when a defect of the senses
rendered them necessary to convey such assurance of Jesus having been
the author of the miracle. And still more, by observing that it does not
appear that any of these three men had any previous knowledge of our
Saviour's power and character. The man born blind, he healed without
any solicitation. The blind man at Bethsaida, and the deaf man, do not
appear to have come of themselves, they were brought by their friends ;
more precaution was therefore necessary to call their attention to the per-
son by whom the miracle was wrought, and give them full evidence that
it was his sole work. When the two blind men at Capernaum, and two
others near Jericho, applied to our Saviour to be healed, it was with a de-
clared previous conviction of his divine power that they followed him,
crying, Son of David, have mercy upon us I Here, therefore, a less remark-
able external application was sufficient ; as they professed their belief,
Jesus only required that this profession should be sincere, Believe yc 9
said he, that I have the power to do this ? and they said, yea, Lord ; then he
touched their eyes, saying, According to your faith be it unto you; and their
eyes 'were opened.
" If these remarks are just, they exhibit one of those numberless cases,
where incidents apparently minute and objectionable, when well consi-
dered, display the miraculous nature of the facts, and the admirable pro-
priety of our Lord's conduct in every circumstance ; and every such
instance confirms strongly the conclusion, that our Lord's miracles were
not delusive visions, or the extravagances of a wild and senseless fanatic,
but plain proofs of a divine power, exhibited with the sobriety and dignity
becoming his divine character." 1
5, NOT ONLY PUBLIC MONUMENTS MUST BE KEPT UP, BUT SOME
OUTWARD ACTIONS MUST ALSO BE CONSTANTLY PERFORMED^ IN MK-
MORY OF THE FACTS THUS PUBLICLY WROUGHT.
6. SUCH MONUMENTS MUST BE SET UP, AND SUCH ACTIONS AND
OBSERVANCES INSTITUTED AT THE VERY TIME WHEN THOSE EVENTS
TOOK. PLACE, AND BE AFTERWARDS CONTINUED WITHOUT JNTJKlt-
IlUFriON.
These two rules render it impossible that the belief of any facts should
be imposed upon the credulity of after-ages, when the generation asserted
to have witnessed them had expired ; for, whenever such facts come to be
recounted, if not only monuments are said to remain of them, but public
actions and observances had further been constantly used to commemo-
rate them by the nation appealed to, ever since they had taken place ; the
deceit must be immediately detected, by no such monuments appearing,
and by the experience of every individual, who could not but know that
no such actions or observances had been used by them, to commemorate
such events.
VII. Let us now apply the criteria, thus stated and explained, to
. 1WJ6TRAT10N of a few of the miracles related in the wicrecl
writings.
1 D ? G l aves>s "Essay on the Character of the Apostles and Evangelists do-tem-rl to
prove that they were not Enthusiasts/ * pp. 287, &88, *-n eiibto, ctabigm (I to
Sect. IL] Proofs of their Inspiration.
I. And first, as to the Mosaic Miracles recorded in the Pentateuch :
The plagues in Egypt were witnessed by the whole nation of the
Israelites, and felt by all the Egyptians. At the Red Sea the Is-
raelites passed through, and beheld the whole host of Pharaoh
perish. During forty years were the children of Israel sustained
with food from heaven. Sometimes they were supplied with water
from the flinty rock ; and throughout their journies they beheld the
cloud of the Lord on the tabernacle by day, and the fire by night,
(Exod. xl. 38.) At the passage over the Jordan " the waters stood
and rose up upon an heap ; ' and all tlic Israelites passed over on d?y
ground in the midst of Jordan" (Josh. Hi, 16, 17.) To each of the
miracles here briefly enumerated, all the criteria above stated will be
found to apply.
[i.] The posterity of Abraham, Isaac, and Jacob, being chosen by
Jehovah to be his peculiar people, for the preservation of true religion,
the miracles performed in their behalf were unquestionably worthy of
their Almighty Author. Here we have the FIRST mark.
[ii.] The miracles in question, though some of them (as the plagues in
Egypt) were announced before they were actually performed, did actually
and really take place in Egypt, and were removed only at the command
of Moses, while the land of Goshen (in which the Israelites dwelt) was
exempted from their operation. Here we have our SECOND, THIRD,
and FOURTH marks most fully established: for all the miracles above
mentioned were recorded by Moses at or about the time when they actually
took place : moreover, he recapitulated the miracles which he had wrought
in Egypt and in the wilderness, and appealed to those who were present
for the truth of them ; which no wise man would have done, if he could
have been confuted.
[iii.] Further, all these miracles were witnessed by upwards of two mil-
lions of persons, who remained collected in one camp for forty years; an
assembly so great, probably, never before or since, remained collected in
one body for so long a period. If, then, this whole nation had not been
entirely without eyes and cars, if they were not bereft of reason and sense,
it was Impossible, at the time these facts were said to havo taken place,
that they could have been persuaded of their existence, had they not
been real.
[iv.] Once more, to commemorate the protection of the Israelites,
when till the first-bom of the Egyptians were destroyed, and their deli-
vcrtincc from bondage, which was its immediate consequence, Moses
changed the beginning of their year to the month when this event hap-
pened, and instituted the feast of the jxissover. To this was added the
solemn consecration of the first-born of man and beast to the Lord, with
the following remarkable charge annexed: " And U shall be taken
tin/ children ask thee m time to come, staying, * What is this 9* thou shalt
&<!i/ to theni) % strength of hand the Lord brought us out of Egypt from
tlie house of bondage: and it came to pass, when Pharaoh would hardly let
m go, that the Lord slew all the firstborn in the land of Egypt, loth the
Jint-horn of man, and the first-born of beast* Therefore I sacrifice to the
Lord all 'that upenelh tile matrix? " &c. (Exod. xiii. 14** 16.) All these
things have been observed ever since, and establish the truth of th nar-
ration in the book of Exodus. In further commemoration of the destruc-
tion of the first-born of the Egyptians, the tribe of Levi was set apart ;
and, besides the passovcr, the feast of tabernacles was instituted, to per-
pctuate the deliverance of the Israelites, and their journeying in the
vot. r, E
The Miracles related in tie Scriptures, [Ch. IV.
Desert (Lev. xxiii. 40. e* wy.) ; as the feast of Pentecost was appointed
fifty days after thepassover (Deut.xxvi.5 10.), in memory of the mira-
culous deliverance of the law from Mount Sinai, which took place fifty
days after their departure from Egypt. In all these instances we have our
:FIFTH and SIXTH criteria most clearly and decisively established.
The same remark will hold with respect to the miraculous supply
of the Israelites with food, the memory of which was perpetuated by
the pot of manna; and to the twelve stones which were taken out
of the midst of Jordan, at the time of the miraculous passage of the
Israelites over that river, and were set up by Joshua at Gilgal, as
a memorial to them for ever. How irresistible is the reasoning ot
Mr. Leslie on this last monument ! To form our argument, says he,
let us suppose that there never was any such thing as that passage
over Jordan ; that these stones at Gilgal were set up upon some
other occasion ; and that some designing man in an after age invented
this book of Joshua, affirmed that it was written at the time of that
imaginary event by Joshua himself, and adduced this pile of stones
as a testimony of the truth of it ; would not every body say to him,
We know this pile very well : but we never before heard of this
reason for it, nor of this book of Joshua ; where has it lain concealed
all this while ? and where and how came you, after so many ages, to
find it? Besides, this book tells us, that this passage over Jordan
was ordained to be taught our children from age to age, and there-
fore that they were always to be instructed in the meaning of this
particular monument, as a memorial of it; but we were never taught
it when we were children, nor did we ever teach our children any
such thing; and it is in the highest degree improbable that such an em-
phatic ordinance should have been forgotten, during the continuance
of so remarkable a pile set up for the express purpose of perpetuating
its remembrance." And if, where we know not the reason of a bare
naked monument, a fictitious reason cannot be imposed ; how much
more is it impossible to impose upon us in actions and observances
which we celebrate in memory of particular events ! How impossible
to make us forget those passages which we daily commemorate, and
persuade us that we had always kept such institutions in memory of
what we never heard of before ; that is, that we knew it before we
knew it ! And if we find it thus impossible for an imposition to be
put upon us, even in some things which have not all the marks be-
fore mentioned; how much more impossible is it that any deceit
should be in that thing where ALL the marks do meet !" l
i Leslie's Short and Easy Method with the Deists, p. 22. 3d edit. The reality of the
miracles performed by Moses, and the impossibility of accounting for them by natural
means are ably vindicated by M. Du Voisin, Autoiitti ties Livres de Moyse, pp. 249 293,
The various miracles, which arc concisely noticed above, are considered in detail, and
excellently illustrated by Mr. Fabei, m his Hoi 02 Mosaicae (vol. i. pp. 359 387.) and
by Dr. Graves, in his Lectures on the four last books of the Pentateuch, (vol. i. pp. 151
171.) In his appendix to the same volume, (pp. 373 410.) Dr. G. has refuted the
sceptical remarks of the late Dr. Gcddus (who chiefly borrowed them from continental
critics,) which have lately been ie-as&eHed by a living opposcr of dKine revelation, as
though the> had never before been lefuted. Dr. Co! Iyer, in his Lectmeson Scripture
Miracles, (p. 1.51. to the end) has also treated on the principal miracles recorded in the
Old and New Testaments, and the miracles of the New Testament arc treated of by the
Sect. II.] Proofs of their Inspiration.
2. Secondly, the observations contained in the preceding pao-es,
apply with similar weight and propriety to the Miracles recorded in
the New Testament; the number, variety, and greatness of which, as
well as the persons by whom, the persons before whom, and the
manner in which they were respectively performed, together with
the effects produced by them, and the incontestible fact, that their
reality was never denied by those who witnessed them, or who, living
near the time when they were performed, had the means as well as
the inclination to deny them, if they had not been actually wrought,
are all so many indisputable proofs of the truth of the Christian,
revelation. If only one or two miracles had been wrought for this
purpose, it might have been considered as a fortunate chance, which
occurred at a convenient season : or, if Christ had performed them
privately, and before his own disciples only, they might have been
suspected by the rest of the world of fraud and imposition. But the
reverse of all this was the actual fact : for,
(1.) TJie NUMBER of Christ's miracles was 'very great.
If we consider only those which are recorded at large, they arc about
forty in number ; and consequently the opportunities of examination were
increased, and of deceit proportionably lessened. But it is evident that
they must have been beyond all number, if we take into account the se-
veral instances in which we are told that great multitudes flocked to Jesus,
who were afflicted with various diseases, for the most part incurable by
human skill, and that he healed them all; and that thousands were fed by
him with a few loaves and fishes. The gospel, indeed, is full of the mi-
racles of Christ ; and one of his biographers informs us, that he performed
a greater number than are in any way recorded. But,
(2.) There was a. great VARIETY- in the miracles recorded in the New
Testament^ 'which were (>fa permanent nature, and might be reviewed
and re-examined, as in many instances we know they actually were.
The VARIETY of Christ's miracles is a circumstance that claims our
attention equally with their number. As no impostors ever pretended to
perform a great number of miracles, so they always or usually limited them-
selves to one species of them. It was the number and variety of the mi-
racles MTought by Moses, whic'h at length convinced the Egyptian magi-
cians that the power by which he wrought them was divine. From the
variety of effects in the universe, we conclude the existence of an Al-
mighty designing cause. One effect or two of different kinds, or a few of
the same kind, may be inadvertently ascribed to chance; or it may be
said, that the persons producing such effects, possessed some extraor*
dhmry or peculiar skill in accomplishing them, or some peculiar art in
imposing on meu in respect of them. But a variety of effects, all mutually
distinguished, and each perfect in each kind, suggests the idea of a per-
fect agent, powerful and designing, employed in producing them. And
this is the case with the miracles of Christ ; for, not one disease only, but
all are subject to the power of Christ and his apostles : not only diseases,
but every calamity which is incident to mankind, are banished by their
word : and even death, the last enemy^ is obedient to them, and
gives up his prey at their command, especially at the command of Christ.
We behold him, giving sight to the lorn blind, healing the obstinate
late Dr. Dodd, In the first and second volumes of bis Discourses ou the Miracles and
Parables (v<>, 4vols.) London, 1809.
H 2
244 The Miracles related in the Scriptiires, [Ch. IV.
leprosy, making those who wanted a limb ] perfect, those who were
lowed double, straight, those who shook with the palsy, robust, nerv-
ing the withered arm with strength, restoring the insane and demoniacs
to reason, and raising the dead to life. That great miracle of raising the
dead,in particular, Christ performed no less than four times; once on
the ruler's daughter, just after she had expired, again, on the widow's
son, as he was carried on his bier to be interred, a third time on La-
zarus when, he had lain in his grave four days, and lastly, the greatest
instance of all, in himself. We behold the apostles also expelling demons,
restoring the lame from his birth, giving sight to the blind, healing all
manner of diseases, and giving life to the dead. These supernatural
works were not performed in &Jew instances, with hesitation and diffi-
dences but every week and every day were witnesses to numerous instances
of them for a successive series of years, so that all suspicion of human
management, compact, and juggle, was for ever precluded. In short,
not only man but every other being bows in ready subjection to their
voice-; not only animate but inanimate creatures, feel the power of God,
and act contrary to their natures, at his will. The winds, the waves, the
rocks, the sun, the earth, the heavens, all are the subjects of .those
who first introduced the Christian dispensation.
(3.) The DESIGN of Chris? s miracles was truly important, and every
way worthy of their Almighty Author.
The- very kinds of these miracles were foretold by the prophet Isaiah,
nearly seven centuries before 2 : and if we reflect on the end and purpose
for which these miracles were wrought, we find it grand and noble, full
of dignity, majesty, and mercy. It was, to carry on one vast and con-
sistent plan of Providence, extending from the creation to the consum-
mation of all things, to establish a system of belief, hope, and practice,
adapted to the actual wants and conditions of mankind ; which had been
revealed in part to the Jews, promised to the prophets, and tended to
destroy the four great moral evils, so prevalent and so pernicious,
viz. atheism, scepticism, immorality, and vice. In subservience to their
grand object, the confirmation of his divine mission, the miracles of
i So KV\\OV$ signifies, j It is a different word from x^ow, and has a different signifi-
cation. Both these words occur in Matt. xv. 31. tcvbXovs vyteis, xcwXow 7r/jttraTowm.
He made the maimed to bQ, whole, those who wanted a limb, perfect, and the lame to walk.
What an amazing instance of divine power, of creative energy, must the reproduction of
aJiandyfoot, or other limb be, by the mere word or touch of Jesus I How astonishing to
the spectators ! That the above is the meaning of /cuAAos, see Wetstein, KypJke, and
Eisner on Matt. xv. 31.
* 2 The circumstance of Christ's miracles being predicted so many years before the per-
formance of them, is particularly worthy of notice, -It removes all suspicion of any
design to impose on the understandings of men, to sway them by the power of novelty,
or to surpris^ them by a species of proof, of which they had never before heard. In this
respect the miracles of Jesus have a great advantage over those of Moses. When Moses
.appeared, the notion of a miracle must have been now and unprecedented j allowing thin,
there was-no impropriety in the use of miracles among a rude uncivilized- people. But,
when the .world became more polished, and, by the frequency of imposture, more suspi!
cious and inquisitive, it was highly proper that the species of proof, by which any new
system was confirmed, should be previously notified, or be such as men had been in the
habit of attending to. This applied particularly to the Jews, the witnesses of the miracles
of Jesus. They were much prepossessed against him j and it was of importance that the
proof from this quarter should appear in the most unexceptionable light. 'Jesus had this
in view, m the answer given to the disciples of John the Baptist, when they inquired if
,,he.was the Omsk He directs them to his miracles, in proof that he was, and appeals
to the predictions of the same prophet who had described the character and actions of their
master.^ Compare Isa. xxix, 18, 19. xxxv. 4~(J. and hi, 1. with Matt. xi. 4, 5. and
.Mark.vu, S7.
Sect. II.] Proofs of their Inspiration.
Christ were wrought for the most benevolent of all purposes, the> allevi-
ation of human misery in all its forms, and they carry in them the cha--
racters of the greatest goodness as well as of the greatest power. Most of
them were performed in consequence of application or intreaty ; and, on
these occasions, the character and conduct of Jesus appear, adorned -with
the most delicate expressions of compliance and piety.
p.] The instances of the leper, who applied for himself, as Jesus came
down from the mountain (Matth. viii. 3.); of the centurion, applying for
a favourite servant (viii. 8.) ; of the sick of the palsy, brought in his bed,
and let down by the roof (Luke v. 18.); and of the ruler, whose daughter
lay at the point of death, and expired before his arrival (Luke viii. 44.);
are all so many occasions which display that divine compassion, which
was ever open to the cries of the miserable; a compassion surmounting
every obstacle, unconquerable by opposition, and with dignity triumphing
over it. The circumstances of the last mentioned application are remark-
ably beautiful. We see a ruler of the synagogue falling down at the feet
of Jesus, beseeching him to come into his house; the more importunate
in his intreaty, as probably he had been either an enemy, or liable to the
imputation of being one, and, on that account also the more doubtful of
success ; to crown all, his case was pitiable and pressing : He had one only
daughter about Iwclve years of age, and she lay a dying. As Jesus went to
the house, the people crowded about him, and in the throng a most com-
passionate cure was wrought, only by touching the hem of his garment.
In the meantime, the young woman expires, and messages are sent to
prevent his taking any further trouble. This new distress has the effect
of heightening the compassionate favour* It instantly drew forth from
the mouth of Jesus that reviving declaration, the prelude of the miracle :
Fear not, believe only, and she shall be made whole. (Luke viii. 50.)
pi.] Beautiful as these instances are, yet they yield to others, where Jfesus
wrought his miracles without application. To prevent intreaty, to watch
for opportunity of doing good to others, is the very essence of a- bene-*
volent character, and is the perfection of an amiable one- The miracu-
lous draught of fishes (Luke v. 1.) is perhaps one of the lowest of these
instances. We cannot suppose that the disciples could either ask or
expect such an appearance in their favour. But, as tho miracle, by its
greatness, was fitted to inspire every sentiment of respect ; so the oc-
casion of working it served to give a full opening into the indulgent
character of their master at the moment of his calling them. His en-
tering soon after into Peter's house, and healing his wife's mother, who
lay sick of a fever (Matth. viii. M<.)> was also an act of indulgence, and
peculiarly fitted to secure the attachment of this zealous disciple. ^ The
feeding of thousands miraculously with a few loaves and fishes, gives a
happy and striking instance of an attention descending to the most or-i
clinary wants of men. The cases of dispossession have the most humane
aspect, whore the misery was great, and no application supposable, nor
any desire of relief.
[Hi.] There are two instances of such distresses as every day occur,
in which we see Jesus interposing, unasked, with the most exquisite sen-
sibility. One Is a case of iniirm old age ; the other of youth cut oft* in
its bloom ; distresses mortifying to the pride of man, and always deeply
affecting to a generous mind. Wilt ikou be made whole ? says Jesus to
the old man lying at the pool of Bethesdo. (John v. 6.) The helpless-
ness of distressed old age cannot be painted in more lively colours, than
in the simple account which the man gives of himself; and never was
relief dispensed with more grace and dignity : Jesus saith to hint> Rise,
K 3
24-6 Tlie Miracles related in the Swiptures., [Ch. IV*
take up thij bed and walk. (John v. 8.) The other distress is still of a
more tender kind, the untimely death of an only son ; a distress always
great, but on the present occasion heightened by the concurrence of
affecting circumstances. Jesus went into a city called Nain, Now, ivhen
he came nigh to the gate of the city, behold there toas a dead man carried
out, the only son of his mother, and she was a tuidow. And much people
of the city was with her. (Lukevii. 11, 12.) In attending to the nar-
ration, we sympathise deeply with the distress of the sorrowful mother,
we even participate in the sympathy and sorrow of the attendants. Such
a distress was adapted to the divine pity of Jesus- When the Lord saw
her 9 he had compassion on her, and said unto her, Weep not (Luke vii. 13.) ;
and he came and touched the Her, and said, Young man, arise. (14?.) And,
lest the immediate object of the miracle should escape us, the historian
concludes the account of it with observing, that Jesus delivered him to
his mother. (15.) Great actions in ordinary life have often much of the
terrible in them ; if they have beauties, yet they are usually of the awful
kind ; hut, in the miracles of Jesus, there is nothing alarming ; they were
hurtful to none, and beneficial to all who felt their influence. We na-
turally wish ourselves to have been spectators of those agreeable scenes.
This was the charm which overpowered the stupidity or prejudices of
the multitudes, when the other charms of the miracles seemed to have
operated faintly. On occasion of one of the lowest exertions, the mul-
titude was capable of making the following reflection : He hath done all
things well ; he malceth both the deaf to hear, and the dumb to speak. *
" Compare with these evangelical miracles the pagan miracles, as
delivered to us by report, or the ecclesiastical miracles after the
church was supported by the state : but there is no comparison.
The latter were usually such as would make fools stare, aucl wise
men suspect; and as they began, so they ended in vain, establish-
ing nothing, or what was worse than nothing ; if false, the tricks of
deceitful men j if true, the frolics of fantastical demons." 2
In short, the miracles of Christ had nothing in them fantastical or
cruel, but were glorious acts of kindness and beneficence, done to
persons to whom it is usually least done, but who most needed his
kindness and beneficence, the poor, the needy, the desolate and
the afflicted. They were moreover, calculated to excite gratitude
rather than fear, and to persuade rather than to terrify. Jesus per-
formed no miracles of the severe kind, and the apostles very few,
no more indeed than were necessary for wise and good purposes, viz,
the detection and the punishment of sin and hypocrisy in the infant
state of the Christian church.
Of the vast multitude of miracles, performed by Jesus Christ,
there are only two which carry in them any marks of severity,
namely, his suffering the demons to enter the herd of swine, in con-
sequence of which the whole herd perished in the waters ; and his
causing the barren fig-tree to wither away.
p.] With regard to the destruction of the swine (Matt, viii.28 -34.
Mark^v. 1217.), it should be considered that Jesus did not, properly
speaking, command or do this, but only suffered it to be done ; and it is
1 Dr. David Hunter's Observations on the History of Jesus Christ, vol. i, pp, 280
291. Edinburgh. 1770. M
Dr. Jortin's Remarks on Ecclesiastical History, vol. i. p.26'0. SdccUt,
*Sect. II.] Proofs of their Inspiration. -24*7
no more an impeachment of bis goodness that he suffered this to be
done, than it is of the providence of the Almighty, that he permits any
evil to be committed in the world* Jesus might suffer this, perhaps, to
show the great power and malice of evil spirits if not restrained by Om-
nipotence ; perhaps if the Jews were the owners of the swine, to punish
them for keeping such animals in direct violation of the Mosaic institute,
which forbad the eating of swine, and even the keeping of them ; or,
perhaps, if the owners of them were Gentiles, to convince them of the
sacredness and divinity of the Jewish laws, which (it is well known) they
ridiculed on many accounts, and especially for the prohibition of eating
swine's flesh ; and farther, it may be, to punish them for laying a snare
in the way of the Jews. But, whoever they were that sustained this
loss, they seemed to have deserved it for their covetous and inhuman
temper ; for they were not so much pleased with the good that was done
to the afflicted man, as they were offended with the loss of the swine;
and, instead of being awakened by so great a miracle to confess their
sins, and revere the power of Christ, they desired him immediately to
depart out of their coasts. They could not but be sensible that He, who
had wrought this miracle among them, must be a divine person ; yet,
because they had sustained some loss by it, they never applied to him
for mercy, but sent him away, and thus showed themselves still more
worthy of the punishment that had been inflicted upon them,
[ii.] In causing the barren fig-tree to wither away (Matt. xxi. 19. Mark
xi. 14. 21.), Jesus neither invaded private property, nor did any injury
to the community at large : and though this is alleged as a severe mi-
racle, the allegation is not to the purpose. For, as the fig-tree was not
an animated being, so it was not, in a proper sense, capable of being
kindly or unkindly treated, but was a proper and strong figurative repre-
sentation of the Jewish people. But the lesson, which this action dic-
tated to his disciples, and now dictates to us, is of the first importance
to every man alive, to the deist as well as to the believer. If the op*
portuuities which God has given us for our improvement in religious
knowledge and the purification of our affections, be neglected or mis-
employed ; if we be found unfruitful in the knowledge of the Lord
Jesus, and in good works, which are the fruits of faith in him, we
must expect to be withered like the barren fig-tree, before the fiery blast
of his displeasure, when he cometh to judge the earth, l
There were good reasons, therefore, for Christ's severity in these
two cases ; but in all other instances he was perfect goodness and
benevolence. " He went about doing good." He was the greatest
physician to bodies as well as souls ; his constant employment was*
feeding the hungry, healing the sick, casting out demons ' 2 9 and rais-
i The above, doubtless, was the general design of the emblem of the barren fig-tree.
It was usual, among the people of the east, to designate things by actions ; and there arc
frequent instances of thib nature in the prophets of the Old Testament. In like manner,
Jesus Christ by a familiar type, gave the Jews to understand what they must expect for
making only a formal profession of religion. The kingdom <>f God shall be taken from
ytm, and girvu to a nation brfagum; forth the fndts thereof, (Mate. xxi. 43.) This figure
of the fijj-tree was employed by Christ, more than once to the same purpose, as may be
seen in the parable related in Lukexiii. <J~- 9. In Matt. xxi. 19. and Markxi. 14. 2l
it is by way of type ; there, by way of parable : here the malediction is executed upon it ;
there it is denounced (ver. 70 Cut it down, why cumberetk it the ground ?
y There was a peculiar propriety in Jesus casting out evil spirits, which, by Divine
Providence, were permitted to exert themselves at that time, and to possess many persons.
By this he showed that he came to destroy the empire of Satan, and seemed to foretol
that, wheresoever his doctrine should prevail, idolatry and vice should be put to flight.
248 The Miracles related in the Scriptures, [Ch. IV.
ing the dead. The first of his miracles was at a wedding, converting
water into wine, thus sanctioning the sacred institution of marriage,
and at the same time showing that he was no enemy to innocent
festivity : and one of the last was restoring the ear of the high priest's
servant which Peter had cut off. The gospel was a covenant of
mercy, and it could not be better ratified and confirmed than by
acts of mercy.
(4.) Consider further the GREATNESS of Christ's miracles.
If any actions can be called miraculous, those of Jesus are indisputably
so. In the simplest instances of cures performed, we always find some
circumstances fixing this point, such as, that the disease was in its
nature incurable, that it was inveterate, and had baffled every effort of
art ; that it was instantaneously removed, by a single word, sometimes
without it, sometimes by a touch, or by applications, from which in a
natural way no relief was to be expected, for example, anointing with
day the eyes of a man born blind. In the higher instances of exertion,
such as raising the dead, we have no difficulty in determining them to
have been miraculous. To explain them in any other way, is an attempt
which must terminate in confusion and absurdity, on which account very
few have ever engaged in it. But it is of consequence to observe, that
works so great could never have been admitted as true, by a scrupulous
and inquisitive age, had there been any doubt of their certainty* Their
GREATNESS, which all had occasion to know, and which no one ever con-
tradicted (as will be shown in a subsequent page), secures them against
the suspicion of imposture. Impostors seldom deal in great tricks ; this
would offend too much against probability, and prompt men to an inves-
tigation. They usually satisfy themselves with little tricks, because they
are less open to suspicion, and more easily gain credit.
($.} Observe also the PERSONS ty nhom these miracles veere accom-
plished.
They were wrought by persons who were known to be poor, unlearned,
of low condition, and destitute of great friends and powerful patrons;
who gave other proofs of their mission, and did not rest the m/wle of their
cause upon miracles, but who likewise insisted upon the reasonableness
of their doctrines, which they offered to examination. Further, they
were wrought by persons who appealed to .God, and declared that they
would perform them. By acting in the name of the God and Father of
all, they gave the best kind of proof that they were supported by him,
and thus prevented objections that the wonder might happen by chance,
or be effected by a secret fatal power, of which they themselves knew
nothing, or by evil spirits, or for otjier ends and purposes: and they laid
themselves under a necessity of fulfilling their promises, or of passing for
men who Cither deceived others or were deceived themselves* But
Jesus Christ and his apostles were not the only persons, who con-
fidently appealed to the evidence of miracles, in the very face of their ene-
mies; thus daring them, as it were, to a detection of imposture, if anv
imposture had existed. There was a class of writers in the primitive
Church^who composed what were styled APOLOGIES." (Some of these
Apologies have already been cited.) They were addressed to the
and to
Sect. II.] Proofs of their Inspiration. 249
" The oldest writer of this description with whose works we are at
all acquainted, is QUADRATUS. He lived about seventy years after the
death of Christ, and presented his Apology to the Emperor Adrian* A
passage of it has been preserved by Eusebius ; from which it appears,
that he formally and confidently appealed to the miracles of Christ, as a
matter which admitted not of the least doubt or controversy, * The
works of our Saviour/ says he, c were always conspicuous, for they were
real. Both they that were healed, and they that were raised from the
dead, were seen, not only when they were healed or raised, but for a
long time afterwards; not only whilst he dwelled on this earth, but also
after his departure and for a good while subsequent to it : insomuch that
some of them have reached to our times/ 1
" To the same purpose speaks JUSTIN MARTYR, who followed Qua-
dratus at the distance of about thirty years. * Christ healed those, who
from their birth were blind and deaf and lame ; causing, by his word, one
to leap,' another to hear, and a third to see : and, having raised the dead
and caused them to live, he, by his works, excited attention, and induced
the men of that age to know him* Who, however, seeing these things
done, said that it was a magical appearance ; and dared to call him a ma-
gician and a deceiver of the people.' 2
" Next in chronological order follows TERTULLIAN, who flourished
during the same century with Justin Martyr. < That person, whom the
Jews had vainly imagined, from the meanness of his appearance, to be a
mere man, they afterwards, in consequence of the power which he ex-
erted, considered as a magician : when he, with one word, ejected devils
out of the bodies of men, gave sight to the blind, cleansed the leprous,
strengthened the nerves of those that had the palsy, and lastly, with one
command, raised the dead ; when he, I say, made the very elements obey
him, assuaged the storms, and walked upon the seas, demonstrating him-
self to be the Word of God.'
" We may finally notice ORIGEN, who lived in the third century, and
who published a regular defence of Christianity against the philosopher
Cclsus. ' Undoubtedly we do think him to be the Christ and the Son of
God, because he healed the lame and the blind : and we are the more
confirmed in this persuasion by what is written in the prophecies ; Then
shall the eyes of the blind be opened, and the ears of the deaf shall hear,
and the lame man shall leap as an hart. But, that he also raised the dead,
and that it is not a fiction of those who wrote the Gospels, is evident from
hence : that, if it had been a fiction, there would have been many recorded
to be raised up, and such as had been a long time in their graves. But,
it not being a fiction, few have been recorded.' 4
" That the defenders of Christianity should thus needlessly commit
themselves to the hostile Pagans, if no miracles had been performed, and
when a regular confutation of their pretences was perfectly easy, it is alike
difficult to account for and hard to believe/* 5
(6\) The persons BEFORE whom the miracles were wrought claim our
(Special notice.
These astonishing actions were not performed in sequestered cells or
solitudes, cautiously shunning the light of truth, and the scrutiny of offi-
i Quadrat Apol. apud Euseb. Eccles, Hist, lib, iv. c, 3.
a Just. Mart. DiaU p. 258. edit. Thirlby.
* TertuU Apol. p. 20. cd. Prior. Tar, 1C75.
" Orig. cent. Cols. lib. ii. 48.
* Faber*$ DiOicullicb of luUdelity, pp. 230232,
250 The Miracles related in the Scriptures, [Ch. IV.
cious inquiries. They were wrought in a learned age and in civilised coun-
tries, in the politest and best inhabited parts of the world, where persons
are not easily deluded. It is worthy of remark, that, when Christianity
was published, a general prejudice in the people, and a very severe sus-
picion in the government, prevailed against the belief of miracles. They
were stigmatised by the opprobrious name of magic; and Augustus, it is
well known, had published very rigorous edicts against the whole race of
yrastigiators or jugglers. Further, the Christian miracles were exhibited
m the face of day, before vast multitudes of friends and enemies indiscri-
minately, to whose calm and deliberate investigation they were submitted:
and at a time, when men wanted neither power nor inclination to expose
them if they were impostures, and who were in no danger of being called
atheists for disbelieving them, and of being insulted by the populace and
persecuted by the civil magistrate for deriding them. The miracles of
Christ and his apostles were witnessed by thousands, who would have re-
joiced in the detection of imposture, had any been attempted or practised,
and who scrutinised both them and the persons on whom they were
wrought, with the nicest subtilty and strictest accuracy, in order (if pos-
sible) to discover any fraud or falsehood in them. The persons who had
experienced these miraculous effects, and who had been cured of blindness,
leprosy, palsy, or lameness, or who had had lost limbs restored to them,
or had been raised from the dead, these persons lived many years after-
wards, public monuments of them, and carrying about with them m
their own persons, the full conviction of these amazing operations. *
(7). The MANNER, too 9 in which these miracles were performed, is
equally worthy of 'attention, for its publicity, simplicity) and dhinlcr*
cstcdness.
p.] As the miracles of Christ and his apostles were numerous,
diversified and great, so they were wrought OPENXV and PUBLICLY
without concealment or disguise, which is a circumstance necessary
to establish their credit.
Pagan antiquity furnishes us with accounts of pretended miracles, and
of pretended miraculous intercourses between men and their deities ; but
the scene of them is always laid out of the reach of observation and dis-
covery. Modern miracles also have in a great measure owed their bcinq
to the same source. When Jesus begun to work miracles, ho did not re-
tire into deserts and corners, as if there had been something in the oper-
ation to be kept secret, or which, if disclosed, would bring the whole into
discredit. But as he appeared in the world on purpose to instruct it, and
as his doctrine was for this purpose delivered in public, so his miracles,
which were chiefly exhibited for the support of the doctrine, were public
also ; being performed in the most frequented places and on the most
public occasions, as at marriages and funerals, and on solemn festivals.
Thus, many were done at Jerusalem, at the times of the great festivals,
when there was the greatest concouise of people from all parts of the
country ; others, in the public streets of villages and cities ; others, in the
public synagogues; and others, before great multitudes, who came logo*
ther to hear Jesus, and to be healed by him of their infirmities. By far
the greater part of his miracles were wrought in the vicinity of the sea of
1 Quadratus, in the passage above cited, says, that there were persons living even in life
time, upon whom ChrUt had wrought miracles. (Sec Eusebius, Hist. Keel, lih.iv. c, &)
And it is by no means improbable that some of those, who were cured of their infiriiutiis
or raised from the dead by Jesus Christ, were preserved by Providence to extreme old tup!
to be living witnesses of his power and goodness.
Sect. II.] Proofs of (heir Inspiration. 25 1
Galilee, which was surrounded by large, fertile, and populous tracts,
especially the two Galilees, containing many towns, and a multitude of
villages, the least of which towns (Josephus informs us) contained up-
wards ofjifteen thousand souls* * Some of Christ's miracles, indeed, were,
from their nature, more private than others 2 ; yet privacy was never indus-
triously sought after, except where the reasons of it are obvious. But an
instance or two of this kind cannot be supposed to invalidate the credi-
bility of great numbers openly performed. Considering the opposition
of the world, it would not have been unreasonable, had the miracles of
Jesus been less public ; in some cases he might have changed his ordinary
manner with propriety : but, to the last, he persisted in it, for instance,
at the resurrection of his friend Lazarus, only a little before his own death.
The openness of the miracles was therefore a defiance to the malice, and
a defiance to the incredulity of the world ; it being as true of his miracles
as he asserted it to be of his doctrine. I sga/ce openly, said Christ, to the
world. I ever taught in the synagogue, and in the temple> whither the Jews
always resort : and in secret have I said nothing. (John xviii. 20.)
The miracles of Christ and his apostles were accompanied with no ap-
pearance of pride, vanity, or ostentation. When a man preaches up
himself, and assumes haughty airs of importance and superiority, he gives
cause for suspicion. Such was the case of Simon the Sorcerer, as repre-
sented by Luke (Acts via. 9.)> whose principal design seems to have been
that he might pass for a very great person among the Samaritans. But
the conduct of the apostles in this respect was unexceptionable; and
Jesus during his ministry acted as a servant and as a prophet sent from
God, ascribing all his miracles to his father. While, however, Christ's
manner was totally free from ostentation, his miracles were characterised
by a peculiar sobriety, decorum, authority, and dignity. They display
something above the ordinary character of man, but they vcteJacU in
which the spectators could not be mistaken.
[il] All tlie miracles of Christ were performed with the utmost
SIMPLICITY OF MANNER.
They are often, to all appearance, casual and incidental. At other
times he wrought his miracles when prompted by intreaty, or where such
an occasion presented itself, that it would have been out of character not
to have wrought them. The manner of his doing them is remote from
all suspicion of deceit or vain glory. As no ostentation is displayed
before, so none is evinced after, the performance. Often he forbad those 3
who were the objects of his goodness and compassion, to speak of the
person to whom they were obliged, a hard prohibition to a grateful
mind ! Often, as soon as the work was accomplished, he withdrew into
some private retreat. This circumstance strengthens the credibility of
the miracles; but it does more, it exhibits them in their native beauty
and dignity. It is, indeed, difficult to say, whether the ease or the
dignity of the manner is most strongly expressed. To expel diseases
by a single word, sometimes without one ; by a word to command the
winds and waves t by a word to raise the dead bodies of men, sometimes
almost from corruption, are appearances which surpass all that we can
imagine.
1 Josephus, de Bell. Jud. lib, in. c. 3. 2,
2 When it happened that any of them were pet formed privately, in a house or chamber,
the effects of the miracle were so visible, that they could not but be observed by great
numbers, as ia tha instance of the raising of Jajnis'ti daughter to life.
s See the reason why Jijiib aoim'timi s enjoined secrecy on those whom he had healed,
supra, pp. 206, 237*
252 The Miracles related in the Scriptures, [Ch. IV.
[iii.] The DISINTERESTEDNESS with which the miracles of Christ
and his apostles were wrought, is another circumstance that demands
our consideration.
They were performed for no worldly advantage. As nothing of that
kind was sought, so nothing was obtained by Christ and by his disciples.
When he first sent them forth, he expressly commanded them to take no
fee or gratuity for the miracles they were about to work. Freely, said he,
ye have received; freely give. (Matt. x. 8.) Obscure, indeed, they could
not be who were endued with such powers, nor could they be despised by
their friends and followers: but these were small temporal advantages, in
comparison of the obloquy, the injuries, afflictions, sufferings, and perse-
cutions of every possible kind, which they underwent. The miracles of
Christ were wrought in the most generous and disinterested manner :
all were welcome to partake of the benefit of them : and no distinction
was made between the rich and the poor. The only exception was, that
Christ and his apostles would not work miracles to gratify curiosity or to
sanction unbelief. Should the question be asked, why Jesus did not
perform more miracles before the unbelieving ? We reply, that such
conduct was not necessary to the end of miracles, which was, to afford a
reasonable conviction, that it was not likely to answer any good end,
but on the contrary would have been hurtful to such unbelievers ; that
it tended to defeat the design and success of Christ's ministry, by narrow-
ing its sphere, or shortening its duration ; and that, lastly and chiefly,
it was unreasonable in itself, and contrary to the general scheme and
order of God's moral government. 1
(8.) Another circumstance which confirms the truth and validity of
these miracles, is the EFFECTS produced "by the performance of them.
Great numbers of persons who were spectators of them, were convinced
by them, notwithstanding they had formed and cherished the strongest
prejudices against the religion attested by these miracles. Jn consequence
of this conviction, they quitted the religion in which they had been edu-
cated, and with it ease, pleasure, fortune, reputation, friends, and re-
lations ; they embraced the Gospel from the most indubitable persuasion
of its truth, inviolably adhered to the profession of it, and sealed their
belief of it with their blood.
(9.) Lastly, so far were the miracles of Christ and his apostles
from being considered as frauds or impostures, that their KEAUTY
was never denied*
Even the Jews 1 * and Heathens were constrained to admit them; though
they ascribed them to various causes, denied them to be proofs of his
divinity, or maintained that they were inferior to the miracles of the
pagans. Thus, on one occasion, the Jews attributed Christ's miracles to
1 The topics above briefly noticed are Illustrated with equal force and beauty of argu-
ment by Bp. Hurd. Works, voL vii. Serm. 39, pp. IS8 173.
2 This man doeth MANY MIRACLES (Johnxi. 47. ), was the judgment of the chief priests
and Pharisees, assembled in council. And, Jesus of Nazareth, a man approved of GW,
among you ty wonders and MHIACUSS and signs, wlnck God d^d by him in the witLtt of yon,
as ye yourselves know (Actsii, 22.), was the appeal of Peter to a mixed multitude! of the
men of Israel. What b/ictU we do t,o these man? Far that indeed a notMt MIKAOKK
hath been done by them, is manifest to all them that dwell at Jerusalem, and wic UANNUT
BKKrft (Acts iv. 16.), was the acknowledgment extorted from the Jewish rulers, in con-
sequence of the miracle wrought by Petor and John on the hune man at the gale of the
temple in that city* For the involuntary acknowledgment of Jewish and Heathen ad*
versaries, sec pp. 186. 189, 19Q
S^ct. IL] Proofs of their Inspiration.
Beelzebub, and on another, they acknowledged that ho saved others,
while they reproached him with not being able to save himself. While
the facts were too recent to be disputed, Celsus ] , Porphyry, Hierocles,
Julian, and other adversaries, admitted their reality, but ascribed them
to magic, and denied the divine commission of him who performed them.
But to whatever cause they ascribed them, their admission of the reality
of these miracles is an involuntary confession that there was something
preternatural in them.
VIII. A brief examination of a few of the miracles related in the
New Testament, (more than a few cannot be investigated for want
of room,) will confirm and illustrate the preceding observations, aucl
convince every candid inquirer that they were wrought by the mighty
power of God, and prove incontestibly that Jesus Christ was indeed
the promised Messiah.
1. The MIRACLE OF THE CONVERSION OF WATER INTO WINE at
Cana, in Galilee, is related with every mark of veracity* (John ii.
110.)
The abence of all collusion could not be more happily implied than by
the manner in which the discovery is signified to the company. The
Jewish weddings, it should be observed, lasted seven days. During the
continuance of the nuptial feast, from the poverty of the bridegroom and
bride, or perhaps from the number of guests being greater than was
expected, there was a deficiency of wine. This being made known to
Jesus, he commanded the servants to fill six large vessels with water up
to the brim* It was therefore impossible to intermix any wine. The
servants alone were privy to the process of the miracle, and were desired
by Jesus to carry some of the new wine to the governor of the feast.
The wine proves excellent, therefore it is not counterfeited ; there is now
plenty, and there was need of it. According to the practice usual among
the Jews on these occasions, which is mentioned also by the governor,
the wine which the guests had been drinking last was not remarkable for
excellence. His attention was immediately excited by this fresh supply ;
and he gives his attestation to it in so natural and easy a way, that we
cannot but esteem it beyond the reach of any artifice and ingenuity what*
soever. He called the bridegroom and said : Every man at the begin-
ning bringeth forth good wine, and when men have well drunk, then that
which is worse ; but ihou hast kept the good wine until now. This inci-
dental testimony carries with it all the air of authenticity which could
possibly be derived from the unaffected mention of such a circumstance. 2
The miracle became public, and confirmed the faith of the new disciples
of Jesus Christ,
2. The MIRACULOUS FEEDING OF FIVE THOUSAND MEN, besides
womm and children^ in the desert B , was attended mth a variety of
circumstances that show the impossibility qffalsehood or imposition.
The disciples of Christ informed their compassionate Master, that it
was time to dismiss the people to the neighbouring villages to buy food.
Jesus found, on inquiry, that there was no more provision than five loaves
and two fishes. The want of food for such a multitude was certain, and
* On the evasions to which Culsus had recourse in order to elude the reality of Christ's
Miracles, the reader will iind some forcible remarks in Mr. Cumberland's Observer,
vol, I, no* 12,
* WttkeHold's Internal Evidences of Christianity, p. 112.
* Matt sir. 1521. Markvi* 3544. Johnvi.
254- The Miracles related in the Scriptures, [Ch. IV.
tlie means of supplying it appeared to be impossible. He commanded
the disciples to make the people to sit down upon the grass ] , and to
place them in ranks by hundreds and by fifties. By this method, all
confusion was avoided, and the attendance upon them was rendered more
easy : besides, the miraculous operation was thus exposed to the view of
the whole multitude ; so that it was impossible to deceive them by any
artifice or sleight of hand. Jesus brake the five loaves and two fishes
and distributed them to the apostles, who again distributed to the people.
u This small supply of provision was perceived to multiply and grow, either
in the hands of the apostles as they were ministering them to the people,
or in the hands of the people themselves, who, in all probability, saw the
small fragments of bread or fish, with which they had been presented,
visibly increase while they held them in their hands ; till the hunger of
each was fully satisfied, and sufficient was still left for others wbo might
come after them." 2 After the multitude had eaten, Christ commanded
the apostles to gather up the fragments, which was a plain proof that
they had had plenty of food ; and the disciples filled twelve baskets with
the fragments that remained. After this, can there be the least room for
incredulity ?
The people, struck with a miracle, in itself so astonishing, and in which
they were so deeply interested, were convinced that he was the prophet
promised by the Almighty to succeed Moses, (Deut. xviii. 15.) and they
were desirous to make him a king, because the Messiah (according to
tbeir notions) was entitled to the same sovereignty as other princes, and
to rule over Israel as David and Solomon had done. This circumstance
is a further proof of the miracle, and of the impression it had made on
every person's ^mind who had witnessed it. Lastly, on the next day,
Jesus Christ being at Capernaum, and speaking to the same people, who
were still amazed at the miracle which he had performed, rebuked them
for being sensible only of its temporal effects, while they neglected to
apply it to their eternal salvation. This reproach not only establishes
the miracle, but also gives it additional dignity, by exhibiting the design
which Jesus chiefly had in view in performing it, viz. his heavenly doc-
trine. It is, therefore, impossible, cither to oppose such strong evidence,
or to lessen the credit of a miracle which had the testimony of nearly or
quite eight thousand persons (reckoning the women and children at '2,500
or 3,000), and which is so necessarily connected with other facts equally
public and true. * J
The same remarks are applicable to the subsequent feeding of four
thousand men besides women and children, related in Matt. xv. 32 _ 38.
3. Equally remarkable are the circumstances al tending the UEAUNC*
OF THE PARALYTIC (Matt ix. 2 8. Markii.312. Lukev.l8~~26\)
which are such as to convince every reasonable person. * *
This miracle was wrought in the presence of many witnesses, some of
whom were secretly enemies to Christ, and jealous of his fame. The
manner in which they presented the sick of the palsy, is unparalleled and
at the same time, shows the confidence they placed in his power and
" un *
Townsend*s New Testament
nor collubiou in it,
Sect. II.] Proofs of their Inspiration. 255
goodness, as well as the desire of the paralytic, and of the four men
who bore him on his bed or couch. When they could not come nih
because of the multitude, they went up on the house-top^ and uncovered the
roof of the apartment where Jesus tvas : and when they had broken it up,
tlicy let him down through the tiling^ with his couch, into the midst before
Jesus. The manner, in which he addressed the paralytic, is still more
striking. Jesus began with the remission of his sins (which did not seem
to be the object of the man's petition) without saying any thing of his
malady, with which both he and his supporters were wholly affected.
Jesus seeing their faith, saith unto the sick of the palsy ^ Son, be of good
cheer, thy sins be forgiven thee. But there tvere certain of the Scribes and
Pharisees sitting there ; and, reasoning in their hearts, they mid tuithin
themselves, This man blasphemeth. This secret accusation of blasphemy,
on the part of the Scribes and Pharisees, proves that they had no idea of
any such thing before the event : Jesus, after replying to the reasonings
in their hearts, commanded the man to take up his couch and walk. And
IMMEDIATELY he rose up before them all, and took up the bed thereon he
lay, and departed to his own house, glorifying God. The astonishing nature
of this miracle extorted the admiration of all who beheld it, and they
exclaimed, We never saw it on thisjashion.
4. While the miracles of Jesus were acts of benevolence and
compassion, they at the same time served to convey his instructions
with the greater meaning and dignity. To overturn prejudices
fostered by false notions of religion, strengthened by age, and sanc-
tioned by the example of persons in authority, and to substitute
good principles in their place, must be a matter of great delicacy,
and will always require the most vigorous exertions. This was the
great object of the parables of Jesus : it was a principal object of
his whole ministry, and with infinite propriety entered into his
miracles. The prejudices of the Jews against his person, among
other things, made it necessary that he should work miracles. There
were also prejudices, so deeply rooted in the minds of the Jews, that
no power less than that of miracles could be supposed to combat
them with any probability of success, and against which we find
particular miracles opposed* That calamities are always the off-
spring of crimes, is one prejudice which the depraved nature of mail
is but too prone to indulge : and the Jews, in the time of Christ,
were greatly under the power of this prejudice. We are told, in
the gospel history, of some who came to Jesus under this influence,
telling him of certain Galilseans, whose blood Pilate had mingled
with their sacrifices (Luke xiii. 1.); and, on that occasion, he ex-*
posed the danger and absurdity of the error by a plain illustration.
On occasion of seeing a man who had been born blind, the disciples
of Jesus fell into the same mistake, and asked him^ Who did, sin, ttris
wan or his parents, that he was born blind ? (John ix. 1, 2.) Jesus,
in a moment, solved the difficulty, by giving him the use of his sight.
1 le did so without going out of his ordinary course. Miracles were a
part of his work, and his compassion always prompted him; but the
occasion called for an extraordinary interposition, and the miraculous
cure was the most effectual expedient for forcing an access to hearts.,
fenced by prejudice against the common feelings of humanity*
256 Tfte Miracles related in the Scriptures, [Ch. IV*
The MIUACLE op GIVING SIGHT TO THE MAN WHO HAD BEEN
BORN BLIND, related in the ninth chapter of the Gospel of John, is one
of the most illustrious miracles wrought by Christ, on account of
the reluctant but distinct testimony to its reality, which was given
by the Jews, after they had done every thing in their power, (though
without success) to discover, if possible, any circumstance which
could have enabled them to question or deny it.
As this miracle has been the subject of particular cavil by Rousseau,
on the ground that there is a gradation in it which does not suit with a
supernatural operation or miracle (two of whose characters or criteria
are instantaneity in its performance, and independence on second causes ;)
and as the cavil of that eloquent but seductive and licentious infidel has
been adopted, without acknowledgment, by later opposers of revelation,
it demands a distinct examination.
Taking it for granted, that the reader has perused the narrative in
question, the noble simplicity of which, together with its circumstan-
tiality, and the natural and graphic delineations of the workings of the
human heart, are all so many proofs of the credibility and veracity of
the writer, we proceed to offer some remarks on this miracle.
[i.] In the FIRST place, then, the man, on whom it was performed,
had not become blind by any accident that admits of relief. He was
certainly born blind. All who knew him were witnesses of it ; and he
had become very generally known by sitting and begging on the public
road. His parents, as we shall afterwards have occasion to take notice,
affirmed the same to the Pharisees, though they dreaded their displea-
sure, and did not care to defend a miracle, the fame of which men in
power were desirous, if possible, to suppress.
[ii.] SECONDLY, the man did not ask to be restored to his sight as some
others did, who had accidentally become blind. Thus, there was no
room for suspicion on his part. And Jesus Christ, after having sent him
to the pool of Siloam, did not wait for his return to receive the glory of
such a miracle ; so that the blind man, on receiving sight, did not know
who the person was that had cured him, or whither" he had gone. There
was therefore no possibility of collusion in the transaction.
[iii,] THIRDLY, the very question proposed by the disciples, which
occasioned the miracle, is a proof that the man's blindness was from hit*
birth : but the answer, as we have already intimated, was so little con-
formable to their notions, or to those of the Jews, their contemporaries,
that it is impossible that it could ever have entered their minds, if they
had not heard it from his lips. Jesus, in his reply, did not attribute the
natural defect of the blind man to a particular providence, but added,
that it was for the glory of his Father, who sent him, and also to manifest
his works that this man was born blind, in order to be cured. Who ever
spoke thus ? For, let it be observed, that Christ did not speak thus after
the success, but exposed himself to he contradicted (according to the
opinion of men) by Him, who, he says, had sent him, when he declared
the future proof of his mission.
[iv.] In the FOURTH place, consider the mode employed for giving the
man sight; He laboured under an incurable blindness, The opacity
of the crystalline humour, which is called a cataract, and the im-
perfect or periodical gutta sercna, which does not wholly deprive of
sight, or only at certain times, are maladies of the eye, that in some
cases admit of a cure, which depends upon a variety of precautions, pre-
parations, and remedies, that (if successful) take effect only with time.
Sect. IL] Proofs of their Inspiration. 257
and in most cases very imperfectly. But no precautions or preparations
whatever were employed in the cure of the man born blind. Though a
cataract may be reduced, or an accidental or periodical gutta serena
may he cured, a total blindness, when inveterate and from the birth, is
incurable* Such has been the prevalent opinion in every age. Aristotle l
(whom we quote only as a witness to the sentiments of his own time)
declares that it is impossible for one born blind to receive sight. The Jews
admitted this truth as a principle generally known. Hince the world
began, they said, it was never heard that any man opened the eyes of one
who was born blind. (John ix. S&) Medical men in modern times (it is
well known) are of the same opinion ; and infidelity never could produce
un example of blindness, absolute and continued from the birth, that was
cured by the assistance of art. Such being the circumstances of this
man's case, was it natural to imagine that clay put on Ins eyes should
restore him to sight ? Could any one have framed such an expedient,
so improbable, so contrary to the effect desired, so proper for destroying
the sight, if the power and wisdom of Jesus Christ had not employed it,
and imparted the requisite virtue to it ? - Moreover, is it likely that a
person who had been born blind, and had continued so from his birth to
manhood, should so easily credit what Jesus said to him ; that he should
obey him so punctually ; that he should expose himself to public ridicule,
by carrying the clay on his eyes, and causing himself to be conducted
to the pool of Siloum, with the hopes of being restored to his sight? Is
not such a docility truly astonishing ? And how could any such thing
be imagined on his part before it happened ?
[v,] LASTLY, the miracle was performed in the public street, and in
the presence of many persons, and was immediately subjected to the
strictest scrutiny that can well be conceived. If we had heard of such a
miracle, we should not have given credit to so surprising a relation, till
we had inquired, who the man was, on whom it was said to have been
wrought ? Whether, in fact, he had been born blind ? Whether he ac-
tually was blind at the time when Jesus met him ? And whether it
afterwards appeared that he really was cured ? All these inquiries, we
should certainly have made ourselves, or have been well informed that
they had been made by credible people, before we would have believed
the miracle. And if we would have made these inquiries, can it rea-
sonably be supposed that they were not made by those who lived at that
lime ? or that they would have admitted that wonderful fact on easier
evidence than we would have clone ? Now we know that these very in-
quiries wen; made by the scribes and phavisccs, and terminated in full
proof. They Kent for his parents, who declared that their son was born
blind. He was himself interrogated, threatened with excommunication,
and ultimately east out of the synagogue : and, after examining the af-
fair to the bottom, the truth of the miracle was established beyond the
possibility of contradiction. On the one side there appears nothing but
paHttiou and calumny ; on the other, nothing but what is simple, sincere,
coherent, and infinitely surpassing the low jealousy and malice of the
PiuiriseoK, whose utmost efforts only rendered the truth more evident,
and added that testimony which they would have gladly wrested from it,
if it hud been possible* The reasoning of the man who was cured is un*
i Cited Uy Carbon on John ix* L (Critic. Sacr. torn. vii. part, lit, p. 187.) Other
pfiMMtge* from the uatieat classic authors are adduced by Wutstcin, on John ix, I. Nov.
lVt. vol. i. p. <X)&
For the reauon why Jesus* Christ employed the means he did, to give this man sight,
ec p. Bttjh i
VOL. r*
258 The Miracles related in the Scriptures, [Ch. IV*
answerable^- We know that God heareth not sinners since the toorld
began was it not heard that any man opened the eyes of one that was lorn
Hind. If this man were not of God, he could do nothing. (John ix. 31
5. Equally remarkable with the preceding miracle, is that wrought,
at Jerusalem by -the apostle Peter in company mth Jo/in, on A MAN
WHO HAD BEEN LAME FROM BIS BIRTH ; and which was subjected
to a similar rigorous scrutiny.
^The account is given in the third chapter of the Acts of the Apostles,
with every mark of veracity and genuineness. All the circumstances
are so connected together, and so inseparable : the place, the time, and
the persons, all correspond together with such exactness, that we cannot
admit a part without being forced to acknowledge the whole- In this
miracle, the reader will take notice,
[i.] FIRST, of the PUBLICITY of the lame man's person and condition*
He had been lame from his birth, and was then forty years old. He
was, moreover, well known to all the inhabitants of Jerusalem, having
been carried daily to that gate of the temple which was most frequented,
to receive alms. The time of the day when the miracle was performed was
that of public prayer, when the evening sacrifice was offered, when there
was the greatest number of persons present who were assembled from
different parts of the city.
[ii.] SECONDLY, of the MANNER in which the miracle toas woughl,
It was instantaneous, and was so perfect, that the lame mail could not
only walk, but stood and leaped for joy, while he praised God, and tes-
tified his gratitude to Peter and John.
[iii.j THIRDLY, of the SEVERE EXAMINATION which the transaction un
derwnt.
Both the man who had been healed, and the apostles, are, dragged
before the tribunal of the ecclesiastical rulers. They are most closely
interrogated respecting the fact. They assert the reality of the miracle
they declare that it was in the name of Jesus of Nazareth that the mm
was made whole of that Jesus whom those rulers had crucified. What
discoveries do the chief priests rnakc ? The apostles arc in ilidr luuuLs.
I he man who had been lamo, is himself .standing by. They are vested
with full power, as magistrates, to take cognizance of the matter* JU*
there be deceit, it must be detected. But no discovery is made:" and
immediately afterwards five thousand Jews are converted, and embrace
the Gospel inconsequence of what they had seen performed, and in u
case where it was morally impossible that they should have been deceived.
Besides the miracles related in the cure of diseases, there are three
remarkable examples recorded by the evangelists, 111 which Jesus
Christ raised the dead to life : viz, the daughter of Jairtw, a ruler
of the Jewish synagogue, the son of a widow at Nail), and Lazarus,
the brother of Martha and Mary. How many examples of the
same kind occurred during his personal ministry, is not related *
though, from his message to John (Matt. xL 5.) it is probable that
there were other instances. But these which the evangelists have
recorded, were certainly not the least striking or important,
1 Claparede's Consideration* on the MimcloH of the Gosjpel, part. ii. di. *,
Sect. II.] Proofs of their Inspiration. 259
G. The RAISING OF THE DAUGHTER OF JAIRUS TO LIFE is recorded
J)ij three of the evangelists J , and the circumstances related by them are
in almost every point exactly the same.
Jairus applies to Christ, in the midst of a great multitude of people.
Prostrating himself at his feet, Jairus besought him to come to his house
and heal his daughter, who was at the last extremity. Jesus listened to
his request, and on his way was followed by the multitude. A miracle
of a different kind was performed at that moment, (for all the three
evangelists have connected it with his progress to the house of Jairus
by the instantaneous cure of an inveterate disease, in a person who only
secretly touched the hem of his garment : a circumstance, which ren-
dered the miracle so much the more a subject of observation to the mul-
titude, when the person who was healed was publicly questioned on what
she had done.
At the same instant Jairus was informed by his servants, that his
daughter was dead, in order to prevent him from farther importuning
our Lord, whose visit to his house they then considered as completely
unnecessary and useless. 2 Our Lord, aware of this message, encouraged
Jairus notwithstanding to rely on him, and went steadily on towards his
house, with the multitude attending him. All the customary and noisy
lamentations for the dead were already begun ; and our Lord found it
necessary, for the quiet of the family, to remove the mourners, who went
forth fully prepared to attest to the people without the certainty of the
death, after having heard with scorn what they considered as a doubt on
the subject, and what our Lord intended as an intimation of the maid's
immediate restoration to life. Putting them forth among the multitude,
he retained with him the father and mother of the dead young woman,
and three of his disciples ; a sufficient number to witness and relate the
circumstances of her restoration. In their presence " her spirit came
again," at our Lord's command. The effect was instantly produced by
his almighty word ; and was verified to the conviction of every indivi-
dual, who saw her immediately receiving food, as a person in the full
possession of life and health, The event was understood by the whole
multitude; and the evangelist Matthew relates, " that the fame thereof
went abroad throughout all the land." (Matt. ix. 26.) The person m
whose family this miracle was done, was sufficiently distinguished as a
ruler of the synagogue, to render such a remarkable event a subject of
general attention ; and though all the circumstances in the narrative have
the aspect of the most natural and unexpected occurrences, which could
neither have been combined by human contrivance, nor anticipated by
human foresight, no circumstance was wanting, either to ascertain the
reality of the miracle, or, without any apparent ostentation or design, to
give it the most unquestionable publicity* 3
7. To the circumstances of the RAISING OP THE WIDOW'S SON
FROM THE DEAD, AT NAXN, (Luke vii. 11 15.) we have already had
occasion to refer^ as illustrating the benevolence of Jesus Christ. 4 In
i Matt. ix. IB 26*. Markv. 22 43. Lukeviii. 41 5<J.
* Matthew's narrative* might have led m to have supposed her to have been dead when
Jairus first addressed our JUnrd, if it were not obvious that, omitting several circumstances,
which are mentioned by the other evangelists, he begins his relation at the time when the
father knew that she was dead, and places the circumstances in his narrative after that time*
a Sir II. M. Wellwood's Discourses on the Jewish and Christian llcvclations, pp. 416
41H.
* ( Sw p. 246'. supra.
260 The Miracles related in the Scriptures, [Ch. IV.
addition to the observations alluded to, we may notice the circum-
stances under which this miracle was performed.
Christ was coining from Capernaum, where he had healed the servant
of the centurion. On approaching the gate of the city, he met the fu-
neral procession. The fact of the young man's death, therefore, was
indisputable. " The widowed mother of an only son would^not be pre-
cipitate in performing these melancholy rites : the proofs of death must
have been sadly satisfactory, before she proceeded to pay this last debt
of parental tenderness." The tomb was prepared, and a considerable
number of her townsmen were accompanying the widowed mother thither,
besides a multitude of persons who were following Jesus on his way
from Capernaum. It was impossible that any miracle could have been
performed under circumstances of greater publicity, or more instanta-
neously, or where the facts related were more easy to be detected, if
there had been any suspicion of fraud or deceit ; especially when we
know that the rumour of this miracle was immediately spread through
all the adjacent country. Jesus came and touched the bier, on which the
corpse was laid, according to the custom of that age and country, with
a mantle thrown over it : and they that bare him stood stilL And he sai<t 9
Young man, I say unto thee, Arise! And he that was dead sal up and
began to speak ; and he delivered him to his mother. And there came a
fear on ally and they glorified God, saying, A great prophet has risen
up among us, and dod hath visited his people. This rumour of him we.nl
forth throughout all Jud&a, and throughout the region round about*
(LukeviLH 17.)
8. TJie RESURRECTION OF LAZARUS is related (John xi.)
minutely than either of the two preceding miracle^ and from I lie par-
ticularity of the circumstances related^ it acquires additional intcwsl
and publicity.
[i.] While Jesus was beyond Jordan, in Pcroca, the sisters of Lazarus
sent an express to him, with this message, Lord, he whom t/iou lowsl
is sick. After hearing this intelligence, he remained two days longer in
the same place, and then said to his disciples, Let m return into Jnd<ca ;
Lazarus is dead. Then ^hen Jesus came into Bethany, he Juimd that
Lazarus had been in the grave four days already* (John xi. 6/7. 17.) It
is to be observed that while lie was in Penca/he said to his apostles,
Lazarus is dead: so that Jesus neither did nor could learn how long
Lazarus had been in the grave, from the testimony of one of his sinters*
The delay also of the journey from Galilee to Bethany must not bo over-
looked. By that delay the miracle became more bright, and its truth
and reality more determined.
[ii,J The scene of it furnishes another circumstance extremely favourable
for promoting the same end. It was not laid in Jerusalem, whore the
minds of men might be supposed to be held in awe, or biassed by power,
where the miracle might be charged with ostentation, and where personal
prejudices where triumphant. Nor was it laid in u desert, where there
might be suspicion of deceit, but at the distance of only two short miles
from Jerusalem.
The precise lime of Christ's arrival at Bethany Is a circumstance that
must be viewed in the simic light. His coming so late destroys all sus-
picions of any conceit. It gave his enemies an opportunity of observing
the whole transaction; as the season was, of all others, the fittest for
finding access to their minds. By this time, the sisters of Lunarus were
receiving the consolatory visits of their neighbours and friends. Mtttiy
Sect. II.] Proofs of their Inspiration.
*>/ the Jews had come to Martha and Mary, to comfort them concerning
their brother. Jesus himself approaches, and mingles with the company
as a mourner and friend. When Jesus, therefore, saw the Jews also
weeping, who had followed Mary out of the house, he groaned in spirit,
and was troubled. Ho was under no necessity of affecting the appearance
of sorrow, for he felt it Jesus wept: and the reality both of his sym-
pathy and sorrow did not fail to make him an object of regard. Then
said the Jews, Behold how he loved film. Every thing concurred to ex-
cite expectation and scrutiny from the malice of some of the Jews who
were present, which caused them to insinuate a defect in the power or
goodness of Jesus. Some of them said) Could not this tnmiy which opened
the eyes of the blind, have earned that even this man should not have died?
[iii.] At length they arrive at the grave. It was ft cave ; and a stone lay
UJMH it) which Jesus commanded to be removed, for he exerted his mi-
raculous power only in cases where second causes were inadequate. This
stone might be removed by the hand of man : therefore* Jesus ordered it
to be removed. This circumstance would excite the greater attention,
as the objection felt by Martha to the execution of this command (ver,39.)
most evidently shows*, that death had indubitably taken place; and from
the time he had been buried, especially under the influence of so warm
a climate, it is certain that those changes of mortality must have passed
upon the frame to which she alluded. No liumaa means, however, could
raibe Lazarus : Jesus, therefore, interposed li!s miraculous power ; and,
after a short prayer, which was expressly intended for the spectators, //<*
cried with a lviulvohe> jMzaruft, come forth I And In: thai was dend^camc
t forth) bound hand and foot with grave clttfhes. l That all present might
have the fullest conviction of the reality of the miracle which had thus
been wrought, Jesus commanded them to looxtt him and fat him go.
fiv.J The o///jmTA' of this miracle arc likewise to be considered. Though
some of those, who hud come to mourn with the sisters of Lazarus were
the friends of Christ and his apostles, the evangelical narrative informs
us that others were not friendly to Christ and his Gospel. Many of these,
however, having witnessed the transaction, believed on liim ; but others,
who were not willing to be his disciples, though they found it impossible
to reject or to deny the miracle which hud been wrought, wont their way
to the plmrisees and told them what Jesus had done- The pharisees
themselves could not contradict the miracle, though they were interested
in denying it. A council of the chief priests and phamees was convened.
They did venture to examine the miracle, as they had done in the case
of the: nmu who had been bora blind. The consideration of Laxarus
and of hi.H Mstcis, who were not mean persons, tine number of the
witnesses, who were also persons of distinction, and \vho had filled Jeru-
salem with the news at their return, and the fear of adding a further
1 'Hit' qticMum IMK Iwtt uhked. How could a man come out of a grave who was bound
Iwnd mid foot ? To thin inquiry of the unbeliever a #atihfuctory answer may be returned.
We learn from Juwphun, and uttto from uich travellers as have visited Palestine, that the
Jcuihh Kt'imlcltreft were generally cttww or roamt hewn out of rocks. The Jews, therefore,
ait they did not mak use of cotfinw in burying their dead, generally placed their bodies in
iiMifft, cut into the side* of theae CIWH or rooms. This form of the Jewish sepulchrea
aU'ordH AD wisy notation of the KiippwcU difficulty* The evangelist does not mean to say,
that JjftxnniH walked out of the HCpulehre ; but that lying on his back in a nidus he raised
Irimu'lf two it witting posture, and then, putting his legn over the cd$e of his niche or cell,
!id down ami stood upright on the floor. All this he might do, notwithstanding his arum
wcrtt HWHthed with rollers, after the cutfom of his countrymen. Accordingly, when ho
thuH eumi* forth, JI*HU conwwnded them to IOOKU him and let him go, whith circum-
fttanw plainly itKifatUis that the wim^'list knew that Ki/.arus could not walk, till ht win
uuhouml. Mttckwftht'H Truth <f tliv Uo.jn'l HiMory, p. 17.^,,
H ,*J
262 The Miracles related in the Scriptures, [Cb. IV.
degree of evidence to a miracle which they were desirous of suppressing,
all these circumstances augmented their indignation against Jesus, and de-
termined them to put him to death, and thus terminate his miracles. They
said, What do toe, for this man doth many miracles? If toe let him thus
alone, all men mil believe on Mm : and the Romans mil come and take
<may loth our place and nation.
If any additional evidence were wanting to confirm this miracle, it might
be added that, after the resurrection of Lazarus, and six days before the
passover, Jesus came to Bethany, where he supped with Lazarus and his
sisters : and much people of the Jews hnetu that he toas at Bethany, and
they came from Jerusalem thither, not for Jesus' sake only, but that they
might see Lazarus also, txhom he had raised from the dead. But the chief
priests consulted that they might put Lazarus to deaths became that by
reason of him many of the Jetus toent away and believed on Jesus.
(Johnxji, 1, 2. 9 11.) The curiosity of those who came to Bethany,
and their belief in Christ, are natural consequences of the truth of Laza-
rus's resurrection, which could not but enrage the priests and pliarisees,
who were the enemies of Christ; and their determination to put Lazarus
to death, shows the desperation to which the publicity of the miracle
drove them. The resurrection of Lazarus was also one reason why, oa
the following day, much people that were come to the feast (of the passover)
when they heard that Jesus was coming to Jerusalem took branches of palm-*
trees, and ^ent forth to meet him, and cried. Blessed is the Khig of Israel
that cometh in the name of the Lord. The people, therefore, that \vas with
him mien he called Lazarus out of his grave, and raised him from the dead
BAR *j RECORD. FOR THIS CAUSE the people wet him, for that they heard
that he had done this miracle. The pharisees, therefore, said awoiig them-
selves, Perceive ye hotv ye prevail nothing, by your threatening*} or ex-
communications ? Behold, the world is gone after him, the whole mass
of the people are becoming his disciples. (John xii. 12, 13, 17 I {).) Is
it possible to deny that Christ made his entry into Jerusalem in the
manner related by the evangelists, while many persons were living who
had actually witnessed it? Can we separate so notorious an event from
the important circumstances which arc blended with it in the evangelical
narration ? And can a more natural reason be assigned for such u con-
course and triumph than the resurrection of Lazarus, of which many wm*
witnesses, and which the whole multitude already believed to be a true
miracle ?
M It has every character of a miracle : for it VMS sensible and emu
to be observed. Lazarus had been dead, he was alive $ -~ two facto whicfi,
taken separately, are of the most common sort, and concerning which
many persons had the utmost certainty. It ws instantaneously md mb
Itcfy performed before credible mlnesset. On Christ saying, Lazarus, come
forth.' Lazarus resumed life; and the testimony of the witnesses, e-
pecially of adversaries, is the most explicit that can be imagined or de-
sired. Itivas independent of second cause*. The effect has no affinity
m nature with the sign that accompanies it. What affinity in nature,
what physical proportion is there, between the resurrection of LaxariiK,
and the pronunciation of the words, Lazarus, come forth ! Lastly, ///<
end ms important; for it was to attest the divine mission of the &on of
God. l
IX, But the most remarkable miracle of all is the HEflcriuiKmoN
of Jesus Christ from the dead, which lies at the very foundation of
i Cloparede's Considerations upon the JMirncIw, jmuii. eh./?.
Sect, II.] Proofs of their Inspiration.
Christianity. If this fails, the Christian religion cannot be main-
tained, or may be proved to be false. If Christ be not risen, argues
Paul of Tarsus, t/icn is our preaching vain, your fail k also is 'vain.
(1 Cor. xv. 14.) On the other hand, if this holds good, the divine
mission and authority of the founder of our holy religion are esta-
blished. To this he himself appealed, as the great and ultimate
proof, which was to convince mankind that he was what he professed
himself to be, the Son of God, the Saviour of the world* If
we peruse the history of that event, we must conclude either that he
arose, or that his disciples stole his body away. The more we con-
sider the latter alternative, the more impossible it appears. Every
time, indeed, that Jesus Christ attempted to perform a miracle, he
risked his credit on its accomplishment : had he failed in one instance,
that would have blasted his reputation for ever. The same remark
is applicable to his predictions : had any one of them failed, that
great character which he had to support would have received an
indelible stain. Of all his predictions, there is none on which he
and his disciples laid greater stress than that of his resurrection.
So frequently, indeed, had Christ publicly foretold that he would
rise again on the third day, that those persons who caused him to
be put to death were acquainted with this prediction ; and, being in
power, used every possible means lo prevent its accomplishment, or any
imposition on Ike public in that affair.
The importance of this FACT requires that we consider it with a
little more minuteness than the other miracles of Jesus Christ. We
shall therefore examine, in the first place, his own PROPHETIC DE-
CLARATIONS concerning his death and resurrection; secondly, the
EVIDENCE you THE FACT, furnished by the testimony of adversaries to
Ike Christian Name and Faith / thirdly, the CHARACTER OP THE
Avo&TLEs by whom its reality is attested ; and, lastly, the MIRACLES
subsequently wrought by these witnesses in the name of Christ after
the Day olf Pentecost, which attest the fact of His resurrection.
1. In the first place, let us examine the PROPHETIC DECLARATIONS
OF ClIRIST HIMSELF CONCERNING HIS DEATH AND RESURRECTION.
[i.] All the evangelists unanimously relate, that Christ repeatedly pre-
dicted the circumstances of his death and resurrection to his disciples.
It is further worthy of remark, that those very predictions are frequently
intermixed, either with such circumstances as do not, of themselves, enter
easily into any man's mind, or with those which seem to have no sort of
relation with one another : which proves that they cannot be the imagin-
ary conceits of a fertile fancy, that delights in the invention of fables. It
is altogether improbable that the evangelists should have invented Christ's
discourse with Peter, concerning the sufferings that should certainly befall
him at his going up to Jerusalem.
[ii.] Moreover it is to be observed, that Peter had just^ before made
that noble confession, in the presence of all the other disciples, Thou
art the Christ, the Son of the living God; and that Christ had crowned
this admirable confession with that extraordinary promise of his, Blessed
art thou, ttimon Rarjowa : for jlesh and blood has nol revealed it unto thee,
hnl my Father which u in heaven. And I my also unto thcc, that thou
art t*titer 9 and upon this rock mil I build my church, and the gates of hell
H 4<
264 The Miracles related in the Scriptures, [Ch. IV.
shall not prevail against it. (Matt. xvi. 16 18.) Immediately after?
Christ foretold what death he was to suffer from the chief priests and
scribes, but added, that he should rise on the third day. On hearing
which, Peter rebuked him, and said, Be it far from thee 9 Lord! This
shall not be unto thee. But Jesus Christ instead of approving this ex-
pression of his affectionate concern for him, severely reproved" his in-
discretion in these words: Get thee behind me, Satan; thou art an
offence unto me: for thou savourest not the things that be of God, but
those that be of men. (Matt. xvi. 21 23.) This history seems to be
very natural and sincere; and that mixture of circumstances, which,
in all probability, have no manner of relation with one another, could not
of itself easily enter into the mind of any man. Peter's confession was
excellent : and the promise made to him by Christ was extraordinary :
nay, the very expression of it implied something strange and difficult ;
hut, above all, it appears at first sight, that Christ censured too severely
the great zeal manifested by Peter for his person : and it does not hcem
very natural that he, who said unto him, Blessed art thou, Simon Bttrjona,
and who promised to make him a pillar in his church, should almost im-
mediately after say to him, -~ Gel thee behind we, Satan. It is evident
that it was the force of truth, and not the natural agreement of those
circumstances, which obliged the evangelist to join them both together
in one and the same recital. What necessarily occasions this remark is,
the fact that Jesus Christ had really foretold his death and resurrection,
before he had suffered the former, and before the latter had taken effect.
[ill] But what proves this fact more strongly than any thing else, is,
that Jesus Christ, the very day before his passion, did such a thing as
had never been done before, and which, doubtless, will never be done
again, viz. He instituted a memorial of that death, which he was just on
the point of suffering. He foretold that he should suffer death from the
chief priests, the scribes, and doctors of the law ; which yet he might
easily have avoided, if he would, by withdrawing into another place* Hut
he rebuked the indiscreet zeal of Peter, who would have diverted him
from that death : therefore he considered it as an event which was to be
attended with the happiest and most beneficial consequences to mankind.
And with what happy consequences could his death have been attended,
unless it was to have been Immediately followed by his resurrection ?
Jesus, then, first instituted a memorial of his death, and then volun-
tarily suffered jt. He commanded that it should be commemorated,
whence it is evident that he regarded it as an event, which was to be the
means of our salvation. He foresaw that it would be commemorated :
he foresaw, therefore, what would infallibly come to pass, and that too at
a^time, when there was but little appearance of its ever happening, He
did not say, that they should commemorate his death, only till he rose
again, but until his second coming. He foresaw, therefore, that ho should
speedily rise again, and that after his resurrection he should depart, in
order to return again at the end of the world.
[iv.] Besides, no reasonable person can imagine, thai the evangelists
had wholly invented the account of the cucharist ; for there, is u wide
difference between a doctrine and a practice. It is very difficult to forac
a doctrine, because it must be concerted by the consent of several per-
sons ; but it is yet more difficult to impose a sensible practices a thin- in
use, and as it were a speaking doctrine, upon mankind. It would cor-
tainly be the greatest instance of folly imaginable, for any one to suppose
that a dozen poor kshernien, cast down, astonished, and confounded at
the death of their Master, and undeceived m the opinion which they had
Sect. IL] Proofs of their Inspiration.
entertained that he was to restore the kingdom of Israel : persons who
knew not what might be the consequence of their publishing the doctrine
of that crucified man ; that they should invent the institution of the
cncharist, with all its circumstances, and make Christ utter these words
This is my body, >which is given for you; This cup is the New Testa-
ment in my blood (Luke xxii, 19, 20.) ; words that implied something
new and very surprising, and which the evangelists and Paul have unani-
xtiously recorded, though without any mutual compact, as appears by the
trifling variation that occurs in their recital of them. It would, we re-
peat, be the greatest instance of folly imaginable, for any one to suppose
that the disciples had the least idea of inventing these words, or the his-
tory of the cucharist. The inference to be deduced from it is this, that
Christ foresaw his death, and suffered it voluntarily* Now, if he foresaw
that he should die, and if ho voluntarily offered himself to death, he then
either foresaw that he should rise again, or he did not foresee it. .If he
clid not foresee it, with what kind of hopes did he comfort his disciples ?
What was it that he promised them ? Or what did he propose to himself
by his death ? Why did he not shun it as he might have done, when he
was at supper with his disciples ? What did he intend by instituting a
memorial of his dead body, if that dead body were always to remain un-
der the power of death ? And if he thought that he should rise again, as
we may very reasonably conclude he did, he himself could not have be-
lieved it, but only on the experience he had already made of that power
which had restored sight to the blind, health to the sick, and life to the
dead : for he could not think his own miracles false, and yet, at the
same time, believe tlu\t he should rise from the dead. If he thought he
should ri.se again, he also thought his miracles to be true : awl if he be-
lieved his miracles to be true, his miracles must of necessity have
really been true, because they were of a nature incapable of deceit
and illusion, at least with respect to him who performed them. Jesus
Christ could never imagine that he had fed live thousand men at one
time, and three thousand at another, besides women and children; that
he had raised to life the widow's son of Nain, the daughter of Jairus, and
Lazarus of Bethany ; and that he made Peter walk on the sea, &c. c f) if
all these things had not really been true.
[v.] No one surely can doubt that Christ foretold his resurrection, who
considers that it was on this very account that the chief priests and phari*
sees appointed a watch to guard his sepulchre, and commanded the stone
of it to be sealed. <S/V, said they to Pilate, toe remember that that de-
ceiver AY//*/, luhile he was yd alive, After three days I mil rise again.
Command^ therefore, that t)tcM'.pulchr(i'be made sure until the third day, lest
Jiu disciples come by urght and deal 'him aiwy, and say unto the people,
lie is ritwnfrom the dead ; so the last, error \hall be worse than the Jirst*
Pilate sailfi unto them, Ye have a watch ; go your way, make it as sure a&
yon mw tio they went and made the sepulchre mre, sealing the stone, and
'wiling the watcL (Matt, xxvii. G3 66.) This, as we shall further have
occasion to show, was such a matter of fact, as the disciples neither could
nor duttit invent in opposition to the public knowledge which every one
hud of it ; and which, besides, agrees very well with the other circum-
stances of that event. For whence originated the report which was spread
at Jerusalem, that the watch slept when the disciples took away the body
of Jesus, if they had not really set a watch to guard his sepulchre ? And
what necessity waw there to appoint a watch to guard it, had it not been
to prevent the dinciplc* from propagating the report that he was risen
from the dead? And if Christ really believed that he should rise again,
The Miracles related in the Scriptures, [Ch. IV.
he could not have believed it but upon the truth of his miracles: neither
could he have believed his miracles to be true, if they had been false.
Thus it appears, that the connection of all those circumstances forms as
it were a kind of moral demonstration, which cannot but convince any
just and reasonable person.
2, Having thus considered the predictions of Jesus Christ himself
concerning his death and resurrection, let us now proceed to investi-
gate the EVIDENCE FOR THAT FACT.
The credibility of the Gospel historians respecting common facts (\ve
have already seen) is generally acknowledged, even by its adversaries.
Now their evidence, that Jesus really died upon the cross, near Jeru-
salem, when Pontius Pilate was governor of Judaea, is peculiarly clear
and direct. Numerous circumstances relative to his seizure, his public
trial, his going to Calvary, and his crucifixion are minutely specified.
Various particulars of time, place, persons, discourses, &c. are set down.
The chief rulers in the Jewish nation, as well as the people, and the
Boman governor himself, are mentioned as parties concerned. The pub-
licity of his crucifixion in the suburbs of the chief city in the nation, its
being in the day-time, at a solemn festival (when multitudes assembled
from several different countries, and from every part of Judiua), are all
noted. His hanging six hours upon the cross 1 , his being pierced in tin*
side by one of the soldiers with his spear, and blood and water evidently
flowing from the wound , are incontcstible proofs that death must have
previously taken place. To these natural proofs of death, we may add
the official testimony of the Roman centurion, who would have subjected
himself to accusation if his account had been false, and who would bo
the more exact in it, as the soldiers, "seeing that he was dead already 1 ,
brake not his legs." Pilate, also, who was intimidated, by the dread" of
an accusation to the Emperor, to consent to the crucifixion of Justify
would likewise be afraid of having him taken from the cross till h* was
really dead. Accordingly, he did not permit Joseph of Armmtlu'fi to
remove the corpse, till he had the decisive evidence of the centurion. 4
The chief priests and phurisces, who had so long and so anxiously
been plotting the destruction of Christ, would take care that lie was
really void of life before the body was taken down. His fricndtf would
never have wound it round so closely with linen cloth, as was the outturn
in Judaea 6 , if there had been any remains of life* Even if they could ho
supposed to be mistaken ; yet, lying^ in a cold sepulchre, unable to stir
from before six o'clock on Friday afternoon, till the dawn of the first day
of the week, the body must have been truly dead. The fact was well
known, and universally acknowledged* The friends and companions of
Jesus asserted it before his powerful enemies, in the most public manner,
only fifty days after, and even they did not deny it. r Nay, the Jews by
being offended at his crucifixion -and death, gave their attestation to the
facts. The very anxiety of the chief priest and plmrisce* to prevent tho
removal of the body of Jesus, undosignedly drew from them a clear
* Mark xv. 25. 34. 87.
John xix. 34, 3. The water in thf pericardium, ami tho serum. It is wu<K fimt
there is much serum in the thorax of persons who die of torturt'." ftw Urotius, J/Kuftiiit,
and Arehbjbhop Ncwcomc on the text.
Vor, 33,
4 Markxv. 4945,, which shows that lie Iiail tlwn been sonw titm* <Uwl. Sw the <iwk,
Le Clerc'8 Harmony, ami AichMhhop NwcomA N<*<.
* John xix. 3840,; xt, <H, xx. , 7.
Aclsu, }. M,c.
Sect. II.] Proofs of tfieir Inspiration. 267
proof that they themselves were convinced of his actual decease. While
his body was in the sepulchre, " they said to Pilate, Sir, we remember that
thai deceiver said, wmL'B HE WAS YET ALIVE, After three days I tuill rise
again" * Tins implies their full persuasion that he was really not alive when
they spake the words. Their asking for a guard to prevent the disciples
from stealing the corpse, and from deceiving the people, by pretending
that he was risen from the dead> does also involve their being convinced
that he was then truly dead*
Further ; upon the same grounds that we believe antient history in ge-
neral, there can be no reason for doubting, but that the body of Jesus
was deposited on the evening of the day on which it was taken from the
cross, in a private sepulchre of Joseph of Arimathea, hewn out of a
rock-, in which no corpse had ever been laid before, 3 Nor is there any
ground for doubting, but that a great stone was rolled to the mouth of
the sepulchre ; that this stone was sealed by the chief priests and phari-
sees, who would of course first see that the body was there, else this pre-
caution would have been useless ; and that at their request, a guard of
Roman soldiers* 1 , as large as they chose, was placed before the sepulchre,
to prevent the corpse from being removed. Notwithstanding these pre-
cautions, however, early on the morning of the fij*st day of the week fol-
lowing, the body was missing, and neither the soldiers, who were upon
guard, nor the chief priests nor the pharisecs, could ever produce it. Yet
none of the watch deserted their post while it was in the sepulchre, nor
was any force used against the soldiers, or any arts of persuasion em-
ployed, to induce them to take it away, or to permit any other person to
remove it.
The question then is, how came it to be removed ? Matthew has re-
corded the account which both the friends and the enemies of Jesus> and
the* disinterested heathen military guard give of this. Let us examine
these, that we may see which best deserves our credit.
Early on the first day of the week some of the watch came into the
city, and showed unto the chief priests all the things that were done ;
namely, the earthquake, the angel rolling back the stone from the door
of the sepulchre, &c. The chief priests applied to Pilate 5 the Roman
governor for a watch to secure the sepulchre, lest his disciples should
steal him away ; and they sealed the stone (probably with the govern-
or's seal), to prevent the soldiers from being corrupted, so as to permit
the theft. By this guard of sixty Iloman soldiers was the sepulchre
watched; and, notwithstanding all the precautions thus carefully taken,
the body WOK missing early on the morning of the first day of the follow 1 *
ing week. In this great fact both the Jewish council and the apostlea
i Matt, xxvii. (73 '(>%
* Mutt. xxvJi. 6*0. Mark xv, 4tf. Xiukexxiiu 53. John xix, 41,
:> Mutt, xxvii, Si), 60, John xix. 41, <1!S.
4 Matt, xxvii, GO CC. , , . , .
ft Matthew (xxvii. 0*2.) says that this application was made on the next day that followed
the dtw f thi* tm'iMrnlhH, that in, on the* Saturday. Though this looks, at the first view,
m if tin* sepulchre had remained one whole night without a guard, yet that was not the
<ww. * The chief priests went to Pilate as soon as the sun was set on Friday, the day of
the preparation and crucifixion ; for then began the following day or Saturday, as the Jews
alwiyw bunn to reckon their day from the preceding evening. They had a guard, there,
for**, m soon as they possibly could after the body was deposited in the sepulchre ; and
one cannot help Admiring the gooclnuu of Providence in so disposing events, that the
extreme anxiety of theBCMnett, to prevent collusion, should be the means of adding MTXTY
wiejfcftittonnMt wUnrw* (tlm number of the Roman soldiers on guard) to the truth of (he
wiurrection, and of establishing the reality of it beyond all power of contradiction. '
Up. Portend Lectures on Matthew, vol, if. p. 80.
J68 The Miracles related in the Scriptures, [Ch. IV*
>erfectly agree : this cannot be questioned. The council would otherwise
mve certainly produced it> and thus detected the falsehood of the apos-
tles' declaration, that Christ was risen from the dead, and prevented it
ftprn gaining credit among the Jews. On the resurrection of Christ, some
of the soldiers went and related it to the chief priests, who bribed them
^aigely, promising to secure their persons from danger, in case the
jovernor should hear of their taking the money, and charged them to
iffirm, that Christ's disciples stole his body away while they were sleeping.
9o they took the money, and did as they were taught : and Ms sat/ing, or
'eport, Matthew adds, is commonly reported among the Jews to this day. 1
This flight of the soldiers, their declaration to the high priests and elders,
he subsequent conduct of the latter, the detection and publication by
he apostles of their collusion with the soldiers, and the silence of the
Jews on that subject, who never attempted to refute or to contradict the
leclarations of the apostles, are all strong evidences of the reality and
ruth of his resurrection. Had the report, that his disciples stole the
>ody, been true, Matthew would not have dared to have published in
fudaca, so soon after the event as he did 2 , (when many persons who
*ad been spectators of the crucifixion and death of Christ, must have been
Jive, and who would unquestionably have contradicted him if he had as-
serted a falsehood,) that the chief priests bribed the soldiers to propa-
gate it ; as this would have exposed himself to their indignation and to
punishment, which they would the more willingly have inflicted, because
ne had been in the odious office of a Roman tax-gatherer, which he re-
signed to follow Jesus* The story of stealing the body appears from this
account to have been so evidently false, that Matthew, though he faith-
fully records the report, does not say a syllable to refute it. lie leaves
the falsity of it to be manifested by well-known facts. Had the disciples
really stolen the body, and invented the account of the resurrection of
their Master, they never would have represented themselves as giving up
all hopes of his rising again when he was dead, and as being backward to
believe in his resurrection after they said it took place. (Johnxx. 9, 10,)
Nor would they, in the same memoirs, have described the chief priests as
manifesting their fears and apprehensions that it possibly might conic to
?ass, by the extraordinary guard they provided to prevent any deception,
f this theft had been perpetrated, the partners in the fraud would never
have dwelt so much as they have done upon the women going more than
once to the sepulchre, to look for the body. There would have been no
time to have taken off the bandages, nor to have wrapped up the napkin,
and to have laid it in a place by itself, separate from the other linen,
(v. 6, 7.) These circumstances, therefore, would never have formed a part
of the narrative. Nor would it have been recorded of Mary, thaUhe said
to Peter and John, They have TAKEN AWAY the Lord out of the sepulchre
and we know not where they have laid him. (John xx. 2.) A few additional
considerations will suffice to show the falsehood of the assertion made by
the chief priests.
(1.) On the one hand, consider the terror of the timid disciples and the
paucity of their number. They knew thai a Roman guard was placed at
1 Matt, xxviii. 4. 1115. Justin Martyr (who flourished chiefly between A, i>. MO
and 164 or 167), in his Dialogue with the Jew Tryplio, also relates that the syimgojrw of
Jerusalem sent out persons in every direction, to propagate u report similar to that above
related by Matthew.
* The gospel of Matthew, it is general'., i.jjmMl, was written A. i>, !J7 or f*8, that is,
only four or five years after the resurrection of Christ, at which time multitude** wcw
living who would doubtless have refuted his statement if tlivy could.
Sect. II.] Proofs of their Inspiration. 269
the sepulchre. They themselves were few, friendless, and discouraged in
hourly expectation of being arrested and put to death as followers of Christ
and voluntarily confined themselves to a solitary chamber for fear of being
either crucified or stoned. On the other hand, contrast the authority o
Pilate and of the sanhedrim or council, the great danger attending such
an enterprise as the stealing of Christ's body, and the moral impossibility
of succeeding in such an attempt. For the season was that of the great
annual festival, the passover, when the city of Jerusalem was full, on
such occasions containing more than a million of people, many of whom
probably passed the whole night (as Jesus and his disciples had done) in
the open air. It was the time of tins full moon; the night, consequently,
was very light. The sepulchre, too, \vas just without the walls of the city,
and therefore was exposed to continual .inspection. All these circum-
stances combine to render such a falsehood as that which was imposed
upon the Jews, utterly unworthy of credit. For, in the first place, how-
could a body of men who had just before fled from a similar guard, not-
withstanding their Master was present with them, venture to attack a band
of sixty armed soldiers, for the purpose of removing the body of Christ
from the sepulchre? How, especially, could they make this attempt, when
they had nothing to gain, and when they must become guilty of rebelling
against the Roman government, and, if they escaped death from the
hands of the soldiers, were exposed to this evil in a much more terrible
form ?
(2.) Is it probable that so many men, as composed the guard, would
all full asleep in the open air at once?
(&) Since Pilate permitted the chief priests and pharisces to make the
sepulchre an sure as they could, (Match, xxvii. 65.) they would certainly
make it completely so* llomnn soldiers were used to watch. Death was
the punishment for sleeping on guard. This watch was for only about
three or four hours, and early in the morning, so that they might have
slept before* Can it be supposed, then, that they were all asleep toge-
ther ? What could a few poor fishermen do against a well-disciplined and
well-armed military force ?
(i.) Could they be so soundly asleep, as not to awake with all the noise
which must necessarily be made by removing the great stone from the
mouth of the sepulchre* and taking away the body ?
(5.) Are the appearances of composure and regularity found in the
empty tomb J at all suitable with the hurry and trepidation of thieves,
when an armed guard, too, is at hand, stealing in a moonlight night ?
((>.) Is it at all likely that the timid disciples could have sufficient time
to do all this, without being perceived by any person? How could soldiers,
armed and on guard, suffer themselves to be over-reached by a few timo-
rous people ?
(7.) Either the soldiers were awake or asleep : if they were awake, why
should they suffer the body to be taken away ? If asleep, how did they
know, or how could they know, that the disciples of Christ had taken it
J YVu'tt cuwth AVmon Peterfottawing him, and went into the sejntlchre, and teeth the UNJEK
UK and //? NAPKIN Unit was about Ms head, not lying with the linen clothes but
ToumiKK XN A iL\cK BY XTsKLF. Joluixx. 6, 7. This artless relation of the
itl amounts of itself to an ample confutation of the idle calumny above noticed,
that tlw diseipU'B came and stoic the body of Christ. The historian docs not dwell on the
cimiwtttanee, OB if it were mentioned with a direct view of answering some objection,
an a forger would have done* He delivers it with all the simplicity of an unsuspecting
winter of truth ; and it therefore carries with it far more weight of evidence, than a mul-
tiplicity of mwonw and the most laboured explanation. Wakclield's Internal Evidences of
Christianity, p. 04,
270 The Miracles related in the Scriptures, [Ch. IV.
away? -Why did not the sanhedrin, for their own honour, and the
respect they bare to the truth, put all those soldiers to the question ?
And if that thought did not at first suggest itself to them, is it not na-
tural to think that they would have done it, when soon after they found
all Jerusalem inclined to believe in that crucified man ; and that about
six thousand persons had already believed in him in one day, and that
only fifty days after his death? Doubtless the soldiers who watched the
sepulchre were still at Jerusalem, and the sanhedrin retained the same
power and authority which they had before. It highly concerned them
to punish the negligence of those soldiers, or make them confess the se-
cret of their perfidy, and who it was that suborned them, both to justify
their own procedure, and also to prevent the total defection from Judaism
of the great number of persons who had already joined the disciples of
that pretended impostor. But this is not all. When on the day of Pen-
tecost, that is, fifty days after the death of Jesus Christ, the apostles
-showed themselves in the city of Jerusalem, and there testified that they
had seen him risen from the dead, and that, after he had repeatedly ap-
peared to them and ascended into heaven, he had poured out upon thorn
the miraculous gifts of the Holy Spirit, why did not the sanhedrin (who
were so highly concerned to discover the persons who had taken away
Christ's body) apprehend the apostles, and make them confess how all
things had happened? Why did they not confront them with the watch ?
Why did they not imprison Joseph of Arimathea, and those men, till
they had made them confess what was become of that body, as also every
other circumstance of their imposture ?
How unlikely is it that, if the disciples had come by night and had
stolen away the body of Christ, they durst have showed themselves, and
appeared in public, nay, immediately confessed that they were his disci-
ples ? It is much more credible that they would have hidden themselves
after such an action ; and that if they preached at all, it would have been
to people more remote, and not in Jerusalem, the very place where those
events had happened, nor in the presence of that very sanhedrin, of whom
they were so much afraid, and whom they had so much offended.
(8.) Once more, Why did not the sanhedrin have recourse to the me-
thods ordinarily employed to discover criminals ? They were very ready
by menaces, torments, and persecutions, to oblige the apostles wo/ to
preach in the name of Jesus Christ ; but they never accused them of hav-
ing stolen the body of their Master, while the watch slept. On that inves-
tigation they durst not enter, because they well knew what tho soldiers
had told them, and it was that very thing which made them so appre-
hensive. If there had been any suspicion that his disciples were in
possession of the dead body, these rulers, for their own credit, would
have imprisoned them, and used means to recover it, which would have
quashed the report of his resurrection for ever.
In the fourth chapter of the Acts of the Apostles, we arc informed that
the sanhedrin caused the apostles to be brought before them for preach-
ing, in the name of Christ, the doctrines of Christianity ; and for affirming,
that Christ was risen from the dead. Had they believed, that the apostles
stole cvway the body of Christ, they would now certainly have charged
them with this gross fraud, this direct rebellion against the Roman and
Jewish governments : and unless they could have cleared themselves of
the crime, would have punished them for it with, at least, due severity.
Such punishment would not only have been just ; but it had now become
necessary for the sanhedrin, to inflict it, in order to save their own reput-
ation. They had originated the story ; and were now under the strongest
Sect. II.] Proofs of their Inspiration. 271
inducements to support it. Yet they did not even mention the subject ;
but contented themselves with commanding them to preach no more in
the -name of Christ.
In the following chapter, we are told, that the whole body of the
apostles was brought before them again, for continuing to preach, in
opposition to this command. On this occasion, also, they maintained a
profound silence concerning the theft, which they had originally attri-
buted to the apostles ; but charged them with disobedience to their
former injunctions. In this charge are contained the following remark-
able words : Did tve not straitly command you, that ye should not teach in
this name $ and behold, ye have filled Jerusalem with your doctrine, and
intend to bring this man's blood upon us. (Acts v. 28.) To bring the blood
of one person upon another, is a phrase of frequent occurrence in the
Bible. In fifteen ! different instances, in which we find it there, it has but
a single meaning ; viz. to bring the, guilt of contributing to the death of a
person, or the guilt of murder, upon another person. When it is said, His
blood shall be upon his own head, it is clearly intended, that the guilt of
his death shall be upon himself. When, therefore, the sanhedrin accuse
the apostles of attempting to bring the blood of Christ upon them, they
accuse them of an intention to bring upon them the guilt of shedding his
blood : this being the only meaning of such phraseology in the Scriptures.
Should any doubt remain in the mind of any man concerning this inter-
pretation, it may be settled, beyond all question, by recurring to the
following passage. In Matthew xxvii. 24, 25. we are told, that when
Pilate saw that he could prevail nothing towards releasing Christ, he took
tvatcr and washed his hands before the multitude, saying, I am innocent of
the blood of this just person, see ye to it ; and that then all the people an-
swered, and said, His blood be on us, and on our children. The meaning
of the phraseology in this passage cannot be mistaken ; and it is alto-
gether probable, that the declaration of the sanhedrin being made so soon
after this imprecation to the apostles, so deeply interested in the subject,
and on an occasion, which so naturally called it up to view, the sanhedrin
referred to it directly.
But if Christ was not raised from the dead, he was a false prophet, an
impostor, and, of course, a blasphemer ; because he asserted himself to
be the Messiah, the Son of God. Such a blasphemer the law of God
condemned to death. The sanhedrin were the very persons to whom the
business of trying and condemning him was committed by that law, and
whose duty it was to accomplish his death. If, therefore, his body was
not raised from the dead, there was no guilt in "shedding his blood, but
the mere performance of a plain duty. His blood, that is, the guilt of
shedding it, could not possibly rest on the sanhedrin ; nor, to use their
language, be brought upon them by the apostles, nor by any others. All
thta the sanhedrin perfectly knew ; and, therefore, had they not believed
him to have risen from the dead, they never could have used this
phraseology.
It is further to be observed, that on both these occasions, the apostles
boldly declared to the sanhedrin, in the most explicit terms, that Christ
wast raised from the dead. Yet the sanhedrin not only did not charge them
with the crime of having stolen his body, but did not contradict, nor even
comment on, the declaration. This could not possibly have happened
through inattention. Both the sauhedrin and the apostles completely
* Lev, xx 9. 11. 13* 16. #7. Beut xix. 10. ; xxu, 8. 2 Sam, i. 16.; xvi, 8. 1 Kings
& 37* Jer, lu 85* Bzck. xviii.ld. xixiii, 5. Matt* xxiii, 85. Acts xviii, G.
The Miracles related in the Scriptures, [Ch, IV
knew, that the resurrection of Christ was the point on which his cause,
and their opposition to it, entirely turned. It was the great and serious
controversy between the contending parties ; and yet, though directly
asserted to their faces by the apostles, the sanhedrin did not even utter a
syllable on the subject. Had they believed their own story, they would
either have punished the apostles with death as rebels against the Jewish
and Roman governments, or else they would have confined them as
lunatics. *
There can be no doubt, therefore, from the evidence of the fact fur-
nished by the adversaries of the name and faith of Christ, that they were
convinced he was actually risen from the dead : and yet it has been re-
peatedly urged by the opposers of revelation, as an OBJECTION to the
credibility of Christ's resurrection, that he did not show himself to the
chief priests and Jews.
ANSWER. Various reasons, however, may be satisfactorily assigned,
why it was not proper that it should be so.
[i.] In thejlrst place, when the cruel and inveterate malice, which they
had evinced towards Jesus, is considered, as well as the force of their
prejudices, it is not probable that they would have submitted to the evi-
dence. They had attributed his miracles to the power of the devil ; and
his raising Lazarus from the dead, of which they had full information,
only stimulated them to attempt to destroy him. Instead of being wrought
upon, by the testimony of the soldiers, they endeavoured to stifle it. Be-
sides, if Jesus had shown himself to them after his passion, and they had
pretended that it was a spectre or delusion, and had still continued to
refuse to acknowledge him, it would have been urged as a strong pre-
sumption against the reality of his resurrection. But,
[ii.] Secondly, let it be supposed that Jesus had not only appeared to
them after his resurrection, but that they themselves had acknowledged
its truth and reality, and had owned him for their Messiah, and had
brought the Jewish nation into the same belief; can it be imagined that
those who now make the above objection, would be satisfied? It is most
probable that the testimony of the priests and rulers, in such case, would
have been represented as a proof that the whole was artifice and impos-
ture, and that they were influenced by some political motive. Their
testimony, moreover, if truth had extorted it from them, and if they
had possessed honesty and resolution sufficient to avow it, would have
been liable to suspicion. For it would have been the testimony of men,
whose minds must have been oppressed and terrified by a consciousness
of their guilt : and it might have been said, that they were haunted by
ghosts and spectres, and that their imagination converted a phantom into
the real person of him, whom they had exposed to public derision, and
sentenced to an ignominious death. Their testimony would have gained
little credit with men of their own rank and station, and of principles and
characters similar to their own. It would have died with themselves, and
produced no effect beyond the circle of their own acquaintance, and the
age in which they lived. And,
[iii.] In the third place, the character and religion of Christ might
have been very materially injured, by his appearance to the Jewish
priests and rulers after his resurrection. They had no right to expect
this kind of evidence. No good purpose could be answered by it : on
the contrary, it might have been very detrimental in its effects* If they
had remained unconvinced, which most probably might have been the
i Abbadic, Trait6 sur la Voril/ de la Religion Clm'tieimi', torn, ii, sect, iii. eh, JL
Dwight's System of Theology, vol. ii, pp, 51*7 &J9,
Sect* IL] 2*roof$ of their Inspiration. 273
case, the fact would have been questioned. The multitude would have
become obstinate and irreclaimable in their incredulity ; and they would
June pleaded the authority of their superiors in station and office, as an
apology for neglecting ^ inquiry, and rejecting the means of conviction.
II they had been convinced, without honesty and resolution to declare
the truth, the fact would still have been considered as doubtful, or of no
great importance. But if, with their conviction they connected the
public avowal of its truth, Jesus Christ would have incurred the charge
of being an impostor, and his religion of being a fraud. Loud would
have been the clamour of a combination. Suspicion would have attached
itself to the evidence of men who had the care of his sepulchre, who
appointed the guard, and sealed the stone that secured it, and who could
easily have propagated a report which would have gained credit with
the servile multitude. Christianity would have been represented, by
persons who are prone to ascribe all religion to state policy, as a con-
trivance of the priests and magistrates of Judaea, to answer some purpose
of worldly emolument or ambition. Its progress and prevalence would
have been attributed to the secular influence of its advocates: audit
would have been deprived of that most distinguishing and satisfactory
evidence, which it now possesses ; that it derived its origin from God,
and owed its success to the signal interposition of divine power. But
the inveterate opposition of the Jewish priests and rulers to the cause,
and their violent persecution of the Christians, removed all suspicion of
priestcraft and political design. If the disciples had agreed to impose
upon the world in this affair, common sense would have directed them,
iirst, to spread the report that Jesus Christ was risen from the grave, and
then to employ an individual whom they could trust, to personate him,
and to appear before the multitude in such a manner and at such times
as would not endanger a discovery ; as, however, Christ never appeared
lo the multitude after his resurrection, this removed all suspicion, that the
disciples had contrived a scheme for deceiving the people.
These considerations show that Christ's appearance^ after he rose
from the dead, only to a competent number (j/'witnesses, who were inti-
mately acquainted with-hirn before his decease, is a circumstance highly
calculated to establish the truth of his resurrection to posterity.
3. The CHARACTER OF THE APOSTLES also proves the truth of
the resurrection of Christ; and there are ELEVEN considerations,
which give their evidence sufficient weight. Observe the Condition
and the Number of these witnesses, their Incredulity^ and slowness in
believing the resurrection of Christ, the moral Impossibility of
their succeeding in imposing upon others, die Facts which they
themselves avow, the Agreement of their evidence, the Tribunals
before which they stood, the Time when this evidence was given,
* the Place where they bore their Testimony to the resurrection,
and their Mofiws for doing so, and the striking Contrast in the
conduct of the apostles both before and after the resurrection of
Jesus Christ.
(1.) Consider the, CONDITION of these ^witnesses*
Had they been men of opulence and credit in the world, we might
have thought that their reputation gave currency to the fable. If they
had been learned and eloquent men, we might have imagined that the
tyte in which they had told the tale, had soothed the souls of the people
into a belief of it* But the reverse of all this was the fact ; for the apes*
* x. T
Tfie Miracles related in the Scriptures, [Ch. IV.
ties were the lowest of mankind, without reputation to impose upon the
people, without authority to compel, and without riches to reward.
They were also mean, despised, and unlearned men, and consequently
very unequal to the task of imposing upon others. When all these cir-
cumstances are considered, it is impossible to conceive that persons of
this character could succeed.
(2.) Consider the NUMBER of these witnesses^ and also of {he actual
appearances of Jesus Christ, *ltich number was more than sufficient to
establish any fact.
By seven different credible authors, viz, the apostles, Matthew, John,
Paul, Peter, and James, and the evangelists, Luke and Mark not fewer
than eleven distinct appearances of Christ have been related or mentioned,
after his resurrection, and previously to his ascension, namely,
1. To Mary Magdalen alone (Mark xvi. 9.) who saw Jesus standing. (Johnxz. 14,)
2. To the women who were returning from the sepulchre to announce his resurrection
to the disciples. " Behold, Jesus met them, saying, All hail ! and they came and held
him by the feet, and woishipped him." (Matt xxvii, 9, 10.)
S. To Simon Peter alone. (Lukexxiv, 3-1.)
4. To the two disciples who were going to Emmaus, with whom he conversed and
brake bread, and then made himself known to them. (Luke xxiv. 13 ill.)
5. To the apostles at Jerusalem, excepting Thomas, who was absent. (John xx. 19. liO.)
G. Eight days afterwards to the disciples, Thomas being present. (Johnxx. UO'- ii!),)
7. At the sea of Tiberias, when seven of hib disciples weiti fishing, with whom he ft?
food. (John xx i. 115.)
8. To the eleven apostles, on a mountain in Galilee, where Jesus had appointed to meet
them. (Matt, xxviii. 16, 17.)
9. " After that he was seen of above five hundred brethren at once." (1 Cor.xv. G,)
10. t( After that he was seen of James," (1 Cor. xv. 7.)
1 1. And lastly, by all the apostles (I Cor.xv, 7.) on Mount Olivet, on the day of hfo
ascension into heaven. (Luke xxiv. 51. Aclsi. <).)
On these various appearances, it is to be remarked, that Christ was
seen at different hours of the day, early in the morn hig, by Mary Mag-
dalen and the other uonien, during 't/ic dai^ by Peter, by the seven
disciples at the sea of Tiberias, by the apostles at his ascension, and by
Stephen and in the. evening by the ten apostles, and by Cleopas and
his companion, so that they could not be possibly mistaken as to the
reality of his person* But we no where read that he appeared at mid-
night, when the senses and imagination might be imposed upon. Further,
the several distances of lima and place at which Jesus showed himself
merit attention. * His two first appearances were early in the morning
on which he arose. One of them was just by the sepulchre, the other
in the way from it to Jerusalem. The third on some part of the same
day. The fourth in the evening of it, on the road to Kmnuuw, and in
a house in that village, which was between seven and eight miles from
Jerusalem. The fifth, at Jerusalem, on a later hour of the same evening,
The sixth, a week after, at the same city. The seventh, about sixty
miles from it, by the sea of Tiberias. The time and place at which he
was seen by James are not recorded. A ninth appearance was in some
other part of Galileo. Forty days after his resurrection he again met
the apostles at Jerusalem, and led them out to Bethany, that they ini^ht
see him go up to the Father. ^ A few years after this Stephen saw him ;
(Acts vii. 55, /5G. 59, 60.) and in about a year from that time he appeared
to Paul, near Damascus, (Acts ix. if i). J Cor. xv. 8, ; ix. 1.) to whom ho
communicated his Gospel by immediate revelation. (Gal, i. J J #0.) *
i Newcorae's Hevknv of the Ditlicultics relating to Christ's itcsunvetion. and
Life of Christ, ch. xii,
Sect IL] Proofs of their Inspiration. 275
The different kinds of conversation and intercourse which Jesus held
with the different persons to whom he showed himself, have great pro-
priety, and increase the evidence of his resurrection. As the apostles
were to be witnesses of Christ to the whole world, his appearances, con-
versations, and actions, after his resurrection, are well adapted to excite
their attention, gradually to diminish, and at length to remove their sur-
prise ; and thus to fit their minds for attending with calmness and impar-
tiality to the evidence of the fact, and to afford them the strongest and
most undoubted proofs of it. The women, by seeing that the body was
not in the sepulchre, (John xx. 2.) and being told by the angel that he
was alive, (Luke xxiv. 4 10.) would, of course, be rather in expectation
of seeing him, though with a mixture of fear. At his first appearance he
permitted himself to be seen by Mary Magdalen : not to be touched.
But he sent her to prepare the apostles for beholding him alive again,
(John xx. 11 18.; Mark xvi. 9, 10.) by telling them that he should
ascend to the Father. This report encouraged Peter and John to run
to the sepulchre, where seeing only the linen cloths and the napkin, they
returned, wondering at what had passed, perplexed how to account for
it (Luke xxiv. 12. John xx. 6 10.) ; and therefore in a state of mind
to attend to further evidence, and yet not to receive it unless it was
valid. When Jesus showed himself to the other Mary, Joanna, Salome,
&c., he addressed them with the usual salutation, let them take hold of
his feet and pay him homage, bude them not be afraid, but go and tell
his brethren to go into Galilee, and there they should see him. (Matt,
xxviii. 9, 10.) This was further evidence to the apostles, and increased
their hope of seeing Jesus themselves. His third appearance, to Peter,
would probably convince him, and would be a strong additional proof to
the other apostles. His walking to Emmaus with Cleopas, and another
disciple, and explaining to them all the prophecies concerning himself;
going into the village, and sitting at meat with them ; taking bread,
blessing, breaking, and giving it to them ; were such undoubted proofs of
his recovery to life again, that the two disciples could not refrain from
returning that very evening to Jerusalem, to report what they had seen,
and heard to the apostles. (Luke xxiv. 13 35.) While they were
speaking, Jesus himself stood in the midst of them ; aad after asking
them why they doubted, bade them look attentively at his hands and
feet, and handle him, that they might be thoroughly convinced he had
flesh and bones, and that it was not a spirit which appeared to them.
He then ate fish and honey-comb before them. Having thus clearly
demonstrated to them that he was actually restored to life again, he
showed them that he fulfilled the prophecies concerning himself as
the Messiah ; particularly those relating to his sufferings, death, and
resurrection ; and appointed them to be his witnesses to the world,
and preachers of his Gospel to all nations* (Luke xxiv. S3. $6 49.
John xx. 1925.)
Such undoubted proofs of his real resurrection, kept their minds in the
pleasing expectation of some further manifestations of his divine com-
mission. All these interviews and conversations in one day, afforded
abundant matter for consideration. We are not informed, therefore,
that he was seen any more till the eighth day after. During this inter-
val, the apostles would have leisure to revolve calmly the several dis-
tinct facts, which clearly and decisively proved that he was truly risen
from the dead, Thomas not being present at his interview with the
other apostles, Jesus showed himself again to them all on the following
first day of the week. He then submitted to a re-examination, and de-
T 2
276 The Miracles related in the Scriptures^ [Ch. IV.
sired Thomas to- put his finger into the prints of the nails, and to thrust
his hand into his side, in the presence of them all. (John xx. 2629.)
After this, it does not appear that any of the apostles entertained the leust
doubt. Their obedience to Jesus, who commanded them to meet him
in Galilee, (Matt, xxviii. 16,) then to return to Jerusalem, (Acts i, 4.)
and to wait there for the promise of the Father (Acts ii. 4-.) ; are decisive
proofs of their firm faith in the reality of his resurrection. This may bo
one reason why so few subsequent appearances of our Lord are parti-
cularly mentioned. The free and varied mutual conversation which
Christ held with the seven disciples by the sea of Tiberias, after his ap-
pearance to all the eleven ; his eating again with them ; his particular
queries and directions to Peter, and his predictions concerning him and
John, (John xxi. 1 23.) when he repeated some proofs, and added others,
to confirm and establish their faith. That their fear and surprise at his
appearance to them was now considerably diminished by the repetition of
it, is evident from the strain of the conversation between Jesus and Peter,
which is more easy than any that is recorded in the former appearances.
James, also, having seen Christ alone, (1 Cor.xv, ?) would be an ad-
ditional proof both to himself and to the rest of the disciples. As each
would naturally communicate to his brethren what he had seen, heard,
and felt, to convince him that Jesus was really alive again, the minds of
the disciples in general would be prepared for further evidence. A htill
more public appearance than any former one, if appointed by ChrLst him-
self (Matt, xxviii. 16.) previous to his death, (xxvi. 32.) and if it actually
took place after that event, would afford this proof. Such au appearance
would give to each an additional ground of conviction that he could not
be deceived, if a for greater number than had ever before seen JCHUS
together were present at the time, and distinctly formed the same idea
with himself. In Galilee, therefore, he thus appeared (1 Cor. xv. 6.):
a region in which he had lived till his thirtieth your ; where he hud often
preached, and been scon in public ; where he wrought his first, and the
greater part of his other miracles ; the native country of most of the
apostles and disciples ; where, from being best known before his death,
he would be the more accurately distinguished to be I lie same person
after it, and where any imposture would be soonest and mot easily de-
tected. Here was he actually seen alive by above five hundred brethren
at once; of whom the greater part were not dead, when Paul, several
years after, wrote hib first epistle to the Christian church at Corinth*
When the great apostle of the Gentiles published his defence of Christ'tf
resurrection in that epistle, he declared to the world that Jesus had ap-
peared to these Jive hundred witnesses at one time; and he appealed to
a number of them who were then alive for the truth of Inn assertion*
Now it is most certain, that Paul would not, could not, dur&t not, express
himself hi that manner, if there had not been a great number of disciples
still Jiving, who testified that they had seen Jesus Christ after his resur-
rection. Could all those men agree voluntarily to maintain a vile false-
hood, not only altogether unprofitable, but also such as involved them
in certain dishonour, poverty, persecution, and death? According
their owu principles, cither as Jews or Christians, if this testimony, to
winch they adhered to this last moment of their lives, had been false,
they exposed themselves to eternal misery. Under such circumstances*
these men could not have persevered in maintaining a false testimony,
unless God had wrought a miracle in human nature to enable minoKlow
o deceive the world.
Sect II.] Proofs oftlieir Inspiration.
(3.) Consider their INCREDULITY and slowness in believing the
resurrection of Christ.
This rendered it impossible that they could themselves be deceived in
that fact. In common with their countrymen, they expected a reigning
and glorious Messiah, who was not only to deliver them from the Roman
yoke, but who was also to subdue all his enemies. With him also they
themselves expected to conquer and reign, together with the rest of the
Jews, as princes and nobles in the splendid earthly court of this temporal
Messiah. No expectation ever flattered the predominant passions of man
so powerfully as this. It showed itself on every occasion, and adhered to
them immoveubly until the day of Pentecost ; for, just at the moment of
Christ's ascension, ten days only before that festival, they asked him,
Lord, wilt thou at this time restore the kingdom to Israel? (Acts i. 6.)
It is evident that they did not and could not believe that he would die;
after he had predicted his death five or six different times, Mark relates
that they understood not that saying, (ix. 32.) It is equally evident, that
they did not believe he would live again, notwithstanding he had repeat-
edly foretold his resurrection. The notion which the Jews had of a
resurrection, was only that of the last clay. (John xi. SM<.) There was
indeed a rumour raised by some, that John the Baptist had risen from the
dead, and had afterwards wrought those miracles which were performed
by Christ, under the name of Jesus of Nazareth, as Herod's guilty fears
led him. to believe : others said that one of the old prophets had risen
again. (Luke ix. 7> 8. 19.) But both these reports the disciples knew to
be false, and therefore had little reason, from such groundless mistakes,
to entertain a belief, contrary to the general opinion of the Jews, of
an immediate resurrection of any one from the dead. And whatever was
said of any other resurrection, they considered as alluding only to that:
they questioned one tolt/t another ivhat the risiugfrom the dead should mean.
(Mark ix. 10.)
The apostles and other disciples, therefore, were so far from being
credulous, or forward to believe the resurrection of Christ from the dead,
that they were not only inquisitive, and careful not to be imposed upon,
but they wore exceedingly diffident and distrustful. The women who
went to the sepulchre, were so far from expecting to find him risen from
the dead, that they carried with them ti preparation of spices to embalm
his body ; and when they found it not, they were greatly perplexed,
not recollecting the words which Jesus hud spoken to them concerning
the resurrection, until the two angels viho stood by them in shining gar-
iwms hud brought them to their remembrance. (Luke xxiv. ! 8.) But
when they returned from t/n* MiHtlchw, and told all these things la the
and to alt l/iewst, they disbelieved the testimony of the women,
and regarded their words as idle ittlM. l When Christ appeared to the '
two disciples in their way to Kmnmus, he found them sorrowfully con-
verging on all those things which had happened : and, on his inquiring
the reason of their sorrow, they gave him such an account, as shows their
desponding sentiments of their condition. Afterwards when these two
were themselves convinced, and told the rest what had happened, neither
believed they them. (Mark xvi. 13.) And when, immediately upon this,
I/MM himwlf stood In the mhhl nftheni, they wtra terrified find affrighted,
and mpwwed that l/wt/ had seen a spirit} and he mid unto them, Why arc ye
&li and why do 'thoughts arise in your hearts ? Behold my hands and
i Luke xxiv, 0. II* Other infttanoes of unbi'lfcf iu the (liHciiilefurmy be seen in verse I &
of the namo cluiptcr, nlo In Murk xvi. li. and John x&, 1$. US.
T 8
278 The Miracles related in the Scriptures, [Ch. IV.
my feet, that it is I myself : handle me and see, for a spirit hath nolfash and
bones, as ye see me have. And when he had thus spoken, he showed them
his hands and his feet. (Luke xxiv. 3640.) It is to be observed, that
thejwiw* of the nailsby which he was fastened to the cross was still per-
fectly visible both in his hands and feet : Christ therefore appealed to
them, because they thus furnished evidence that it was he himself, which
no man would counterfeit. Still they believed not for joy and wondered.
To remove this doubt, he further said to them, Have *ye here any meat ?
And, in answer to this inquiry, they gave him a piece of a broiled Jish and
of an honey-cowl). And he took it, and did eat before them. (44 4#.)
At the end of this proceeding, and then only, did they entirely believe
that he was risen from the dead. After all these proofs, Thomas, one of
the twelve, not being with them when Jesus had appeared to them, ex-
pressed his disbelief of his resurrection, when they told him that they
had seen the Lord; and said unto them, Except I shall see in his hands the
print of the nails, and put my Jinger into the print of the nails, and thrust
my hand into his side, I WILL NOT BJELIEVE. At the end of cig>ht days,
when the disciples were assembled together, and Thomas was with them,
Jesus came to them ; and, to convince the unbelieving apostle, and take
away all pretences of incredulity for the future, he granted him the sal is*
faction he desired. This irrefragable evidence convinced Thomas, who
immediately confessed him to be his Lord and his God. (John xx. 2-i 28.)
The backwardness which the disciples manifested in believing the
resurrection of their Master, and the scrupulous incredulity of Thomas
in particular, are not onty perfectly consistent with their temper and
turn of mind, as set forth in other parts of their history (which shows
them to have been neither enthusiasts nor fanatics), and on that account
probable from uniformity; but they derive a further appearance of
veracity to the historian', if we consider that a forger of the Gospels
would have apprehended some detriment to his grand object, the re-
surrection of Jesus, from an indisposition and unwillingness in those
who Jknew him best, to acknowledge their Lord again. 'Such frankness
and simplicity of narrative, are striking presumptions (independently of
the positive evidence already adduced) of the reality of this capital
event, which is the corner-stone of Christianity ; and indirectly prove
the entire conviction of the apostles themselves, that Christ had expired
on the cross. All the circumstances of this part of the Gospel history,
cannot fail to make a very considerable impression on the mind of every
impartial and discerning reader. There is a certain limit to which uu
impostor, aided by ingenuity and experience, may be allowed to proceed
with little danger of detection : but an undeviating consistency with itself,
and a strict conformity to the maxims of experience, through a circum*
stantial history of a great variety of extraordinary transactions, i beyond
Ins ability, and only attainable by the honest votary of truth. 1 Tluw
the incredulity of the apostles, in the first instance, and their reluctant,
slow;, and gradual assent to the belief of the fact of their Master's resur-
rection (which was such as is always yielded to evidence that contradicts
prejudices strongly imbibed), concur to prove the absolute impossibility
of their being themselves deceived in that fact. They beheld JCSUH, not
once only, nor in a transient manner, but for forty days together, and
knew him to be alive by many infallible proofs. They had the testimony
and assurance not of one sense only, but of ail the senses. They saw him
with their eyes, they heard him with their ears, with their hands they
touched and felt him, and they tasted of the bread and fish which lie gave
Wakefteld's Internal Evidences of Christianity, remark xxx, p.
Sect II.] Proofs of their Inspiration. 279
them ; he ate and drank with them, he conversed with them, he explained
to them the Scriptures, and he wrought miracles before them himself.
The fondest enthusiast could not be deceived in these particulars : but
supposing that one man might be deceived, could all the apostles?
Could above Jive hundred brethren at once be deceived ? If in this case
they could not be certain, there is no certainty of sense in any case. And
as the apostles neither were nor could be deceived themselves, so they
neither did nor could deceive others. For,
(4.) Consider the MORAL IMPOSSIBILITY of their succeeding in
palming an imposition upon the world.
In support of this remark, we observe, in the first place, that the
known integrity, impartiality, fidelity, of the apostles, places them be-
yond every reasonable suspicion of intentional deception. 1 But, secondly,
if they had testified falsely that they had seen Jesus Christ risen from
the dead, it was either with a mutual agreement or without one. Now it
could not be without a mutual agreement, for an error that is not sup-
ported by unanimous consent, must necessarily fall of itself to the ground.
And it would unavoidably have so happened, that, while one would have
affirmed that Christ was risen from the dead, another would have asserted
that he was not risen : one would have said that he appeared to many*
and another that lie appeared to one only : another that he appeared to
no one : one would have related the matter in one way, another in
another way; and, in fine, the most honest and sincere would have ac-
knowledged that there was nothing at all in the affair. , But, if they
unanimously agreed to contrive this imposture, there must necessarily
have been several persons who agreed together, constantly and unani-
mously, to relate a matter as fact which they knew to be utterly false ;
which is a thing altogether impossible: 1. Because it is inconceivable
that a man should willingly expose himself to all sorts of punishment
even to death itself*, on purpose to testify a matter as fact which he
knew to be utterly false. 2. Though, by an unheard-of prodigy, there
should have been one single person so disposed, yet it is the height of
' extravagance to imagine, that there was a gieat number of persons who
suddenly conceived and took that dangerous resolution; especially those
whose previous conduct had been quite different, having not only evinced
a great degree of caution, but also much timidity, not to say coward-
ice, on several other occasions. 3. Although a very great nuniber^of
persons should have agreed together to attest a falsehood, yet it is in-
credible that they should bear witness to it, who considered perfidy and
lying as sins that were utterly inconsistent with their salvation, : neither
could it be supposed or expected of those who, if they allowed the re-
surrection of Jesus Christ to be a mere fiction, must also allow that they
hud followed a phantom, a chimerical, imaginary Messiah ; and if they
acknowledged that they had followed a phantom, they must likewise con-
fess their own mutual extravagance. 4, Such a mutual concert or
agreement never could have been so carried on, but that some of them,
to avoid punishment, would have discovered the intrigue to the Jews,
with all its circumstances ; it being most certain that, since Christ had
been so very basely betrayed in his life-time, it is more probable that he
would be so served after his death. For they might have expected some
reward from him when living, but they could hope for nothing from him
after his death, but misery and torments, shame and continual remorse,
i 8te pp. 127, 1B, 134140, nijtra, in which this subject is fully discussed, especially
in pp. 189, MO.
T 4?
280 The Miracles related in the Scriptures^ [Ch. IV.
for having followed an impostor. 5. Lastly, there is no doubt but that
the very same principles which had dissolved their mutual Jidclity, would
more probably break off their mutual treachery. And since their love
and affection for their Master, supported by the persuasion that he was
the Messiah, could not sustain that mutual fidelity, which made them
say, no very long time before. Let us go also that we may die with him
(John xi. 16.)? so that they fled and left him wholly to the power of his
enemies ; can it be reasonably supposed that, having been undeceived
in the opinion they had entertained concerning the Messiah, they should
yet (notwithstanding their shame, fear, and dejected condition) presently
after unanimously agree to maintain and affirm a horrible lie, for the ^ex-
press purpose of disgracing their nation, by laying an imaginary crime
to their charge, and persist in maintaining it, so that not one of them
should recant or contradict himself, but all of them should unanimously
suffer the severest torments, to affirm that they had seen what they had
really never seen ? It was, therefore, morally impossible that they should
attempt, or succeed in the attempt, to palm an imposition on the world,
(5.) Observe the TACTS which they themselves avow.
Had they been metaphysical reasonings, depending on a chain of
principles and consequences ; had they been periods of chronology
depending on long and difficult calculations ; bad they been distant
events, which could only have been known by the relations of others ;
in such cases their reasonings might have been suspected : but they are
facts which are in question, real facts which the witnesses declared they
had seen with their own eyes, at different places, and at several times.
Had they seen Jesus Christ ? Had they touched him ? Had they sat
at table with him, and eaten with him ? Had they conversed with him ?
All these are questions of fact ; it was impossible they could have been
deceived in them.
(6.) Consider^ farther, the AGREEMENT of their evidence.
They all unanimously deposed that Christ rose from the dead.
It is very extraordinary that a gang of five hundred impostors (we
speak the language of infidels), a company, in which there must ne-
cessarily be persons of different capacities and tempers, the witty and the
dull, the timid and the bold : it is very strange that such a numerous
body as this should maintain an unity of evidence. This, however, is the
case <jf the witnesses for the resurrection of Jesus* What Christian ever
contradicted himself? What Christian ever impeached his accomplices?
What Christian ever discovered this pretended imposture ?
(70 Observe the TRIBUNALS before which they stood and gave
dence, and the innumerable multitude of people by whom their tes-
timony was examined, by Jews and Heathens, by philosophers and
rabbies, and by an infinite number of persons who went annually to
Jerusalem : for Providence so ordered those circumstances, that the
testimony of the apostles might be unsuspected.
Providence continued Jerusalem forty years after the resurrection of
Christ, that all the Jews in the then known world might examine the
evidence concerning it, and obtain authentic proof of the truth of
Christianity. The apostles, we repeat, maintained the resurrection of
Jesus Christ before Jews and Pagans, before philosophers and rabbies,
before courtiers, before lawyers, before people who were expert in ex-
amining and cross-examining witnesses, in order to lead them into self-
Sect II.] Proofs of their Inspiration.
contradiction. Had the apostles borne their testimony in consequence
of a preconcerted plot between themselves, is it not morally certain, that
as they were examined before such different and capable men, some one
would have discovered the pretended fraud ?
(8.) Take notice, also, of the TIME when this evidence was given.
If the apostles had Jlrst published this resurrection several years after
the time which they assigned for it, unbelief might have availed itself of
the delay. But only three days after the crucifixion of Christ, they de-
clared that he was risen again, and they re-echoed their testimony in a
singular manner at the feast of Pentecost, when Jerusalem expected the
spread of the report, and endeavoured to prevent it ; while the eyes of their
enemies were yet sparkling with rage and madness, and while Calvary
was yet dyed with the blood they had shed there. Do impostors take
such measures ? Would they not have waited till the fury of the Jews
had been appeased ; till the judges and public officers had been changed ;
and till people had been less attentive to their depositions ?
(9.) Consider the PLACE where the apostles bore their testimony to
the resurrection*
Had they published this event in distant countries beyond mountains
and seas, it might have been supposed that distance of place rendering it
extremely difficult for their hearers to obtain exact information, had
facilitated the establishment of the error. But the apostles preached in
Jerusalem^ in the synagogues, in the prcetorium : they unfolded and dis-
played the banners of their Master's cross, and set up tokens of his vic-
tory, in the very spot on which the infamous instrument of his sufferings
had been set up.
(10.) Consider the MOTIVES which induced the apostles to publish
the fact of Chrisfs resurrection.
It was not to acquire fame, riches, glory, or profit : . by no means.
On the contrary, they exposed themselves to sufferings and death, and
proclaimed the truth from a conviction of its importance and certainty.
" Every where they were hated, calumniated, despised, hunted from city
to city, cast into prison, scourged, stoned, and crucified. And for what
were all these excruciating sufferings endured? Gain, honour, and
pleasure are the only gods to which impostors bow. But of these the
apostles acquired, and plainly l 
