THIS passage asserts the book, in which it is found to have been truly written by St. John. Should the assertion be fair­ly proved by the highest evidence, applica­ble to subjects of this nature, the Genuine­ness and Authenticity of the whole New­Testament would, probably, be, by most persons, acknowledged to be also proved. As the gospel of St. John contains Narra­tions, and Doctrines, as surprising and im­probable, as any which are contained in the other books of the New-Testament; as the admission of these will be generally al­lowed to be an admission of those also, and [Page 6] will involve difficulties, in the eye of human faith, of the same nature, and the same magnitude; and as the same evidence will support both alike, few persons, who are wholly persuaded, that the gospel, attribu­ted to St. John, was written, and truly writ­ten, by him, will hesitate to receive the whole New-Testament as an authentic ac­count of the life, death, and resurrection, the instructions, institutions, and precepts of JESUS CHRIST.

SHOULD these observations be allowed to be just, it will follow, as the unavoida­ble consequence, that, if the Gospel in question can be proved to be a genuine and faithful record of St. John, the New-Testa­ment is the Word, and Christianity the Re­ligion, of the SON of GOD. For the au­thors of the New-Testament have declared themselves to be inspired by the Spirit of GOD, with the unerring knowledge of his ho­ly pleasure, in all things pertaining to life and godliness.

To the scheme of discourse, hinted above, the text most naturally leads. It may how­ever be advantageous to extend my observa­tions beyond these limits, and to examine the authenticity of the whole volume of the New-Testament. All the books in this vo­lume stand on the same ground, and are sup­ported by the same arguments. The text may, therefore, be fairly viewed as a proper theme of a discourse, designed to authenti­cate the whole. This purpose I shall at­tempt [Page 7] to accomplish, in the following man­ner.

1. I SHALL endeavor to shew, that the several books in the New-Testament, par­ticularly the Historical books, were written by the persons, whose names they bear.

2. THAT the writers were neither de­ceived, nor deceivers.

3. THAT their writings have descended, without any material alterations, to the pre­sent time.

THE first of these propositions includes the first declaration of the text, extended to the several writers of the New Testament. The other two propositions, if true, will evince, that the present state of the testimo­ny, ascribed in the text to St. John, perfect­ly accords with its original state; and thus enlarges the last declaration of the text into a solid ground of faith, for mankind, at the present time.

IN support of the first of these proposi­tions—That the several books of the New Testament, particularly the Historical books, were written by the persons,. whose names they bear; it may be observed in the first place—That the state of the Jews, and of the Romans, as also of other nations, so far as it is either directly declared, or allu­ded to, in these books, is abundantly attest­ed [Page 8] by other writers of undoubted authority, and is, therefore, truly represented.

PARTICULARLY there were, at the times specified, such persons in Judea, as Herod the great, his four sons, Herodias, Pontius Pilate, Cyrenius or Quirinus, Felix, Por­tius Festus, Annas, Caiaphas, Lysias, John the Baptist, and Drusilla; who had the cha­racters, and situations in life, testified by the Evangelists.

SUCH writers have also attested, that, at the times, and in the places mentioned, there were such persons, as Augustus, Tibe­rius, Claudius, Nero, Gallio, Sergius Paulus, Cornelius, and Aretas; living in the sta­tions, and characters, here assigned to them: And,

THAT there were such classes of men, as Pharisees and Sadducees, Scribes and Law­yers, Herodians and Samaritans, of the same characters, for principle and conduct, as are here ascribed to them.

THESE customs of the Jews are also abundantly evinced to have existed, at this time; viz. That they came from the dif­ferent countries, where they lived, to the feasts at Jerusalem; daily frequented the temple; prayed, at the third and at the ninth hour; ^* fasted until the morning prayer was [Page 9] ended; were greatly zealous for the law, and for the temple; worshipped in syna­gogues; read statedly portions of the Old Testament; practised the vow of the Naz­arite, shaving their heads; inflicted forty stripes save one; ^* allowed and exercised furious acts of private zeal for Religion; payed tribute to the Romans, and esteemed it a grievance; had publicans of their own nation, and abhorred them, for being in this office; hated, and vehemently persecuted the Christians; were zealous for the Sab­bath, circumcision, &c. even to bigotry; and considered the rest of mankind, as odi­ous and contemptible, with an unexampled detestation.

IT is also clearly proved, that their high priests rent their clothes, on extraordinary occasions; that the Pharisees and the Sad­ducees were steady and bitter enemies to each other; that the Jews and Samaritans hated each other, to a degree wholly singu­lar; that, out of Judea, the Jews prayed customarily by the sides of rivers, and seas; that they laboriously made proselytes; that they were astonishingly corrupted in doc­trine, and in manners; and that they and the Samaritans, at this time, universally and strongly expected the coming of the Mes­siah.

WITH equal clearness are we certified, that the Roman Governor had, in Judea, [Page 10] the power of life and death; that public notifications were in Jerusalem, customarily written in Hebrew, Greek, and Latin; that criminals, under the Roman government, always carried their own crosses; were cus­tomarily scourged, mocked and abused, as CHRIST is said to have been; that, among the Jews, persons were put to death without the city; that burial was not al­ways allowed to malefactors; but that Ro­man governors might, and usually did, al­low it; and that the Jews usually embalm­ed their dead, in the manner recorded by the Evangelists.

WITH the like certainty are we also taught, that the Romans examined prisoners by questioning and scourging, excepting Roman citizens, who could lawfully be nei­ther bound, nor scourged, especially when uncondemned; that the Roman Govern­ment gave the power of life and death to such officers as Lysias; heard no accusers, in the absence of the accused; kept accu­sed persons in custody, as Paul was kept; sent prisoners from the provinces to Rome, and delivered them to the Captain of the guard; and, at that time, generally treated all nations, particularly the Jews, and the Christians as being Jews, with mildness and equity.

IT is also entirely established, that the temple was forty-six years in building; that [Page 11] Judas of Gallilee and the Egyptian mention­ed by Lysias, Acts 21, 38, existed, and did the things ascribed to them; that Herodias was first married to Philip, and then to He­rod, his brother; that John, the Baptist was put to death by the same Herod; that the Emperor Claudius banished the Jews from Rome; and that, in his time, there was a famine throughout the land of Judea.

OF the facts and persons connected im­mediately with the purpose of the Gospel I shall have occasion to speak hereafter.

THE writers who have singly testified to some, and collectively to all, the things above mentioned, are Josephus, Philo, Ci­cero, Tacitus, Ulpian, Hermogenian, Mar­cian, Tertullian, Celsus, Petronius, Dio, Suetonius, and several others.

THE two first of these writers were Jews; the rest, except Tertullian, were Heathens; and there is not one instance, in these testi­monies of Jews, or Heathens, in which ei­ther of them at all intended to witness any fact, in favor of the gospel, or of christians. All of them, who knew any thing of chris­tianity, were decided enemies to the christians, and their testimony, therefore, especially when we take into view their per­sonal reputation, and their advantages for knowing the things, which they assert, is completely satisfactory.

[Page 12] IN few methods, could the genuineness of the New-Testament be more certainly proved, than in this. It is utterly im­possible for a writer, dealing large'y in al­lusion to the customs, and in assertions con­cerning the facts, and persons, of a prece­ding age, not to be betrayed into many mis­takes concerning them. It is not a little difficult for any writer to possess the know­ledge, necessary to avoid such mistakes; and far more difficult for him to form his mind into a train of thinking, exactly suited to the circumstances of a preceding age, and to keep his attention invariably fixed on so complete an object, as not frequently to wander from truth and propriety.

VIRGIL, a man of primary abilities, and vast industry, has, in his Eneis, attempted to present the world with the manners, pro­per to the several personages, mentioned in that work; and undoubtedly designed, that they should, as much as might be, suit the age, in which those personages lived. But it is obvious to every attentive reader, that the manners of that poem much better suit the age, in which the writer lived. Yet a careful and just representation of manners was probably one principal object, in the eye of that ingenious poet throughout his work.

JOSIPPON, or Joseph Bengorion, a wri­ter of the tenth, or eleventh century, has undertaken to write a History of the Jews; [Page 13] in which he professes to have lived, at the time of the destruction of Jerusalem. This writer, notwithstanding the very great pains he has visibly taken, to pass for the charac­ter which he professes himself to be, has, in many instances, betrayed himself; and that so far, as to speak of several things, which existed, some centuries after the time, in which he pretends to have lived.

WRITERS of the first talents, art, and information, have ever found this difficulty insurmountable, when they have made at­tempts of this nature; but it must have been peculiarly insurmountable by the wri­ters of the New Testament, had they been impostors. Their character, education, and information, could, in no degree, qual­ify them for a successful imposition of this kind. The truth and accuracy with which they have evidently written, on the subjects above specified, even in a vast number of very minute articles will, to every person, qualified to judge, appear to be an unan­swerable argument of the genuineness of these writings.

2. THE books of the New Testament have been quoted by both Catholic and He­retical Christians, and also by Heathens, at such periods, and in such a manner, as to put their genuineness beyond every reason­able doubt.

[Page 14] The four Evangelists, and the Acts of the Apostles, are quoted, in the two first cen­turies, by Justin Martyr, Clemens of Alex­andria, and Tertullian:

Mathew, Mark, and Luke, by Clemens of Rome:

Mathew, Mark, and John, by Polycarp, and Athenagoras:

Luke, and John, by Theophilus of An­tioch, and the Epistle of the Churches of Vienne and Lyons, and Mathew by St. Barnabas, and the Acts by the above men­tioned Epistle.

BESIDE the above Christian writers, all the Evangelists are quoted by the Emperor Julian, a man every way qualified, and in­clined, to expose the falsehood of these wri­tings, if it existed; and are quoted with the fullest proofs, that he had not a doubt of their authenticity.

ALL these books are referred to by Her­mas, and the Recognitions of Clement, and by the Heathen Philosophers Celsus, and Porphyry:

Mathew and Mark by Papias, and the Epistle to Diognetus; as John also is by the last mentioned work:

Mathew, Luke, John, and the Acts, by Ignatius, the Acts of Paul and Thecla, and the Testaments of the twelve patriarchs:

[Page 15] Mathew, Luke, and the Acts, by Hegesip­pus, and Polycrates:

Mathew, Mark, John, and the Acts by Athenagoras:

Luke, and John, by Tatian.

Luke by Theophilus of Antioch:

John by the Heathen Philosopher Ameli­us:

And the Acts by Justin Martyr, and Po­lycarp.

THE several quotations, here referred to, are made in the very words of the Scriptu­ral writers, as they have descended to us. The references frequently contain several of their words, and always the facts, or sen­timents, recorded by them; and are made, in a manner so plain, that the reference is usually of equal evidence and authority with the quotation; and always, at least in my opinion, too evident to allow of a rea­sonable doubt.

To the genuineness of the Gospels of Mathew and Mark, Papias, within fifty-three years from the date of the first Gospel, bears express testimony; asserting them to be the production of the writers supposed. To the Gospel, at large, Justin Martyr, within 77 years from its first date, gives the like full testimony; declaring it to consist of authentic narrations, of CHRIST and his Apostles. Tatian composed a Harmo­ny of the four gospels, 109 years only, af­ter [Page 16] the first in order was written; as did ^* Basilides, the Heretic, a commentary, about 60 years after the date of the earliest Gos­pel. Irenoeus, within 115 years, Clement of Alexandria, within 132, and Tertullian, within 137 years from the same date, yield a full and ample testimony to the genuine­ness of all the books under consideration; as full, I conceive, as can be desired or ex­pressed.

UPWARDS of seventy other persons, ma­ny of them of great and deserved reputation for wisdom and integrity, are to be number­ed, as additional witnesses to those, whom I have now mentioned: all flourishing with­in 140 years after the writing of St. Luke's Gospel. Most of these witnesses yield their testimony by quotations and references, too express to be denied, or doubted; while others, in numerous instances of high cha­racter, spent much of life in furthering the progress of Christianity, and sealed their testimony with their blood.

IGNATIUS, also, within 44, and the Epis­tle to Diognetus, ascribed to Justin Martyr, within 77, Melito Bishop of Sardis, within 115, and Clement of Alexandria, within 132 years from the above date, inform us of a Volume, in which these books were col­lected.

[Page 17] By these writers, the books in question are spoken of in terms of the highest res­pect; as the word, the preaching of CHRIST; as the scriptures; as the Word of GOD; and as divinely inspired. Thus, for in­stance, Irenoeus declares, that they were written by the will of GOD; that they are to mankind the foundation of faith; and that those who wrote them, were inspired, with infallible knowledge of truth, by the HOLY GHOST. Hence he concludes, that to despise them is to despise GOD himself. Athanasius also, at a later period, after re­counting the same books of the Bible which we now possess, says; "These are the fountains of salvation; in these alone the doctrine of religion is taught: let no man add to them or take any thing from them." In general, the sentiments of the ancient Christians, in the ardour of respect for the Scriptures, appear on almost every page; and visibly exceed even the high reverence, in which they are now held by those, who expect from them everlasting life.

IN the mean time, it is to be carefully remarked, that the books of the New Tes­tament, are the only books, of which they ever speak in this manner. All others, they uniformly consider, as the mere es­sorts of men, and of no authenticity in Re­ligion. This subject they often discuss; and their decision is but one, and deliv­ered [Page 18] in terms of undoubting confidence. As a full justification of this confidence, they inform us, that they received these books, by most authentic tradition from the Apostles themselves; the whole of which tradition they were able to trace, and to prove. Tertullian particularly asserts, in the fullest manner, that, in the several Apostolical Churches, the clearest evidence of this authenticity might be obtained; as it had been, by himself, in the church at Rome.

ALL these writers flourished, and wrote, within one hundred and fifty years after the date of the first written book of the New Testament; and were born 20, 30, 40, 50, and in some instances 60 years, be­fore the date here ascribed to them. Bar­nabas, Clement of Rome, Hermas, Igna­tius, and Polycarp, it is generally agreed, were hearers, and companions, of the Apos­tles themselves; and most, if not all, of those named, as of the second century, con­versed with those, who had lived and conver­sed with the Apostles. These writers were also of very different educations, views, interests, and prejudices; and were inhab­itants of Asia Minor, Palestine, Syria, Egypt, Crete, Greece, Africa proper, Italy, and Gaul. At a time, when the formation of books was so laborious, and the acquisi­tion of them so difficult, and expensive, it is only to be accounted for, from the pecul­iar [Page 19] zeal and reverence of the early Chris­tians for the Scriptures, that the New Tes­tament should have been so widely spread, at this early period. Nor could the first Preachers of Christianity have left a fairer proof of their candor, piety, and benevo­lence, than the singular pains, with which they multiplied, and diffused, the copies of these venerable Oracles.

IN the third century, beginning at less than 150 years, from the date above mentioned, these testimonies, both by quotation and reference, are so multiplied, that they can­not be particularly alluded to, in this Dis­course. It ought, however, to be obser­ved, that Caius, Julius Africanus, Origen, Dionisius Bishop of Alexandria, Cyprian, Victorinus Bishop of Pettaw, on the river Drave, and Methodius Bishop of Olympus, in Syria, beside many others, all men of ta­lents and integrity, have, together with Firmilian Bishop of Coesarea, borne a very full and decisive testimony to the existence, authenticity, facts, and doctrines, of the New Testament. Several of these men were born, in the second century; and some of them, particularly Origen and Dionisius, were possessed of the greatest advantages, for knowing the whole traditionary, as well as written, History of the Gospel, and of its au­thors, of the facts, which they have record­ed, and of the doctrines, which they have left, for the benefit of succeeding genera­tions. [Page 20] The testimony, which all these wri­ters have given to the books in question is as decisive, as words can express; and the quotations, which have come down to us, although made for other purposes, and never at all designed for this, and although a part on­ly of the works of these writers is, in any in­stance, extant, and although in very many in­stances there is nothing remaining, but a few small fragments, are yet so numerous, that a large part of the whole New-Testa­ment might be collected from them. In the remaining writings of Tertullian, Cle­ment of Alexandria, and Irenoeus alone, as Doctor Lardner has observed there are more quotations of the little volume of the New­Testament, than those of the whole works of Cicero, greatly, and justly, as he has been celebrated for his superior talents, which are now to be found in all the writers of several ages.

IT is scarcely necessary to observe, that, in the succeeding century, the testimonies, both by quotation and reference, multiply to such a surprising degree, that we find nu­merous catalogues of the books of the New-Testament left on record; generally the same which we have now; and that not only great numbers of men of high reputation have singly borne this testimony, and in eve­ry conceivable method; but several Coun­cils have also given us their united voice, in [Page 21] support of their authenticity, and inspira­tion.

I SHALL now beg leave to call your at­tention to testimony, in some measure, of a different kind: the testimony of those, who have been generally esteemed Here­tics. These men, who more, or less, de­parted from the opinions of the Catholic Church, concerning several scriptural sub­jects, were under various temptations to lessen or to deny, the authority of the New-Testament, and particularly that of the His­torical books. As they embraced their pe­culiar opinions, principally from precon­cieved doctrines of Philosophy, the prima­ry source of error, among those who have professed Christianity, they were under much the same temptations to sacrifice the whole New-Testament, as to sacrifice the particular parts, which they actually re­jected. Nevertheless we have sufficient assurance, that, even amidst the heat of ve­hement and ill-conducted controversy, they all regarded the greater part of this Vo­lume, with the highest reverence; and have left behind them valuable attestations of its genuineness and authenticity.

OF these men, in the first Century, or the beginning of the second, Basilides with his followers, and the Carpocratians; in the second Century, Heracleon, Cerdon, the Sethians, Artemon, Hermogenes, Theo­dotus, Montanus, Praxeas, Cassian, and the [Page 22] ^* Manichees, appear to have received the whole of these sacred writings. Basilides and Heracleon commented largely on them; and the five last, in the list here given, quo­ted them; three of them largely; and all of this number appear to have received them with a respect, probably not inferiour to that of the Catholics.

MARK with the Marcosians his followers, Cerinthus, Mariron, Leucius, Apelles, Elxai, and the Paulicians, received, as of divine authority, the greater part of the New-Testament. The Paulicians received all, except the two Epistles of Peter; and these they rejected, merely because he had denied CHRIST. In the mistaking con­duct of these men, we have a striking at­testation to the genuineness of the sacred books; for, even when hardly pressed in controversy, they acknowlege the great bo­dy of them; and, for the rejection of a part, assign, as reasons, their own preconceived opinions, and not any proofs of corruption in the books, which they reject. Even Marcion, the general corrupter of the Bi­ble, and Leucius, the general forger of false scriptures, have exhibited that there were, in their time, the former part of the second Century, genuine and authoritative Scriptures. Otherwise the First could not have acted the part of a corrupter; nor [Page 23] would the Last have acted that of a forger; it being impossible, on any other supposi­tion, that either means, or temptations to this conduct should exist. It ought here to be remarked, that Origen, who probably knew better than any other man, and who has unquestionably declared what he knew, asserts, that, so far as his knowledge extend­ed, the Marcionites, and Valentinians, and perhaps Leucius, or, as he is sometimes called, Lucanus, were the only persons, who had ever corrupted the Scriptures. At the same time, it ought to be remem­bered, that this conduct of these Heretics was highly advantageous to Christianity; as it induced the early Christians to scruti­nize with singular care, and to watch with extreme jealousy, the writings of the Apos­tles.

THIS investigation may, perhaps, be con­sidered as more closely confined to the Historical books of the New-Testament, than was originally proposed. As reasons for this method of treating the subject, my Au­dience are requested to observe,

1st. THAT the subject would have been otherwise, too extensive, to be at all fairly handled, on this occasion:

2d. THAT the very same proofs of quota­tion and reference, as well as almost all the other evidence, by which the Historical [Page 24] books are supported, are the support, and, as I conceive, equally, of the remaining books. No person, therefore, who admits the validity of this evidence, for the Histo­rical books, will dispute it, as applied to the others.

3d. THE Historical books are the foun­dation, on which the others wholly rest. In a theological view, therefore, the only view, in which any of them ever became the sub­jects of controversy, he, who receives the Historical books as genuine, will find no occasion to question the rest.

ON the evidence, here suggested, it may be useful to remark, that the state of things which I have represented, cannot be ac­counted for, unless the genuineness of these books be acknowledged. That, in so short a time, so many persons, of so many, and so distant countries, of so different educa­tions, habits, prejudices, and views, of so fair a character, of so much understanding, without a selfish end to aim at, without con cert, without a design of giving testimony to this point, and without an apprehension that the genuineness of these books either was, or would ever be called into question, should yet, in so many instances, to so great an extent, and with such high and uniform reverence, have thus quoted and referred to them, and thus professedly distinguished them from all others; that they should have [Page 25] renounced religions, to which before they were habitually attached, even to bigotry, and adopted, from these books, a religion totally new, and singular; and finally that upon a faithful conformity to them they should have thus placed all their hopes of salvation, and have persisted, through life, in a steady and unexampled adherence to them and to the religion founded on them, against every earthly hope, and with every earthly discouragement; is not only incre­dible; but, in my apprehension, impossible; on any other supposition, than that these books are the genuine productions of the Apostles, and authentic Narratives of the Life, Death, Resurrection, and Ascension, of JESUS CHRIST, and of the labors of those Apostles, in propagating the Religion, which he taught to mankind.

To the observations, already made, it ought to be added, that, considering the contempt, in which the first Christians were held by the Roman Empire, the testimony of the genuineness of these books, which appears in the remaining works, and monu­ments, of Heathens, during the above men­tioned periods, is as great, as could be rea­sonably expected. Many are the indubi­table testimonies which they have left, not only to facts of the utmost importance to this question, but to the very books them­selves. Celsus, particularly, is a witness of the greatest weight, and in a degree, grea­ter [Page 26] than could fairly be hoped from the smallness of his remaining fragments. His undeniable references to the Historical, and several other, books of the New-Testament, are numerous, and made, within one hun­dred and thirteen years from the date of St. Luke's Gospel. He was a man of sense and learning, a professed enemy to the Christian Religion, and a laborious and in­quisitive champion for Heathenism. His attestations, therefore, will not be disputed. Those of the Emperour Julian, who, after having received a Christian education, and made a Christian profession, publicly de­clared himself a Heathen, are of the same nature, and in some respects of equal im­portance. It is true, he did not possess so sound an understanding, nor live at so ear­ly a period, as Celsus; but he had, from his education, the fullest opportunity to be­come acquainted with the books, and the worship, of the Christians, and a sufficient one to learn the facts, which were their de­clared foundation, and evidence. At the same time, he had all the advantages possi­ble at the period in which he lived, to know, and the utmost disposition to declare, all the defects of that evidence, and all the real, or imagined, weakness in that foundation. Yet he has not, in the least, impeached the facts, or weakened their influence. On the contrary, by acknowledging the books, be­cause their authenticity could not be dispu­ted, and confessing the facts, because their [Page 27] reality could not be questioned, he has ad­ded his own name to the list of valuable witnesses for that Redeemer, whom he wick­edly denied, and for that system of Reli­gion, whose doctrines he has childishly la­bored to overthrow. On these, and other similar testimonies, I shall hereafter make some further observations; and shall only add, in this place, that the edict of Diocle­sian, which, in the year three hundred and three, two hundred and forty years after the date so often mentioned, ordered, on the severest penalties, all Christians to sur­render the Scriptures, that they might be burned, proves at once that the copies of them were exceedingly numerous, and widely dispersed, and that this sagacious Emperour, and his Court, were fully con­vinced of the total impossibility of extermin­ating Christianity, by tortures, however nu­merous, protracted, or distressing, unless they accomplished the destruction of the books, on which it was founded: a proof of the first magnitude, that Christianity rested originally on the New-Testament.

2d. THE testimony of the Historical Writers of the New-Testament, was true: They were neither deceived, nor deceiv­ers. The two parts of this proposition, I shall take the liberty to consider either se­parately or together; as may best conduce to their elucidation.

[Page 28] THAT they were not deceived, with re­gard to the facts, which they have related, is evident, in the first place; because they were, in every respect, competent judges of them: they had sufficient facul­ties, and sufficient opportunities.

THE facts, related in the Gospels, may be all comprised under the Life, Death, Resurrection, and Ascension, of JESUS CHRIST; and those, related in the remain­ing Historical book, under the title of it—The Acts of the Apostles.

THE faculties, necessary to form a com­petent judge of all these facts, are the usual senses of men, and that degree of under­standing, which we customarily term Com­mon-sense. It will doubtless be under­stood, that I assert these to be the only fa­culties, necessary for this end. Superiour genius, or great attainments of science, are not only not necessary to enable a man perfect­ly to judge of these subjects, but would, in no wise render him a better judge, than any other man, possessed of the faculties above menti­oned. A plain man, thus qualified, would, as perfectly as Aristotle, or Sir Isaac Newton, know whether CHRIST lived, preached, wrought miracles, suffered, died, appeared alive after his death, and ascended to Hea­ven. The testimony of the senses, under the direction of Common-sense, is the deci­ding, and the only testimony, by which the [Page 29] existence of these facts must be determined. No man could, better than the Apostles, judge whether a man were leprous, and re­stored from his leprosy, by a command; whether Lazarus were dead, and raised to life; and whether CHRIST walked on the waves. Nor could any man with more certainty determine, whether CHRIST, af­ter being dead, and buried, appeared again alive, talked, moved, ate, instructed, com­forted, and directed them, rose up from the earth, in a cloud, and disappeared; or whether; at their command, the lame were restored to soundness, the sick to health, and the dead to life. They could, also, as well as the greatest men living, know wheth­er CHRIST taught them the singular pre­cepts, and doctrines, recorded in the Gos­pels; and whether he lived in that perfectly holy manner, which they have described. It seems, sometimes, to have been imagin­ed, that persons of superior talents would have been better judges of the facts, rela­ted in the New-Testament; but the idea cannot be seriously entertained by any per­son, who has attended to human life. On the contrary, plain men, accustomed to ac­tive life, usually judge of facts, with less prejudice, and more accuracy, than philo­sophers, whose unfortunate disposition to theory and system commonly and greatly warps their judgment from truth.

[Page 30] THE opportunities, which the Apostles had of observing these facts, were also such, that it is difficult to conceive how they could have been better. The Apostles were, for more than three, probably for more than four years, the constant compan­ions of CHRIST, in his most retired, as well as in his most public, hours. They saw, they heard, they knew, every thing con­cerning him, so far as respects the present subject. Had they discovered the least failing in him, it must have destroyed his whole character, in the eye of persons, who thought him the Messiah; and had there been the least failing in him, they must have discovered it.

THEY were the daily witnesses of his mi­racles; not of one, two, or twenty; but of multitudes; accomplished invariably; as often as occasions presented themselves; and with as much ease, and certainty, as accom­pany the most ordinary occurrences of life.

AFTER his resurrection, they had every advantage, which could exist, for knowing whether he appeared alive. Nine times, he appeared to some, or other of them; and twice, to the women, who went to his se­pulcre. He ate, he conversed with them, and instructed them, and gave various oth­er proofs of his resurrection, which no man, in his senses, and in the like circumstances, either would, or could dispute.

[Page 31] THE power, which he promised them, of working miracles, was, in that promise, ex­tended through life. Of the fulfilment, they had all possible opportunity, as well as capacity, to judge. If the promise fail­ed of fulfilment, the charm was in a mo­ment dissolved, and the dream at an end. This, it is to be remembered, must have happened, whether they were disposed to it, or not. For, as they published the prom­ise to mankind, at an early period, they put their own character, and that of their master, wholly at hazard; and if the pro­mise were not publicly and evidently fulfil­ed, the imposture, whether acknowledged by them or not, must have been easily de­tected by their fellow men.

2d. THEY believed in CHRIST, against all those motives, which usually govern mankind.

WHEN the Apostles first addicted them­selves to CHRIST, they possessed, in a riv­eted degree, the Jewish ideas of a tempo­ral, glorious, conquering, reigning Mes­siah. This prejudice they plainly held, until the day of Pentecost. It is most won­derful, that, with this prejudice, they should have listened to him at all; for nothing could be more contrary to his real charac­ter; nor could any thing more unfit them for believing in a Messiah lowly, despised, [Page 32] and persecuted. The only rational me­thod of accounting for this fact, is, that he shewed himself to be a person, as extraordi­nary, as he is described to be in the Gos­pels. This induced them to attach them­selves to him, at first; and the strong per­suasion, which they cherished, that he would assume his proper character, of secular splendour and dominion, contributed to prolong their attachment. In his true cha­racter they believed, from necessity and ir­resistible conviction only, with a slow pro­gress, and a reluctant submission to evi­dence. All their prejudices were visibly and steadily at war with his declarations, and, from time to time led them to neglect, or to disbelieve, many of his most impor­tant communications.

BUT, on the day of Pentecost, this mys­tery was unfolded to them, at once. From that period, all their preceding hopes van­ished. From that period, they cheerfully assumed to themselves the lot of poverty and shame, coolly prepared for uniform opposition and contempt, and advanced to meet persecution, danger, and death, with a constancy, which no enemy could alarm, and no power destroy. Could we so far forsake every dictate of reason, as to sup­pose them deceived at first, it is wholly im­possible, that they should not have awaked from the delusion, at the rousing calls of obloquy and infamy, of the prison and the cross.

[Page 33] IT is here carefully to be remembered, that all these evils were uniformly predicted to them, by their master. From him they learned, and believed, that, in fol­lowing him, they must give up every earthly expectation; must bid adieu to friends, and country, to peace, and compe­tence, to the hope of a settled home, and the pleasures of an affectionate family; must wander through the world hated, af­flicted, and tormented; and must end this gloomy career of life with all the miseries, devised by ingenious and malignant perse­cution. With this melancholy prospect, often called up to view, their ministerial life was begun; and by the severe suffer­ings, which filled up this prospect, it was accompanied to the end.

ENTHUSIASM has been often objected to the Apostles, as one method of account­ing for their adherence to CHRIST, and of lessening the force of their testimony. This, it is presumed, has been done, mere­ly because it was the only method of filling a chasm in the system of infidelity; for there is not the least appearance of enthusi­asm in their character, as it is given to us, either by themselves, or by others. Never were persons less fairly exposed to such an objection. There is nothing in the nature of CHRIST'S life, preaching, or miracles, which could be the object of enthusiastical belief, or which could furnish a ground for [Page 34] enthusiastical attainment. On the contra­ry, as has been already observed, to receive him, as the Messiah, required, on their part, a complete sacrifice of every prejudice, and to adhere to him, of every interest.—Throughout their whole attendance upon his ministry, they discovered a continual opposition to all the peculiar characteris­tics, which, as the Messiah, he discovered, and were almost daily, with the greatest jus­tice, reproved by him, as being of little faith.

BUT Enthusiasm is weakly alledged, for the purposes of infidelity, even if we should against plain certainty, allow the Apostles to have possessed this character. Enthusi­asm would, in no respect, account for the things, for which it is alledged. Enthusi­asm could not possibly make its votaries be­lieve, that a man was born blind, and lived blind for twenty years, and then, at a com­mand, received his sight; that men were encrusted with the leprosy, white as snow, and, in a moment, were changed into the usual healthful appearance of the human person; and that themselves, with eight or ten thousand others, had eaten to the full of five, or seven loaves, and a few little fishes. Enthusiasm could, in no wise, per­suade any person, otherwise possessed of common-sense, that CHRIST daily and al­way performed these, and the like, won­derful works, at his pleasure, in the most [Page 35] public manner, and so as to convince and alarm the whole country of Judea; that he taught things, different from all, which had been before taught, and wholly superiour to all preceding doctrines of men; and at the same time, enable that person actually to remember the things themselves, and the words, in which they had been communica­ted, and to record them for the inspection of others. In a word, to say nothing of the total insufficiency of Enthusiasm to bear men above a whole life of uniform suffer­ing, opposition, want and wretchedness, it could never persuade any man, that, through a long period, he himself was able, with a word, to heal the sick, to restore the lame, and to raise the dead, in the name of JESUS of Nazareth. For these, and the like ef­fects, the cause assigned is wholly inade­quate; and, but for a peculiar spirit of op­position to Christianity, would never, even in the present case, have been suggested by any man, who had the least acquaintance with the human character.

THUS it is, I presume, sufficiently evi­dent, that the Apostles were not deceived.

THAT they were not deceivers, or im­postors, will, I trust, be rendered equally evident, by the following considerations.

1st. HAD they been inclined to deceive, it was impossible, that they should ever have [Page 36] accomplished such a design. The facts, which constitute the sum of their informa­tion to mankind, and the foundation of the whole Christian system, were, according to their own representations, of the most pub­lic notoriety. They directly declare to the Jews, that they, in numerous and successive instances, were witnesses of these facts, equally with themselves. To the know­ledge, which their countrymen possessed, of these facts, as having been eye, and ear wit­nesses of them, they boldly and steadily ap­peal; and on this knowledge ground those arguments of conviction, and persuasion, which produced such effects, as never were before, or since, produced by arguments. This is, indeed, very singular conduct for impostors to pursue, and may with confi­dence be asserted to have existed in no other case of imposition. Nothing is more evident, than that, if the Apostles designed to impose on their countrymen, they could not have adopted more obvious, or more effectual means to defeat the design, at its very commencement. In a word, if the Apostles are believed, in such conduct as this, to have aimed at imposition, they cannot, by those who entertain this belief, be vindicated from the character, either idiocy, or of phrenzy; and one of these must probably, in the eyes of all persons who deliberately attribute to them such a design, be their real character.

[Page 37] 2d. IF the Apostles were deceivers, they were deceivers, against all those motives, which, in cases of this nature, have hitherto influenced the human race.

ALL men, who are not wholly deprived of reason, invariably act, with a view to some good, which they expect by acting to obtain. This maxim is as certain, and as acknowledged, as that all bodies gravitate. Arguments are therefore founded on the first of these truths, as firmly, as on the last. The Apostles, then, if deceivers, undoubt­edly expected some good from the deceit. But what good could men expect, in the present life, from opposing, without any foundation to rest on, the religion of their country, which, at the same time, they ac­knowledged to be enjoined by GOD? What, from opposing the religions of the whole human race? What, from asserting a despi­sed and crucified man to be the Son of GOD, and the author of a new and most in­teresting Revelation of his will; when they knew that themselves, and all who had been acquainted with him also, knew, that he had given no probable evidence of merit­ing this character? What good could they expect from asserting themselves to be pos­sessed of the power of working miracles in his name, and from professing their ability, and readiness, to work miracles, of the ut­most importance, and publicity, when they [Page 38] certainly knew, that they possessed no such power?

ADMITTING, however, this palpable ab­surdity, is it possible, that they should ex­pect any good from this profession, after they had made the experiment, and had in every instance failed? For, in this case, they must have failed in every instance. What could they expect, what could they receive, but uniform contempt, and entire infamy?

IT is in vain, here, to assert, that there have been parallel instances. Until Infi­dels shall produce at least one parrallel in­stance, it may be confidently asserted, that none has existed. As to those, which they have hitherto alledged, they ought to blush whenever they recollect them; for, it is presumed, that, with all the extravagant and singular prejudices, manifested by them against Christianity, they cannot but see, both from the nature, and the publicity, of the miracles of the Gospel, an entire and irreconcileable difference between their own workers of miracles, and the Apostles.

IN the future world, the Apostles, if de­ceivers, could certainly expect no good. In this case, they cannot be supposed to have believed in either the character, or the declarations, of CHRIST. All his promises to them of future and eternal happiness, if he be supposed to have made any, must, in [Page 39] their view, have been idle tales. Hence, if they expected any good in the future world, they must have expected it, merely as the reward of their deception. But can it be imagined, that any man could expect future, everlasting happiness, especially in that future world, and from the hands of that GOD, whom they have described, as the reward of a lye, or rather of a life spent in lying? Can a Jew have formed such ex­pectations, with the Old-Testament in his hands? Above all, can those men have formed such expectations, who forbade to do any evil, that any good might come, on pain of damnation; and who declared, that whosoever loveth or maketh a lye shall be cut off from all future good?

IT is unnecessary to add any thing, un­der this head, further than to observe, that arguments of this nature are allowed, by Mr. Hume himself, to have the same force with those, which are founded on natural causes. In his Essay on Liberty and Ne­cessity, he observes—"When we consider how aptly natural and moral evidence link together, and form only one chain of argu­ment, we shall make no scruple to allow, that they are of the same nature, and are derived from the same principles."

3. IT is incredible that wicked men, such as impostors of course are, should have [Page 40] aimed at the objects, visibly aimed at, throughout the New-Testament.

THE whole end singly aimed at in the New-Testament, is manifestly to make man­kind virtuous. The History, Doctrines, Precepts, and Ordinances, unitedly urge men to nothing, but piety to GOD, a rea­sonable government of themselves, and jus­tice and benevolence to each other. Can an impostor be imagined to aim at this end? On what grounds, can he be supposed to la­bor for this purpose, through a life, encir­cled with daily and extreme distress, and voluntarily, and with undoubting pre­ference, to meet a violent and ignominious death? I leave to infidels to explain the mystery, to unfold the principles, and to reconcile the purpose with the character.

4th. THE Apostles lived so as no de­ceiver ever lived.

THE Apostles not only appear to have been virtuous men, but have been gene­rally acknowledged fairly to claim high distinction, in the list of the virtuous. To establish this distinction nothing more is necessary, than to compare them with Phi­losophers in general, particularly with Infi­del Philosophers. Let them be compared, for instance, with Bolingbroke, Hume, Voltaire, and Roussean, and there will be found not a near resemblance, but, in most [Page 41] respects, a striking contrast. Nor are they totally superior to Infidels alone; but to men of virtue and piety. In the most exact, sublime, refined, and enduring virtue, they stand alone; and very remote from any rival. How is such a character to be re­conciled with a life of imposture?

5. An imposition committed to so many persons could not have escaped detection.

THE number of the Apostles, including Matthias and Paul, was thirteen, and that of their coadjutors, though unknown, was evidently much greater. Seventy were commissioned, as preachers, by CHRIST; and many more by the Apostles. Perhaps there never was any plot committed to such a number of persons, without detection; even where it respected a single action, ex­isted for a little period, and was not extort­ed by any distressing acts of violence. But here the secret, if we suppose a secret to have existed, was a design, the most com­plex, and the most extensive, which ever entered into the human mind; and the prosecution of it was extended through life and embittered with opposition, hatred, want, and infamy. Yet no one of the number ever discovered it, although they had frequent and zealous contentions, and although none gained, and all suffered by the concealment. Not a hint of this nature is given, nor a suspicion warranted, by the [Page 42] whole testimony of antiquity. Would an opinion fraught with such incredibility, as attends that, which is here combated, be admitted, or even suggested on any other subject?

AT the same time, it is to be remember­ed, that their understanding, and informa­tion, in human policy was too confined, to allow of such concealment, even if, in oth­er circumstances, it had been possible.—They were all plain men; like the farmers and mechanics of this country; only far less informed. Such men, limited wholly and of necessity, to their own narrow circle of business, to provide subsistence for them­selves and their families, cannot be believ­ed, in that business, to have imbibed so profound a policy, or arts of such complete and sagacious imposition.

FROM these arguments it appears incredi­ble, that the Apostles were deceivers. It may, however, not be improper to suggest the following reasons to prove, that they were neither deceivers, nor deceived.

1st. They published the prophecy of CHRIST, concerning the destruction of Je­rusalem, several years, before that event took place.

THE three first Gospels, in which that event is predicted, were published as early, at least as the year sixty four; and Jerusa­lem [Page 43] was taken, by Titus, on the eighth of September, in the year seventy. This pro­phecy contains so minute and explicit a description of the event, under considera­tion, with regard to persons, time, and cir­cumstances, as to exclude the possibility of any material mistake. The Evangelists, therefore, in giving this prediction to man­kind, put their Master's character, and their own together with the whole Christian cause, on the issue. If the prediction were not exactly fulfilled, all fell at once. This they could not but know; and plainly, there­fore, could not, unless they fully believed the prediction, have published it to the world. But, if they were deceivers, they could not have believed it. The conse­quence is obvious, and undeniable.

THAT they were not deceived, with re­gard either to the prediction, or the cha­racter of CHRIST, is, with like evidence, proved by the fulfilment of the prediction: a fulfilment so exact, and entire, as to re­move every doubt; especially when it is remembered, that the Historian, who, from his own knowledge and presence, has con­firmed this truth, was a Pharisee.

2d. THIS proposition is evidenced by their total inability, of themselves, to form, and to fill up such a character, as that of JESUS CHRIST.

[Page 44] TO form a perfect character, and to fill it up with such traits, as to make it appear like a real, living, acting being, or like one, who has really lived, and acted, in the world, and to give it proper and charact­eristical sentiments and manners, is per­haps, as hard a task, as was ever underta­ken by the human genius. Virgil, one of the greatest geniuses, and one of the wisest men, of Heathen antiquity, has attempt­ed it, in his Eneas.—With his success this Audience are sufficiently acquaint­ed. Eneas, in the hands of this great master of fine writing, is not only a spi­ritless and unamiable person, but is tinctured, throughout, with grossness and immorality. The Heathens, indeed, have not, in their poetry, exhibited one amiable character, because, as is justly observed by the Author of the Rambler, they were un­acquainted with Revelation. They had no virtuous models, from which to copy; and like other men, were wholly unable to form such a character by mere imagination.—Their morals were so gross and their con­ceptions of virtue so imperfect, that the proper features of such a character appear not to have entered their conception.

BUT what Virgil could not perform each of the four Evangelists has in the most finish­ed manner performed. The character of JESUS CHRIST is wholly that of a real-living, acting person; as distinct as that of [Page 45] Hamlet, or Achilles. At the same time, it is a character of finished perfection. All the parts of it are suited entirely to each other, and, united, constitute, beyond com­parison, the fairest image of pure, uniform and exalted virtue, which ever entered in­to the human mind. The piety, the bene­volence, the wisdom, the integrity, the love­liness, of the Redeemer have had no rival, no second, even in the highest efforts of the noblest imagination. His Doctrines visibly excel all other doctrines; his pre­cepts triumph over all other moral rules; and his conduct leaves out of comparison every human example. Notwithstanding the best and wisest of mankind have labori­ously imbibed his wisdom, and studiously formed themselves by his precepts, he still stands alone; the meridian sun, in whose presence every little luminary "hides its diminished head."

ON this subject, there is no dispute; as there can be no doubt. Almost all the wise men, who have lived, since the Christian aera, and all the virtuous, have united in this sentiment; and far more of such men than the whole earth has produced besides, have diligently studied the books, in which the History of this glorious person is con­tained; and they have, with one voice, agreed, that the wisdom manifested in them is from Heaven, and that the Author of it is the SON of GOD. In the meantime, his [Page 46] instructions and character have wrought in the world, the greatest change, which it has ever experienced, and become the source of almost all the just, moral sentiments, and amiable moral conduct, which have existed, since this History was first published, in the Gospel. The excellence and preeminence of his Character is, therefore, fully estab­lished, and has been acknowledged by many Infidels, beside Rousseau.

COULD such a character be the result ei­ther of enthusiasm, or of deceit? Whence had the Apostles such ideas? How were me­chanics and fishermen enabled to accom­plish what none of the human race, beside them, has ever accomplished? Can we sup­pose the fishermen of Judea to have been so totally superiour not only to the fisher­men, but to all the wise and learned men, of every other country?

3d. If we allow this absurdity to have existed, we shall still be wholly unable to account for their forming such a Character, as that of CHRIST.

THE Apostles have given us the Charac­ter of the Messiah. This Person they, with their whole nation, expected to appear, in circumstances of the highest temporal gran­deur and dignity. With this preconcep­tion firmly riveted, the Apostles cannot be supposed to have departed, without some [Page 47] adequate cause, from all their preceding ideas of this splendid Personage, and to have formed a character of him so greatly reversed, as that, which they have actually formed. Nor can any cause be conceived to be an adequate one, unless of equal magnitude with that, which themselves have left upon record. Nothing, less than the evidence of their own eyes and ears, will account for this fact. They must have thoroughly known the person, to be able to describe the character, and by irresistable conviction have been forced to renounce all their former prejudices, to be willing.

4th. THE truth of the Apostles testimo­ny is evinced by the attestations of their Enemies to the principal facts, which they record.

THE testimony of Judas to the whole character of CHRIST, especially his mo­ral character, may be fairly esteemed deci­sive.

JUDAS had every advantage for knowing the whole character and conduct of CHRIST, and every conceivable temptation to pub­lish whatever was defective in it. If he preached not the wisdom, if he wrought not the miracles, if he practised not the virtues, professed by himself, and attributed to him by others, Judas could not have been ig­norant of the failure, nor have neglected to [Page 48] publish the imposition. But, while his temptations operated in the highest degree, he has not only accused him of nothing, and directly declared him innocent; but by accomplishing, at this trying period, his own death, has given the clearest proof that, in his view, CHRIST was what he pro­fessed to be; a preacher of truth, a perfect example of holiness, the author of the most wonderful miracles, and, in a word, the SON of GOD.

THE Jews were generally most bitter enemies to CHRIST. His miracles and life were exhibited to them daily, in such a manner, as to enable them competently to judge, of both. If it could have been done with a shadow of pretence, they must therefore, have denied his miracles, and as­persed his character. A few instances of such aspersion are recorded in the Gospel; I need not mention how groundless, or how contemptible. Similar aspersions, if possi­ble more groundless, and more contempti­ble, are handed down in the ^‖ Mishna, and in the Talmud. Generally they dared not to call his character at all in question, until long after the establishment of Christianity throughout the Roman Empire; as I shall soon evince, by a passage from Origen, [Page 49] which I conceive fairly to decide this ques­tion. His miracles they denied neither in the Gospels, nor in the Mishna and Tal­mud; but acknowledged their existence fully; attributing them, in the one, to a concert with Belzebub, and, in the other to magic, which they assert him to have learned in Egypt. In the mean time, these last mentioned books, written with the most malignant opposition to Christianity, give attestation to the existence of CHRIST, as the Author of a new Religion, and as a Worker of miracles; to the state of the Jews, as described in the Gospels; to his Disciples, as having followed him, and wrought miracles in his name; to the des­truction of Jerusalem; to the rise, and the prevalence, of Christianity; and to the constancy of the Christians, in its early pe­riods.

AMONG the Heathens, whose hatred to Christianity needs not to be specified (be­side the testimony asserted, by Justin Mar­tyr and Tertullian, to be contained in the Acts of Pilate, the existence and authenti­city of which cannot, it is presumed, be fairly disputed) Tacitus, the Roman Histo­rian whose character, as a writer, requires no remarks, and who flourished about the year one hundred, thirty-six years after the Gospels of Mathew and Mark, were writ­ten, declares the time, name, country, and character, of CHRIST, as the Author of the [Page 50] Christian Religion; bears witness to his trial, and death under Pontius Pilate, pro­curator of Judea, and to the expectation of the Messiah by the Jews; and records the destruction of Jerusalem, together with the principal events which attended it; the great numbers of Christians, at this early period existing in Rome, Judea, and other places; and the terrible persecution of them, by Nero.

THE same things, generally, are testified by Sulpicius, Anno four hundred.

THE banishment of the Jews, from Rome, by Claudius, is asserted by Suetonius, An­no one hundred and ten; as is also the des­truction of Jerusalem.

THE Emperors Trajan, Anno one hun­dred and seven, and Adrian, Anno one hundred and seventeen, testify several inter­esting things concerning the Christians; particularly their great numbers, innocence, and constancy.

PLINY, Anno one hundred and seven, beside the things just mentioned, informs us, that the Christians steadfastly opposed Idolatry; worshipped, in Assemblies, on the Lord's day; sung hymns to CHRIST, as a GOD; held agapoe, or feasts of charity; had church officers; and engaged, by oath to commit neither theft, robbery, nor adul­tery, [Page 51] nor ever to falsify their word, nor to betray any trust.

CELSUS, the famous Epicurean philoso­pher and bitter champion for Heathenism against Christianity, Anno one hundred and seventy six, one hundred and thirteen years after the first written Gospel, testifies be­side the things already mentioned, that there were books, written by the Disciples of CHRIST, containing an account of his life and actions, his own discourses and words; particularly several predictions of his; his Name Logos, or the Word of GOD; his genealogy, and that of Mary, his mother. He further testifies, that he was born of a Virgin, and was reputed to be the son of a Carpenter; that the Chalde­ans were reported to have come, and wor­shipped him, when he was an infant; that Herod the Tetrarch, being informed of this, ordered all, who had been born in that village, about that time, to be killed, in­tending to kill him, lest he should after­wards take the government; that he was carried into Egypt, lest he should be killed; that Angels were sent, on his account; that he was baptized by John; that the HOLY GHOST descended on him, in the shape of a Dove; that a voice from Heaven, de­clared him to be the SON of GOD; that he was very poor, went about from place to place; took to himself ten or eleven, ab­jects, or low people; healed diseases; and [Page 52] raised the dead; fed multitudes with a few loaves, of which large fragments were left; was called a Nazaraean; represented him­self as sent to call not the righteous, but sinners to repentance; forbade the anxious pursuit of riches; exposed the difficulty of obtaining immortal life by the rich; was called upon to show a sign in the temple; was deserted, denied, and betrayed, by his companions; was derided, clad in a purple robe, crowned with thorns, had a reed put into his hands, thirsted, and had gall and vinegar given to him; that blood slowed from his side; that he died a shameful death, and was reviled at his death; that he foreknew, and foretold his sufferings; rose again from the dead; shewed himself to a woman, and to several others; shewed the marks of the nails; breathed on his Disci­ples; was the first Author of the Christian persuasion; taught the doctrine but a few years before Celsus wrote; was at that time esteemed superior to Angels, reckon­ed to be the SON of GOD, and called a GOD; and that one Angel, and, in another place, two, were said to appear at the sepul­cre of JESUS. Celsus, also, testifies further that the Doctrine of the Resurrection of the Body, and of a future, Immortal Life, founded on the life, death, and preaching, of Christ, was recorded by his Disciples; that many Jews believed on him, and for­sook the worship of their own country; that his followers were, at first, four in num­ber, [Page 53] and of one mind; that they afterwards became numerous, spread abroad, and were divided in opinion; that they customarily met together, in assemblies, and there taught things agreeable to their sentiments; that they were forbidden to partake in idol-feasts, and refused to join in idol-worship; and that the Jews were punished for the crucifixion of JESUS.

JULIAN, who was possessed of most of the learning of his age, who had the edu­cation of a Christian, and the malice of an Apostate, and whose testimony, therefore, will not be suspected, declares that CHRIST was born, in the reign of Augustus, and at the time of taxing, or enrolment, made by Cyrenius, or Quirinus; that the Christian Religion arose, in the time of Tiberius, and Claudius; that the Historical books of the New-Testament were genuine, and authentic; that they were the only Histo­rical books, acknowledged, as of sacred authority, by the Christians, and the only authentic memoirs of CHRIST, and his Apostles; that the Gospels were written as early, as is generally believed; and parti­cularly, that John's, the last, was written, soon after the death of Peter and Paul. He also testifies, that CHRIST cured the blind, the lame, and the possessed, rebuked the winds, and walked on the waves; that there were multitudes of Christians in Greece, and in Italy, before John wrote his Gospel; [Page 54] that, beside persons in humble life, Cor­nelius and Sergius Paulus were Christians; and that Peter and Paul were the great preachers of Christianity. ^*

THE testimonies of Porphyry and Hiero­cles are also, in several respects, of consi­derable value. It is greatly to be regret­ed, that so small a part of their works, espe­cially of those of Porphyry, is now remain­ing. From the scope of them, so far as we are informed, they would have furnished a highly interesting testimony to the Scrip­tures. A minute account of their remain­ing testimony cannot now be given; but it ought to be observed, that they, together with Celsus and Julian, acknowlege the genuineness and authenticity of these books; and miserably evade the force of the argu­ment, from the miracles of CHRIST and his Apostles, by attributing them to magic.

THERE are, also, still remaining, many other useful Heathen testimonies, which cannot now be particularly mentioned.

FROM those, which have been mention­ed, the conclusion appears to be fairly drawn, that the Apostles have given a true testimony to Mankind. From Celsus, es­pecially, [Page 55] do we derive decisive evidence of this truth. It is not here designed to re­present this Philosopher, as receiving these things, in the manner, in which we recieve them. In this case, he must have been a Christian. But he considered them, as the acknowledged representations of the Evan­gelists, eye and ear witnesses of the things which they declare; representations, in his own time, universally received by Chris­tians, and never impeached. It ought, however, to be here observed, that Origen declares Celsus to have, by insinuation, as­persed, in some degree, the character of CHRIST, though with nothing infamous; and to have been the only person, of whom himself had ever heard, as having aspersed him at all. This declaration of Origen may be esteemed a full proof of the perfect spotless­ness of CHRIST's Character, from his death to the time of Celsus: for Origen could not but know, and has undoubtedly declar­ed, the truth.

5th. THE truth of the Apostles, testimo­ny is proved in a peculiar manner, by sev­eral important institutions, and memorials of interesting facts, which they have record­ed. These institutions and memorials are,

1st. Baptism, introduced in the room of Circumcision:

[Page 56] 2d. The Lord's Supper, instead of the Passover:

3d. The First-day Sabbath, instead of the Seventh day Sabbath:

4th. The Christian-worship, instead of the Temple-worship:

5. The Christian Church, instead of the Jewish:

6th. Invocation of CHRIST, as GOD; and also Invocation in his Name.

ON these it is to be observed generally, that the first Christians, among whom these institutions and memorials were originally established, were Jews, and were also nu­merous; as the New-Testament, and Hea­then, Jewish and Christian Antiquity uni­tedly declares. By Jews, therefore, they were first received. This being premised, I would further observe,

1st. THESE Jewish institutions were es­tablished in the Law of Moses, acknow­ledged by all the Jews, by the Apostles, and by CHRIST himself, to be the Word of GOD; and were, therefore, of unquestion­ed, divine authority.

2d. THEY were sanctioned by the exam­ple of their prophets, priests, and kings; and by a National adherence of many cen­turies; [Page 57] even from the commencement of their National existence, to the time of the Apostles Mission.

3d. THEY were sanctioned by the penal laws of Moses; so that to fail of the com­manded adherence to them was punished with excision.

4th. THEY were sanctioned by CHRIST's uniform observance of them, and by that of his Apostles.

5th. THEY were established in the minds of the Jews, by pride and bigotry, in the extreme.

6th. THEY, with the rest of the Mosaic system, were universally considered, by the Jews, of that age, as designed to be perpet­ual.

BUT notwithstanding all these high sanc­tions, and the unprecedented attachment of the Jews to these institutions, as the means of personal, and national distinction, the Christian institutions above mentioned were introduced in their place, and to their an­nihilation.

IN the year forty nine, or fifty, the whole Church at Jerusalem, consisting of the Apostles, Elders, and Brethren, decreed, that the Gentiles, whose membership in the Jewish Church, when proselyted, had be­fore [Page 58] depended, equally with that of the Jews themselves, on an exact conformity to these Mosaic institutions, should not be un­der any obligation to observe them. This event may be considered as the annihilation of these institutions, in the Christian Church; for, though the Nazaraean Christians appear with some others, to have continued Jew­ish observances, after this period, yet a blow was then given to them, from which they never recovered. Many of the Jews ap­pear to have totally neglected them, from this period, and, in spite of their former most bigoted adherence, to have viewed them as done away.

ON what principles can we account for this singular event? The Mosaic Institu­tions were considered by all Christians, as being of divine authority; and were public­ly asserted to be so, by the Apostles, and by their Master. Could others be introduced into their place, which were not acknow­ledged to be of at least equal authority?

BAPTISM and the Lord's Supper were pro­fessed to be memorials of CHRIST's Death and of the cleansing of sin, by the effusion of his blood, declared to have been shed pub­licly, at Jerusalem, and on the feast of the Passover, by the Roman Government, and the Jewish Sanhedrim. Is it possible, that CHRIST should not have been known thus to have poured out his blood; or that his [Page 59] sufferings should have been thus commemo­rated by those, who being constantly ap­pealed to, as eye witnesses of his death, yet did not know, that he had thus died?

THE First day Sabbath was instituted, im­mediately after the day of Pentecost, as a memorial of CHRIST's Resurrection from the dead. Could Jews be supposed to unite in observing this institution, upon such an appeal, if CHRIST had not been on the best grounds believed to have risen; and if circumstances, less extraordinary than those alledged, had accompanied his Death and resurrection; or if either were less convincingly attested, than is asserted in the Gospel?

IS it possible, that the Apostles could be even listened to, when proposing a Form of worship, new, entirely different from the splendid ritual of the Temple; a Form of worship, of which the Aaronic Priesthood, sacrifices, and purifications, were no part; and in which all men were placed upon a level with the Jews, all places made equally sacred with the Temple, and all persons with the Priests; a Form of worship, in which universal humbleness and spirituality were substituted in the room of unequalled pomp, and of services rendered venerable and affecting by the most forcible exhibi­tions to sense and imagination; unless CHRIST had been certainly known to have [Page 60] appeared, with proofs of a character, not equal only, but superiour to that of Moses, and of an authority, fairly qualifying him to change what GOD himself was confessed to have once established?

THE same observations are, with the same force, applicable to the substitution of the Christian Church in the place of the Jew­ish.

COULD the Invocation of the name of JESUS CHRIST, which, from Acts 7. 56. is proved to have existed, and from 1 Cor. 1. 1. 2. Acts 9. 14, 20, 21. and from various other passages, is proved to have existed so extensively, as to become a designation of Christians in general, have been adopted even by the Apostles themselves, and, much more, by other Jews, unless facts, as extra­ordinary as those recorded in the Gospels, had evidenced his character and mission, and proved him to be the SON of GOD, sent into this world to establish a new and perfect Religion, and to accomplish the Salvation of mankind?

ALL these institutions were professedly built on facts, publicly appealed to, and wholly uncontradicted, for ages; facts of the most singular nature, and of the highest conceivable importance; facts, professed to have existed as proofs of a most wonder­ful Mission of the most wonderful Person ever heard of in this world. The adoption [Page 61] of these institutions, therefore, by those among whom these facts were declared to have existed, and who were appealed to as eye and ear witnesses of their existence, while these facts were alledged, as the obli­gatory and only reasons for such adoption, appears to be an unanswerable proof, that the facts themselves existed, and of course that the Apostles have given a true testimo­ny concerning them. At the same time, the adoption of them by Jews, so circum­stanced, and directly charged with being the enemies, and, in some sense, the mur­derers, of the Person who was thus com­memorated and honoured, a Person who appeared always in the humblest life, and in a character so opposite to that of their expected Messiah, adds such a degree of weight to this evidence, as, one would im­agine, must, if it were possible, even silence gainsaying.

6th. THE only remaining proof of this point, which I shall now mention, is the apparent Integrity of the Narration itself; and this, because it is so obvious, and so generally and easily understood, I shall con­sider in a summary manner.

THE Integrity of this Narration appears in the first place, in the frank manner, in which the writers record the low condition of their Master, the contempt and opposi­tion, with which he met from the Jewish [Page 62] Government and Nation, his sufferings and death, and the ignomy, with which it was attended. Nothing was ever more un­like design, than this account, considered in all its parts.

2d. IN the like frank exhibition of their own humble state and character, their er­rors and faults, their prejudices and de­bates, and the numerous instances in which they deservedly received reproof from the mouth of CHRIST.

3d. IN the peculiar simplicity and im­partiality, with which they record facts.—Their Narrations are mere narrations of facts, whether favorable or unfavorable to their cause. In neither case do they utter a comment, unless for mere explanation. There is no opinion pronounced, a single instance excepted; no praise given by them to CHRIST; no blame charged upon his enemies; no expression of wonder at his miracles, nor of abhorrence, at the injus­tice of his murderers; nothing aggravated; nothing diminished; and, in a word, no appearance of those feelings, which could not but be excited by the events, which they relate, On the contrary, they appear to have sacrified every human feeling to the cause of Truth, and to the obligations of Duty.

4th. In the entire harmony, which reigns throughout their writings. They wrote, at [Page 63] different times, and in different countries. The three first Evangelists appear never to have seen the Gospels of each other; and John wrote more properly a supplement to their Gospels, than a formal narrative of the Mission of CHRIST. That they wrote with­out any concert is certain from what they have written; and that their writings en­tirely harmonize was never denied, unless from the love of the denial. In time, place and circumstance, in the characters, con­duct, and manners of those, whom they mention, there is an agreement, which can­not be paralleled. Had the Gospels been fabricated by imposition, such could not have been their character. Truth is always consistent; Falshood never. It is also to be observed, that all of them wrote several years, after the facts, which they have re­corded, took place. Such an agreement is, therefore, high and convincing evidence of the truth of their testimony.

3d. THE testimony of the Apostles has been handed down to us, uncorrupted.—This I will endeavour summarily to evince, in the following observations.

1st. THE passages quoted by the ancient Christian writers, and by the Heathen also, are generally quoted in the same words, and almost always have the same sense, which we find in passages now in the New-Testa­ment.

[Page 64] A LARGE part of the New-Testament, and particularly of the Historical books, might be obtained from these writers, in the very words contained in our printed New-Testaments. This, it is evident, would have been impossible, had not all quoted from the same original writings.

IN many instances, however, their quo­tations are made in words differing, more or less, from those, which are acknowledged by us. On this subject it may be observed in the

1st. PLACE, that these writers often in­tentionally give only the sense of the pas­sage, as they severally understand it. Of course, judging differently, as we do, they necessarily wrote their different interpreta­tions, in terms somewhat differing. Most of the acknowledged terms are frequently preferred; although in the instances now referred to, they are preserved rather to express the meaning happily, than to ac­cord exactly with the words of the Scriptu­ral writers.

2d. HENCE they differ, not unfrequent­ly, from each other, in the terms which they use, although generally and easily re­concileable in the meaning. As this is done by those, who visibly used, and ac­knowledged, the same Scriptures, and har­monized [Page 65] in their theological sentiments, it is evident, that their differences sprung from the source, to which it is here attribu­ted.

3d. As they knew, that those, to whom, and those, for whom, they wrote, had the New-Testament, as well as themselves, and as the ^* Authenticity of these books was not then called in question, they quoted securely, from memory knowing, that, if they made any mistakes, their readers, as well as their correspondents, could easily correct them.

THESE quotations are often made mere­ly to illustrate a doctrine, or to enforce an exhortation, reproof, or consolation; and hence cannot be expected to possess verbal exactness; it being unnecessary to the pur­pose in hand.

4th. AMONG those who thus quoted, some were of more, and some of less accu­rate characters; and hence they quoted more or less exactly.

5th. THEIR own works, having passed through the hands of many transcribers, are now doubtless less exact, in this respect, than they originally were; so that we may well be surprised to find their differences so few▪ and so small.

[Page 66] 6th. STILL they are of trifling impor­tance, and such as do not materially affect a single doctrine, or fact.

PERHAPS it may be thought that most of those, which are here called quotations, ought rather to be termed references. I have used the term quotations, because it has appeared to me, that the writers aimed to quote, but did it imperfectly, for the reasons which are suggested.

ON this subject, it ought further to be mentioned, that many of these writers dif­fered much in opinion, and disputed warm­ly, concerning several doctrines of high im­portance. We may, therefore, well be as­tonished, that the writers, of almost all sects, should so far agree in their quotations. So general was this agreement, to the time of Origen, that, though possessed of more in­formation, concerning this subject, than any, perhaps than all men living, he had never heard of any person (Marcion, his followers, the Valentinians, and perhaps Leucius, excepted) who had corrupted the Scriptures.

NOR ought it to be here forgotten, that these very differences are a standing proof, that there was not the least concert among Catholics, or Heretics, with respect to this matter, nor any design formed, or even thought of, to impose these books on the [Page 67] belief of mankind. On the contrary, they plainly considered the books, as standing firmly on their own evidence; and left men to receive, or to reject them, as they should think proper.

2d. THE singular reverence, with which the ancient Christians regarded the Scrip­tures, forbids even a suspicion, that they wilfully corrupted them.

Of this reverence some notice has been already taken. A few additional observa­tions may however be advantageously made.

THE Scriptures are now in every hand, are used as a school-book, quoted in ordina­ry conversation, and are questioned, oppo­sed, and ridiculed by Infidels. Hence good men, although not at all shaken in their faith by these means, appear yet to regard these writings with less profound venera­tion, than is observable in the ancient Christians. By them the Scriptures were viewed with some such reverence, as would naturally be rendered to GOD himself, manifested in this world, with glory becom­ing his Character. ^* A remarkable speci­men of this reverence, in the members of an ancient Church, is recorded in a letter, from St. Austin to St. Jerom, Jerom trans­lated the Old-Testament. The Bishop of [Page 68] the Church mentioned, used this translation, in divine service. In the prophecy of Jo­nah, Jerom had rendered the Hebrew word, translated Gourd, by the Latin word Hoede­ra. In the former Latin translation, ori­ginally used in this Church, the same He­brew word was rendered by the Latin word Cucurbita. When the Bishop read the pas­sage, the people, perceiving the word chang­ed, were alarmed, and would have finally left the Bishop, if he had not consented to restore the original word. Such was their watchfulness, and jealousy, for the preserva­tion of the purity of the Scriptures, even where no fact, doctrine, or precept, was materially concerned.

SITUATED among persons of such a cha­racter, few men would dare to misquote, or corrupt; and few would be inclined to do it, if they dared. Such corruptions also as existed, would be immediately detected, and regarded with the utmost detestation. Thus the corruptions of Marcion were founded throughout the Christian church, and his name consigned, for his villainy and impudence, to perpetual infamy.

3d. THE Christian sects were numerous; and each watched over the conduct of the others, with a careful, jealous, and prying attention.

IF there were at any time, an espe­cial temptation wilfully to misquote the [Page 69] Scriptures, we easily see, that it would pe­culiarly respect those passages which were the favorite ones of particular sects, and which were supposed must to befriend their characteristical opinions; but we also see that these would, by each sect, be watched with an eagle eye, and a continual appre­hensiveness of danger. Hence arose an ex­treme difficulty in accomplishing a design of this nature, even if it were formed: a dif­ficulty, greatly increased by the warmth of strenuous controversy, and by the desire, and the pride, of victory.

THESE considerations will furnish us with an easy and sufficient explanation of a fact, otherwise very difficult to be explain­ed; viz. the general and surprising agree­ment among so many persons thus differing and thus contending, found in their quota­tions of the Scriptures.

4th. THE very great number and diffu­sion of the copies of the New-Testament, rendered such corruption, in any great de­gree, evidently impossible.

COPIES of this volume were, at an early period numerous in Spain, France, Italy, Greece, Macedonia, Africa proper, Egypt, Syria, Palestine, Asia Minor, Armenia and Persia. The general, apparent agreement of these copies is a demonstration, that ve­ry [Page 70] little corruption has ever taken place in these books.

5th. THE New-Testament was early translated into several languages.

THE Old Latin translation was made most probably in the first ^* or very early in the second Century. Tertullian expressly declares, that there was a Latin Version of the Gospels and Epistles existing in his time.

JEROME's Version was done in the fourth Century, and with great care, learning, and exactness:

THE First Syriac probably in the Fourth:

THE Second Syriac, and the Armenian, in the Fifth: and

THE Coptic in the Sixth Century.

ST. AUSTIN declares, that all attempts to corrupt the Scriptures were in vain, be­cause they were then translated into so ma­ny languages; were in the hands of people of every age and character: and were so known, so esteemed, and so celebrated.

[Page 71] Anno Dom. three hundred and ninety-five.

ST. CHRYSOSTOM also declares, Anno Dom. three hundred and ninety-eight, that they were, in his time, already rendered in the languages of Britain, Syria, Egypt, Per­sia, and India: and in the languages of all people in general, whether barbarians, or others.

IT may, perhaps, be both agreeable and useful, in this place to recite a passage from Theodoret, in which he refers to this sub­ject. Anno Dom. four hundred and twen­ty three.

"I WILL compare the most celebrated law-givers of the Greeks with our Fisher­men, Publicans, and Tent-makers; and shew the difference between them. The Laws of the former were forgotten, soon af­ter the death of those, who enacted them, but the laws delivered by Fishermen have flourished, and prevailed, and have been received, not only by Greeks, and Romans, but also by Scythians, Persians and other Barbarians. The Heralds of truth were not, indeed, masters of the Greek elo­quence; but, filled with wisdom, they have carried the divine doctrine to all nations, and have filled the whole world with writings, containing instructions concern­ing religion and virtue. All men, leaving the dreams and speculations of Philoso­phers, [Page 72] now nourish themselves with the doctrines of Fishermen and Publicans, and study the writings of a Tent-maker. The seven Wise men of Greece are forgotten; nor do the Greeks themselves certainly know their names; but Mathew, Bartholo­mew, and James, Moses, David, and Isai­ah, with the other Prophets and Apostles, are known to all men, as well as the names of their own children. Whom did Xeno­phanes, Parmenides, Pythagoras, Anaxago­ras, or Speusippus leave as their suceessors in Philosophy? What city follows the Laws of Plato's Republic? You can shew none who now teach those doctrines; but we can shew the power of the prophetical and Apostolical doctrines; for the whole earth is filled with their words."

"THE Hebrew writings (of the Old and New-Testament) are translated not only in­to Greek, but into the Latin, Egyptian, Persian, Indian, Armenian, Scythian, and Samaritan; in a word, into all the langua­ges used by the nations. Our Fishermen, Publicans, and Tent-makers, have persua­ded not only Greeks, Romans, and Egypt­ians, but all nations of the earth. Nor are our doctrines understood by those, only, who preside in the Churches, but by smiths, wool-combers, taylors, and artificers of all sorts, by women, and maid-servants. Nor do those only, who dwell in cities, but the country people, also, understand, and are [Page 73] able to discourse concerning our dostrines; they practise virtue, and shun vicious ac­tions."

"GOD had before tried other methods. He taught all men by the wonderful frame of the universe. The Jews he reclaimed by the Law and the Prophets. But a more effectual remedy was wanting; and experi­ence has shown the benefit of it. The whole world has now been enlightened, and idolatry abolished. Greeks, Romans, Barbarians, acknowledge a crucified Sa­viour."

"COMPARE these Fishermen and Pub­licans with the Greek and Romans Law-givers. You will find, that those Law-giv­ers could not persuade even their own neighbours to live according to their laws; but these Galilaeans have persuaded not on­ly Greeks and Romans to embrace the Law, and the Doctrine of the Gospel, but the subjects of the Roman Empire in gene­ral, together with Scythians, Sarmatians, Indians, Ethiopians, Persians, Britons, and Germans. Indeed they have brought all nations, and men of all sorts, to receive the Laws of a crucified man; and that not by arms, soldiers, or Persian violence, but by reasonings and arguments, shewing the use­fulness of those Laws. People, whom Au­gustus and the whole power of the Roman Empire could not induce to receive their [Page 74] laws, venerate the writings of Peter, Paul, John, Mathew, Luke and Mark, as if they had been sent down from Heaven."

6th. THESE books were also publicly read, in all the Christian Assemblies, throughout the world.

THIS practice began, when the books were just received by the Christian Church­es. ^* Paul laid the Pastors of the Church at Thessalonica under an oath to cause his first Epistle to that Church to be read to all the holy Brethren, and directed the Colos­sians both to read the Epistle from Laodicea, and to cause the Epistle to the Colossians to be read also in the Church of the Laodiceans. And, with an immediate view to this pur­pose, several of the Epistles appear to have been inscribed; one to the Churches of Ga­latia; another To the Church of Corinth, and to all them, who, in every place, call upon the name of JESUS CHRIST.

THIS practice of publicly, reading the Scriptures, originated by Moses, and sanc­tioned by Apostolic authority, has continu­ed to the present day. When we consider the character of those, before whom they were read, men who so revered them as to be ready to lay down their lives for them, who proportionally studied them, and who [Page 75] were to the last degree jealous of their pu­rity, we cannot but see the corruption of them, even in one instance, rendered, by this practice, extremely difficult. Beyond all computation must the difficulty be en­creased of corrupting them so generally, as to produce any important effect. To induce so many persons, so remote in place, differing so much in character and opinion, and agreeing so entirely in the highest rev­erence for the Scriptures, to consent to any supposable set of corruptions, or to impose such corruptions generally on a body of men so circumstanced, must have been too evident an impossibility, to be seriously un­dertaken by any man, or men, however visionary or wicked.

7th. THE number of Manuscripts of the New-Testament, at present, or lately exist­ing, is very considerable; and these so generally agree, as to forbid all apprehen­sions, that these books have been materially corrupted.

AN accurate account of the Manuscripts of the New-Testament cannot be expected from one, who is both removed from the places of their existence, and unpossessed of such books, as contain a just exhibition of their number and character. At the same time, the following observations cannot be unacceptable to this audience.

[Page 76] 1st. THE ^* Alexandrian MS is unques­tionably of very great antiquity. This MS was given by Cyril Lucaris, Patriarch of Alexandria, when translated to the see of Constantinople, to Sir Thomas Roe, the British Embassador at the Porte, Anno Dom. sixteen hundred twenty eight, and was declared by the Patriarch to have been written early in the Fourth Century, by Thecla, a noble Egyptian Lady. By Dr. Grabe who has published a particular account of it, it is believed to have been written in the fourth, and by others in the fifth Century.

THIS MS. contains all the Canonical books of both Testaments, and a catalogue of them all. It contains also several books of the Apocrapha, and a few other writings of the like character; such as the old an­cient Christians esteemed useful, and read at times, in their public assemblies: as we sometimes read the sermons of eminent Di­vines in ours. There is not, as has been already observed in all antiquity, the least evidence, that any writings, but those now esteemed Canonical, were ever so esteem­ed. On the contrary all others are placed in a totally different list and Character. Yet many books of the fathers were, and very justly, accounted useful and edifying.

[Page 77] 2d. THE New-Testaments of Erasmus, Robert Stephens, Beza, and the Editors of Complutum, were collated with a great number of MSS; and with a care and in­tegrity which generally does the Editors the highest honour.

^† 3d. THAT of Wetstein was formed from a consultation of sixty five MSS. All of them did not, however, contain the whole New-Testament.

^‖ 4th. THERE are now remaining in pub­lic and private libraries, in Europe, more MSS. of the New-Testament, of different ages, than of any other ancient writings whatever. Many of these are of great an­tiquity.

THESE MSS. may be considered, as ha­ving, by their general agreement, decided this question; and as proving the opinion of St. Augustine to be just, that it was im­possible materially to corrupt the Scrip­tures.

THUS have I finished the arguments, which I proposed to produce, in support of the Genuineness and Authenticity of the New-Testament.

[Page 78] NO question, perhaps, can be of more importance to the divine Authority of the sacred Volume, than this. If its Genuine­ness and Authenticity be established, its Authority is also established.

IF there was such a person as JESUS CHRIST; if he was so born; if he so lived; if he was so attested; if he so preached, wrought miracles, died, rose from the dead, ascended to Heaven, commissioned his Apostles, and enabled them to preach, work miracles in his name, and erect his kingdom through the world, in the manner which they have related; then he was the SON of GOD; his Doctrines were true; his Apostles were inspired; and his Religion is of Divine Original, and of Divine Authori­ty. Mankind are, of course, bound to re­ceive, and obey it. Those, who reject it, reject it at their peril; and those, who sin­cerely embrace it, are secured, beyond a hazard, in the certain future possession of its invaluable and immortal blessings. 1794.