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many countries, we see the most satisfying pledge, both for the integrity of the sacred writings, and for the date which all parties agree in ascribing to them. We hear of the many securities which have been provided in the various forms of registrations, and duplicates, and depositories; but neither the wisdom, nor the interest of men ever provided more effectual checks against forgery and corruption, than we have in the instance before us. And the argument, in particular, for the antecedence of the prophecies to the events in the New Testament, is so well established by the concurrence of the two rival parties, that we do not see, how it is in the power of additional testimony to strengthen it. But neither is it true, that the prophecies are delivered in terms so obscure, as to require a painful examination, before we can obtain a full perception of the argument. Those prophecies which relate to the fate of particular cities, such as Nineveh, and Tyre, and Babylon; those which relate to the issue of particular wars, in which the kings of Israel and Judah were engaged; and some of those which relate to the future history of the adjoining countries, are not so much veiled by symbolical language, as to elude the understanding, even of the most negligent observers. . It is true, that in these instances, both the prophecy and the fulfilment appear to us in the light of a distant antiquity. They have accomplished their end. They kept alive the faith and worship of successive generations. They multiplied the evidences of the true religion, and account for a phenomenon in ancient history that is otherwise inexplicable, the existence and preservation of one solitary monument of pure theism in the midst of a corrupt and idolatrous world. But to descend a little farther. We gather from the state of opinions at the time of our Saviour so many testimonies to the clearness of the old prophecies. The time and the place of our Saviour's appearance in the world, and the triumphant progress, if not the nature of his kingdom, were perfectly understood by the priests and chief men of Judea. ow. have it from the testimony of profane authors, that there was, at that time, a general expectation of a prince and a prophet all over the East. The destruction of Jerusalem was another example of the fulfilment of a clear prophecy; and this, added to other predictions uttered by our Saviour, and which received their accomplishment in the first generation of the Christian church, would have its use in sustaining the faith of the disciples amidst the perplexities of that anxious and distressing period. We can even come down to the present

day, and point to the accomplishment of clear prophecies in the actual history of the world. The present state of Egypt, and the present state of the Jews, are the examples which we fix upon. The one is an actual fulfilment of a clear prophecy; the other is also an actual fulfilment, and forms in itself the likeliest preparation for another accomplishment that is yet to come. Nor do we conceive, that these clear and literal fulfilments exhaust the whole of the argument from prophecy. They only form one part of the argument, but a part so obvious and irresistible, as should invite every lover of truth to the examination of the remainder. They should secure such a degree of respect for the subject, as to engage the attention, and awaken even in the mind of the most rapid and superficial observer, a suspicion that there may be something in it. They should soften that contempt which repels so many from investigating the argument at all; or at all events, they render that contempt inexcusable. The whole history of the Jews is calculated to allure the curiosity, and had it not been leagued with the defence and illustration of our faith, would have drawn the attention of many a philospher, as the most singular exhibition of human nature that ever was recorded in the annals of the world. The most satisfying cause of this phenomenon is to be looked for in the history which describes its origin and progress; and by denying the truth of that history, you abandon the only explanation which can be given of this wonderful ple. It is quite in vain to talk of the immutability of Eastern habits, as exemplified in the nations of Asia. What other people ever survived the same annihilating processes? We do not talk of conquest, where the whole amount of the effect is in general a change of dynasty or of government; but where the language, the habits, the denomination, and above all, the geographical position, still remain to keep up the identity of the people. But in the history of the Jews, we see a strong indestructible principle, which maintained them in a separate form of existence amid changes that no other nation ever survived. We confine ourselves to the overthrow of their nation in the first century of our epoch, and appeal to the disinterested testimonies of Tacitus and Josephus, if ever the cruelty of war devised a process of more terrible energy for the utter extirpation of a name, and a remembrance from the world. They have been dispersed among all countries. They have no common tie of locality or government to kee them together. All the ordinary principles of assimilation, which make law, and religion, and manners, so much a matter of geography, are in their instance susnded. Even the smallest particles of this roken mass have resisted an affinity of almost universal operation, and remain undiluted by the strong and overwhelming admixture of foreign ingredients. And in exception to every thing which history has recorded of the revolutions of the species, we see in this wonderful race a vigorous principle of identity, which has remained in undiminished force for nearly two thousand years, and still pervades every shred and fragment of their widely scattered population. Now if the infidel insists upon it, we shall not rest on this as an argument. We can afford to give it up: for in the abundance of our resources, we feel independent of it. We shall say that it is enough, if it can reclaim him from his levity, and compel his attention to the other evidences which we have to offer him. All we ask of him is to allow, that the undeniable singularity which is before his eyes, gives him a sanction at least, to examine the other singularities to which we make pretensions. If he goes back to the past history of the Jews, he will see in their wars the same unexampled preservation of their name and their nation. He will see them surviving the process of an actual transportation into another country. In short, he will see them to be unlike all other people in what observation offers, and authentic history records of them; and the only concession that we demand of him from all this, is, that their pretensions to be unlike other people in their extraordinary revelations from heaven, is at least possible, and deserves to be inquired into. It may not be out of place to expose a species of injustice, which has often been done to the Christian argument. The defence of Christianity consists of several distinct arguments, which have sometimes been multiplied beyond what is necessary, and even sometimes beyond what is tenable. In addition to the main evidence which lies in the testimony given to the miracles of the Gospel, there is the evidence of prophecy; there is the evidence of collateral testimony; there is the internal evidence. The argument under each of these heads, is often made to undergo a farther subdivision; and

it is not to be wondered at, that in the multitude of observations, the defence of Christianity may often be made to rest upon ground, which, to say the least of it, is precarious or vulnerable. Now the injustice which we complain of is, that when the friends of our religion are dislodged from some feeble outwork, raised by an unskilful officer in the cause, its enemies raise the cry of a decisive victory. But, for our own part, we could see her driven from all her defences, and surrender them without a sigh, so long as the phalanx of her historical evidence remains impenetrable. Behind this unscaled barrier, we could entrench ourselves, and eye the light skirmishing before us with no other sentiment than of regret, that our friends should, by the eagerness of their misplaced zeal, have given our enemy the appearance of a triumph. We offer no opinion as to the two-fold interpretation of prophecy; but though it were refuted by argument, and disgraced by ridicule, all that portion of evidence which lies in the numerous examples of literal and unambiguous fulfilment remains unaffected by it. Many there are who deny the inspiration of the Song of Solomon. But in what possible way does this affect the records of the evangelical history? Just as much as it affects the lives of Plutarch, or the Annals of Tacitus. There are a thousand subjects on which infidels may idly push the triumph, and Christians be as idly galled by the severity, or even the truth of their observations. We point to the historical evidence of the New Testament, and ask them to dispose of it. It is there, that we call them to the onset; for there lies the main strength of the Christian argument. It is true, that in the evidence of prophecy, we see a rising barrier, which, in the progress of centuries, may receive from time to time a new accumulation to the materials which form it. In this way, the evidence of prophecy may come, in time, to surpass the evidence of miracles. The restoration of the Jews will be the fulfilment of a clear prophecy, and form a proud and animating period in the history of our religion. “Now . if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness.”

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WII. The late speculations in geology of the argument. They give a higher an form another example of a distant and un-|tiquity to the world than most of those who connected circumstance, being suffered to read the Bible had any conception of Admit cast an unmerited disgrace over the whole I this antiquity, and in what possible way

does it touch upon the historical evidence of the New Testament? The credibility of the Gospel miracles stands upon its own appropriate foundation, the recorded testimony of numerous and unexceptionable witnesses. The only way in which we can overthrow that credibility is by attacking the testimony, or disproving the authenticity of the record. Every other science is tried upon its own peculiar evidence; and all we contend for is, that the same justice be done to theology. When a mathematician offers to apply his reasoning to the phenomena of mind, the votaries of moral science resent it as an invasion, and make their appeal to the evidence of consciousness. When an amateur of botany, upon some vague analogies, offers his confident affirmations as to the structure and parts of the human body, there would be an instantaneous appeal to the knife and demonstrations of the anatomist. Should a mineralogist, upon the exhibition of an ingenious or well-supported theory, pronounce upon the history of our Saviour and his miracles; we would call it another example of an arbitrary and unphilosophical extension of principles beyond the field of their legitimate application. We would appeal to the kind and the quantity of testimony upon which that history is supported. We would suffer ourselves to be delighted by the brilliancy, or even convinced by the evidence of his speculations; but we would feel that the history of those facts, which form the ground-work of our faith, is as little affected by them, as the history of any storm, or battle, or warrior, which has come down to us in the most genuine and approved records of past ages. But whatever be the external evidence of testimony, or however strong may be its visible characters of truth and honesty, is not the falsehood or the contradiction which we may detect in the subject of that testimony sufficient to discredit it? Had we been original spectators of our Saviour's miracles, we must have had as strong a conviction of their reality, as it is in the power of testimony to give us. Had we been the eyewitnesses of his character and history, and caught from actual observation the impression of his worth, the internal proofs that no jugglery or falsehood could have been intended, would have been certainly as strong as the internal proofs which are now exhibited to us, and which consist in the simplicity of the narrative, and that tone of perfect honesty which pervades, in a manner so distinct and intelligible, every composition of the apostles. Yet, with all these advantages, if Jesus Christ had asserted as a truth, what we confidently knew to be a falsehood; had he for example, upon the strength of his prophetical endowments, pronounced upon the secret of a person's

age, and told us that he was thirty, when

we knew him to be forty, would not this have made us stumble at all his pretensions, and, in spite of every other argument and appearance, would we not have withdrawn our confidence from him as a teacher from God? This we allow would have been a most serious dilemma. It would have been that state of neutrality which admits of nothing positive or satisfying on either side of the question; or rather, what is still more distressing, which gives me the most positive and satisfactory appearances on both sides. We could not abandon the truth of the miracles, because we saw them. Could we give them up, we should determine on a positive rejection, and our minds would find repose in absolute infidelity. But as the case stands it is scepticism. There is nothing like it in any other department of inquiry. We can appeal to no actual example; but a student of natural science may be made to understand the puzzle, when we ask him, how he would act, if the experiment, which he conducts under the most perfect sameness of circumstances, were to land him in opposite results? He would vary and repeat his experiments. He would try to detect the inconsistency, and would rejoice, if he at last found that the difficulty lay in the errors of his own observation, and not in the inexplicable nature of the subject. All this he would do in anxious and repeated endeavours, before he inferred that nature persevered in no law, and that that constancy, which is the foundation of all science, was perpetually broke in upon by the most capricious and unlooked for appearances, before he would abandon himself to scepticism, and pronounce philosophy to be an impossible attainment. It is our part to imitate this example. If Jesus Christ has, on the one hand, performed miracles, and sustained in the whole tenor of his history the character of a prophet, and, on the other hand, asserted to be true what we undeniably know to be a falsehood, this is a dilemma which we are called upon to resolve by every principle, that can urge the human mind in the pursuit of liberal inquiry. It is not enough to say that the phenomena in question do not faii within the dominion of philosophy; and we therefore leave them as a fair exercise and amusement to commentators. The mathematician may say, and has said the same thing of the moralist, yet there are moralists in the world who will prosecute their speculations in spite of him; and what is more, there are men who take a wider survey than either, who rise above these professional prejudices, and will allow that, in each department of inquiry, the subjects which offer are entitled to a candid and respectful consideration. The naturalist may pronounce the same rapid judgment upon the difficulties of the theologian; yet there ever will be theologians who feel a peculiar interest in their subject; and we trust that there ever will be men, with a higher grasp of mind than either the mere theologian, or the mere naturalist, who are ready to acknowledge the claims of truth in every quarter, who are superior to that narrow contempt, which has made such an unhappy and malignant separation among the different orders of scientific men, who will examine the evidences of the Gospel history, and, if they are found to be sufficient, will view the miracles of our Saviour with the same liberal and philosophic curiosity with which they would contemplate any grand phenomenon in the moral history of the species. If there really appears, on the face of this investigation, to be such a difficulty as the one in question, a philosopher of the order we are now describing will make many an anxious effort to extricate himself; he will not soon acquiesce in a scepticism, of which there is no other example in the wide field of human speculation; he will either make out the insufficiency of the historical evidence, or prove that the salsehood ascribed to Jesus Christ has no existence. He will try to dispose of one of the terms of the alleged contradiction, before he can prevail upon himself to admit both, and deliver his mind to a state of uncertainty most painful to those who respect truth in all her departments. We offer the above observations, not so much for the purpose of doing away a dis. ficulty which we conscientiously believe to have no existence, as for the purpose of exposing the rapid, careless, and unphilosophical procedure of some enemies to the Christian argument. They, in the first instance, take up the rapid assumption, that Jesus Christ has, either through himself, or his immediate disciples, made an assertion as to the antiquity of the globe, which, upon the faith of their geological speculations, they know to be a falsehood. After having fastened this strain upon the subject of the testimony, they by one summary act of the understanding, lay aside all the external evidence for the miracles and general character of our Saviour. They will not wait to be told, that this evidence is a distinct subject of examination; and that, if actually attended to, it will be found moch stronger than the evidence of any other fact or history which has come down to us in the written memorials of past ages. If this evidence is to be rejected it must be rejected on its own proper grounds; but if all positive testimony, and all sound reasoning upon human affairs, go to establish it, then the existence of such proof is a phenomenon which remains to be accounted for, and must ever stand in the way of positive infidelity. Until we dispose of it, we can carry our opposition to the claims

of our religion no farther than to the length of an ambiguous and midway scepticism. By adopting a decisive infidelity, we reject a testimonv, which, of all others, has come down to us in the most perfect and unsuspicious form. We lock up a source of evidence, which is often repaired to in other questions of science and history. We cut off the authority of principles, which, if once exploded, will not terminate in the solitary mischief of darkening and destroying our theology, but will shed a baleful uncertainty over many of the most interesting speculations on which the human mind can expatiate. Even admitting, then, this single objection in the subject of our Saviour's testimony, the whole length to which we can legitimately carry the objection is scepticism, or that dilemma of the mind into which it is thrown by two contradictory appearances. This is the unavoidable result of admitting both terms in the alleged contradiction. Upon the strength of all the reasoning which has hitherto occupied us, we challenge the infidel to dispose of the one term, which lies in the strength of the historical evidence. But in different ways, we may dispose of the other which lies in the alleged falsehood of our Saviour's testimony. We may deny the truth of the geological speculation; nor is it necessary to be an accomplished geologist, that we may be warranted to deny it. We appeal to the speculations of the geologists themselves. They neutralize one another, and leave us in possession of free ground for the informations of the Old Testament. Our imaginations have been much regaled by the brilliancy of their speculations, but they are so opposite to each other, that we now cease to be impressed by their evidence. But there are other ways of disposing of the supposed falsehood of our Saviour's testimony. Docs he really assert what has been called the Mosaical antiquity of the world? It is true that he gives his distinct testimony to the divine legation of Moses; but does Moses ever say, that when God created the heavens and the earth, he did more at the time alluded to than transform them out of previously existing materialso Or does he ever say, that there was not an interval of many ages between the first act of creation, described in the first verse of the book of Genesis, and said to have been performed at the beginning; and those more detailed operations, the account of which commences at the second verse, and which are described to us as having been performed in so many days? Or, finally, does he ever make us to understand, that the genealogies of man went any farther than to fix the antiquity of the species, and, of conse: quence, that they left the antiquity of the | globe a free subject for the speculations of philosophers?—We do not pledge ourselves for the truth of one or all of these suppositions. Nor is it necessary that we should. It is enough that any of them is infinitely more rational than the rejection of Christianity in the face of its historical

evidence. This historical evidence remains in all the obstinacy of experimental and well-attested facts; and as there are so many ways of expunging the other term in the alleged contradiction, we appeal to every enlightened reader, if it is at all candid or philosophical to suffer it to stand.

CHAPTER VIII. On the Internal Evidence, and the Objections of Deistical Infidels.

TheRE is another species of evidence for Christianity, which we have not yet noticed, —what is commonly called the internal evidence, consisting of those proofs that Christianity is a dispensation from heaven, which are founded upon the nature of its doctrines, and the character of the dispensation itself. The term “internal evidence” may be made, indeed, to take up more than this. We may take up the New Testament as a human composition, and without any reference to its subsequent history, or to the direct and external testimonies by which it is supported. We may collect from the performance itself such marks of truth and honesty, as entitle us to conclude, that the human agents employed in the construction of this book were men of veracity and principle. This argument has already been resorted to, and a very substantial argument it is. It is of frequent application in questions of general criticism; and upon its authority alone many of the writers of past times have been admitted into credit, and many have been condemned as unworthy of it. The numerous and correct allusions to the customs and institutions, and other statistics of the age in which the pieces of the New Testament profess to have been written, give evidence of their antiquity. The artless and undesigned way in which these allusions are interwoven with the whole history, impresses upon us the perfect simplicity of the authors, and the total absence of every wish or intention to palm an imposture upon the world. And there is such a thing too as a general air of authenticity, which, however difficult to resolve into particulars, gives a very close and powerful impression of truth, to the narrative. There is nothing fanciful in this species of internal evidence. It carries in it all the certainty of experience, and experience too upon a familiar and well-known subject, the characters of honesty in the written testimony of our fellow men. We are often called upon in private and everyday life to exercise our judgment upon the spoken testimony of others, and we both

feel and understand the powerful evidence which lies in the tone, the manner, the circumstantiality, the number, the agreement of the witnesses, and the consistency of all the particulars with what we already know from other sources of information. Now it is undeniable, that all those marks which give evidence and credibility to spoken testimony, may also exist to a very impressive degree in written testimony; and the argument founded upon them, so far from being fanciful or illegitimate, has the sanction of a principle which no philosopher will refuse; the experience of the human mind on a subject on which it is much exercised, and which lies completely within the range of its observation. We cannot say so much, however, for the other species of internal evidence, that which is founded upon the reasonableness of the doctrines, or the agreement which is conceived to subsist between the nature of the Christian religion and the character of the Supreme Being. We have experience of man, but we have no experience of God. We can reason upon the procedure of man in given circumstances, because this is an accessible subject, and comes under the cognizance of observation; but we cannot reason on the procedure of the Almighty in given circumstances. This is an inaccessible subject and comes not within the limits of direc, and personal observation. The one, like the scale, and compass, and measurements of Sir Isaac Newton, will lead you on safe and firm footing to the true economy of the heavens; the other, like the ether and whirlpools, and unfounded imaginations of Des Cartes, will not only lead you to misconceive that economy, but to maintain a stubborn opposition to the only competent evidence that can be offered upon the subject. We feel that in thus disclaiming all support from what is commonly understood by the internal evidence, we do not follow the general example of those who have written on the Deistical controversy. Take up Leland's performance, and it will be found that one half of his discussion is expended upon the reasonableness of the doc

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