highly probable, that the apostles and evangelists were not wholly aware of that perfection which they themselves have described: for it is not contained in any formal panegyric, but is known only by comparison and inference. Whence it follows, that the actions which are ascribed to Jesus Christ, either are truly ascribed to him, or they have been invented for a purpose, of which the inventors themselves were probably not aware, viz. the delineating of a model of perfection; and applied to that purpose by means which the inventors did not possess. And when we further consider that the plan, developed by those facts, was in direct opposition to the notion and expectation of the Jews respecting a temporal Messiah, it is impossible to believe that the apostles could have invented them.

(2.) The apostles could NOT be deceived in the facts which they have recorded; because,

[i] They were competent witnesses of the facts which they attested: and their testimony respected facts which they had themselves witnessed with their eyes and with their ears. (See 1 John i. 1-3., and 2 Peter i. 16.) They had lived with Jesus Christ during his ministry; they had heard his discourses; they had seen his wonderful works, and consequently received them on the testimony of their own senses. They had all the same knowledge and in the same degree, and they all agree in the same essential testimony.

[ii] They were neither enthusiasts nor fanatics.

They were not enthusiasts: for they became Christ's disciples, not upon internal persuasion alone, but upon rational conviction, arising from proofs submitted alike to the judgment of their minds and to the evidence of their senses, which enthusiasm could not have counterfeited, and would never have required: and, at every step of their progress, as their faith was called to signalise itself by new exertions, or to sustain new trials, it was fortified by new proofs. Their slowness and caution in giving credit to miraculous operations, particularly the

account of their Master's resurrection from the dead, exempt them from all suspicion of being the dupes of delusion and credulity. Throughout their writings the utmost impartiality, sobriety, and modesty prevail; and, contrary to the practice of enthusiasts, they record their own mistakes, follies, and faults.

Neither were they fanatics.—This is evinced by the style of the New Testament, which is the very reverse of fanaticism, which is always obscure, arrogant, and violent. Though they insist on the necessity of receiving and believing the Christian system, yet they equally condemn all spirit of persecution and all religious indifference.

(3.) As they could not be deceived themselves, so they NEITHER would NOR did deceive others.

The whole tenor of their lives proved (what their adversaries confessed) that they were men of piety and integrity. If the evangelists and apostles had confederated to impose upon mankind, it is incredible that none of their associates should not have confessed the fraud. They had nothing to gain by obtruding falsehoods; but, on the contrary, they were exposed to the loss of every thing, even of life itself, for preaching the doctrine of the cross, and bearing witness to the truth of Christianity. It is also utterly incredible, that so many precepts of piety and virtue should have been delivered by men of such abandoned principles as they must have been, had they really been impostors. Still less is it to be credited on that supposition, that they performed miracles, (the reality of which was acknowledged by their enemies,) in confirmation of their doctrine. Lastly, if the apostles and evangelists had designed to impose upon mankind, they would have accommodated themselves to the humours of the people whom they addressed; and would carefully have avoided whatever might shock or offend them: whereas they acted in quite a different manner.

(4.) On the contrary, they were men of the STRICTEST INTEGRITY and SINCERITY.

This is evident from the style and manner of their writings, which are characterised by the most rigid impartiality and fide

lity. There is in them no preparation of events; there are no artful transitions or connections; no set characters or persons to be introduced; no reflections on past transactions or the authors of them; no excuses or apologies for what might probably disturb their readers; no specious artifices, no plausible arguments to set off a doubtful action, and to reconcile it to some other, or to the character of the person who did it. They do not dissemble certain circumstances in the life and sufferings of their Master, which have no tendency to advance his glory in the eyes of the world. They announce the miracles of Jesus Christ, with the same dispassionate coolness, as if they had been common transactions, saying nothing previously to raise expectation, nor, after the recital, breaking out into exclamations.

The same striking integrity marks the conduct of the evangelists, when speaking of their enemies, and also when they are relating any circumstances respecting themselves. Their enemies are barely mentioned, without censure and without resentment; while they record the meanness of their own stations, the inveteracy of their prejudices, the weakness of their faith, their ambition, and on certain occasions their secular views.

(5.) They appealed to MIRACLES and other notorious proofs, in such a manner, that if they had conspired to impose falsehoods upon the world, they might have been easily detected and confuted. And

(6.) Lastly, they SUFFERED every thing for the truth of their narration, even death itself, and brought many of their contemporaries, (among whom were persons of eminent rank and acquirements,) to a conviction of its truth.

III. The Credibility of the Old and New Testaments is further attested by the principal facts contained in them being CONFIRMED BY CERTAIN COMMEMORATIVE ORDINANCES, or monuments of great celebrity, that existed among Jews and Christians from the very time when the events took place, which they are said to

commemorate, and which subsist to the present day in every country where either Jews or Christians are to be found. For instance,

[i.] Among the Jews there are the ordinance of Circumcision and the feasts of the Passover, of Tabernacles, and of Pentecost.

[ii.] In like manner, among Christians, the sacraments of Baptism and of the Lord's Supper, and the festival observed on the first day of the week, in honour of Christ's resurrection from the dead.

IV. The wonderful ESTABLISHMENT and PROPAGATION OF CHRISTIANITY is a most convincing proof of the entire credibility of the New Testament, and of the religion which it establishes. It prevailed without the assistance of any temporal power, and it triumphed over all opposition.

In considering all these direct evidences of the credibility of the writers of the New Testament, it is of importance to observe, that there is no opposite testimony to contradict the positive credible testimony of the apostles, evangelists, and multitudes of other persons, to the history and miracles of Jesus. Those persons, therefore, who reject the Gospel, are compelled to maintain, in opposition to positive credible testimony, that the most extensive and important events have taken place, without any adequate cause.

SECTION II.-Testimonies to the Credibility of the Old and New Testaments, from Natural and Civil History.

§ 1.-Testimonies from Natural and Civil History to the Credibility of the Old Testament.

I. Testimonies to the Mosaic Account of the CREATION OF THE World.

1. The Heathens had a tradition concerning the primeval chaos and the production of all things by the Supreme Mind.

This applies particularly to the Chaldæan, Egyptian, Phoeni cian, Hindoo, Chinese, Etruscan, Gothic, Greek, and American Cosmogonies.

2. The division of time into weeks has prevailed among the Hebrews, Egyptians, Chinese, Greeks, Romans, and northern barbarians.

3. Even the Mosaic method of reckoning by nights, instead of days, has prevailed in more than one nation.

II. The FORMATION of MAN in the MORAL IMAGE of GOD, and his State in Paradise.

These were the origin of the fabled golden age, which is described by the poets; and may also be distinctly traced in the legends of our Scythian forefathers, and in the age of perfection of the Hindoos. In the classical story of the garden of the Hesperides, we may equally discover a tradition of the Mosaical Paradise, and of the promised Saviour who should bruise the head of the infernal dragon.

III. The FALL OF MAN and the Introduction of Sin into the World.

The Mosaic Narrative of these events agrees in the most striking manner, both with the obvious facts of labour, sorrow, pain, and death. Whatever some may assert to the contrary, and however they may attempt to explain away that narrative, or attempt to prove it false; yet the evidently ruined condi tion of the human race would still remain as an undeniable fact: and the Mosaic Account of the Fall is confirmed by various historical traditions. Thus,

1. From the Fall of the Angels, in all probability, originated the tradition of the Titans, and giants invading heaven.

2. The Disobedience of Eve is plainly alluded to in the legend of Pandora.

3. The Corruption and Depravation of Human Nature are frequent subjects of complaint among the antient heathen moralists, philosophers, and poets.

4. The form, assumed by the Tempter, has been handed down in the traditions of the most antient nations, particularly