were sustained in adhering to them, and which can be accounted for on no other principle, than the power of conscience and conviction; and the utter impossibility of imposing a false testimony on the world, had they even been disposed to do it. Still there is a lurking suspicion, which often survives this strength all of argument, and which it is difficult to get rid of, even after it has been demonstrated to be completely unreasonable. He is a Christian. He is one of the party. Am I an infidel? I persist in distrusting the testimony. Am I a Christian? I rejoice in the strength of it; but this very joy becomes matter of suspicion to a scrupulous inquirer. He feels something more than the concurrence of his belief in the testimony of the writer. He catches the infection of his piety and his moral sentiments. In addition to the acquiescence of the understanding, there is a con amore feeling both in himself, and in his author, which he had rather been without, because he finds it difficult to compute the precise amount of its influence; and the consideration of this restrains him from that clear and decided conclusion, which he would in. fallibly have landed in, had it been purely a secular investigation.

There is something in the very sacredness of the subject, which intimidates the understanding, and restrains it from making the same firm and confident application of its faculties, which it would have felt itself perfectly warranted to do, had it been a question of ordinary history. Had the apostles been the disciples of some eminent philosopher, and the fathers of the church, their immediate successors in the office of presiding over the discipline and instruction of the numerous schools which they had established, this would have given a secular complexion to the argument, which we think would have been more satisfy. ing to the mind, and have impressed upon it a closer and more familiar conviction of the history in question. We should have immediately brought it into comparison with the history of other philosophers, and could not have failed to recognize, that, in minuteness of information, in weight and quantity of evidence, in the concurrence of numerous and independent testimonies, and in the total absence of every circumstance that should dispose us to annex suspicion to the account which lay before us,

it far surpassed any thing that had come down to us from antiquity. It so happens, however, that, instead of being the history of a philosopher, it is the history of a prophet. The veneration we annex to the sacredness of such a character, mingles with our belief in the truth of his history. From a question of simple truth, it becomes a question in which the heart is interested; and the subject from that moment assumes a certain holiness and mystery, which veil the strength of the argument, and takes off from that familiar and intimate conviction which we annex to the far less authenticated histories of profane authors.

It may be further observed, that every part of the Christian argument has been made to undergo a most severe scrutiny. The same degree of evidence which in questions of ordinary history commands the easy and universal acquiescence of every inquirer, has, in the subject before us, been taken most thoroughly to pieces, and pursued, both by friends and enemies, into all its ramifications. The effect of this is unquestionable. The genuineness and authenticity of the profane historian, are admitted upon much inferior evidence to what we can adduce for the different pieces which make up the New Testament; And why? Because the evidence has been hitherto thought sufficient, and the genuineness and authenticity have never been questioned. Not so with the Gospel history. Though its evidence is precisely the same in kind, and vastly superior in degree to the evidence for the history of the profane writer, its evidence has been questioned, and the very circumstance of its being questioned has annexed a suspicion to it. At all points of the question, there has been a struggle and a controversy. Every ignorant objection, and every rash and petulant observation, has been taken up and commented upon by the defenders of Christianity. There has at last been so much said about it, that a general feeling of insecurity is apt to accompany the whole investigation. There has been so much fighting, that Christianity now is looked upon as debatable ground. Other books, where the evidence is much inferior, but which have had the advantage of never being questioned, are received as of established authority. It is striking to observe the perfect confi.

dence with which an infidel will quote a passage from an ancient historian. He perhaps does not overrate the credit due to him. But present him with a tabellated and comparative view of all the evidences that can be adduced for the gospel of Matthew, and any profane historian, which he chooses to fix upon, and let each distinct evidence be discussed upon no other principle than the ordinary and approved principles of criticism, we as. sure him that the sacred history would far outweigh the profane in the number and value of its testimonies.

In illustration of the above remarks, we can refer to the experience of those who have attended to this examination. We ask them to recollect the satisfaction which they felt, when they came to those parts of the examination, where the argument assumes a secular complexion. Let us take the testimony of Tacitus for an example. He asserts the execution of our Saviour in the reign of Tiberius, and under the procuratorship of Pilate; the temporary check, which this gave to his religion; its revival, and the progress it had made, not only over Judea, but to the city of Rome. Now all this is attested in the Annals of Tacitus. But it is also attested in a far more direct and circumstantial manner in the annals of another author, in a book entitled the History of the Acts of the Apostles by the Evangelist Luke. Both of these performances carry on the very face of them the appearance of unsuspicious and well-authenticated documents. But there are several circumstances, in which the testimony of Luke possesses a decided advantage over the tesmony of Tacitus. He was the companion of these very apostles. He was an eye witness to many of the events recorded by him. He had the advantage over the Roman historian in time and in place, and in personal knowledge of many of the circumstances in his history. The genuineness of his publication, too, and the time of its appearance, are far better estab lished, and by precisely that kind of argument which is held decisive in every other question of erudition. Besides all this, we have the testimony of at least five of the Christian fathers, all of whom had the same, or a greater, advantage in point of time than Tacitus, and who had a much nearer and readier ac

cess to original sources of information. Now, how comes it that the testimony of Tacitus, a distant and later historian, should yield such delight and satisfaction to the inquirer, while all the antecedent testimony (which, by every principle of approved criticism, is much stronger than the other) should produce an impression that is comparatively languid and ineffectual? It is owing in a great measure, to the principle to which we have already alluded. There is a sacredness annexed to the subject, so long as it is under the pen of fathers and evangelists, and this very sacredness takes away from the freedom and confidence of the argument. The moment that it is taken up by a profane author, the spell which held the understanding in some degree of restraint is dissipated. We now tread on the more familiar ground of ordinary history; and the evidence for the truth of the Gospel appears more assimilated to that evidence, which brings home to our conviction the particulars of the Greek and Roman story.

Το say that Tacitus was upon this subject a disinterested historian, is not enough to explain the preference which you give to his testimony. There is no subject in which the triumph of the Christian argument is more conspicuous, than the moral qualifications which give credit to the testimony of its witnesses. We have every possible evidence, that there could be neither mistake nor falsehood in their testimony; a much greater quantity of evidence, indeed, than can actually be produced to establish the credibility of any other historian. Now all we ask is, that where an exception to the veracity of any historian is removed, you restore him to that degree of credit and influence which he ought to have possessed, had no such exception been made. In no case has an exception to the credibility of an author been more triumphantly removed, than in the case of the early Christian writers; and yet, as a proof that there really exists some such delusion as we have been labouring to demonstrate, though our eyes are perfectly open to the integrity of the Christian witnesses, there is still a disposition to give the preference to the secular historian. When Tacitus is placed by the side of the evangelist Luke, even after the decisive argument, which

establishes the credit of the latter historian has convinced the understanding, there remains a tendency in the mind to annex a confidence to the account of the Roman writer, which is altogether disproportioned to the relative merits of his testimony.

Let us suppose, for the sake of farther illustration, that Tacitus had included some more particulars in his testimony, and that, in addition to the execution of our Saviour, he had asserted, in round and unqualified terms, that this said Christus had risen from the dead, and was seen alive by some hundreds of his acquaintances. Even this would not have silenced altogether the cavils of enemies, but it would have reclaimed many an infidel; been exulted in by many a sincere Christian; and made to occupy a foremost place in many a book upon the evidences of our religion. Are we to forget all the while, that we are in actual possession of much stronger testimony? that we have the concurrence of eight or ten contemporary authors, most of whom had actually seen Christ after the great event of his resurrection? that the veracity of these authors, and the genuineness of their respective publications, are established on grounds much stronger than have ever been alleged in behalf of Tacitus, or any ancient author? Whence this unaccountable preference of Tacitus? Upon every received principle of criticism, we are bound to annex greater confidence to the testimony of the apostles. It is vain to recur to the imputation of its being an interested testimony. This the apologists for Christianity undertake to disprove, and actually have disproved it, and that by a much greater quantity of evidence than would be held perfectly decisive in a question of common history. If after this there should remain any lurking sentiment of diffidence or suspicion, it is entirely resolvable into some such principle as I have already alluded to. It is to be treated as a mere feeling, --a delusion which should not be admitted to have any influ ence on the convictions of the understanding.

The principle which we have been attempting to expose, is found, in fact, to run through every part of the argument, and to accompany the inquirer through all the branches of the in. vestigation. The authenticity of the different books of the New VOL. I.-3