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the reasons above stated, but that the resurrection of the Founder of the religion was always a part of the Christian story. Nor can a doubt of this remain upon the mind of any one who reflects that the resurrection is, in some form or other, asserted, referred to, or assumed, in every Christian writing, of every description, which hath come down to us.
And if our evidence stopped here, we should have a strong case to offer : for we should have to allege, that in the reign of Tiberius Cæsar, a certain number of persons set about an attempt of establishing a new religion in the world; in the prosecution of which purpose, they voluntarily encountered great dangers, undertook great labours, sustained great sufferings, all for a miraculous story, which they published wherever they came; and that the resurrection of a dead man, whom during his life they had followed and accompanied, was a constant part of this story. I know nothing in the above statement which can, with any appearance of reason, be disputed: and I know nothing, in the history of the human species, similar to it.
There is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.
That the story which we have now is, in the main, the story which the apostles published, is, I think, nearly certain, from the considerations which have been proposed. But whether when we come to the particulars, and the detail of the narrative, the historical books of the New Testament be deserving of credit as histories, so that a fact ought to be accounted true, because it is found in them; or whether they are entitled to be considered as representing the accounts which, true or false, the apostles
published ;--whether their authority, in either of these views can be trusted to, is a point which necessarily depends upon what we know of the books, and of their authors.
Now, in treating of this part of our argument, the first and most material observation upon the subject is, that such was the situation of the authors to whom the four Gospels are ascribed, that, if any one of the four be genuine, it is sufficient for our purpose. The received author of the first, was an original apostle and emissary of the religion. The received author of the second was an inhabitant of Jerusalem at the time, to whose house the apostles were wont to résort, and himself an attendant upon one of the most eminent of that number. The received author of the third, was a stated companion and fellow-traveller of the most active of all the teachers of the religion, and in the course of his travels frequently in the society of the original apostles. The received author of the fourth, as well as of the first, was one of these apostles. No stronger evidence of the truth of a history cạn arise from the situation of the historian, than what is here offered. The authors of all the histories lived at the time and upon the spot. The authors of two of the histories were present at many of the scenes which they describe ; eye-witnesses of the facts, car-witnesses of the discourses : writing from personal knowledge and recollection; and, what strengthens their testimony, writing upon a subject in which their minds were deeply engaged, and in which, as they must have been very frequently repeating the accounts to others, the passages of the history would be kept continually alive in their memory. Whoever reads the Gospels (and they ought to be read for this particular purpose), will find in them not merely a general affirmation of miraculous powers, but detailed circumstantial accounts of miracles, with specifications of time, place, and persons ; and these accounts many and various. In the Gospels, therefore, which bear the names of Matthew and John, these narratives, if they really proceeded from these men, must either be true, as far as the fidelity of human recollection is usually to be depended upon, that is, must be true in substance, and in their principal parts, of prov
(which is sufficient for the purpose ing a supernatural agency), or they must be wilful and meditated falsehoods. Yet the writers who fabricated and uttered these falsehoods, if they be such, are of the number of those, who, unless the whole contexture of the Christian story be a dream, sacrificed their ease and safety in the cause, and for a purpose the
the most inconsistent that is possible with dishonest intentions. They were villains for no end but to teach honesty, and martyrs without the least prospect of honour or advantage.
The Gospels which bear the name of Mark and Luke, although not the narratives of eye-witnesses, are, if genuine, removed from that only by one degree. They are the narratives of contemporary writers, of writers themselves mixing with the business; one of the two probably living in the place which was the principal scene of action; both living in habits of society and correspondence with those who had been present at the transactions which they relate. The latter of them accordingly tells us (and with apparent sincerity, be