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opportunity, to give out a writing under this name, favourable to the already established persuasion of Christians, and which writing, by the aid and recommendation of these circumstances, would in some degree, it is probable, be received. Of the ancient forgery we know but little: what is now produced could not, in my opinion, have imposed upon any one.

It is nothing else than the Gospel history, woven into verse; perhaps was at first, rather a fiction, than a forgery; an exercise of ingenuity, more than an attempt to deceive.

CHAPTER X.

Recapitulation.

The reader will now be pleased to recollect, that the two points which form the subject of our present discussion, are, first, that the Founder of Christianity, his associates, and immediate followers, passed their lives in labours, dangers, and sufferings; secondly, that they did so, in attestation of the miraculous history recorded in our Scriptures, and solely in consequence of their belief of the truth of that history.

The argument, by which these two propositions have been maintained by us, stands thus :

No historical fact, I apprehend, is more certain, than that the original propagators of Christianity voluntarily subjected themselves to lives of fatigue, danger, and suffering, in the prosecution of their undertaking. The nature of the undertaking ; the character of the persons employed in it; the opposition of their tenets to the fixed opinions and expectations of the country in which they first advanced them; their undissembled condemnation of the religion of all other countries ; their total want of power, authority, or force; render it in the highest degree probable that this must have been the case. The probability is increased, by what we know of the fate of the Founder of the institution, who was put to death for his attempt; and by what we also know of the cruel treatment of the converts to the institution, within thirty years after its commencement: both which points are attested by Heathen writers, and, being once admitted, leave it very incredible that the primitive emissaries of the religion, who exercised their ministry, first, amongst the people who had destroyed their Master, and, afterwards, amongst those who persecuted their converts, should them

with impunity, or pursue their purpose in ease and safety. This proba

selves escape

bility thus sustained by foreign testimony, is advanced, I think, to historical certainty, by the evidence of our own books ; by the accounts of a writer who was the companion of the persons whose sufferings he relates ; by the letters of the persons themselves; by predictions of persecutions ascribed to the Founder of the religion, which predictions would not have been inserted in his history, much less have been studiously dwelt upon, if they had not accorded with the event, and which, even if falsely ascribed to him, could only have been, so ascribed because the event suggested them ; lastly, by incessant exhortations to fortitude and patience, and by an earnestness, repetition, and urgency upon the subject, which were unlikely to have appeared, if there had not been, at the time, some extraordinary call for the exercise of these virtues.

It is made out also, I think, with sufficient evidence, that both the teachers and converts of the religion, in consequence of their new profession, took up a new course of life and behaviour.

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The next great question is, what they did this FOR.

That it was for a miraculous story of some kind or other, is to my apprehension extremely manifest; because, as to the fundamental article, the designation of the person, viz. that this particular person, Jesus of Nazareth, ought to be received as the Messiah, or as a messenger from God, they neither had, nor could have, any thing but miracles to stand upon. That the exertions and sufferings of the apostles were for the story which we have now, is proved by the consideration that this story is transmitted to us by two of their own number, and by two others personally connected with them ; that the

particularity of the narrative proves, that the writers claimed to possess circumstantial information, that from their situation they had full opportunity of acquiring such information, that they certainly, at least, knew what their colleagues, their companions, their masters taught ; that each of these books contains enough to prove the truth of the religion; that, if any one of them therefore be genuine, it is sufficient; that the genuineness, however, of all of them

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