the history of Job, or of Jannes and Jambres, (I think much otherwise); but I mean, that a reference in the New Testament, to a passage in the Old, does not so fix its authority, as to exclude all inquiry into its credibility, or into the separate reasons upon which that credibility is founded; and that it is an unwarrantable, as well as unsafe rule to lay down concerning the Jewish history, what was never laid down concerning any other, that either every particular of it must be true, or the whole false.

I have thought it necessary to state this point explicitly, because a fashion, revived by Voltaire, and pursued by the disciples of his school, seems to have much prevailed of late, of attacking Christianity through the sides of Judaism. Some objections of this class are founded in misconstruction, some in exaggeration; but all proceed upon a supposition, which has 'not been made out by argument, viz. that the attestation, which the Author and first teachers of Christianity gave to the divine mission of Moses and the prophets, extends to every

point and portion of the Jewish history; and so extends as to make Christianity responsible in its own credibility, for the circumstantial truth (I had almost said for the critical exactness) of every narrative contained in the Old Testament.

CHAPTER IV.

Rejection of Christianity.

WE acknowledge that the Christian religion, although it converted great numbers, did not produce an universal, or even a general conviction in the minds of men, of the age and countries in which it appeared. And this want of a more complete and extensive success, is called the rejection of the Christian history and miracles: and has been thought by some to form a strong objection to the reality of the facts which the history contains.

The matter of the objection divides itself into two parts; as it relates to the Jews, and as it relates to Heathen nations: because the minds of these two descriptions of men may have been, with respect to Christianity, under the influence of very different causes. The case of the Jews, in

asmuch as our Saviour's ministry was originally addressed to them, offers itself first to our consideration.

Now, upon the subject of the truth of -the Christian religion; with us, there is but one question, viz. whether the miracles were actually wrought? From acknowledging the miracles, we pass instantaneously to the acknowledgement of the whole. No doubt lies between the premises and the conclusion. If we believe the works or any one of them, we believe in Jesus. And this order of reasoning is become so universal and familiar, that we do not readily apprehend how it could ever have been otherwise. Yet it appears to me perfectly certain, that the state of thought, in the mind of a Jew of our Saviour's age, was totally different from this. After allowing the reality of the miracle, he had a great deal to do to persuade himself that Jesus was the Messiah. This is clearly intimated by various passages of the Gospel history. It appears, that, in the apprehension of the writers of the New Testament, the miracles did not irresistibly carry, even those who

saw them, to the conclusion intended to be drawn from them; or so compel assent, as

to leave no room for suspense, for the exercise of candour, or the effects of prejudice. And to this point, at least, the evangelists may be allowed to be good witnesses; because it is a point, in which exaggeration or disguise would have been the other way. Their accounts, if they could be suspected of falsehood, would rather have magnified, than diminished, the effects of the miracles.

John, vii. 21-31. "Jesus answered, and said unto them, I have done one work, and ye all marvel.—If a man on the Sabbath-day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sabbath-day? Judge not according to the appearance, but judge righteous judgement. Then said some of them of Jerusalem, Is not this he whom they seek to kill? But, lo, he speaketh boldly, and they say nothing to him: do the rulers know indeed that this is the very Christ? Howbeit we know this