Saxon kings, few probably would pay much regard to it; whereas, was the same man to publish a history of the last reign, every one would pay it implicit credit. Of such consequence it is, that the original account of the fact be published near the time in which it is said to happen. Now we are assured that this is the case with the history and first propagation of Christianity. There is some difference amongst learned men in the account of the dates of the gospels and epistles; but by the best accounts, they were within thirty years after Christ's ascension; St Matthew's gospel probably within nine. As they were most of them written by persons who were present at the transactions they relate, their dates could not be long after; and even if some years had passed after they had happened, it was not so long after, but that many who had it in their power to detect the fraud and falsehood, if there was any, were still living.

St Paul, in the fifteenth chapter of the first epistle to the Corinthians, says that 'Christ after his resurrection was seen of about five hundred brethren at once, of whom the greater part remain to the present, but some are fallen asleep.' All those who did remain, remained to contradict the assertion if it was not true. I believe it will be impossible to produce so fair, so sublime an appeal to living witnesses in any thing which is not founded in truth. But to return to the authority of the New Testament, especially the epistles, suppose the religion to be already preached and known in the world; the preaching, therefore, and the publishing of Christianity, and of the facts upon which it depends, must have commenced some time before the books were written, and consequently very soon after Christ's death. We are told by Tacitus, a heathen writer of great credit, and a stranger, or rather an enemy, indeed, to Christianity, that Christianity began in Judea, that it had spread as far as Rome, that there were Christians there in great numbers. Tacitus relates this about thirty years after Christ's crucifixion; if this religion therefore could have spread so far, and converted such numbers, within thirty years after Christ's death, it must have been begun and set forward presently after his death; and this is the testimony of a heathen.

But independent of testimony, there is a circumstance in the nature of the thing, which proves that the preaching and publishing of the gospel facts, must immediately have followed the facts themselves, as it is related to have done in the Acts of the Apostles. The preachers of Christianity, start where they would, must have set off with this story; that a person who

had demonstrated his authority by miracles had left behind him certain precepts, and tenets, and instructions, and commanded his disciples to teach them to the world. Now, had they lain by forty or fifty years, and then begun to hold forth this account, every man's answer and every man's reflection would have been, If you were commanded to teach the world in this man's name, why did you not? what have you been doing all this while; this is the first time you have spoken of these matters; wherefore conceal it so long? A story, I say, thus circumstanced, and first set up at this distance of time, would have carried its own refutation upon the face of it.

A second material circumstance in the history is, that it be published near the place which is the scene of the transactions related; and what makes that circumstance material is, that at a great distance from the place, an historian may relate what he pleases, and such relation may pass current, as those near can contradict little. We in England might be easily imposed upon by stories of pretended wonders in the South Sea, of cities swallowed up in Persia or China, or men of gigantic stature, or of particular forms of body, at either of the Capes; I say such stories may be credited and acquiesced in without any foundation, but I defy a man to pass off, for any continuance, an account of a city being swallowed up in any county in England, or of a race of giants, or preternaturally formed people in any part of these islands; such stories would hardly be seriously attempted, or if attempted, would presently be exploded.

How, therefore, is it in the result with the gospel? I desire that it may be recollected that the witnesses of Christianity did not run to a distance to put off the story. Jerusalem and Judea were the scenes of the miracles, in Jerusalem and Judea were the first christian churches established; the church at Jerusalem was the central and mother church of all the rest, whither the converts in all parts of the world sent their contributions, referred their doubts and difficulties, and with which they carried on a constant correspondence. We have the testimony of Tacitus, as observed before, a heathen and an enemy, that the christian religion began to be published in Judea. It appeared again, says he, not only throughout Judea, the origin of it, but in the city of Rome.

And Irenæus, an ancient father, who was himself a disciple of one of St John's disciples, and therefore not far removed from the fountain head, tells us that the gospel of St Matthew was written for the Jews; and it is plain indeed, from the gospel itself, that it was so, being calculated by quoting the

prophecies, to convince the Jews, and taking it for granted that the reader is acquainted with the Jewish rites, customs, and ceremonies.

St James directs his epistle to the Jews, St Paul to the Hebrews, and in all the epistles argues with the Jews, and appeals to them. The churches in Palestine acknowledged and allowed all the books of the New Testament the same as other churches. Therefore the proofs and writings of Christianity were set forth upon the spot where the history and miracles are related to have passed, and are addressed to the people among whom they passed.

But what comes the closest to the circumstances of time and place is some of St Paul's epistles. Paul, writing to Corinth, a populous, learned, and flourishing city, called the light, pride, and glory of Greece, finds fault with them for the misapplication of spiritual and miraculous gifts, in one epistle; in another he tells them that the signs of apostles were wrought among them in signs and wonders and mighty deeds. Here, therefore, he publishes his epistles upon the very spot, addressed to the very people, where and amongst whom that epistle pretends that miracles had just been wrought. Now the most enthusiastic sort would forsake their founder, if he was to write these long and grave letters, full of facts which they knew to be false, appealing to miracles amongst thein, which he never wrought, and directing them to a discreet use of powers which they never had. The same thing may be said of his epistle to the Galatians, in which he appeals to their receiving of the Holy Ghost, and his own working of miracles among them.

The third great article to be looked to in the history is, whether the subject of the narrative be of importance to the person to whom it it related. If a thing be of little or no signification whether it be true or false, if no concern to the persons that see it, there is an indolence and credulity in mankind which acquiesces in most stories upon the slenderest testimony; or, perhaps also, there is a love of the marvellous which inclines people to receive them. I assert it may be as a matter of course; it is not worth while to inquire, think, or dispute about it. But let the intelligence any how affect a man's circumstances, or prospects, or condition, or conduct, or profession, and it becomes quite a different case; you will see him bestir himself about it in good earnest, be as wary, inquisitive, and suspicious, as you please; searching into the bottom of the story, bringing things to the fountain head, and fully satisfying himself of the grounds before he take any measure, or make up his mind

about it. Curious articles of intelligence from time to time may be given to the public, and they again may publish accounts of monstrous animals, or strange adventures; and other marvellous stories may pass current without a syllable of truth in them. They may continue uncontradicted, and being uncontradicted, will in some degree be credited; and all for this reason, that they concern nobody, no one is interested to inquire into them. But if an event be publicly asserted, which affects individuals or the public, or trade, or taxes, or occupations, or professions, as that a law has been passed, or peace concluded, a victory obtained, a defeat suffered, or war broken out betwixt neighbouring nations, or a plague or infection, distemper or epidemic, rages in countries carrying on intercourse with our own; such events, and such narratives, if they be asserted and believed for any length of time, you may be almost certain they were true; and the foundation of them certainly is, that having others concerned in the truth or falsehood of these articles, they would be investigated, and if false, detected; and also, that those who were from their interest able to inform themselves of the truth, would do so before they proceeded upon them as truths; men not being accustomed to act upon slight or slender evidence, and without inquiry.

Now let us see how it stands in this respect with the gospel history. What were the miracles of Christianity? They were of infinitely more importance to all to whom they were preached and related than any thing which affects a man's property and business can be; for upon these facts and accounts being true, depended all their hopes of everlasting happiness.

Nor was this all; a convert to Christianity would and must reason with himself in this manner; If these accounts be true, what then? why, if they be true, I must give up the opinions and principles I have been born and brought up in. I must quit the religion in which my forefathers lived and died, and which I have all along believed and practised. I must take up with a new course of life, part with my old pleasures and gratifications, and begin a new set of rules and system of behaviour.' This is never easily done, and it is not conceivable that the first believers in Christianity should do it upon any idle, blind report, or frivolous story; or indeed without fully satisfying themselves of the truth and credibility of the history which was related to them, and upon the sole strength and credit of which they took the steps, and underwent the difficulties they did.

There are further considerations of a similar nature to those already proposed, together with some objections to the argument, which we must defer to another opportunity.

LXX.

PROPAGATION OF CHRISTIANITY.

PART III.

ACTS V. 38, 39.

If this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it.

HAVING observed three principal marks and tokens, by which a true history is known and distinguished from a false one; namely, that the history be published near the time in which the facts related are said to have happened, near the place which was the scene of the transactions, and that they be of a nature to interest and concern those to whom the history is addressed; and how or in what manner these circumstances apply to the case of the gospel history; I now proceed to describe a fourth particular, of as much weight and moment in the scale of credibility as any of the others; and that is, whether the story coincided with the prevailing opinions and prejudices, or was supported by the authority of the time and place where it was delivered.

We are all sensible that a story, which falls in with our own previous sentiments and passions, gains an easy admission. When parties run high, on the contrary, the most incredible things told against one side will go down with the other; rumors and reports will be received and repeated upon the slightest foundation, if they confirm the notion one party has taken up of the adversary, or serve to humor their resentment against them; but it is not only where faction and factious passions are concerned, which confound and prevent every rule of reason and justice, but any prevailing opinion whatever will espouse and embrace accounts which support and favor it, with very little examination into the testimony, and, consequently, often with little testimony at all. It is upon this principle that the many stories, which are handed down to us from the early parts of the last century, concerning witches and apparitions, find few people to believe them at this time of day, because we know that such stories might be a mere fabrication, or credited upon the slenderest evidence; for there was no more doubt entertained at that time of the reality of witchcraft and