Vindication of the Truth of the Christian Religion, Religious treatise · Section 1 – Section 2
SECTION I.
Containing ſome Arguments for the Chriſtian Religion, drawn from the Teſtimony of thoſe, who were the firſt Publiſhers of it.
The Deſign of this Work.
IN the firſt Part of this Work we took our riſe from this Propoſition, There is a God, and from thence we proved that, Jeſus Christ the Son of Mary is the Meſſias who was to come. We ſhall now take a contrary courſe, and begin with this Propoſition, There are at preſent Chriſtians in the World, and from thence prove that, There is a God who has been pleaſed to manifeſt himſelf by the means of Religion. There we have had but a faint proſpect of Jeſus Chriſt by the Light of Nature and Revelation of Moſes; Here we ſhall as it were draw the Curtain, and diſcover Jeſus Chriſt with that brightneſs of Truth and fulneſs of Light, as will wonderfully illuſtrate both the Religion of Moſes and the Revelation of Nature, and in an excellent manner confirm the truth of the Exiſtence of God.
In order to which, we ſhall do theſe three things. I. We ſhall conſider the ſhell and bark, If I may ſo ſay, of the Chriſtian Religion, by examining all thoſe Arguments that are drawn from the external Teſtimony which the Primitive Chriſtians gave of it, and by conſidering their natural Capacities, the diſcoveries that were made to them, their prejudices, the peculiar frame of their minds, their Martyrdom, and the reaſons that induced them to ſuffer it, &c. And all this before we proceed to the conſideration of the Writings of the New-Teſtament. II. We ſhall conſider theſe Writings themſelves, and enquire whether they are forged or not. We ſhall examin the ſubject-matter of them, and endeavour both to defend them againſt the ſuſpicions of the Incredulous (by ſhewing that they contain nothing but what is certainly true) and to evince the Divinity of them by the Character of thoſe things they contain. III. and laſtly, We ſhall endeavour to ſhew the very ſubſtance and ſpirit of Chriſtianity, by diſcovering the Excellence, uſes, advantages, the end, genius, and in general all the beauties which are proper and natural to it. And this is what we deſign to treat of in the following Sections whereof this ſecond part is compoſed.
But ſince our Adverſaries by their prejudices may be inclined to fear, leſt we ſhould impoſe upon them, by making them believe ſuch Doctrines as can't be proved by Reaſon, and ſince it is much for our advantage to remove all ſuch ſuſpicions, we will for a while doubt of every thing with them, and raiſing our ſelves by degrees to the Knowledge of thoſe matters of fact which eſtabliſh Chriſtianity it ſelf, admit of nothing for truth but ſo far as appears evident.
CHAP. I.
Where we ſhall enquire whence the Chriſtians had their Original, and what their Profeſſion is, by looking back into the firſt Ages wherein they appeared.
IN order to which, we ſuppoſe that there are now Chriſtians in the World, and there have not always been ſuch. From this I gather that I muſt look back into paſt Ages to find out the Original of my Religion. In this ſearch I paſs therefore from Age to Age, till I come to Constantine, without being able to clear this doubt.
But here we muſt make a little ſtop. The proſperity of this Prince gives at firſt ſome occaſion of ſuſpicion, and we eaſily miſtruſt a man who being Maſter of the moſt conſiderable part of the World, ſeems probably to have eſtabliſhed the Christian Religion therein, either by Force, or Policy, looking perhaps upon it as more proper than that of the Heathens to carry on his deſigns.
Yet that ſuſpicion ſoon vaniſhes, ſince we are aſſured there were Christians in the World before Conſtantine's time. All the Heathen Writers who lived before him ſpeak of them; and the Eccleſiaſtical Hiſtorians are wholly employed in deſcribing their ſufferings. But ſuppoſing that theſe Hiſtorians lived in the days of Conſtantine, or after him, they muſt needs have either loſt the uſe of their reaſon themſelves, or have imagined that the men of their age had loſt theirs, when they give them the Hiſtory of the Chriſtan Church, down from the Apoſtles to Constantine, if 'twere certain there had not been Chriſtians in the World before that Prince. And therefore this muſt be too extravagant a ſuſpicion to be entertained long.
But here is ſomething ſtill more obſervable, viz. that on the one hand the Chriſtians who lived before Conſtantine were then poſſeſſed of the Books of the New-Teſtament, and on the other, that thoſe very Chriſtians were ſo ſtrongly perſwaded of the truth of the Reſurrection of Jeſus Chriſt, of his miracles, of the pouring out the holy ſpirit on the Apoſtles, and of all other matters of fact that eſtabliſh the Chriſtian Religion, that they hardly ſpeak of any thing elſe; their books are full of them; and their Doctrine is altogether built upon this foundation. And therefore if Conſtantine invented the matters of fact which eſtabliſh Chriſtianity, he muſt not only have forged the Books of the New-Testament, but alſo the Writings of Clemens, Juſtin, Iraeneus, Athenagoras, Clemens Alexandrinus, Tertullian, Origen, and in general of all the Fathers who lived before him, becauſe every one of their Writings have an eſſential relation to thoſe matters of fact that prove the truth of Religion.
And ſhould we go up a little higher than the reign of Conſtantine, we ſhould hear of Chriſtians that were afflicted during the three firſt Centuries of the Church, and perſecuted throughout the whole World, and puniſhed with moſt barbarous and new invented torments. They were put to Death upon wheels and ſcaffolds, tortured by fire: their fleſh torn with pincers; their bodies were mangled by cutting off limbs one after another: they were thrown into Rivers, and caſt into the Sea, and expoſed to Wild Beaſts; wrapp'd up in garments dipped in ſulphur, to ſerve for torches, and ſet up to light Paſſengers in their Way. In fine, it was never known that men ſo univerſally agreed in any one thing as in their deſign of tormenting the Chriſtians; in ſo much that the ordinary people who have generally ſome compaſſion for the greateſt malefactors upon the Scaffold, conducted the Chriſtians to the place of Execution with acclamations of Joy.
Certainly, 'tis a very difficult matter to reſtrain one's Curioſity ſo much, as not to deſire a more particular Knowledge of a people perſecuted by the World with ſo much rage and malice. For to ſee the whole World ſo ſtrangely incenſed againſt one ſect of men, one would eaſily think them the common Enemies of all mankind, and the offspring of Hell it ſelf born for a common plague to the Reſt of the World.
Tertullian in his Apolog.What then were the great Crimes theſe Chriſtians were guilty of? They were accuſed of impiety, murther and inceſt. 'Twas pretended that they violated the reſpect due to the Gods; that they murthered their own Children, which they ſcrupled not to eat up after having Killed them; and laſtly, that they lay promiſcuouſly together, the Brother with the Siſter, and the Son with the Mother.
But firſt of all there is little likelyhood that the Chriſtians ſhould ſuffer Death, and torments worſe than Death it ſelf, in defence of a Religon which engaged them to the Commiſſion of ſuch infamous actions. That ſtedfaſt conſtancy they ſhew'd in the midſt of their Torments, and which their Enemies themſelves acknowledged, ſutes very ill with the voluptuouſneſs and enormities they were accuſed of.
Beſides, were they queſtion'd concerning theſe Crimes which they are obliged to clear themſelves of, they would produce in their Behalf the Apologies of Juſtin, Athenagoras, and Tertullian, wherein they earneſtly deſired the Senate, and Roman Emperours that they would make a ſtrict enquiry into their lives, and inflict upon them ſuch torments as were a thouſand times if poſſible more cruel than thoſe they had already endured, if they were really gu…lty of what they were accuſed.
They would ſhew us likewiſe a letter from Pliny to Trajan, which ought to be looked upon as an authentick monument of their Innocence: Since Pliny there informs the Emperour, that having ſtrictly inquired into the lives of the Chriſtians, he found nothing elſe but that they aſſembled together in remote places early in the morning, and there ſaid their prayers to heaven, and bound themſelves under a Solemn Oath, not to commit Murder, Adultery, Injuſtice, or any other crime. They would alſo produce an anſwer from Trajan to Pliny, wherein that Emperour gave poſitive orders, that for the future there ſhould be no particular enquiries made after the Chriſtians, but thoſe only ſhould be puniſhed, who ſhould diſcover themſelves. And that we may not think that, theſe letters are forged, we may conſider that 'tis Tertulian that mentions them in his Diſcourſe to the Senate, and the Roman Emperour, whom he could not impoſe upon, without endangering his own life, and prejudicing his Religion.
CHAP. II.
Wherein we ſhall examin the Martyrdom of the Primitive Chriſtians.
BUt Perhaps we may ſooner ſuſpect the credulity of the Primitive Chriſtians than their innocence. We are ſure their Conſtancy proceeded from their hope, and their hope from their perſwaſion. But who knows the ground of that Perſwaſion? Are there not Mahumetans ſo ſtrongly perſwaded of the Divinity of the Alcoran, as to die in defence of that Errour? The multitude then of Martyrs ſhews an infinite number of perſons to be ſtrongly perſwaded of the truth of Chriſtian Religion, but proves not that perſwaſion to be well grounded. We m…ſt therefore go a little further.
And here we may eaſily ſuppoſe without fear of being miſtaken, that the Primitive Chriſtians had ſome ſort of Common ſenſe. Thoſe who made it their profeſſion to ridicule the plurality of Gods, and the many ſuperſtitions of the Heathens, which were really contrary to Reaſon; thoſe who put in practice ſuch wiſe Rules of Morality, who were ſo regular in their behaviour, ſo averſe to all the exceſſes that diſorder Reaſon; who formed to themſelves ſuch rational Ideas of the Deity in compariſon to others, thoſe men, I ſay, could not be wholly deſtitute of the light of Nature. Now ſuppoſing them to have but the leaſt glimmering of that light, 'twill be hard to conceiv… that they ſhould wholly renounce their Eſtates and Fortune, and couragiouſly ſuffer Death in defence of any cauſe whatſoever, unleſs they had very powerful Reaſons to believe it were good.
This conſideration will be further ſtrengthn'd by two very important Reflexions. And firſt, we ſpeak not here of ſuch only who being born Chriſtians, blindly followed the prejudices of Birth and Education: but alſo of a great number of perſons, who renounced Paganiſm to embrace Chriſtianity, and laying aſide the favourable prejudices of Education and Birth (which in them were quite contrary to the Chriſtian Religion,) were yet willing to die for it as ſoon as 'twas known and embraced.
Secondly, The truth of Chriſtian Religion is altogether founded upon mattters of fact. For if Jeſus Chriſt wrought Miracles, and roſe again from the Dead, than is the Chriſtian Faith True. But if Jeſus Chriſt wrought no miracles, nor roſe from the Dead, then is the Chriſtian Faith falſe. And ſurely 'twould have been folly or madneſs in thoſe men to forſake ſo flouriſhing a Communion as Paganiſm, to take upon them the name of Chriſtians, a name ſo vile and contemptible in thoſe days, to ſuffer voluntarily the loſs of their Eſtates, and undergo a moſt terrible Death, only to defend a Religion grounded upon ſuch matters of fact as they had no reaſon to believe to be true. Thoſe indeed that are born and live peacably in a Communion, may blindly believe the Doctrines of it: but he that is never ſo little acquainted with the conſtitution of man's heart, can ſcarce imagin men to be ſo ſenſleſs, as to renounce the prejudices of Birth and Education, to offer violence to their deareſt and moſt tender Inclinations, and embrace a Faith purſued with fire and ſword, and perſecuted by all the powers of the World, unleſs they had firſt duely examined the nature of it, and knew well upon what grounds they thus embraced it.
If it be objected that ſome of theſe men were of the meaneſt ſort of people, whoſe example cannot be alledged as a precedent for Wiſe and learned men, We'll grant it. But then it muſt alſo be confeſs'd that the Vulgar uſually embrace that Religion which is attended with Power, and Proſperity, Pomp and Authority, and hate even Truth it ſelf, when once deſtitute of all theſe outward helps. How is it poſſible then that againſt all outward appearance, they ſhould have acted ſo contrarily to themſelves in this Occaſion?
But ſuppoſing the commmon ſort of Chriſtians to have loſt their Reaſon, can we ſay the ſame of the Doctors of the Primitive Church, as Clement, Polycarp, Juſtin, Iraeneus, &c? 'Tis certain on one hānd theſe men were men of very good ſenſe (as their Writings, thoſe Monuments they have left us evidently demonſtrate) And on the other, 'tis very well known they lived in a time ſo very near to that of the Apoſtles, that it is abſolutely impoſſible they ſhould have been deceived in this reſpect. For Polycarp converſed a long while with St. John, Iraeneus ſaw Polycarp, and Juſtin was a more ancient Father than Iraeneus.
Had thoſe Doctors only told us that Jeſus Chriſt and his Apoſtles wrought ſeveral Miracles, we might perhaps have ſuſpended our belief upon their bare word. But ſince they ſuffered Death in defence of the truth of certain matters of fact, which they muſt neceſſarily have fully been informed of, ſince I ſee that Clemens, and Polycarp, Diſciples and Contemporaries with the Apoſtles, chearfully came to the ſtake to maintain a Religion eſſentially founded upon thoſe matters of fact, (ſuch as were the gift of divers Languages conferred upon the Apoſtles, the power of working Miracles, and imparting thoſe very gifts themſelves to others;) Since, I ſay, theſe Chriſtian Doctors ſuffered Martyrdom for the confirmation of matters of fact which the Chriſtian Religion is eſſentially united to; I confeſs I begin to be convinced. Nevertheleſs let us ſearch more narrowly into this matter, and ſee whether we ſhall yet have any Reaſon to entertain any further ſcruples.
CHAP. III.
In which we further prove the Truth of Religion by ſeveral undeniable matters of fact.
WHo told us Clemens and Polycarp ſuffered Martyrdom? And ſuppoſing they did, who will aſſure us they were not deluded by the Apoſtles▪ Nay who can tell whether there ever were any ſuch men?
I ſuppoſe I ſhall not be obliged to prove with a great many arguments there were ſuch men as Clemens and Polycarp, who ſuffered Martyrdom. Euſebius who wrote their hiſtory could not wholly have invented it, unleſs he had corrupted all the Writings of the Fathers that lived before him; for they all ſpeak of it. Iraeneus, Juſtin, Clemens Alexandrinus, &c. mention it, as a known matter of fact. The firſt of them glories in ſeveral places of his works that he had ſeen Polycarp in his youth; and it appears they all ſuffered Martyrdom in imitation of thoſe Primitive Chriſtians.
That the Apoſtles deceived Polycarp and Clemens and the reſt of their Diſciples, is a thing much leſs to be ſuſpected; becauſe they themſelves ſtuck not to boaſt of their being able to work miracles, heal all kind of diſeaſes, ſpeak all ſorts of languages, and impart to others thoſe gifts they called the gifts of the Holy Ghoſt. And it is impoſſible that Clemens, Polycarp, &c. ſhould have ſuffered themſelves to be deceived in this reſpect, eſpecially to …uch a degree as to ſuffer Death for the teſtimony of a Religion founded on ſo many impoſtures.
But whence appears it that the Apoſtles boaſted of a power to work miracles, and impart the gifts of the Holy Ghoſt? It appears not only from their own Epiſtles which can't be forged (as we ſhall prove by and by) but alſo from the writings of the Doctors of the Primitive Church; and in fine, 'tis manifeſt of it ſelf. For as we can't deny that there was ſuch a man as Alexander the Great, without overthrowing the common Opinion that he ſubverted the Empire of Darius, and the Macedonians ſubdued all Aſia under his conduct; becauſe one matter of fact depends upon the other: ſo we cannot acknowledge the Divinity of the Chriſtian Religion without believing the Miracles of Jeſus Chriſt, his Reſurrection; his pouring out the Holy Ghoſt on the Apostles, and the miraculous Gifts imparted to thoſe that believed. For take away theſe matters of fact, and what would become of the Chriſtian Religion? Wherein would the Divinity of it conſiſt? Wherein would lie the Strength, Promiſes, and Eſſentials of it? Since therefore Clemens and Polycarp ſuffered Martyrdom for the truth of Chriſtian Religion, it follows alſo that they died in defence of the truth of thoſe matters of fact we juſt now mentioned. So that thoſe matters of fact being very palpable, and it being very eaſy for Clemens and Polycarp who lived and converſed with the Apoſtles, to know certainly whether they really had the pretended gifts of divers tongues, of healing all ſorts of diſeaſes, and of communicating theſe extraordinary gifts to others, ſo as to render them frequent in the Church, I do not ſee how its poſſible to call the truth of them in queſtion.
The ſoul of man however fruitfull in imaginations, can hardly raiſe here a doubt of a moment's continuance. For ſhould I fancy they may have given me a falſe Relation of the Martyrdom of Clemens, of Polycarp, and the ſucceſſors of the Apoſtles: this thought ſoon vaniſhes, when I conſider the number, quality, and unanimous conſent of the Witneſſes of this matter of fact. For can we think that the Suceſſours of Clemens, and Polycarp would have ſuffered a real Martyrdom in imitation of one that was but imaginary? Would they ſo couragiouſly have imitated a fictitious Martyrdom of their own invention? And ſhould I imagin Clemens and Polycarp were impoſed on by the Apoſtles, I am ſoon convinced of the contrary; ſince thoſe matters of fact which we have now before us, are matters of Experience ſo evident in themſelves, that we cannot be miſtaken in them. Laſtly, ſhould I doubt whether the Apoſtles endeavoured to perſwade men of the truth of them, I am made to underſtand that there can be no Chriſtianity without theſe matters of fact, and that the Apoſtles could never have eſtabliſhed the Chriſtian Religion unleſs they had firſt perſwaded men of the truth of them. This will be farther ſeen by what we ſhall offer in the following chapters.
In the mean while may we not know what the profeſs'd Enemies of Chriſtianity ſaid of them? For it ſeems unjuſt to hearken to that only which the Chriſtians alledge in defence of their own cauſe. This is no hard matter; We find Porphirius, Celſus, and Julian ſurnamed the Apoſtate maintaining that Jeſus Chriſt did no miracles at all but by a magick power, and that it was a fantom which appeared to the Diſciples inſtead of Jeſus Chriſt riſen again from the dead. Whereupon I think it neceſſary to make ſome few Reflections. It is very remarkable that thoſe who were far more exaſperated againſt the Chriſtians, than the Incredulous of theſe imes are, and who living in a time neareſt to that …f the Apoſtles might have eaſily known the truth …r falſhood of thoſe matters of fact; I ſay, 'tis remarkable that thoſe men durſt not in the leaſt call …ny of them in queſtion, but were forced to have …ecourſe to Ghoſts, and a Magick power to avoid …eing perplexed with them. 'Tis alſo worth our while to obſerve that Celſus himſelf who ever before queſtioned Magicians, was at length forced to a…cribe the miracles of Jeſus Chriſt to a Magick power, …s Origen himſelf upbraids him in ſome part of his works.
Thus it immediately appears that the Primitive Chriſtians were men of very good ſenſe, and very honeſt and ſincere principles too: that part of them lived in a time ſo very near that of the Apoſtles (in whoſe days all thoſe things came to paſs) that they muſt neceſſarily have known the truth of them; that in the mean time they ſuffered Death to ſeal the truth of a Religion, founded upon all thoſe matters of fact; and laſtly, that their Enemies themſelves durſt not preſume entirely to call any of them in queſtion.
But I will not yield my ſelf conquered for all that, but rather raiſe my ſelf a little higher, and ſtop for a while at the latter end of the firſt Century, which is the time wherein St. John (the laſt of the Apoſtles) was yet living, and wherein Clemens and Polycarp whom we juſt now mentioned flouriſh'd: and this ſhall be our fixed point in the following Chapters.
CHAP. IV.
Where we yet further prove the Truth of the Chriſtian Religion by ſeveral undeniable matters of fact.
'TIs an hundred years ſince there were no Chriſtians at all in the World, and now there are ſome in all parts of it, at Rome, and at Antioch, at Alexandria, at Corinth, at Epheſus, in Spain, and among the Gauls, &c. I confeſs I am ſome what ſurpriſed to ſee this progreſs, yet not ſo much as to be convinced of the truth of Chriſtian Religion, becauſe Mahomet's Religion was eſtabliſhed in a leſſer time. We muſt then go yet farther, and conſider that the Chriſtian Faith was not only deſtitute of the aſſiſtance of Policy and Authority, but received notwithſtanding the continual oppoſitions of both.
'Tis obſervable that other Religions, as that of the Heathens and Turks, were eſtabliſhed in the World by ſome ſingular and extraordinary proſperity, and by the policy of perſons raiſed to dignities and grandeur; but Chriſtianity in a ſmall time became Maſter of mens hearts and underſtanding, tho it was attended with nothing but ſhame and Miſery, tho▪ all the powers of the World ſtrove to ſtifle it in its very birth, and for that purpoſe invented ſuch tortures and puniſhments as no other intereſt could have made men deviſe.
We might indeed queſtion the ſufferings of the Chriſtians, were we not aſſured of them from the Writings of the Heathens, and had we not a clearer proof in the complaints of the Fathers, who certainly were not ſo extravagant as publickly to complain of an imaginary perſecution, when it was ſo dangerous to complain of one that was real.
And therefore I would fain know what this Chriſtian Faith and Doctrine is which made men ſo patiently ſuffer, and abandon all things. But to my great amazement I find that they believed that a certain crucified man was the Son of God; that a man hang'd and nailed on a Croſs was the ſovereign judg of the World, and the object of our Adoration. I confeſs I can't but acknowledg ſome ſupernatural power in all this. For tho' men of as mean appearance as thoſe who firſt preached the Goſpel, might without any Miracles have weigh'd down the Authority of Emperours and Prelates, and all the Magnificence and glory of Paganiſm, objects very ſuitable to the worldly and ambitious heart of a man, yet how can we conceive that they could without the help of Miracles, perſwade men to believe a Paradox ſo offenſive to Reaſon, and which appears at firſt view ſo horrible as this, that the Son of God was nailed on a Croſs?
We can never perſwade our ſelves without offering violence to our Reaſon, that thoſe who from their youth repreſented their Deities to themſelves, as the greateſt and moſt glorious Beings they could imagin, and gave the name of Divine to whatever they thought in the higheſt degree beautiful and magnificent, ſhould yet ſubſtitute to all theſe great Ideas, the notion of a God who died an infamous Death upon the Croſs; That not one alone, but an infinite number of perſons embraced an Opinion that immediately overthrew all their firſt Ideas of a God; that this great change was not gradually and inſenſibly brought to paſs, or in the compaſs of ſeveral ages, but in a very few years, and with an incredible ſwiftneſs, by the Myſtery of vile and contemptible perſons, of no power or authority in the World; and that the paſſion they had for a Doctrine which ſeemed at firſt ſo monſtrous to Men, induced them to ſuffer Death in defence of the ſame, after having renounced their Fortune, Reputation and Pleaſures.
But does not prejudice over-rule in all this, and make me Fancy I ſee that diſtinctly which I perceive but confuſedly? in truth I ought yet further to diſtruſt my ſelf, and tho' I honour Errour too much, in ſuſpecting it may be ſo coherent, ſo united to the Principles of Common ſenſe, and involved in ſo many appearances of Truth; yet I will not paſs by any ſcruple for all that has been hitherto ſaid.
I find then that the Chriſtian Religion was eſtabliſhed in the World an hundred years ago; I know that the Chriſtians believe in a certain Jeſus Chriſt crucified. I know alſo that this Opinion of theirs was not innate. I am fully perſwaded that neither the Heatheniſh Prieſts, nor their ordinary Guides taught them this Doctrin, becauſe they were the profeſs'd Enemies of it. I am compelled therefore in deſpite of my ſelf to credit, at leaſt in ſome reſpect, the Relation the ancient Doctors of the Church unanimouſly gave of it, viz: that ſome perſons called Apoſtles and Diſciples of Jeſus Chriſt, went about the World, preaching that this ſame Jeſus Chriſt was the Son of God, and the Meſſias whom God had promiſed to the Jews.
But theſe fundamental Truths require a more particular Examination; and therefore we muſt ſhew more diſtinctly whether there were ever ſuch men as the Apoſtles in the World; what their Original was; what Doctrine they preached; and how they were qualified. This we ſhall preſently ſee, by laying down for a certain Principle, that the Chriſtians had the books of the New-Teſtament in their poſſeſſion at that very time we have choſe for our fixed point. I ſhall not at preſent enquire whether thoſe Books are forged or not, my deſign being to argue ſome time without entring upon that Enquiry. For whether they are forged or not, at leaſt we learn from them certain undeniable matters of fact, which will wonderfully illuſtrate all our following Enquiries,
CHAP. V.
Which demonſtrates that all the matters of fact contained in the Books of the New Teſtament can never be forg'd.
IF the New Teſtament be forged, It may well be preſumed that the Contrivers of that forgery (who certainly could have no other deſign but to make it paſs for truth) endeavour'd to ground it upon ſome foundation either good or bad: So that we have reaſon to believe, that tho' they ſhould have invented all that they relate, at leaſt they invented not the Names, Country and Perſons of Jeſus Chriſt and his Apoſtles, under whoſe Names they ſpeak, and to whom they aſcribe the Eſtabliſhment of the Chriſtian Religion.
For is it probable they ſhould endeavour to perſwade men to worſhip a certain Jew called Jeſus, the Son of Mary, a Galilean too, who was crucified at Jeruſalem, and had ſeveral Diſciples whoſe names …re exactly related, if the Jews could have immedi…tely convinced them of the falſehood of all thoſe matters, by producing the Teſtimony of their own Nation, who would have thronged in to tell them, …hat Jeſus and his Diſciples were only fictitious …ames; and that there was no more to do but con…ult all the Regiſters and Decrees wherein Auguſtus commanded all the Jews ſhould be taxed in the days of Cyrenius, and where it muſt have appeared that Jeſus Chriſt himſelf (if there was any ſuch Perſon) was alſo taxed.
'Tis all one as if a man ſhould publiſh in this age a book full of excellent precepts of Morality, intermixt with ſeveral fictitious actions, which book he would have the World receive as the Doctrine of ſome divine and extraordinary man, who in the beginning of this age raiſed up ſeveral men from the Dead, healed all ſorts of Diſeaſes, calm'd the Winds and Tempeſts of the Sea, gave Authority to ſeveral of his Diſciples to work many ſtrange Miracles, was at length ſeiz'd and put to Death in Germany; and whoſe Diſciples who bore ſuch and ſuch names, and were born in ſuch and ſuch a Countrey, came afterwards into France, diſperſed themſelves throughout the other parts of Europe, preach'd his Doctrine, and at length died all unanimouſly in defence of it. What think you of this Tale? And how would it be received in the World but as a Syſtem only of many evident and palpable falſities? What think you thoſe perſons would ſay of it, who ſhould be thus accuſed of ſo dreadful a parricide? They would certainly reply that that fictitious book was purpoſely deſign'd to blaſt their Reputation. But it appears the Jews never attempted to clear themſelves after that manner. They confeſs there was ſuch a perſon as Jeſus Chriſt, and that their Fathers put him to Death: neither do they deny the leaſt Circumſtance of his Life, Miniſtry, or Death, excepting thoſe which might probably make him paſs for the Son of God. But we have here ſomething ſtill more clear and convincing than all this to offer.
Either thoſe Books which you may think forg'd or not forg'd, ſpread of themſelves the Chriſtian Doctrine throughout the World, after they had been carried into ſeveral Parts of it, before there were any Apoſtles to preach it there, or elſe thoſe Books were compoſed after the Apoſtles had publiſhed their Doctrine in the different parts of the Univerſe. I ſee no medium.
If the Books of the New Teſtament inſtructed men in the Chriſtian Doctrine before any of the Apoſtles had preached it, how could the Romans be perſwaded that St. Paul, which is a meer Name, had wrote an Epiſtle to them; or thoſe of Antioch, that St. Peter had been in their City; or the Galatians, that St. Paul had preached the Goſpel to them; or in general all Judea and Galilee that Jeſus Chriſt with his Diſciples had preached there; or in particular the people of Jeruſalem, that he was there condemned to Death by the Sanhedrin, &c.
But if the New Teſtament was not collected into ſeveral Books, nor compoſed till after the Diſciples of Jeſus Chriſt had preached the Goſpel in the ſeveral parts of the World, it muſt follow from thence that there were ſome Apoſtles before that time, and a certain Jeſus Chriſt crucified, who was reputed the Son of God, and the true Meſſias according to the Chriſtian Doctrin.
So that whether thoſe Books be forg'd or not, ſtill I am certain they relate certain fundamental matters of fact which are neceſſarily true. For it is certain there was ſuch a perſon as Jeſus Chriſt who dwelt in Nazareth, and was at laſt crucified at Jeruſalem. 'Tis alſo as certain that Peter, James, and John were Fiſhermen who followed him out of Galilee, and preached the Goſpel after his Death in ſeveral Parts of the World. Wherefore then ſhould I be the only perſon that ſhould queſtion a thing never ſo much as doubted of among the Chriſtians or the Jews, nay which the Incredulous themſelves of theſe times do not pretend to call in queſtion?
But to ſtop a little here, It ſeems that Jeſus the Son of Mary living in a certain Corner of Judea, pretended himſelf to be the Son of God, or if you will the Meſſias. 'Tis very ſtrange indeed that a Man of ſo mean an extraction, who all his life time followed the profeſſion of a Carpenter, (as his Enemies ſo often reproached him to have done) ſhould notwithſtanding pretend himſelf to be the Meſſias, who was to have been (according to the profeſs'd opinion of that age) ſurrounded or attended with pomp, ſplendour, and temporal Proſperity. Let us therefore enquire a little into it.
This Jeſus (whoever he might be, and whatever Idea we may frame to our ſelves of him) gathered together a company of Diſciples, ſome of which he took from among Fiſhermen on the bank of the Lake of Genneſareth, ſome out of the Towns of Galilee, nay and ſome he called from among the Publicans themſelves, whom the people ever had in Origen. contra Celſ. lib. 16.abomination (as the Firſt Enemies of Chriſtian Religion laid to his charge.) Thoſe men which thus followed him were of mean Education and Birth. They neither had Learning nor Politeneſs; they neither were acquainted with the heart nor the inclinations of men, neither with the Policy of Princes, nor the elevated Morals of the Stoicks; nor laſtly, with the miſterious and ſecret Wiſdom of the Sages. But they were mean and ſimple Perſons, as the Enemies themſelves of Chriſtianity readily acknowledge.
I ſhall not at preſent examin what Reaſons induced them ſo firmly to adhere to Jeſus Chriſt, nor what convincing arguments he uſed to engage them to follow him. It is enough we know they were ignorant perſons, who looked for the Meſſias, according to the common Opinion of thoſe times, and ſo might probably be thought to have been impoſed upon in that reſpect.
But here I cannot but admire that thoſe mean and ignorant people, who had undoubtedly framed to themſelves a very ſublime Idea of their Meſſias, and imagined no leſs than that he would have diſtributed Crowns to them (to uſe that expreſſion, ſince this was always a ſtrong opinion amongſt the Jews) I ſay, I cannot but admire that thoſe ignorant ſort of people ſhould content themſelves with the outward and apparent meanneſs of a man, who took quite another form upon him than that of a Conqueror.
It can't be denied that Jeſus Christ was in a very poor and mean condition when he called his Diſciples, ſince Porphirius, Celſus, and Julian the Apoſtate reproach him with it. Beſides this is ſuch a matter of fact as no man would invent tho' he could eaſily have done it, and which he could not eaſily invent, tho he would have done it. 'Tis certain the Jews at that time and always before expected a Triumphant Meſſias. 'Tis alſo as certain the Diſciples adher'd to Jeſus Chriſt notwithſtanding the profeſs'd opinion they were prepoſſeſſed with at that time; this is what we are ſurpris'd at.
Since the Diſciples found not in Jeſus Chriſt all the Glory and temporal power they were ſtrongly perſwaded their Meſſias ſhould have been inveſted with, they undoubtedly imagin'd that what their Maſter did not then actually poſſeſs, he would certainly enjoy ſome time after. They did not at all queſtion but that he was to re-eſtabliſh the Monarchy of Iſrael, and overcome the Enemies of the Jews. This made them to diſpute the Priority among themſelves. They would know who was to be the greateſt in the Kingdom of Heaven, that is, in the flouriſhing Kingdom of the Meſſias, which they termed the Kingdom of heaven in imitation of the Prophet Daniel. Nay two of them importuned our Saviour to grant them to ſit the one on his Right Hand, and the other on his Left, as ſoon as he was exalted to that ſtate of Glory.
I admit not of theſe matters of fact meerly becauſe they are in the New Teſtament, but becauſe they are very conformable to the Jewiſh Tradition, and Reaſon it ſelf. Common Senſe aſſures us that the Diſciples adhered not to Jeſus Chriſt without ſome hope or other. Now what could they hope for from him whom they looked upon as the Meſſias, but that which they expected from the true Meſſias himſelf, viz. a temporal deliverance attended with the like Proſperity.
But not to advance any thing doubtful or in the leaſt uncertain in it ſelf, I affirm that the Diſciples conſidered Jeſus Chriſt as the true Meſſias, and that they could not regard him as ſuch but either in the ſenſe of the Jews, or in that of the Chriſtians, that is, either as a temporal Deliverer, or a ſpiritual one, and conſequently that whatever ſenſe we take it in, ſtill were they to hope for ſome advantage or other from him; but let us ſee how far this twofold Conſideration will lead us.
Whilſt the Diſciples were ſtrongly prepoſeſſed with the thoughts that Jeſus was their Meſſias, that is, the perſon that ſhould have raiſed up their Nation to the utmoſt pitch of Proſperity and Glory, this Jeſus himſelf was ſeized, and nailed on a Croſs, where he ſuffered a moſt infamous Death, infamous in the eſteem of all Nations, but more particularly accurſed in the Jewiſh Law. What a mighty thunder bolt muſt this have been to ſuch men who had fed their fancies with ſuch charming hopes! They were long ſince perſwaded that the Meſſias would make his appearance in a very Glorious State; that he would overthrow at his coming the Empire of Ceſar, together with all the Roman Grandeur, and thereby make the Jews abſolute Maſters of the World. All theſe things they impatiently expected from Jeſus; and yet this Jeſus was diſhonoured by an infamous puniſhment he was compelled to endure. The Jews themſelves not only ſacrificed him, but they ſacrificed him even to Ceſar himſelf, and delivered him up to the Romans to put him to Death. There was no power able to deliver him out of the hands of his Tormentors; ſo that he died, and his Diſciples heard of his Death, or rather were eye-witneſſes of it. In truth I cannot conceive how they ſhould after all this have ſtill preſerved the leaſt of their pretentions. They might reaſonably grieve at the loſs of ſuch pleaſing hopes, but nothing could redeem the loſs of them. They might abhor the furious paſſion of the chief Prieſts and Sanhedrin, who had utterly deprived them of their dearly beloved Maſter: but they muſt at length lay aſide the opinion they had entertained of him. And therefore nothing can be ſo likely as that which St. Luke makes them utter in the midſt of their ſorrow and aſtoniſhment. But we truſted that it had been he, which ſhould have redeemed Iſrael; and beſides all this, to day is the third day ſince theſe things were done. Luke 24. 21.
But ſuppoſing they had no ſuch Hopes or Expectation, it is enough that the Diſciples look't upon Jeſus as the promiſed Meſſias. Nay 'tis all one, whether it was in the ſenſe of the Jews or in that of the Chriſtians. For if it was in the ſenſe of the Jews, they could not but imagin that Jeſus would have raiſed up the glory of the Jews to its utmoſt height, ſo far were they from conceiving he was liable to be put to Death by them. But if it was in the ſenſe of the Chriſtians, they ought ſurely to have believed that in caſe he ſhould die, he would certainly raiſe up himſelf and thoſe that believed on him from the grave, becauſe the whole Syſtem of Chriſtian Religion eſſentially depends upon this foundation.
Thus, were the Diſciples prepoſeſſed with the general opinion of the Jews, they could not chuſe but loſe it at the ſight of the Death of Jeſus, and were they prepoſſeſſed with the profeſs'd Doctrine of the Chriſtians, they could not likewiſe but be undeceived of their Errour, when they ſaw that Jeſus Chriſt roſe not again from the Dead.
What then ſhall we think of certain Fiſhermen, who were a moſt mean wretched ſort of people (as the Enemies of Chriſtianity called them) who had not the courage to accompany their Maſter even when they looked upon him as the true Meſſias, but gave him over to his Executioners? Sure they are by this time ſenſible of their miſtake. What care then does it appear they took to hide themſelves, to conceal their ſhame and confuſion from men? let us ſee what was the Event, and we ſhall know the Truth.
We find that few weeks after the Death of Chriſt, his Diſciples publickly ſhewed themſelves in Jeruſalem, and confidently affirmed that they had ſeen their Maſter who was riſen again from the Dead; had ſpoken with him, handled him, eat with him, converſed with him for forty days; and laſtly, that they had ſeen him aſcend into Heaven. 'Tis certain this was the Teſtimony of the Diſciples, ſince the Faith of the Primitive Chriſtians was founded on this Teſtimony.
Who could have thought of this unexpected turn? The Diſciples affirmed that Jeſus was the Meſſias: but could they ſtill believe it, when they ſaw him give up the Ghoſt? Or if they did not believe it, were they now grown bolder to maintain an impoſture, than before to follow their Maſter, when they thought him the true Meſſias? Could certain Fiſhermen, dejected fearful Fiſhermen, who ought with ſhame to have owned their Error, could they invent ſuch a fable, preach it with ſo much confidence, maintain it with ſo much boldneſs, expoſe their perſons to all ſorts of Torments, and even to Death it ſelf, in defence of ſuch an incredible fiction? Could any of them imagin that they could ſeduce Mankind, or had any one of them imagined it, could the reſt have been ſo extravagant as to approve of his ridiculous fancy? Did they think the World would believe them upon their bare Word? And were they then no longer in any dreadful apprehenſion of the Sanhedrin that had inhumanely put their Maſter to death? Did they believe they might ſafely reproach the Jews for having put the Meſſias to death, without being themſelves ſeverely puniſhed? Were they not ſenſible into how many troubles and afflictions this fable would inevitably caſt them? And if they were, could they ſtill be ſo couragious as to maintain ſuch an impoſture? Is it poſſible that no one of them ſhould recant his opinion, not one contradict himſelf, but that all ſhould unanimouſly depoſe, notwithſtanding the moſt rigorous puniſhments inflicted on them, a matter of Fact which they knew to be altogether Chimerical and falſe? Certainly this is a thing ſo very ſtrange, or rather which appears to me ſo very abſurd and extravagant, that I queſtion whether our incredulous Adverſaries could perſwade themſelves of it, provided they would but reflect never ſo little upon it.
But let us continue ſtill to diſtruſt our ſelves; may we not probably have made ſome falſe Suppoſition in what we juſt now affirmed? we will therefore go over again the ſame principles we juſt now eſtabliſhed.
And indeed the more I reflect upon them, the leſs I conceive how we can poſſibly call any of them in queſtion? For can I deny that Jeſus ever was in duplicate page duplicate page the World, that he ever had any Diſciples, or that thoſe Diſciples thought him at firſt the promiſed Meſſias? But why ſhould I alone queſtion a matter of fact which the Thalmudiſts, nay Julian, Porphirius, and all other Enemies of Chriſtianity have always acknowledged? This is what I have ſhewn to be abſurd.
Can I queſtion but that if Jeſus died and roſe not again from the dead, his Diſciples were then undeceived of the opinion they probably entertained, that Jeſus was the Meſſias, the Son of God? If ſo, either they underſtood nothing at all by theſe two words, the Meſſias, the Son of God, or elſe they underſtood quite another thing than that he was a Meer Man, who was to remain for ever under the power of Death after his Crucifixion.
Can I deny that the Diſciples declared the Reſurrection of Jeſus Chriſt after his Crucifixion? It's ſelf evident. All the Earth has heard of the preaching of the Apoſtles, who all unanimouſly declared that Jeſus Chriſt was riſen again from the Dead: and 'tis purely upon their teſtimony that the World believ'd it.
Can we imagin that the Diſciples of Jeſus let ſlip a long period of time, as twenty or thirty years after the Crucifixion of their Maſter, and ſo having had time to embolden themſelves, and to contrive an impoſture, they ſuddenly appeared in the World, and preached that Jeſus was riſen again from the Dead? If ſo, how could the compilers or forgers of the New Testament, make the world believe that the Diſciples of Jeſus preached his Reſurrection a few Weeks after his Crucifixion? How comes it to paſs that the Jews never had the leaſt thoughts of contradicting our Scripture in that reſpect? And what is the reaſon that the Chriſtians yearly commemorate two feſtivals ſucceſſively one after another, one for the commemoration of the Death and Reſurrection of the Lord, and the other for that of the coming down of the Holy Ghoſt on the Apoſtles, which was purpoſely given them to preach the Goſpel in all places? If the Diſciples had not preached the Reſurrection of their Maſter till a long time after his Death, would it not have been ask'd them, what have you done ſince your Jeſus was Crucified? Roſe he not ſooner from the Dead? Or wherefore do you now preach his Reſurrection ſo long after it? What could have obliged the Jews to aſſert that his Diſciples had ſtolen away his Body by night, if his Reſurrection had been preached ſo very late in the World? And how comes it to paſs that there were Chriſtian Churches eſtabliſhed almoſt every where, by the ſole teſtimony of the Apoſtles, few years after the Death of Jeſus Chriſt?
Can we ſuppoſe that it was out of ambition or revenge that the Diſciples of Jeſus publiſhed his Reſurrection, as deſigning to make the Chief Prieſts and Scribes paſs for Paricides, or immortaliſe their own names to Poſterity? But could the Diſciples think of revenging themſelves on thoſe Men that had ſo clearly ſhewn them their miſtake in the Meſſias? Or could they fancy there was any revenge purely in inventing ſuch a ridiculous fable? Would they buy their Revenge ſo dear as at the price of their own lives, and expoſe their perſons to inevitable Torments, and certain death? then as for ambitious thoughts, did they entertain them immediately after the death of him who could only ſupport and confirm them? Had they any reaſon to aſpire after Glory and Grandeur, juſt when all their hopes were deſtroyed with their Meſſias? Is it likely a few poor Fiſhermen ſhould have had ſuch thoughts? Certainly had that been their deſign, they would ſoon have relinquiſh'd it, and the immediate ſcandal affixed to their profeſſion, the Miſery and barbarous perſecution it continually drew upon them, would have ſoon baniſhed out of their Minds ſo ridiculous and extravagant a deſign.
But to what purpoſe is it for any one to delude himſelf? 'Tis well known that when a Malefactor is put to the rack, he is forc'd to confeſs his Crime, the torments he endures extorting a confeſſion of his moſt ſecret Actions. This is a way almoſt infallible to diſcover truth; and human Juſtice often puts it in execution for that purpoſe; How were it poſſible therefore that ſo many impoſtors together, that had been ſo often examined, and urged by Fire and Sword to recant what they had aſſerted, ſhould yet ſo conſtantly perſiſt in a falſe depoſition? For 'twas not only one ſingle witneſs, but a great Number of Witneſſes, who were not compell'd to ſuffer one ſingle puniſhment only, but all ſorts of puniſhments. 'Twas not only in one ſingle place, but almoſt in every place where they preached, they were urged to recant their opinion by the ſevereſt torments. Neither was it for one ſingle Moment, but for every Moment of their lives that they were thus expoſed to perſecution. Not one ſingle party was on their ſide? But Jews and Heathens, Kings and Magiſtrates, Prelates and People, openly declared themſelves their Adverſaries. They were not only aſſaulted with Perſecutions, but reviled, contemned, and reproached, yet for all that not one of them recanted his Opinion. Being Separated or Confronted, they all unanimouſly depoſed, not only that Jeſus Chriſt was riſen from the Dead, but that they had ſeen him after the Reſurrection. If this be the Method commonly uſed to maintain an impoſture, I wonld gladly know how Truth it ſelf is to be defended.
But perhaps the Diſciples were themſelves deluded, and Peter or ſome other Apoſtle, being ſo cunning as to remove the body of our Lord out of his Sepulcher, perſwaded the other Diſciples their Maſter was really riſen from the Dead, and ſo they firmly believing his report, went about the World, preaching his Reſurrection. But this Opinion neceſſiarily falls of it ſelf to the ground. For the Apoſtles not only teſtify'd that they had all ſeen Jeſus Chriſt after his Reſurrection from the Dead, but that the holy Ghoſt fell on them in the likeneſs of fiery Tongues. They teſtify'd likewiſe the Truth of Chriſt's other Miracles, and 'tis impoſſible they ſhould all have been deceived in reſpect of all thoſe matters of fact at once.
Above all, 'tis neceſſary to obſerve this laſt kind of miracle, viz. the coming down of the Holy Ghoſt on the Apoſtles in the likeneſs of fiery tongues. For thoſe Apoſtles boldly affirmed that with the help of that very miracle, they were endowed with the gift of divers Languages, ſo that Greeks, Romans, Parthians, Perſians, &c. heard them ſpeak every one in their own Language. This is a matter of fact which neither the Apoſtles could have deceived the World in, nor they themſelves have been deceived in. It can't be imagined they could have deceived the World, or that ſome Fiſhermen could have been ſo bold as to pretend they were endowed with the gift of divers Languages, unleſs it had been really ſo; for they would in every place have been immediately convicted of the moſt notorious Cheat in the world. There were at Rome men who ſpoke Greek, as well as in Greece ſome that ſpoke Latin. And by reaſon of Trade, it generally happens that there are men of all Languages in every Country. Now if St. Paul really underſtood no other Language but that Greek ſpoken in Cilicia, can we ſuppoſe he would have been ſo bold as to boaſt in Aſia of his ſpeaking Latin, or any other forreign Language? Would he not have certainly met with people, who would have immediately convicted him of falſhood? Neither is it more likely that the Apoſtles could have been themſelves deceived in this reſpect, becauſe 'tis a buſineſs of inward ſenſe. I may eaſily be deluded outwardly, and think that I ſee a man indeed, when I ſee but the ſhadow, or fantom of a man. But I can never perſwade my ſelf that I ſpeak ſeveral different Languages, when I ſpeak but one. But when I ſee that men of different Countries, who ſpeak different Languages, do all underſtand my ſpeech, there can certainly be no illuſion in that.
The Validity of a Teſtimony is no longer incertain, when we are ſure of two things; Firſt, that the witneſs is not himſelf deceived; and Secondly, that he does not intend to deceive Others. Now this might eaſily be verified concerning the Diſciples of Jeſus. For firſt the matters of fact upon which their depoſitions were founded, are ſo evident and notorious, that none can ever be deceived in relation to them. Thus how is it poſſible that the eyes ſhould think they ſaw, what they did not really ſee, that the ears ſhould agree to witneſs nothing but what was agreeable to the Teſtimony of the eyes; that the hand ſhould touch that which both the eyes and the ears perceived, not once only but ſeveral times, not the eyes, the ears and the hands of one ſingle man, but of ſeveral men together, that they ſhould unanimouſly profeſs themſelves to be endowed with an extraordinary power, and that too of working miracles, unleſs they themſelves knew the certainty of it? but tho we ſhould ſuppoſe a man ſo Whimſical as to impoſe upon himſelf after that prodigious rate, yet ſure we could not without extravagance imagin, that the Apostles had utterly loſt their ſenſes by the ſame kind of madneſs; that this madneſs begun exactly after the Death of Jeſus Chriſt; that the ſpreading of the Goſpel over the face of the Univerſe was a wonderful contrivance of the ſame; that it was joyned to that Morality which is ſo excellent, ſo ſublime, and yet ſo juſt and pious in it ſelf, that the very Enemies of our Religion always reverenc'd it, And Laſtly, that all manner of vertues deriv'd their original from ſuch pretended madneſs, which works a change upon the World, ſanctifies mankind, and exactly fulfills all thoſe Oracles which foretold the calling of the Gentiles.
But if it appears that thoſe men did not impoſe upon themſelves, much leſs ought they to be ſuſpected of having had the will to deceive others; becauſe their Simplicity and mean Education allowed them not to frame any ſuch deſign; and beſides the confuſion they were in to ſee themſelves fruſtrated of their hopes by the unexpected Death of their Maſter, would wholly have diverted them from it. Their temporal concerns too could not admit of it, and their ſhame to ſhew themſelves to the World after what had happened, was of it ſelf ſufficient to hinder them from it. Moreover their Conſcience would have check'd them for their ſuperſtitious fondneſs of the vain ſhadow of a Meſſias. And it is impoſſible they could ever have agreed together ſo as to contrive that ſtrange and notorious impoſture. But ſuppoſing they undertook it, the Torments inflicted on them would have made them repent ſuch a raſh deſign; and the confeſſion of one ſingle perſon amongſt them would have ſufficiently diſcovered them all. Laſtly, their Shame and Poverty, the Gaols and the Chains, the Stripes, the Fire and the Sword that were uſed againſt them to make them recant, ſufficiently warrant us that they never intended to deceive the World. And if one ſingle perſon ſo diſpoſed is to be looked upon as an unheard of prodigy, how much more unlikely is it that a whole Society could have conceived ſuch an extravagant deſign?
If the Teſtimony of the Diſciples be falſe, we cannot chuſe but look upon them as Mad men, or rather as Raſcals, nay perhaps as both. And yet their preaching ſufficiently ſhews the glory of their Innocence and Wiſdom, to confound both theſe Calumnies. Let any man but read over the Books of thoſe admirable Writers, and there he will to his ſatiſfaction find, that Honeſty, Sincerity, and Self denial is inſeparably interwoven with the moſt pure and moſt judicious Morality that ever was.
But this Reflexion puts me in mind that I muſt now haſten to the conſideration of the Books of the New Teſtament, not to ſee whether they be human or divine (for that will be conſidered in its own proper place) but whether they be forged or not. For if once we ſhew that they are not forg'd, we need only read them over, to know the Teſtimony the Diſciples bore of Jeſus Chriſt himſelf. And becauſe that Truth will ſerve for a confirmation of what we have already ſaid, we ſhall begin the following Section with the Conſideration of it.