giving advice and directions to those who acted upon it; I conceive that we should find, in every one of these, a still further support to the conclusion we had formed. At present, the weight of this successive confirmation is, in a great measure, unperceived by us. The evidence does not appear to us what it is; for, being from our infancy accustomed to regard the New Testament as one book, we see in it only one testimony. The whole occurs to us as a single evidence; and its different parts, not as distinct attestations, but as different portions only of the same. Yet in this conception of the subject we are certainly mistaken; for the very discrepancies among the several documents which form our volume prove, if all other proof were wanting, that in their original composition they were separate, and most of them independent productions.

If we dispose our ideas in a different order, the matter stands thus:-Whilst the transaction was recent, and the original witnesses were at hand to relate it; and whilst the apostles were busied in preaching and traveling, in collecting disciples, in forming and regulating societies of converts, in supporting themselves against opposition; whilst they exercised their ministry under the harassings of frequent persecution, and in a state of almost continual alarm, it is not probable that, in this engaged, anxious, and unsettled condition of life, they would think immediately of writing histories for the information of the public or of posterity. But it is very probable that emergencies might draw from

This thought occurred to Eusebius: "Nor were the apostles of Christ greatly concerned about the writing of books, being engaged in a more excellent ministry, which is above all human power." Eccles. Hist. l. iii. c. 24.-The same consideration accounts also for the paucity of Christian writings in the first century of its era.

some of them occasional letters upon the subject of their mission, to converts, or to societies of converts, with which they were connected; or that they might address written discourses and exhortations to the disciples of the institution at large, which would be received and read with a respect proportioned to the character of the writer. Accounts in the mean time would get abroad of the extraordinary things that had been passing, written with different degrees of information and correctness. The extension of the Christian society, which could no longer be instructed by a personal intercourse with the apostles, and the possible circulation of imperfect or erroneous narratives, would soon teach some amongst them the expediency of sending forth authentic memoirs of the life and doctrine of their Master. When accounts appeared authorized by the name, and credit, and situation of the writers, recommended or recognised by the apostles and first preachers of the religion, or found to coincide with what the apostles and first preachers of the religion had taught, other accounts would fall into disuse and neglect; whilst these, maintaining their reputation (as, if genuine and well founded, they would do) under the test of time, inquiry, and contradiction, might be expected to make their way into the hands of Christians of all countries of the world.

This seems the natural progress of the business; and with this the records in our possession, and the evidence concerning them, correspond. We have remaining, in the first place, many letters of the kind above described, which have been preserved with a care and fidelity answering to the respect with which we may suppose that such letters would be received. But as these letters were not written to prove the truth of the

Christian religion, in the sense in which we regard that question; nor to convey information of facts, of which those to whom the letters were written had been previously informed; we are not to look in them for any thing more than incidental allusions to the Christian history. We are able, however, to gather from these documents various particular attestations, which have been already enumerated; and this is a species of written evidence, as far as it goes, in the highest degree satisfactory, and in point of time perhaps the first. But for our more circumstantial information, we have, in the next place, five direct histories, bearing the names of persons acquainted, by their situation, with the truth of what they relate, and three of them purporting, in the very body of the narrative, to be written by such persons; of which books we know that some were in the hands of those who were contemporaries of the apostles, and that, in the age immediately posterior to that, they were in the hands, we may say, of every one, and received by Christians with so much respect and deference, as to be constantly quoted and referred to by them, without any doubt of the truth of their accounts. They were treated as such histories, proceeding from such authorities, might expect to be treated. In the preface to one of our histories, we have intimations left us of the existence of some ancient accounts which are now lost. There is nothing in this circumstance that can surprise us. It was to be expected, from the magnitude and novelty of the occasion, that such accounts would swarm. When better

accounts came forth, these died away. Our present histories superseded others. They soon acquired a character and established a reputation which does not appear to have belonged to any other: that, at least,

can be proved concerning them which cannot be proved concerning any other,

But to return to the point which led to these reflections. By considering our records in either of the two views in which we have represented them, we shall perceive that we possess a collection of proofs, and not a naked or solitary testimony; and that the written evidence is of such a kind, and comes to us in such a state, as the natural order and progress of things, in the infancy of the institution, might be expected to produce.

Thirdly: The genuineness of the historical books of the New Testament is undoubtedly a point of importance, because the strength of their evidence is augmented by our knowledge of the situation of their authors, their relation to the subject, and the part which they sustained in the transaction; and the testimonies which we are able to produce, compose a firm ground of persuasion that the Gospels were written by the persons whose names they bear. Nevertheless I must be allowed to state, that to the argument which I am endeavouring to maintain, this point is not essential; I mean, so essential as that the fate of the argument depends upon it. The question before us is, whether the Gospels exhibit the story which the apostles and first emissaries of the religion published, and for which they acted and suffered in the manner in which, for some miraculous story or other, they did act and suffer. Now let us suppose that we possessed no other information concerning these books than that they were written by early disciples of Christianity; that they were known and read during the time, or near the time, of the original apostles of the religion; that by Christians whom the apostles instructed, by societies

of Christians which the apostles founded, these books were received (by which term "received," I mean that they were believed to contain authentic accounts of the transactions upon which the religion rested, and accounts which were accordingly used, repeated, and relied upon), this reception would be a valid proof that `these books, whoever were the authors of them, must have accorded with what the apostles taught. A reception by the first race of Christians is evidence that they agreed with what the first teachers of the religion delivered. In particular, if they had not agreed with what the apostles themselves preached, how could they have gained credit in churches and societies which the apostles established?

Now the fact of their early existence, and not only of their existence but their reputation, is made out by some ancient testimonies which do not happen to specify the names of the writers: add to which, what hath been already hinted, that two out of the four Gospels contain averments in the body of the history, which, though they do not disclose the names, fix the time and situation of the authors, viz. that one was written by an eye-witness of the sufferings of Christ, the other by a contemporary of the apostles. In the Gospel of St. John (xix. 35), after describing the crucifixion, with the particular circumstance of piercing Christ's side with a spear, the historian adds, as for himself," And he that saw it bare record, and his record is true, and he knoweth that he saith true, that ye might believe." Again (xxi. 24), after relating a conversation which passed between Peter and "the disciple," as it is there expressed, "whom Jesus loved, it is added, "this is the disciple which testifieth of these things, and wrote these things." This testimony,