human bearers of that communication. And it is fortunate for us, that when, after that communication has assumed the form of a historical document, we can pronounce upon the degree of credit which should be attached to it, by the very same exercise of mind which we so confidently engage in, when sitting in examination upon the other historical documents that have come down to us from antiquity.

If two historical documents possess equal degrees of evidence, they should produce equal degrees of conviction. But if the object of the one be to establish some fact connected with our religious faith, while the object of the other is to establish some fact, about which we feel no other interest, than that general curiosity which is gratified by the solution of any question in literature, this difference in the object, produces a difference of effect in the feelings and tendencies of the mind. It is impossible for the mind, while it inquires into the evidence of a christian document, to abstain from all reference to the important conclusion of the inquiry. And this will necessarily mingle its influence with the arguments which engage its attention. It may be of importance to attend to the peculiar feelings which are thus given to the investigation, and in how far they have affected the impression of the christian argument.

We know it to be the opinion of some, that in this way an undue advantage has been given to that argument. Instead of a pure question of truth, it has been made a question of sentiment, and the wishes of the heart have mingled with the exer-cises of the understanding. There is a class of men who

may feel disposed to overrate its evidences, because they are anxious to give every support and stability to a system, which they conceive to be most intimately connected with the dearest hopes and wishes of humanity; because their imagination is carried away by the sublimity of its doctrines, or their heart engaged by that amiable morality which is so much calculated to improve and adorn the face of society.

Now, we are ready to admit, that as the object of the inquiry is not the character, but the truth of christianity, the philosopher should be careful to protect his mind from the delusion of its charms. He should separate the exercises of the understanding from the tendencies of the fancy or of the heart. He should be prepared to follow the light of evidence, though it may lead him to conclusions the most painful and melancholy. He should train his mind to all the hardihood of abstract and unfeeling intelligence. He should give up every thing to the supremacy of argument, and be able to renounce, without a sigh, all the tenderest prepossessions of infancy, the moment that truth demands of him the sacrifice. Let it be remembered, however, that while one species of prejudice operates in favour of christianity, another prejudice operates against it. There is a class of men who are repelled from the investigation of its evidences, because in their minds christianity is allied with the weakness of superstition; and they feel that they are descending, when they bring down their attention to a subject which engrosses so much respect and admiration from the vulgar.

It appears to us, that the peculiar feeling which the sacredness of the subject gives to the inquirer, is, upon the whole, unfavourable to the impression of the christian argument. Had the subject not been sacred, and had the same testimony been given to the facts that are connected with it, we are satisfied, that the history of Jesus in the New Testament, would have been looked upon as the best supported by evidence of any history that has come down to us. It would assist us in appreciating the evidence for the truth of the gospel history, if we could conceive for a moment, that Jesus, instead of being the founder of a new religion, had been merely the founder of a new school of philosophy, and that the different histories which have


come down to us, had merely represented him as an extraordinary person, who had rendered himself illustrious among


countrymen by the wisdom of his sayings, and the beneficence of his actions. We venture to say, that had this been the case, a tenth part of the testimony which has actually been given, would have been enough to satisfy us. Had it been a question of mere erudition, where neither a predilection in favour of a religion, nor an antipathy against it, could have impressed a bias in any one direction, the testimony, both in weight and in quantity, would have been looked upon as quite unexampled in the whole compass of ancient literature.

To form a fair estimate of the strength and decisiveness of the christian argument, we should, if possible, divest ourselves of all reference to religion, and view the truth of the gospel history, purely as a question of erudition. If at the outset of the investigation we have a prejudice against the christian religion, the effect is obvious; and without any refinement of explanation, we see at once how such a pre judice must dispose us to annex suspicion and distrust to the testimony of the christian writers. But even when the prejudice is on the side of christianity, the effect is unfavourable on a mind that is at all scrupulous about


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the rectitude of its opinions. In these circumstances, the mind gets suspicious of itself. It feels a predilection, and becomes apprehensive lest this predilection may have disposed it to cherish a particular conclusion, independently of the evidences by which it is supported. Were it a mere speculative question, in which the interests of man, and the attachments of his heart, had no share, he would feel greater confidence in the result of his investigation. But it is difficult to separate the moral impressions of piety, and it is no less difficult to calculate their precise influence on the exercises of the understanding. In the complex sentiment of attachment and conviction, which he annexes to the christian religion, he finds it difficult to say, how much is due to the tendencies of the heart, and how much is due to the pure and unmingled influence of arguinent. His very anx. iety for the truth, disposes him to over rate the circumstances which give a bjas to his understanding, and through the whole process of the inquiry, he feels a suspicion and an embarrassment, which he would not have felt, had it been a question of ordinary erudition.

The same suspicion which he attaches to himself, he will be ready to attach to all whom he conceives to be in similar circumstances. Now,

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