and wherein he had personal opposers. And all this, in an incidental sort of way,--speaking of the miraculous gifts as of a thing as common, and familiar to them both, as any thing could be. Here then is a proof, of a particular kind, corroborated by a particular evidence, and altogether constituting a weight of testimony against which general objections cannot avail.

3rd. It is an acknowledged historical fact, that Christianity founded its claims for belief and reception in the world, upon the allegation (or as unbelievers would say upon the pretence) of Miracles, publicly wrought in its attestation; and that it was, in consequence thereof, received in the very age wherein they were wrought. Herein both the Jewish and Christian religions differ from all others, that they were introduced and founded upon the evidence of public Miracles'. Mahometanism was founded, and propagated, by other means-political power and the sword. And particular institutions in Popery or Paganism, said to be miraculously confirmed after they had obtained, do not form a parallel case; because such claims are easily accounted for, on the principles of political party and influence. But independently, and before any thing of this kind, that a few persons, of the lowest rank, all at once

1 Revelation is a miracle in itself; hence all pretence to it must imply pretence to miracles of some sort; and, therefore, it is here meant that Mahometanism did not found its pretensions on public Miracles, properly so called.

should bring over vast multitudes to a new religion, and get it to be received, on the sole evidence of miracles, wrought at that very time, this is a fact of quite a different kind.

Now this fact is admitted. And that numbers should renounce the religion of their fathers, separate themselves from their friends, give up habits and customs to which they had been long wedded, and moreover expose themselves to many trials and inconveniences in consequence; all this can only be accounted for, on the supposition of their actual belief of those Miracles. This evidence also, from their conduct, is equivalent to a recorded written testimony by themselves; and it is real evidence, because it is of facts, of which they had the capacity and opportunity to inform themselves; it is distinct in itself, from express historical evidence as to those facts; and yet strongly corroborative of it. And though the credulity of mankind be urged against it; yet this objection is completely invalidated, by the consideration that men's suspicions are also great; and their backwardness to practise what is against their interests and passions, is still greater; and education, prejudice and authority were, in that age, all against Christianity.

There is, therefore, large historical evidence, both direct and circumstantial, of Miracles wrought in attesta

tion of Christianity; and it rests with unbelievers to show, why it should not be credited.

It is sometimes alleged that enthusiasm will, and has prompted to strange sacrifices, for the most idle follies. But surely every one can see a manifest difference between opinions and facts; and though testimony can be no proof of opinions, yet it is of facts. And a person laying down his life in attestation thereof, is a clear proof of his believing them. If therefore, the Christians, in the Apostolic age, on belief of the facts, encountered sufferings and death, this is a proof of the facts; because they were such as their senses could judge of. A similar argument may be applied to the martyrs of the next age; inasmuch as they had full opportunity for inquiry and information.

Enthusiasm, however, is said to weaken the testimony even of facts; so it may in particular instances. But if great numbers, of manifest sound mind, and serious temper, affirm certain things, on the plain evidence of their senses, this is the strongest possible testimony for any matter of fact. Unless utter incredibility can be proved to exist in the alleged facts themselves, they must be admitted; and it has been proved, that no such incredibility exists, either in Revelation in general, or Christianity in particular. And (as the influence of enthusiasm is objected against religion) it may be

remarked here, that though human prejudices, passions, infirmities, and partialities, do influence men in common matters; yet human testimony in common matters is justly believed, notwithstanding. Why not then in religious affairs? The plain account is, that men are naturally endued with a capacity of distinguishing truth from falsehood; and after all that can be said, human testimony is a natural ground of assent, and forms a natural principle of action. As to the objection, that mankind have, in different ages, been deceived with pretended miracles, which on all hands were acknowledged to be fabulous; it is manifestly invalid, because there is by no means the like historical evidence for them as for Christian miracles; and even if there were, it by no means follows, that because evidence in one case has been confuted by contrary evidence, this should destroy all credibility of other evidence never so confuted.

Upon the whole then, nothing can destroy the evidence of testimony, but direct proof, either that persons are not competent judges, or that they are under some direct influence; and all objections from alleged enthusiasm, weakness, prejudice, &c., amount in this case to nothing. It can never be sufficient to overthrow direct historical evidence, for any one indolently to say "there are so many principles, from which men are liable to deceive and be deceived, that we know not

what to believe;" for we have shown, (in the previous chapter) that men do act upon such testimony, in all their common affairs; and hence, the objection is confuted, by the very Analogy of human Life.

The very great Importance, too, of Christianity, and its strong injunctions to veracity, are obvious presumptive arguments against its first converts either being deceived themselves, or attempting to deceive others.

Hence, the external evidences for Christianity, i. e. the proof of miracles wrought to attest it, must be admitted; there is nothing to disprove them; it is not incredible in itself; and there is also direct, positive, and historical evidence to attest its truth.

SECTION II.-PROPHECY.

As to evidence from Prophecy, only a few general observations will be made, suggested by the Analogy of Nature, i. e. by the natural rules of judging in common matters.

1st. The obscurity of one part of a Prophecy does not invalidate the proof of foresight, arising from the completion of that part which is intelligible. If a writing were part in cypher, and part in words at length; and if in the latter intelligible part, certain kuown facts were mentioned, no one could possibly