sengers. Had they the manner and physiognomy of honest men? Was their testimony resisted, and did they persevere in it? Had they any interest in fabricating the message; or did they suffer in consequence of this perseverance? Did they suf fer to such a degree, as to constitute a satisfying pledge of their integrity? Was there more than one messenger, and did they agree as to the substance of that communication which they made to the world? Did they exhibit any special mark of their office as the messengers of God; such a mark as none but God could give, and none but his approved messengers could obtain the possession of? Was this mark the power of working miracles; and were these miracles; so obviously addressed to the senses, as to leave no suspicion of deceit behind them? These are questions which we feel our competency to take up, and to decide upon. They lie within the legitimate boundaries of human observation; and upon the solution of these do we rest the question of the truth of the Christian religion.

This, then, is the state of the question with those to whom the message was originally addressed. They had personal access to the messengers; and the evidences of their veracity lay before them. They were the eye and ear-witnesses of those facts, which occurred at the commencement of the Christian religion, and upon which its credibility rests. What met their observation must have been enough to satisfy them; but we live at the distance of nearly 2000 years, and is there enough to satisfy us? Those facts, which constitute the evidence for Christianity, might have been credible and convincing to them, if they really saw them; but is there any way by which they can be rendered credible and convincing to us, who only read of them? What is the expedient by which the knowledge and belief of the men of other times can be transmitted to posterity? Can we distinguish between a corrupt and a faithful transmission? Have we evidence before us, by which we can ascertain what was the belief of those to whom the message was first communicated? And can the belief which existed in their minds be derived to ours, by our sitting in judgment upon the reasons which preduced it?

The surest way in which the belief and knowledge of the men of former ages can be transmitted to their descendants, is through the medium of written testimony; and it is fortunate for us, that the records of the Christian religion are not the only historical documents which have come down to us. A great variety of information has come down to us in this way; and a great part of that information is as firmly believed, and as confidently proceeded upon, as if the thing narrated had happened within the limits of our eye-sight. No man doubts the invasion of Britain by Julius Cæsar; and no man doubts, therefore, that a convic. tion of the truth of past events may be fairly produced in the mind by the instrumentality of a written memorial. This is the kind of evidence which is chiefly appealed to for the truth of ancient history; and it is counted satisfying evidence for all that part of it, which is received and depended upon.

In laying before the reader, then, the evidence for the truth of Christianity, we do not call his mind to any singular or unprecedented exercise of its faculties. We call him to pronounce upon the credibility of written documents, which profess to have been published at a certain age, and by certain authors. The inquiry involves in it no principle which is not appealed to eve ry day in questions of ordinary criticism. To sit in judgment on the credibility of a written document, is a frequent and fa miliar exercise of the understanding with literary men. It is fortunate for the human mind, when so interesting a question as its religious faith can be placed under the tribunal of such evidence as it is competent to pronounce upon. It was fortunate for those to whom Christianity (a professed communication from heaven) was first addressed, that they could decide upon the genuineness of the communication by such familiar and every-day principles, as the marks of truth or falsehood in the 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

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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 ob. ject 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 influ. ence 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 exercises of the understanding. There is a class of men who may feel disposed to overrate it 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 under. standing from the tendencies of the fancy or of the heart. 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

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unfeeling intelligence. He should give up every thing to the supremacy of argument, and be able to renounce, without a sigh, all the tenderest possessions 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 descend. ing 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 sacred. ness 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 his 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 his

tory, 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 ex. planation, we see at once how such a prejudice 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 the rectitude of its opinions. In these circum.. stances, 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 confi. dence 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 argument. His very anxiety for the truth, disposes him to overrate the circumstances which give a bias to his understand. ing, 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, every author who writes in defence of Christianity; is supposed to be a christian and this, in spite of every argument to the contrary, has the actual effect of weakening the impression of his testimony. This suspicion effects, in a more remarkable degree, the testimony of the first writers on the side of Christianity. In opposition to it, you have no doubt, to allege the circumstances under which the testimony was given; the tone of sincerity which runs through the performance of the author; the concurrence of other testimonies; the persecutions which