A vindication of the truth of Christian religion against the objections of all modern opposers written in French by James Abbadie ... ; render'd into English by H.L.

CHAP. VI.

Wherein we shall joyn all the miraculous Matters of fact together, and form thereby a full and perfect Demonstration of them.

SHould we consider all those Events in general, we might form an invincible Demonstration of them, by supposing the three following Principles, which in my Opinion will hereafter appear to be ve∣ry evidently proved.

The first is, that the Apostles, and the rest of the Disciples of Christ did really testify his Miracles, Resurrection, Ascension, and the pouring out the Ho∣ly Ghost on the Apostles. The second, that they sincerely believed what they so testified. And the third, that they having firmly believed that Jesus Christ wrought many wonderful Miracles, that he was risen from the Dead, ascended into Heaven, and had poured out his Spirit upon all his Disci∣ples, of all which Events, they were Eye-Witnesses, it must necessarily follow from thence that all those things were certainly true.

The first of these Principles is undeniable in it self. For it appears that these four Events were the whole subject Matter of the preaching of the Holy Apostles; which too is plain, because they themselves tell it 〈…〉〈…〉 th••ir Writings, or rather because their Writing•• 〈…〉〈…〉 continual History of them; because they 〈…〉〈…〉 o•• any thing else in all their Epi∣stles,

but of those four wonderful Events, in those Epistles they wrote to whole Societies, who so care∣fully preserved them as Writings of the greatest va∣lue; because there is no fragment, page, or scarce a line in all those Writings, but what either relates those matters of fact, or evidently supposes them; because there can be no Christianity established in the World without this Foundation; because they have been confirmed to us by Persons who lived since the Blessed Apostles, and discoursed familiarly with them; because the publication of those things was the cause of the establishing very numerous Churches almost every where in the days of the Apostles them∣selves; because Reason and Common sense sufficiently assure us, that the Jews and Gentiles could never have believed in a crucified Man as such, without be∣ing at the same time also taught that he was risen from the Dead; because the Faithful only believe the last Resurrection, upon their certain hope and strong perswasion that they are to be made like unto the glorious Body of their Divine Redeemer; be∣cause it is manifest that the Authors of the New Testa∣ment copy'd not one anothers Writings, and yet unanimously agree in the relation of those four sur∣prising Events, as being the very essentials of their Doctrine; because the Primitive Christians would not have sanctified themselves, nor utterly renounced the enticing charms of the World, but that they trusted wholly in a Man that was risen from the Dead, and ascended into Heaven; because the most obsti∣nate, and most insolent Enemies of Christianity never entertained the least scruple in that respect, nor presumed to deny but that Christs Disciples boldly testify'd of him that he was risen from the Dead, and ascended into Heaven; because the Jews always acknowledged this to be the testimony of the Apo∣stles; and lastly, because the union of all those and

many other Circumstances we have already handled, render the thing itself wholly undeniable and evi∣dent in the highest degree: so that it is almost to no purpose to insist any longer on the proof of the first Principle.

The second is no less certain than the first. For 'tis evident that the Apostles sincerely believed that whatever they related was most certainly true; be∣cause those things they deliver'd to us in their Wri∣tings, were the Motives and Incitements they had to their Vertue, self denial, and patience so often tried in the dangers they underwent; because they made such simple and natural allusions to them, that it is absolutely impossible, one should not perceive their being truly perswaded of the truth of them, in so much that they were convinced of the future Hap∣piness of their condition, mauger all the reasons they might have to think it should be Miserable and Sorrowful; because 'twas this very perswasion which gave them the Courage they had to expose them∣selves to the greatest Dangers, and undergo the most severe trials; because they rejoyced with one another in that they were thought worthy of spend∣ing their lives and whatever else was dearest to them, for the defence of so good a Cause, tho they must needs have very well known the cheat they had forg'd among themselves, if what they said was not certainly true; and above all, because they pretend∣ed to shew very sensible and miraculous proofs of the matters of fact which they had delivered.

In fine, the last of these Principles is still (if I may so speak) more evident than either of the former. For it is impossible that the Disciples of our Lord should have been deceived, 1. in such evident mat∣ters of fact, the Truth of which they might so easily have been assured of by sensible Experience; 2. in so great a number of matters of fact, so different from

one another by their Circumstances; and 3. in such matters of fact that were so link'd and united one with another, that whosoever grants but one, must necessarily grant the truth of the rest.

And now let the Reader but throughly consider all these things within himself, and I am fully per∣swaded he can never doubt of any of these three Principles. For he cannot so much as deny one of them without an extraordinary reluctance in his mind, which will force back the truth upon him. Should he say that the Apostles never preached the Miracles, Resurrection, and Ascension of Jesus Christ, nor the pouring out the Holy Ghost on the Apostles themselves, 'twould be as great a falsehood as if he should say, that there were never any such Men as the Apostles, or that they were not the Disciples of Christ, nor preached that Men must necessarily believe on him; and it is most certain that he will presently reject all these propositions, as being absurdly false and extravagant in themselves.

Again, should he say that the Apostles did not sincerely believe the Miracles, Resurrection, Ascen∣sion of Jesus Christ, nor the Effusion of the Gifts of the Holy Ghost, 'tis as much as if he should affirm they did not pretend to work any Miracles, speak strange Languages, or think themselves capable of Imparting those gifts to other Men: and consequent∣ly as much as if he should advance, that the Apostles wrote none of all those Epistles that were ascribed to them; that they preach'd not publickly at Jerusalem on the day of Pentecost, nor settled any Church therein, or taught Men that they should stedfastly believe in the Gospel.

Lastly, should he say that the Apostles sincerely believed all these things, but yet that none of them were true, 'tis as much as if he asserted that they had neither Eyes, Ears, nor Memory; and that several

thousands of People were all deprived of their Sen∣ses by the same kind of bewitching folly, so that those who embraced the Doctrine which they taught, must at the same time precisely and necessarily have lost their Reason; and yet 'tis evident that folly is the only Principle that makes us lead good lives, and sanctifies the corrupt Affections of Men.

It is certain, that by considering the union of all these Circumstances together, there arises from them such a Moral Demonstration, as is worth all other Mathematical Demonstrations in the World. But to be as brief as possible, I say that this Demon∣stration after all, consists in the two following pro∣positions. As thus the Disciples of Christ sincerely believed his Miracles, Resurrection, Ascension, and the Effusion of the gifts of the Holy Ghost. It fol∣lows therefore, that these four Events are most cer∣tainly true. The Consequence of this argument is evident, because these are matters of fact that were altogether incapable of Illusion or Deceit, and in which it was absolutely impossible they should have been deceived. For tho the Disciples might have been decieved in one single Miracles, yet how could they be deceived in several Miracles at once? Tho it were possible they might have been deceived in the Miracles of Christ, yet they could not be deceived in his Resurrection. Tho' they might have been de∣cieved in his Resurrection, yet they could not be de∣ceived in so many sensible Marks which Christ gave them of his Presence after he was risen from the Dead; and above all, in his Ascension. Tho' they might have been deceived even in his Ascension, yet they could not be deceived in the Effusion of the Gifts of the Holy Ghost, because they had a conti∣nual Experience of that last Miracle. They knew whether it was true or not, there had appeared to them Cloven Tongues like as of fire; but still they

knew yet much better, whether they had really re∣ceived the Gift of Tongues, which were represented to them by that external Symbol: the Holy Ghost having particularly chosen that Gift above all others on purpose to make it the more remarkable; be∣cause of all sorts of Gifts, this is certainly the most un∣imitable, and the least capable of Error and Illusion.

For pray how is it possible, I should perswade my self that I can speak the Persian, Chinese, and Arabick Tongue, or that I understand all those Languages when they are spoken to me, had I no such Gift of Tongues? And if it be so rare a thing to see one single Man possessed with that foolish kind of Mad∣ness as to imagin such a thing, it is most certainly impossible that a great number of Persons should fancy that they on a sudden spoke all sorts of Lan∣guages in the World, when there was no such thing.

It must then necessarily be granted, that tho' the Disciples of Jesus Christ might perhaps have been im∣posed upon in all the other matters of fact, yet they could not be deluded in this. For a Man cannot be ignorant whether or no he speaks those Languages which were before wholly unknown to him, much less can 2 Men be so, much less again 12, and much less still 70, and since every one of these Persons must necessarily know what passes within himself, it is impossible they should all believe they had received the Gift of Tongues, when there was no such thing.

The Consequence therefore of our Argument is most certain, most evident and undeniable, if ever any thing was so; and the Principle of it will appear to be so likewise.

The Disciples of Christ sincerely believed his Mira∣cles, Resurrection, Ascension, and the Effusion of the Gifts of the Holy Ghost. If you would be more fully convinced of this, 'tis but reading the New Testament over from one end to the other: There you will

find that Sincerity and that full Perswasion in their disinteressed Self-denial, which sprung from the Knowledge they had that Christ, as their only trea∣sure, was ascended into Heaven; there you will see their Joyfulness in Afflictions arising purely from the Testimony they bore to the Truth; their Charity and Piety wholly inconsistent with the Character of Impostors; their Humility, Purity, Patience, burn∣ing Zeal, and that fervent desire they had to Kindle all those Vertues in the Souls of others: these being two undeniable matters, first that the Disciples of Christ shewed themselves to have the most natural sentiments of Piety and Vertue imaginable; second∣ly, that Piety and Vertue can never proceed from Imposture and Deceit. There you will also find the plain Honesty of the Disciples, and the Sinceri∣ty of their Perswasion in the style of their Discourse. For if it be true, that Languages express the Genius and Manners of the People; it may be very well affirmed, that the Language of Christ's Disciples fully expresses the Miracles of the Gospel by a par∣ticular Energy, which distinguishes the style of those Authors not only from that of all other Men, but also from that of the Law. You will meet with the same Sincerity even in that great number of ob∣scure and difficult Texts which the Evangelists re∣late: For on one hand it is impossible that they should counterfeit or invent those Precepts, or those difficult and obscure Sayings which they make Christ utter to the People, and on the other it is most cer∣tain, that those difficult and obscure Texts almost always include some miraculous matter of fact, or at least some Allusion to those supernatural Miracles. First then, I say, that the Evangelists invented not those obscure and difficult Sayings they make Christ utter, which are truly very numerous: For how should those poor Fishermen have been industrious

enough to forge and invent such Things which all the Doctors as have lived these sixteen hundred years down to us, were hardly able either to understand themselves, or make other Men comprehend?

Besides it is certain that those obscure and difficult sayings, either contain the History of those miracu∣lous matters of fact we are now speaking of, or else include such plain and natural Allusions to them, that it is easie for any one to perceive that he that relates those Texts, both supposes that those mat∣ters of fact were certainly true, and publickly known to the World. Thus for instance, why did our Lord say that there was not a greater Prophet than John the Baptist born of a Woman? 'Twas not surely be∣cause of his Miracles, for he did none: Neither was it because of his extraordinary Piety. For Mo∣ses called the meekest of Men, was without doubt in that equal to him. 'Twas then because of the ad∣vantage he enjoyed both in Seeing and Hearing the Messias. But how comes our Saviour to add that the least in the Kingdom of Heaven was greater than him. Must we understand by the Kingdom of Heaven, that Kingdom of which John himself said, the Kingdom of Heaven is at hand? Was it not rather because John saw none of all the Wonders of that Kingdom which the least of Christ's Disciples had seen? Which in∣deed was the reason that our Saviour told them, Blessed are your Eyes, for they see, and your Ears, for they hear. For verily I say unto you, that many Prophets and righteous Men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matth. 13. 16, 17. Now all this evidently supposes the Miracles of Christ, and all the other marvellous Events which serve for a Confirmation of our holy Religion.

What he also said himself concerning Blasphemy against the Holy Ghost, is altogether strange and

very surprising. Nay the very name he gave to that sin implies something in itself Singular and Extraor∣dinary. For no body before him ever expressed himself after this manner. Men were not ignorant that sinning against God was a very great Crime, but they had no Knowledge of the sin against the Holy Ghost, much less were they satisfied if there was any harm in Blaspheming against him. This unusual Language necessarily proceeded from a new Revelation, and from new and different objects not seen or heard of before. For the Jews knew not what the Holy Ghost was (if we take that word in the Sense of the Evangelists.) Nay there were some of them who tho converted to the Gopsel of Christ, yet still were ignorant of the true meaning of that Expression. In the mean while if we will but consult the Writings of the New Testament, and therein the Gospels, the Acts of the Holy Apostles, and the Epistles of those great and extraordinary Men, they will presently inform us that by the Holy Ghost must be understood in most of those places, the extraor∣dinary and miraculous Gifts of the Holy Spirit im∣parted to the Men of those days; and that to Blas∣pheme against him, is downright Blasphemy against that Divine and Glorious Principle of all things, which was, the cause of all the Perfections and Mi∣racles of Christ, and gave such Power unto Men.

So that there is first in that Text such an obscuri∣ty as proves that the Evangelists could not have thought of inventing it, had not Christ himself real∣ly utter'd these very words; and secondly, it unde∣niably supposes the miraculous matters of fact, the Pharisees were wont to ascribe to the Power of Bel∣zebub, wherein indeed Chiefly consisted the Blasphe∣my against the Holy Ghost.

In like manner this Text, Except a Man be born of Water, and of the Spirit, John 3. 5. implies a very

puzling Difficulty; because it was not usual for∣merly for Men to express themselves after this man∣ner. It is a very difficult matter indeed to under∣stand the true meaning of that Text, but it is yet far more difficult to invent it; and all the Doctors in the World might put their Heads together, and yet never be able to invent the like Text. Above all it was not natural for the Jews to invent any such thing, because they had no such objects amongst them as could fill up their Minds with any such Ideas. When we suppose the Baptism of the Holy Spirit confer'd upon Christ's Disciples, we may then easily comprehend the true meaning of that mysterious but very remarkable Expression. We might also add to this Text, that other which mentions the Baptism of the Holy Ghost and of fire.

In like manner it pleased God in his Wisdom that they who related to us the History of Christ's Resur∣rection, should tell us also some things which we can∣not at first view easily comprehend (tho they have a true and reasonable meaning) on purpose to make us understand that as it was impossible those obscure and difficult sayings ascribed to him by them should come of themselves into their thoughts, had not he really spoke them, so consequently it can never be supposed that those Men should have forg'd the History of Christ's Resurrection, or their Discourses with him after he was risen from the Dead, as for instance, these Words which he spake to Mary, touch me not, for I am not yet ascended to my Father, John 20. 17. We could make almost an infinite number of such Remarks as these, which tho' they cannot come up to an evident Demonstration, yet are very proper to make us sensible of the Truth of those matters of fact we are now speaking of.

The Sincerity of the Disciples will further appear by the great number of Circumstances with which

their Narrative is fill'd, some whereof are so sin∣gular, that they can't easily enter into any Man's Mind, and others so unbecoming their Master, or d••••••dvantageous to themselves, that there is not the least Probability they could have any Desire to forge them; others are so inseparably united with those Events which must necessarily have been well known, that they durst not so much as think of forging them against the publick Knowledge every body must have had of them, as we have already proved at large.

But lastly, 'tis not our present Design to insist purely upon probable Reasons, tho' never so proba∣ble and sufficient of themselves, to form a true and perfect Demonstration when joyned together. I therefore proceed to that which is in itself wholly Demonstrative.

Now the whole Demonstration of the Truth of Christian Religion depends upon this Argument; namely, that the Apostles and Disciples of Christ sincerely believed his Miracles, Resurrection, Ascen∣sion, and the Effusion of the Gifts of the Holy Ghost; whence it follows, that all those matters of fact are most certainly true.

We have already given an invincible proof of the Consequence of this Argument, by shewing that it was impossible the Disciples should have been impo∣sed upon in all these matters of fact; that tho' they might have been deceived in the Miracles of Christ, yet they could not be imposed upon in his Resurrecti∣on; that tho' they should have been imposed upon in his Resurrection, yet they could not be deceived in his Ascension; and that tho' they should have been deceived in his Ascension, yet they could not be so too in the miraculous Gifts of the Holy Ghost, which are matters of fact that they knew by inward sense, and continual Experience.

I prove also the Principle of this Argument, viz. that the Disciples of Christ sincerely believed all those matters of fact by the same Gradation. I say then, that the Disciples could not impose upon Men as to the Miracles of Christ, not only because they asserted them at the Expence of their own Quiet, of their dearest Blood, and even of their Lives, but also because they mention'd the Places, the Occasi∣ons, the Time when they were done, and generally all the Circumstances absolutely necessary to disco∣ver the Truth, and render the Design of imposing upon Mankind altogether impossible, and besides that, they confirmed those Miracles by others full as great if not greater than they were, which they pretended to do even in the sight of those to whom they preached the Gospel, not only telling them, That which we have heard, which we have seen with our Eyes, which we have looked upon, and our hands have han∣dled, of the word of life declare we unto you, 1 John 1. 1. (alluding thereby to Christ's having deliver'd himself to be touched and handled by his Disciples after his Resurrection) but also adding these Words in another place, Therefore he hath shed forth this which ye now see and hear: there being this further very remarkable in those Expressions; namely, that they pretended that the Holy Ghost descended not in great abun∣dance upon them till after Christ's Glorification. For they make this Truth one of the chief Articles of their Gospel, the Holy Ghost, said they, was not yet given, because that Jesus was not yet glorified, John 7. 39. Thus it appears what it was they understood by the Holy Ghost, not the Grace of God only which they had already received when Christ was yet with them, not a few of the miraculous Gifts of the Ho∣ly Ghost, for they had partly received them when they were sent into the different Parts of Judea to preach the Gospel and work Miracles in the Name

of their Master, but also that extraordinary and a∣bundant Effusion of the miraculous Gifts which they received on the day of Pentecost. For as they were then obliged to speak to all sorts of Nations, so they received the gift of speaking divers Tongues, and were baptised and fill'd with that Spirit which they had received but in part before. And this they cal∣led the receiving the effect of the Promise, which every one of the Evangelists also termed, Baptising with the Holy Ghost and with fire.

But tho' it were not possible for us to prove that the Disciples sincerely believed Christ's Miracles, yet it must be granted, that they sincerely believed his Resurrection; it being impossible that they should either unanimously agree to testify the same, not∣withstanding all the severe Trials they were forced to undergo in a time they must otherwise have been so much dejected, or that they could be able to maintain that Cheat with so much Constancy as they did. And the same thing I also affirm of his glorious Ascension.

Certainly, tho' the Sincerity of the Disciples might be justly suspected in both these two last Events, yet it can never be call'd in question concerning the mi∣raculous Gifts of the Holy Ghost: For, if Christ's Disciples were not truly sincere, then they necessa∣rily knew themselves to be Deceivers, and conse∣quently not able to work any Miracles, or speak all sorts of Languages: And if so, they could not have boasted that they were able to do both, and make this an Essential Article of their Gospel. Nay they could not so much as have any Thoughts of attempt∣ing it. And were they (as some pretend) perswa∣ded that they could perform no Miracles, nor speak any Language but their own; tis impossible that they should yet declare that God had sent them to work Miracles, and preach to all Nations in the

World in their respective Tongues. 'Tis yet still more impossible they should promise to enable their Proselytes to perform the same Miracles, and speak all sorts of Languages, so that they themselves and those to whom they spoke, should equally be sensible of it at the same time: For, if the Disciples knew by Experience they could speak no Language but their own, they would easily know by the same Ex∣perience that their Proselytes would soon perceive how falsly they had promised them the Gift of seve∣ral Languages.

And tho' one single Disciple of Christ should have been so foolish and stupid as not to perceive it, yet it cannot be that all of them together should be be∣sotted with the same kind of stupidity.

Should we suppose that all the Disciples had un∣dertaken to perswade their Proselytes, that they had confer'd upon them the Gift of Tongues, yet we can't suppose that those Proselytes would be∣lieve it against their continual Experience to the contrary: For, if the Disciples knew by Experience, they could speak no Language but their own, by the same Experience their Proselytes would have known that they had not received the Gift of Tongues. And though one single Person might have fancy'd he had received it (which is yet im∣possible in it self) yet a whole Multitude could never be perswaded of it; and it is still much more impossible that this pretended Illusion should have grown so universal and durable, that St. Paul not only supposed but found it settled in the World, and undertook to reform the Disorders which arose in several particular Churches concerning the Use of the miraculous Gifts of the Holy Spirit. And tho' Christ's Disciples might have promised out of a particular Design of their own, to impart these mira∣culous Gifts, which they were sensible they had not,

and make other Men speak such Languages, as they neither understood, nor spoke themselves; and tho' a Multidude of Proselytes and Disciples might have perswaded themselves against their own Expe∣rience and inward Sense, that they understood those things which they understood not, or spoke those Languages which they really spoke no more than they did before their calling; yet it is still impossible that those miraculous Gifts, supposing them to exist only in the imaginary conceit of the one and of the other, should have such an effect as any way to move the sight of the Spectators, or make the Jews glo∣rifie God in that they had seen his Spirit descend up∣on the Gentiles. But granting all this possible, tho' this Illusion should have taken place with respect to the Gift of speaking divers Tongues, yet men could not be deceiv'd in the Gift of interpreting them, and much less in all the other Gifts of the holy Spirit.

Add to this the consideration of the Patience of the Disciples, of their Holiness of Life, their Charity, their Zeal, their unaffected way of expressing them∣selves, their Self-denial, Sincerity and plain Ingenui∣ty. Methinks all these Characters put together, ne∣cessarily and evidently convince us, that the Disci∣ples were plain, honest, sincere Men, that had not in the least any Design to impose upon us; so that this Truth needs no further Demonstration.

It may not however be amiss, to remove some few small Difficulties which may seem to oppose what has been said concerning these miraculous matters of fact.

The first difficulty is to know how the Enemies of the Gospel could be able to extinguish the Know∣ledge of so many extraordinary and miraculous mat∣ters of fact, which seemed sufficient to convert all Mankind, or at least those Countreys where all those things came to pass.

I answer, first, those matters of fact were not in the least stifled or concealed. They were so far from it, that they converted an infinite number both of Jews and Gentiles, and that too in a very short time. Secondly, there were several external Causes which very much contributed towards the weakning the Impression they would otherwise have made up∣on Mankind. For first, the Elders amongst the Jews endeavour'd as much as they could to perswade the People, that all those Miracles were nothing but the product of some Magick Power, or a kind of compact with the Devil.

Secondly, Those that were in Power were so much exasperated against the Disciples of Christ, that who∣soever resolved to embrace his Doctrine, must im∣mediately prepare himself to be cast into a Dungeon, or executed upon a scaffold. Nay, to undergo if pos∣sible, any thing more sorrowful and fatal than this. And because nothing makes a greater Impression up∣on Men than to see Punishments inflicted on others, all Parents strictly charged their Children not to hold any Conversation with the Christians, least they should see them end their days in the midst of Tor∣ments. Nay they were very cautious and strict them∣selves in avoiding their Society: which was the rea∣son that keeping such an extraordinary distance from the Christians, they shut their Eyes and stopped their Ears that they might not hear their Words, nor see the Miracles which they perform'd.

Thirdly, The Doctrine of the Apostles was so con∣trary to the Opinion the Jews had been prepossessed with, that they could not but hate and avoid it. For the Cross of Christ became a scandal to the Jews, and was treated as a folly by the Greeks.

Lastly, The Christian Religion putting an end to the bondage of the Law, and the Religion of the Hea∣thens, a Jew then could not be converted to Christanity,

without utterly renouncing what he always esteem∣ed inviolable; nor could a Heathen believe in Jesus Christ, without looking upon that as profane, which he thought before most sacred. Hence it is that the holy Scripture speaks to us of the effects of the Gospel attended with the power of the Holy Ghost, as of the Creation of new Heavens, and of a new Earth.

If we add to this, the extraordinary care the Jewish and Heathenish Priests, and the Magistrates of both Nations took to smother the light of the Gos∣pel; and the Weaknesses and Passions of Men, who were unable to sustain so much as the Idea of the torments that were invented, on purpose to hinder the progress of Christanity: I say if we consider this, we shall have no Reason to be any longer astonish'd at that which at first view so much surprised us.

But secondly, it may be asked why the Historians among the Heathens never mention'd any thing of those mighty Wonders of the Gospel, which yet deserved to have the most considerable place amongst the many other Events they have so carefully re∣lated.

We answer, That this Consideration proves nothing against the truth of those Matters of fact we have so firmly established. First, because it is needless and extravagant to draw any further Consequences from a Principle which proves more than enough al∣ready. 'Tis true, the Heathen Writers say little or nothing concerning Jesus Christ, for they hardly knew his Name. Suetonius speaks of him after this manner, Judaei tumultuati sunt Cresto impulsore. But what then? Does it follow that because Suetonius hardly knew the Name of Christ, that there was no such Person as Christ, or that he was not really cal∣led Christus? The Heathen Authors you see relate not how several Christian Churches were in a small

time settled at Rome, at Corinth, at Ephesus, at Sar∣dis, at Smirna, at Philippi, at Thessalonica, &c. But must it follow from thence, that there was no such thing? Certainly if any matters of fact were true, this was undoubtedly true. I grant indeed, that the Miracles, Resurrection, and Ascension of Jesus Christ were all matters of fact that might be doubt∣ed of, yet we may at least affirm that the Establish∣ment of those Christian Churches, composed of such Men as believed all those things, was a thing not to be doubted of. This was a matter of fact very im∣portant and remarkable. Yet it was not in the least mention'd by the Historians of that Age, there∣fore the Objection goes too far, it proves too much, and so consequently proves nothing.

Secondly, I say, that the Historians of those Times have so ignorantly treated of the Jewish Affairs, that we need not wonder they appear so little instructed in the Knowledge of what concerned the Christians, whom they supposed to have been a Sect belonging to the Jews. For if it appears that the History those Authors composed of them agrees not very well with the Gospel of the Apostles, 'tis but comparing it with that of Josephus, and we may clearly see that it agrees no better with one than with the other.

Lastly, the Heathen Authors consider'd the Christi∣an Religion as a kind of Magick, and a detestable Superstition, which aimed at the total Destruction of Mankind. It is certain that some Men earnestly en∣deavour'd to make it pass for such, among those who lived both in the Time of the Apostles, and long after them; and it was very dangerous to give it any other Name. The World was divided be∣tween the Friends and Enemies of Christanity: Those who were the Friends of it, professed it, and deli∣ver'd not only by word of Mouth, but in Writing, what they knew concerning the Wonders of it. As

for its Enemies, they neither had the Boldness, Power, or Will to write ofit as the former had done: They would not do it, lest they should wrong their own Cause, and dishonour their own Religion: And they could not do it, because they themselves were not so well acquainted with the Miracles of Christanity, ha∣ving always been afraid to converse with the Christi∣ans, and esteemed the Belief of those Men a very sorrowful and dangerous Persuasion; since by pro∣fessing their Religion, they were sure of getting no∣thing but Torments, and Death it self. Lastly, they durst not presume to write things as they really were, tho' they had been never so well acquainted with them; because their own Writings would ac∣cuse them of having embraced Christianity, a Crime which was so severely punish'd in those days, that it would unavoidably have brought upon them certain Death and Ruin, or at least, after their Death, Shame and Infamy upon their Families.

But thirdly, it may be asked why the Apostles who had Power to heal the Sick, and raise the Dead, did not raise all the Dead to Life again, nor heal all the sick that were in Judea, because then all the World would have been forced in spite of themselves to believe in Jesus Christ. We answer, That this Question is much like what the Murtherers of Jesus Christ said to him upon the Cross, He saved others, let him save himself, let him come down from the Cross and we will believe in him. Nay it is all one as if a Man should say, If there be a God, why does he not shew and manifest himself after a sensible manner, by speaking to men immediately from the highest Heavens? and then they would all be forced in spite of themselves to acknowledge him.

But God does not desire us to acknowledge him against our own Inclinations; and consequently, he is not obliged to manifest himself as we in our extra∣vagant

Desires would have him, but as it seemeth best to his infinite Wisdom. Had Christ or his Apostles raised all the Dead they found to Life again, we should then, contrary to the Design of the Almighty, have had no other Faith but what depended entirely upon our Senses. It is enongh that they healed almost an infinite number of Sick People, and raised not only one, but several Dead Men to Life: So much indeed was absolutely necessary to confirm the Truth of their Calling. Because they were not only to make Men believe in a crucified Saviour, and adore him as the Son of God, but also to oblige them, for the Confirmation of their Faith, to undergo Mar∣tyrdom. More than this would have been but su∣perfluous, because they were not obliged to alter the Oeconomy of Faith, but only to perfect it, not to make Men believe against their own Inclinations, but conformably to the Lights of their own Under∣standing.

But tho' I should grant all these Difficulties to be greater than they really are; yet we ought to regu∣late our speculative Opinions by some Arguments drawn from matters of fact, and not on the contrary, regulate the Arguments drawn from matters of fact by any speculative Opinions. And this is such a ge∣neral Maxim, that it holds good in all respects.

Many Difficulties arose at first about the Belief of the Antipodes. Some pretended that such an Opinion was contrary to Reason; others affirmed, it could never be reconciled to the Principles of Religi∣on: And both Parties raised several notable Objecti∣ons against it. But as soon as the thing was evidently proved from undeniable matter of fact, all their Ob∣jections and Difficulties were turned into Ridicule.

Some Philosophers have pretended to prove by Ar∣guments, that Motion is impossible: But since we have daily Experience that there is such a thing as

Motion, we let these Philosophers talk on, and chuse rather to believe our own Senses.

And I dare affirm (without begging any Excuse for the Boldness of my Assertion) that there never were, nor never will be any matters of fact, against which we might not raise several plausible Objections and considerable Difficulties that are meerly specula∣tive. Some are daily raised against the Flux and Reflux of the Sea, against the Attraction of the Load∣stone with Iron, the Source or Head of the River Nile, against Comets and Meteors, nay even against the peopling of the World, and the Propagation of Mankind. We readily grant the Incredulous, that several considerable Difficulties may be raised against the Mysteries of Religion, as we see there are no less considerable ones daily raised even against the My∣steries and secret Operations of Nature. But I still affirm, that we must renounce the Evidence of Sense, if we prefer any Difficulties of meer Speculati∣on before those Arguments which are taken from un∣deniable matters of fact.

Tho' we should argue only upon the Nature of Things, and the Principles of Natural Religion, it would appear, if we compare the Obscurities which cause those Difficulties, with the Evidences which clear them, that the latter would gain more upon our Be∣lief than the former; and this Truth we think we have sufficiently proved in our first Part of this Work. But tho' we should meet with nothing else but Difficulties in those natural Principles, without any Lights at all to clear them, yet ought we to banish all Scruples and Doubts that arise meerly from Speculation, the better to embrace the Opini∣on which proceeds from the Arguments drawn from undeniable matters of fact, unless we have a mind to be guilty of an Absurdity not to be met with; which is wholly contrary to common sense and Reason.

But having thus evinced the Truth of the Essen∣tials of our Religion, namely, those matters of fact contained in the Writings of the Apostles; it re∣mains only, that we make Men further sensible of them, by laying down a few short Remarks which we shall make on several places of the New Testament, whose whole Purport shall be either to perswade us that the Apostles did really teach all these matters of fact, or assure us that they sincerely believed the things which they declared, or else to make it ap∣pear, that they could not have been imposed upon in those matters of fact. For from those three princi∣ples is formed the Demonstration of the Truth of the Christian Religion.