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made to believe, that He was once nine months in the womb of a woman; that God, the Great and Holy, went through all the nastiness of infancy; that be lived a mendicant in a corner of the earth, and was finally scourged, and hanged on a gibbet by his own creatures? If these things be, in truth, all mistakes, can we suppose, that God is pleased in having them believed of Him? On the contrary, can they, together with the doctrine of the Trinity, I would respectfully ask, be possibly looked upon by Him (if they are not true), otherwise, than as so many—what I forbear to mention. But this is not all. The reader is requested to consider, that the Christian system is built upon the prostrate necks of the whole Hebrew nation. It is a tree which flourished in a soil watered by their tears; its leaves grew green in an atmosphere filled with their cries and groans; and its roots have been moistened and fattened with their blood. The ruin, reproach, and sufferings of that people, are considered, by its advocates, as the most striking proof of the Divine authority of the New Testament; and for almost eighteen hundred years the system contained in that book has been the cause of miseries and afflictions to that nation, the most horrible and unparalleled in the history of man.

      Now, if that system be indeed Divine, all this may be very well, and as it should be. But if, perchance, it should turn out to be a mistake if it be, in truth, not from God; will not, then, that system be justly chargeable with all those shocking cruelties which, on account of it, have been inflicted on that people?

      If that system be verily and indeed founded on a mistake, no language, no indignation, can do justice to its guilt in this respect. All its good moral effects are a mere drop of pure water in that ocean of Jewish and Gentile blood it has caused to be shed by embittering men's minds with groundless prejudices. And if it be not divine; if it be plainly and demonstrably proved to have originated in error; who is the man, that, after considering what has been suggested, will have the heart to come forward, and coolly say, that it is better that a whole nation of men should continue, as heretofore, to be unjustly hated, reproached, cursed, and plundered, and massacred, on account of it, rather than that the received religious system should be demonstrated to be founded on mistake?" No! If it be, in fact, founded on mistake, every man of honour, honesty, and humanity, will say, without hesitation, "Let the delusion (if it is one) be done away, which must be supported at the expense of truth, of justice, and the happiness and respectability of a whole nation, who are men like ourselves, and more unfortunate than any others, in having already suffered but too much affliction and misery on account of it." No! though the moral effects ascribed to this system of religion were as good, as great, and ten times greater than they ever have been, or can be, yet, if it is a delusion, it would be absolutely wicked to support it, since it is erected upon the sufferings, wretchedness, and oppression of a people who compose millions of the great family of mankind.

      It is remarkable, that the ablest modern advocates for the truth and divine authority of the gospel, as if they knew of no certain, demonstrative proof which could be adduced in a case of so much importance, seem to content themselves, and expect their readers should be satisfied, with an accumulation of probable arguments in its favour; and it has been even said, that the case admits of no other kind of proof. If it be so, the author requests all so persuaded to consider, for a moment, whether it could be reconciled to any ideas of wisdom in an earthly potentate, if he should send an ambassador to a foreign state to mediate a negotiation of the greatest importance, without furnishing him with certain, indubitable credentials of the truth and authenticity of his mission? And to consider further, whether it be just or seemly, to attribute to the Omniscient, Omnipotent Deity, a degree of weakness and folly, which was never yet imputed to any of his creatures? for unless men are hardy enough to pass so gross an affront upon the tremendous Majesty of Heaven, the improbability that God should delegate the Mediator of a most important covenant to be proposed to all mankind, without enabling him to give them clear and, in reason, indisputable proof of the divine authority of his mission, must ever infinitely outweigh the aggregate sum of all the probabilities which can be accumulated in the opposite scale of the balance. And to conclude, I presume it will not be denied, that the authenticity and celestial origin of any thing pretending to be a Divine Revelation, before it has any claims upon our faith, ought to be made clear beyond all reasonable doubt; otherwise, it can have no just claims to a right to influence our conduct.

      And as for the opinions and the arguments contained in this volume, I have but trembling hopes that they will meet with favour, merely because the author is sincere, and wishes to do right. Conscious that I make a perilous attempt, in daring to defend myself by attacking ancient error supported by multitudes, with no other seconds besides Truth and Reason, it would be bootless for me to ask indulgence for them on account of my good intentions; and as they can derive no credit from the authority of the writer, I am sensible they must fall by their own weakness, or stand by their own strength. I must leave them, therefore, to their fate; and I can cheerfully do it, without fear for the issue, if the reader will only be candid, and will comply with my earnest request—first to understand, and then judge.

      Before I conclude these prefatory remarks, I would observe, that as the contents of this volume will be perfectly novel to nine hundred and ninety-nine out of a thousand, it is but justice to the public, and to myself, to avow, that I do not claim to have originated all the arguments advanced in this book. A very considerable proportion of them were selected, and derived, from ancient and curious Jewish Tracts, translated from Chaldee into Latin, very little known even in Europe, and not at all known there to any but the curious and inquisitive. And I reasonably hope, that discerning men will be much more disposed to weigh with candour the arguments herein offered, when they consider that they are, in many instances, the reasonings of learned, ancient and venerable men, who, in times when the inquisition was in vigour, suffered under the most bloody oppression, and whose writings were cautiously preserved, and secretly handed down to the seventeenth century in manuscript, as the printing of them would assuredly have brought all concerned to the stake. Some few other arguments were derived from other authors, and were taken from works not so much known as I hope they will be.

      Finally, I commit my work to the discretion of the good sense of the reader, believing that if he is not convinced, he will at least be interested; and hoping that he will discover from the complexion of the book (what my own heart bears witness to) that the author is a sincere inquirer after truth, and perfectly willing to be convinced that he is in error by any one who can remove the difficulties, and refute the arguments, now laid by him before the public, with deference and respect.

      September 28, 1813.

THE

       Table of Contents

      EVIDENCES OF CHRISTIANITY

      Examined by Comparing the

      NEW TESTAMENT WITH THE OLD.

      CHAPTER I.

       Table of Contents

      Introductory—showing that the Apostles and the authors of the

       New Testament, endeavour to prove Christianity from the Old.

      Christianity is founded on Judaism, and the New Testament upon the Old; and Jesus of Nazareth is the person said in the New Testament to be Promised in the Old, under the character and name of the Messiah of the Jews, and who as such only claims the obedience, and submission of the World. Accordingly, it is the design of the authors of the New, to prove Christianity from the Old, Testament; which is said Jo. 5:39, to contain the words of eternal life: and it represents Jesus and his Apostles, as fulfilling by their mission, doctrines and works, the predictions of the Prophets and the Law: which last is said to prophecy of, or to typify Christianity.

      Matthew, for example, proves several parts of Christianity from the Old Testament, either by asserting them to be things foretold therein as to come to pass under the gospel dispensation; or to be founded on the notions of the Old Testament.

      Thus he proves Marys being with child by the Holy Spirit, and the Angels

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