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a comparison of the three first Gospels with that of St. John. The similitude appears chiefly in Christ's method of teaching, namely, in drawing apposite reflections from existing circumstances.

It is observable that none of the Evangelists ever apply the term "Son of Man" to Christ; it is always adopted by Himself. Christ's reserve and meekness always appear throughout all the histories of him.

The following coincidence is most striking. The three first Evangelists describing Christ's agony in the garden, represent him as praying " that the cup might pass from him." St. John omits the garden scene; but recording the subsequent events, mentions Christ as saying to Peter, "The cup which my Father gave, shall I not drink it ?"

On the Originality of Christ's Character.

The Jews expected a temporal Prince in their Messiah: had Jesus been an enthusiast He would most probably have fallen in with the popular delusion, especially since all pretended Messiahs did so. A mission, the operation and benefit of which was to take place in another life, was a thing unthought of by the Jews, and in their opinion contradicted the ancient prophecies concerning the Messiah. That Christ should come in so different a character from

what they expected, is a strong presumptive proof both against enthusiasm and imposture.

On the Conformity of Facts mentioned in the New Testament, with accounts by foreign independent writers.

The argument from this proves that the writers of the Gospel possessed that local knowledge which could only belong to persons living at the time and on the spot. And the circumstance of allusions being made to the peculiar manners and principles of Romans, Greeks, and Jews, renders a forgery still more difficult and improbable. The truth of the argument is shewn (in Paley) by a citation of upwards of forty examples, comparing the Gospel accounts with those of other writers, particularly of Josephus; ex. gra. Herod's grandson is styled in the Acts "Herod the king." From Josephus it appears that for the last three years of his life only he was permitted by Caligula to have this title; and for thirty years before, there had not been a king at Jerusalem, nor was there ever afterwards. Again, Paul speaks of an "altar to an unknown God," at Athens; and it appears from heathen writers that the Athenians had such altars, but that it was peculiar to them, no other heathens having them.

On undesigned Coincidences.

Between the Epistles of St. Paul, and his history in the Acts of the Apostles, there are many peculiar marks of correspondency, evidently undesigned, and in many instances so minute, recondite, and peculiar, that no forger could have ventured to insert them.

On the Resurrection of Christ.

Christ's resurrection is invariably asserted by all Christians, and is recognized in every portion of Scripture. The disciples could not be deceived; they saw him often, ate, drank, conversed with Him, touched Him. Besides, the disappearance of the body is a complete argument against the charge of enthusiasm: if it could have been found the Jews would certainly have produced it as a refutation. The character of the Apostles, and the very strict precaution which the Jews took, are strong arguments against its being a fraud.

On the Rapid Propagation of the Gospel.

An argument also for the truth of the Gospel is deduced from its rapid propagation. A few days after Christ's ascension 120 became Christian converts; a week after 3000 more; soon after they in

ased to 5000; and within two years multitudes,

and amongst them many Jewish priests, were converted-all in Jerusalem. Seven years after Christ's ascension the Gospel was first preached to the Gentiles, at Cesarea, viz. to Cornelius. It spread extensively in Asia, Europe, and Africa. This is corroborated by Tacitus, who says an "ingens multitudo" were at Rome; and by Pliny junior, who complains to Trajan of the vast numbers in Asia Minor: all within seventy years. And in less than eighty years after this, it was fully established, and the Roman empire became Christian under Constantine the Emperor.

This argument holds stronger when compared with the progress made by modern missionaries: with all their advantages, humanly speaking, of education, learning, and influence, backed in many cases by authority, not more than 12,000 Indian Christians have been proselyted in 200 years: and this conclusion may fairly be drawn, "that the Apostles possessed means of conviction which we have not, and that they had proofs to appeal to which we want."

On Mahometanism.

Mahometanism cannot be compared with Chris

tianity.

1st. Because it did not found its pretensions upon

miracles, properly so called, i. e. upon such as could be seen and attested by others; indeed Mahomet disclaimed the power of working miracles.

2nd. Because it was not propagated with the rapidity of Christianity at its first outset, fourteen converts being only made in the first three years, and a hundred in the first seven years. And even this slow increase was not promoted, as in the case of Christianity, by men of low station, but by the family of Mahomet, who were men of rank and influence. Nor did it find its way peaceably, or by its own merits; but at first by art and policy, and then by the sword. Nor lastly was it a spiritual religion; but it addressed itself to the passions of its votaries, allowing them sensual indulgences here, and promising a voluptuous paradise hereafter.

On Discrepancies in the Gospels.

The usual character of human testimony is substantial truth under circumstantial variety. The Gospels were not properly histories, but memoirs; therefore, as each writer recorded what struck him as most important, it is to be expected that omissions and discrepancies might occur; but the main story is the same.

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