Chapter VII: Positive Evidences of Christianity

Having considered the objections both to the general scheme of Christianity, and to particular doctrines in it, it only remains to consider the positive evidence of its truth; _i.e._ what analogy teaches with regard to that evidence.

There are many evidences of Christianity, beside those from miracles or prophecy, which are the principal; embracing a great variety of proofs, direct and collateral, and reaching through all past time. We shall now consider the proofs from MIRACLES and PROPHECY.

I. _Miracles._

=1.= Bible history gives the same evidence for the miracles
described, as for common events.

1.) The miracles are evidently not put in for ornament, as
speeches are by historians and poets put into the mouths of
heroes.

2.) The accounts of them have been quoted as genuine, by
various writers, from that day to this.

3.) These accounts are confirmed by subsequent events; and the
miracles alone, can account for those events.

4.) The only fair way of accounting for these statements,
and their reception in the world, is that the things really
happened.

5.) The statements should be admitted till disproved, even if
doubtful.

=2.= Paul’s Epistles have evidences of genuineness, beyond what
can attach to mere history.

1.) _Additional._ His evidence is quite detached. He received
the gospel not in common with the other apostles, but
separately, and direct from Christ, _after_ his ascension.

2.) _Peculiar._ He speaks of Christ’s miracles and those of
others _incidentally_, as familiar facts, fully believed by
those to whom he wrote.

=3.= Christianity demands credence on the ground of its miracles,
and was so received by great numbers, at the time and on the
spot; which is the case with no other religion.

1.) Its first converts embraced it on this ground.

2.) It is not conceivable that they would have done so, at such
fearful sacrifice, unless fully satisfied of the truth of these
miracles.

3.) Such a profession and sacrifices furnish the same kind of
evidence as if they had testified to the truth of the miracles
in writing.

4.) It is real evidence, for they had full opportunity to
inform themselves.

5.) It is a sort of evidence _distinct_ from direct history,
though of the same nature.

6.) Men are suspicious as well as credulous, and slow to
believe _against their interests_, as these did.

=4.= It lies upon unbelievers to show why all this array of proof
is to be rejected; but in such an important concern we shall
proceed to notice some possible objections.

_Objec._ 1. Enthusiasts make similar sacrifices for idle
follies.

_Ans._ 1. This objection ignores the distinction between
opinions and facts. Suffering for an opinion is no proof of
its truth; but in attestation of observed facts, it is proof.

2. Enthusiasm _weakens_ testimony, it is true, even as to
facts; and so does disease, _in particular instances_. But
when great numbers, not weak, nor negligent, affirm that
_they_ saw and heard certain things, it is the fullest
evidence.

3. To reject testimony on the ground of enthusiasm, requires
that the things testified be _incredible_; which has not been
shown, as to religion, but the contrary.

4. Religion is not the only thing in regard to which
witnesses are liable to enthusiasm. In common matters, we
_get at the truth_ through witnesses, though influenced by
party spirit, custom, humor, romance, &c. &c.

_Objec._ 2. Enthusiasm and knavery may have been combined in the
apostles and first Christians.

_Ans._ Such a mixture is often seen, and is often reproved in
Scripture; but not more in religious than in common affairs.
Men in all matters deceive themselves and others, in every
degree, yet human testimony is good ground of belief.

_Objec._ 3. Men have been deluded by false miracles.

_Ans._ Not oftener than by other pretences.

_Objec._ 4. Fabulous miracles have historical evidence.

_Ans._ 1. If this were equal to that for Scripture miracles,
the evidence for the latter would not be _impaired_. The
objection really amounts to this, that evidence proved not to
be good, destroys evidence which is good and unconfuted! Or
to this, that if two men, of equal reputation, testify, in
_cases not related_ to each other, and one is proved false,
the other must not be believed!

2. Nothing can rebut testimony, but proof that the witness is
incompetent, or misled.

3. Against all such objections must be set the fact that
Christianity was too serious a matter to allow the first
converts to be careless as to its evidence; and also that
their religion forbid them to deceive others.

II. _As to the evidence from prophecy._

=1.= Obscurity as to _part_ of a prophecy does not invalidate it,
but is, as to us, as if that part were not written, or were lost.
We may not see the whole prophecy fulfilled, and yet see enough
fulfilled to perceive in it more than human foresight.

=2.= A _long series_ of prophecies, all applicable to certain
events, is proof that such events were intended. This answers the
objection that _particular_ prophecies were not intended to be
applied as Christians apply them.

Mythological and satirical writings greatly resemble prophecy.
Now we apply a parable, or fable, or satire, merely from seeing
it _capable_ of such application.

So if a long series of prophecies be _applicable_ to the present
state of the world, or to the coming of Christ, it is proof that
they were so _intended_.

Besides, the ancient Jews, _before_ Christ, applied the
prophecies to him, just as Christians do now.

=3.= If it could be shown that the prophets did not understand
their own predictions, or that their prophecies are capable of
being applied to other events than those to which Christians
apply them, it would not abate the force of the argument from
prophecy, even with regard to those instances. For,

1.) To know the whole meaning of an author we must know the
whole meaning of his book, but knowing the meaning of a book is
not knowing the whole mind of the author.

2.) If the book is a _compilation_, the authors may have
meanings deeper than the compiler saw. If the prophets spoke
by inspiration, they are not the authors, but the writers of
prophecy, and may not have known all that the Divine Spirit
intended. But the fulfilment of the prophecy shows a foresight
more than human.

REMARK.

This whole argument is just and real; but it is not expected that those will be satisfied who will not submit to the perplexity and labor of understanding it; or who have not modesty and fairness enough to allow an argument its due weight; or who wilfully discard the whole investigation.

THE GENERAL ARGUMENT

We _now_ proceed to THE GENERAL ARGUMENT embracing both direct and circumstantial evidence. A full discussion would require a volume, and cannot be expected here; but _something_ should be said, especially as most questions of difficulty, in practical affairs, are settled by evidence arising from circumstances which confirm each other.

The thing asserted is that God has given us a revelation declaring himself to be a moral governor; stating his system of government; and disclosing a plan for the recovery of mankind out of sin, and raising them to perfect and final happiness.

I. _Consider this revelation as a history._

=1.= It furnishes an account of the world, as God’s world.

1.) God’s providence, commands, promises, and threatenings.

2.) Distinguishes God from idols.

3.) Describes the condition of religion and of its professors,
in a world considered as apostate and wicked.

4.) Political events are related as affecting religion, and not
for their importance as mere political events.

5.) The history is continued by prophecy, to the end of the
world.

=2.= It embraces a vast variety of other topics; natural and
moral.

1.) Thus furnishing the largest scope for criticism.

2.) So that _doubts_ of its truth confirm that truth, for in
this enlightened age the claims of a book of such a nature
could be easily and finally shown to be false, if they were so.

3.) None who believe in natural religion, hold that
Christianity has been thus confuted.

=3.= It contains a minute account of God’s selecting one nation
for his peculiar people, and of his dealings with them.

1.) Interpositions in their behalf.

2.) Threats of dispersion, &c. if they rebelled.

3.) Promises of a Messiah as their prince; so clearly as to
raise a general expectation, &c.

4.) Foretelling his rejection by them, and that he should be
the Savior of the Gentiles.

=4.= Describes minutely the arrival of the Messiah, and his
life and labors; and the result, in the establishment of a new
religion.

II. _As to the authenticity of this history._

Suppose a person ignorant of all history but the Bible, and not knowing even that to be true, were to inquire into its evidence of authenticity, he would find,

=1.= That natural religion owes its establishment to _the
truths_ contained in this book. This no more _disproves_ natural
religion, than our learning a proposition from Euclid, shows that
the proposition was not true before Euclid.

=2.= The great antiquity of revelation.

=3.= That its chronology is not contradicted but confirmed by
known facts.

=4.= That there is nothing in the history itself to awaken
suspicion of its fidelity.

1.) Every thing said to be done in any age or country, is
conformable to the manners of that age and country.

2.) The characters are all perfectly natural.

3.) All the domestic and political incidents are credible. Some
of these, taken alone, seem strange to _some_, in _this_ day;
but not more so than things now occurring.

4.) Transcribers may have made errors, but these are not more
numerous than in other ancient books; and none of them impair
the narrative.

=5.= That profane authors confirm Scripture accounts.

=6.= That the credibility of the _general_ history, confirms the
accounts of the miracles, for they are all interwoven, and make
but one statement.

=7.= That there certainly was and is such a people as the Jews;
whose form of government was founded on these very books of
Moses; and whose acknowledgment of the God of the Bible, kept
them a distinct race.

=8.= That one Jesus, of Jewish extraction, arose at the time
when the Jews expected a Messiah, was rejected by them, as was
prophesied, and was received by the Gentiles, as was prophesied.

=9.= That the religion of this Jesus spread till it became the
religion of the world, notwithstanding every sort of resistance;
and has continued till now.

=10.= That the Jewish government was destroyed, and the people
dispersed into all lands; and still for many centuries, continue
to be a distinct race, professing the law of Moses. If this
separateness be _accounted for_, in any way, it does not destroy
the fact that it was _predicted_.