matters of which they could not be informed, have published them under the names of the apostles; and which are so full of sottishness and discordant relations, that there is neither agreement nor connection between them."

And in another place, addressing himself to the advocates of those books, as being the word of God, he says, "It is thus that your predecessors have inserted in the scriptures of our Lord, many things, which, though they carry his name, agree not with his doctrines. This is not surprising, since that we have often proved that these things have not been written by himself, nor by his apostles, but that for the greatest part they are founded upon tales, upon vague reports, and put together by I know not what, half Jews, with but little agreement between them; and which they have nevertheless published under the names of the apostles of our Lord, and have thus attributed to them their own errors and their lies."*

The reader will see by these extracts, that the authenticity of the books of the New Testament was denied, and the books treated as tales, forgeries, and lies, at the time they were voted to be the word of God. But the interest of the church, with the assistance of the faggot, bore down the opposition, and at last suppressed all investigation. Miracles followed upon miracles, if we will believe them, and men were taught to say they believed whether they believed or not. But (by way of throwing in a thought) the French Revolution has excommunicated the church from the power of working miracles: she has not been able, with the assistance of all her saints, to work one miracle since the revolution began; and as she never stood in greater need than now, we may, without the aid of divination, conclude, that all her former miracles were tricks and lies.†

* I have taken these two extracts from Boulanger's Life of Paul, written in French; Boulanger has quoted them from the writings of Augustine against Fauste, to which he refers.

† Boulanger, in his Life of Paul, has collected from the ecclesiastical histories, and the writings of the fathers, as they are called, several matters which show the opinions that prevailed among the different sects of Christians at the time the Testament, as we now see it, was voted to be the word of God. The following extracts are from the second chapter of that work.

"The Marcionists, (a Christian sect), assured that the evangelists were filled with falsities. The Manicheens, who formed a very numerous sect at the commencement of Christianity, rejected as false, all the New Testament; and showed other writings quite different that they gave for authentic. The Corinthians, like the Marcionists, admitted not the Acts of the Apostles. The Encratites, and the Sevenians, adopted neither the Acts nor the Epistles of Paul. Chrysostome, in a homily which he made upon the Acts of the Apostles, says, that in his time, about the year 400, many people knew nothing either of the author or of the book. St. Irene, who lived before that time, reports that the Valentinians, like several other sects of the Christians, accused the Scriptures of being filled with imperfections, errors, and contradictions. The Ebionites or Nazarenes, who were the first Christians, rejected all the Epistles of Paul, ånd regarded him as an impostor. They report, among other things, that he was originally a Pagan, that he came to Jerusalem, where he lived some time; and that having a mind to marry the daughter of the high priest, he caused himself to be circum

When we consider the lapse of more than three hundred years intervening between the time that Christ is said to have lived and the time the New Testament was formed into a book, we must see, even without the assistance of historical evidence, the exceeding uncertainty there is of its authenticity. The authenticity of the book of Homer, so far as regards the authorship, is much better established than that of the New Testament, though Homer is a thousand years the most ancient. It was only an exceeding good poet that could have written the book of Homer, and therefore few men only could have attempted it; and a man capable of doing it would not have thrown away his own fame by giving it to another. In like manner, there were but few that could have composed Euclid's Elements, because none but an exceeding good geometrician could have been the author of that work.

But with respect to the books of the New Testament, particularly such parts as tell us of the resurrection and ascension of Christ, any person who could tell a story of an apparition, or of a man's walking, could have made such books; for the story is most wretchedly told. The chance, therefore, of forgery in the Testament, is millions to one greater than in the case of Homer or Euclid. Of the numerous priests or parsons of the present day, bishops and all, every one of them can make a sermon, or translate a scrap of Latin, especially if it has been translated a thousand times before but is there any amongst them that can write poetry like Homer, or science like Euclid? The sum total of a parson's learning, with very few exceptions, is a bab, and hic hæc, hoc; and their knowledge of science is three times one is three; and this is more than sufficient to have enabled them, had they lived at the time, to have written all the books of the New Testament.

As the opportunities of forgery were greater, so also was the inducement. A man could gain no advantage by writing under the name of Homer or Euclid; if he could write equal to them, it would be better that he wrote under his own name; if inferior, he could not succeed. Pride would prevent the former, and impossibility the latter. But with respect to such books as compose the New Testament, all the inducements were on the side of forgery. The best imagined history that could have been made, at the distance of two or three hundred years after the time, could not have passed for an original under the name of the real writer; the only chance of success lay in forgery, for the church wanted pretence for its new doctrine, and truth and talents were out of the question.

But as it is not uncommon (as before observed) to relate stories of persons walking after they are dead, and of ghosts and apparitions of such as have fallen by some violent or extraordinary

cised; but that not being able to obtain her, he quarrelled with the Jews, and wrote against circumcision, and against the observation of the sabbath, and against all the legal ordinances."

means; and as the people of that day were in the habit of believing such things, and of the appearance of angels, and also of devils, and of their getting into people's insides, and shaking them like a fit of an ague, and of their being cast out again as if by an emetis (Mary Magdalene, the book of Mark tells us, had brought up, or been brought to bed of seven devils ;) it was nothing extraordinary that some story of this kind should get abroad of the person called Jesus Christ, and become afterwards the foundation of the four books ascribed to Matthew, Mark, Luke, and John. Each writer told the tale as he heard it, or thereabouts, and to his book the name of the saint or the apostle whom tradition had given as the eye-witness. It is only upon this ground that the contradictions in those books can be accounted for; and if this be not the case, they are downright impositions, lies, and forgeries, without even the apology of credulity.

gave

That they have been written by a sort of half Jews, as the foregoing quotations mention, is discernible enough. The frequent references made to that chief assassin and impostor Moses, and to the men called prophets, establishes this point; and, on the other hand, the church has complimented the fraud, by admitting the Bible and the Testament to reply to each other. Between the Christian Jew and the Christian Gentile, the thing called a prophecy, and the thing prophesied; the type, and the thing typified; the sign and the thing signified, have been industriously rummaged up, and fitted together like old locks and pick-lock keys. The story, foolishly enough told of Eve and tde serpent, and naturally enough as to the enmity between men and serpents (for the serpent always bites about the heel, because it cannot reach higher; and the man always knocks the serpent about the head, as the most effectual way to prevent its biting ;*) this foolish story, say, has been made into a prophecy, a type, and a promise to begin with; and the lying imposition of Isaiah to Ahaz, That a virgin shall conceive and bear a son, as a sign that Ahaz should conquer, when the event was that he was defeated (as already noticed in the observations on the book of Isaiah,) has been perverted, and made to serve as a winder-up.

I

Jonah and the whale are also made into a sign or a type. Jonah is Jesus, and the whale is the grave: for it is said, (and they have made Christ to say it of himself) Matt. chap. xvii. ver. 40, "For as Jonah was three days and three nights in the whale's belly, so shall the son of man be three days and three nights in the heart of the earth." But it happens aukwardly enough that Christ, ac-cording to their own account, was but one day and two nights in the grave; about 36 hours, instead of 72; that is, the Friday night, the Saturday, and the Saturday night; for they say he was up on the Sunday morning by sun-rise, or before. But as this fits

It shall bruise thy head, and thou shalt bruise his heel." Gen. ch. iii. ver. 15.

quite as well as the bite and the kick in Genesis, or the virgin and her son in Isaiah, it will pass in the lump of orthodox things. Thus much for the historical part of the Testament and its evidences.

Epistles of Paul-The epistles ascribed to Paul, being fourteen in number, almost fill up the remaining part of the Testament. Whether those epistles were written by the person to whom they are ascribed, is a matter of no great importance, since the writer, whoever he was, attempts to prove his doctrine by argument. He does not pretend to have been witness to any of the scenes told of the resurrection and the ascension; and he declares that he had not believed them.

The story of his being struck to the ground as he was journeying to Damascus, has nothing in it miraculous or extraordinary; he escaped with his life, and that is more than many others have done, who have been struck with lightning; and that he should loose his sight for three days, and be unable to eat or drink during that time, is nothing more than is common in such conditions. His companions that were with him appear not to have suffered in the same manner, for they were well enough to lead him the remainder of the journey; neither did they pretend to have seen any vi

sion.

The character of the person called Paul, according to the accounts given of him, has in it a great deal of violence and fanaticism; he had persecuted with as much heat as he preached afterwards; the stroke he had received had changed his thinking, without altering his constitution; and, either as a Jew or a Christian, he was the same zealot. Such men are never good moral evidences of any doctrine they preach. They are always in extremes, as well of action as of belief.

The doctrine he sets out to prove by argument, is the resurrection of the same body: and he advances this as an evidence of immortality. But so much will men differ in their manner of thinking, and in the conclusions they draw from the same premises, that this doctrine of the resurrection of the same body, so far from being an evidence of immortality, appears to me to furnish an evidence against it; for if I had already died in this body, and am raised again in the same body in which I have died, it is presumptive evidence that I shall die again. That resurrection no more secures me against the repetition of dying, than an ague fit, when past, secures me against another. To believe, therefore, in immortality, I must have a more elevated idea than is contained in the gloomy doctrine of the resurrection.

Besides, as a matter of choice, as well as of hope, I had rather have a better body and a more convenient form than the present. Every animal in the creation excels us in something. The winged insects, without mentioning doves or eagles, can pass over more space and with greater ease, in a few minutes, than man can in an

nour.

The glide of the smallest fish, in proportion to its bulk, exceeds us in motion, almost beyond comparison, and without weariness. Even the sluggish snail can ascend from the bottom of a dungeon, where a man, by the want of that ability, would perish; and a spider can launch itself from the top, as a playful amusement. The personal powers of man are so limited, and his heavy frame so little constructed to extensive enjoyment, that there is nothing to induce us to wish the opinion of Paul to be true. It is too little for the magnitude of the scene-too mean for the sublimity of the subject.

But all other arguments apart; the consciousness of existence is the only conceivable idea we can have of another life, and the continuance of that consciousness is immortality. The consciousness of existence, or the knowing that we exist, is not necessarily confined to the same form, nor to the same matter, even in this life.

We have not in all cases the same form, nor in any case the same matter, that composed our bodies twenty or thirty years ago; and yet we are conscious of being the same persons. Even legs and arms, which make up almost half the human frame, are not necessary to the consciousness of existence. These may be lost or taken away, and the full consciousness of existence remain; and were their place supplied by wings or other appendages, we cannot conceive that it could alter our consciousness of existence. In short, we know not how much, or rather how little, of our composition it is, and how exquisitely fine that little is, that creates in us this consciousness of existence; and all beyond that is like the pulp of a peach, distinct and separate from the vegetative speck in the kernel.

Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? and yet that thought, when produced, as I now produce the thought I am writing, is capable of becoming immortal, and is the only production of man that has that capacity.

Statues of brass or marble will perish; and statues made in imitation of them are not the same statues, nor the same workmanship, any more than the copy of a picture is the same picture. But print and reprint a thought a thousand times over, and that with materials of any kind-carve it in wood, or engrave it on stone, the thought is eternally and identically the same thought in every case. It has a capacity of unimpaired existence, unaffected by change of matter, and is essentially distinct, and of a nature different from every thing else that we know or can conceive. If then he thing produced has in itself a capacity of being immortal, it is more than a token that the power that produced it, which is the self-same thing as consciousness of existence, can be immortal also; and that as independently of the matter it was first connected with, as the thought is of the printing or writing it first appeared in.