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-The Project Gutenberg EBook of The Doubts Of Infidels, by Anonymous
-
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-almost no restrictions whatsoever.  You may copy it, give it away or
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-
-Title: The Doubts Of Infidels
-       Or, Queries Relative To Scriptural Inconsistencies & Contradictions
-
-Author: Anonymous
-
-Release Date: October 8, 2012 [EBook #40981]
-
-Language: English
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBTS OF INFIDELS ***
-
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+*** START OF THE PROJECT GUTENBERG EBOOK 40981 ***
 
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@@ -1045,358 +1025,4 @@ FINIS.
 
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+*** END OF THE PROJECT GUTENBERG EBOOK 40981 ***
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-The Project Gutenberg EBook of The Doubts Of Infidels, by Anonymous
-
-This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever.  You may copy it, give it away or
-re-use it under the terms of the Project Gutenberg License included
-with this eBook or online at www.gutenberg.org
-
-
-Title: The Doubts Of Infidels
-       Or, Queries Relative To Scriptural Inconsistencies & Contradictions
-
-Author: Anonymous
-
-Release Date: October 8, 2012 [EBook #40981]
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBTS OF INFIDELS ***
-
-
-
-
-Produced by David Widger
-
-
-
-
-
-THE DOUBTS OF INFIDELS, OR, QUERIES RELATIVE TO SCRIPTURAL
-INCONSISTENCIES & CONTRADICTIONS.
-
-SUBMITTED FOR ELUCIDATION TO THE BENCH OF BISHOPS BY A WEAK BUT SINCERE
-CHRISTIAN.
-
-By Anonymous
-
-
-  .......Metus omnes et inexoraibile fatum
-     Subjecit pedibus, strepitumque Acherontis avari!
-     Illum non populi fasces, non purpura regum
-     Flexit et infidos agitans discordia fratres. Virg.
-
-     Woe unto you, Scribes and Pharisees! Hypocrites! ye blind
-     guides, which strain at a gnat, and swallow a camel. Matt,
-     xxiii. 23, 24.
-
-     The world is divided into two classes of men...the one have
-     understanding but no religion; the other have religion but
-     no understanding.
-
-LONDON:
-
-PRINTED & PUBLISHED BY R. CARLILE, 55, FLEET STREET.
-
-1819.
-
-THE EPISTLE DEDICATORY.
-
-TO THE RIGHT REVEREND AND REVEREND THE BISHOPS, CLERGY, AND ALL OTHER
-SUPPORTERS OF THE CHURCH MILITANT HERE ON EARTH.
-
-REVEREND SIRS,
-
-Your late zealous exertion against the infidels, in procuring the Sunday
-Bill to be passed, and prosecutions and pillory against infidel writers
-and publishers, must have convinced them that you are in earnest in your
-attempts to propagate and establish our holy faith. An act of parliament
-is an excellent engine for producing that kind of uniformity of
-opinions, which consists in holding the tongue; and, however unfair it
-may be in common transactions to suppress the arguments on one side
-of any question, yet, in religious matters, even the most cool and
-charitable must allow, that it is otherwise. When the salvation of
-men is concerned, every means is justifiable. What right has a man
-to complain, though by virtue of an act of parliament, by pains and
-penalties, fines, imprisonment, and the pillory, he may be sent to
-heaven whether he will or no? It is carrying the notion of liberty too
-far, to suppose, because we are free-born Englishmen, that we may choose
-our own faith and go to heaven _our own way!_ What would become of the
-right reverend and reverend guides and turnpike-men, if people were
-permitted to avoid the strait gate and go to their journey's end without
-paying?
-
-Foreigners are so sensible of this, and the priests of other countries
-are so tenacious of their rights of directing the intellects of the
-people, that they have invented and deposited in the inner chambers of
-the holy inquisition, a number of most ingenious machines, which, by
-means of whips, cords, pullies, screws, wheels, iron crows, red hot
-pincers, and the like, are found to be extremely serviceable in twisting
-and warping opinions to any settled models government may require.
-
-Notwithstanding your Lordships' readiness* "to oppose error of every
-kind by argument and persuasion," it happens unfortunately for us, that
-these mechanical and persuasive arguments are unknown in _Britain_.
-Instead of that most strong and logical argument, called the torture, we
-are obliged to adopt plain reason, or, at most, when that fails us, the
-_prison, fine, and pillory_. But, it is to be hoped, that the happy time
-is not far off, when the priests of _Britain_ may be able to argue with
-as much force as the spiritual directors of other countries; when the
-Clergy may approach the throne, and avow their readiness to stop
-the mouths of men, without being under the shameful necessity of
-contradicting themselves, by "disavowing all violence in the cause of
-religion.*"
-
-     * Vide Address of the Convocation presented to his Majesty
-     the 17th of November, 1780.
-
-In those better days, the Lord Bishop of Chester may overthrow the
-arguments of an infidel peer, by declaring them "unworthy of a Reply;"
-and the Bishop of St. David may confirm the defeat, by affirming, that
-the arguments of unbelievers "deserve no answer;" for every one will
-then say, they "would not" answer them, not that they "could not," as
-they impiously affirm at present. But as those glorious times are not
-yet arrived, we must be contented, in the mean while, to proceed in the
-old method of reasoning upon even ground with our adversaries. The
-weak, though _zealous Christian_, who has the honour, to address your
-Lordships on the present occasion, has presumed to lay before you a few
-of the Doubts of the Infidels, and he hopes you will answer them to his
-entire satisfaction.* He is happy in reflecting that the late act of
-parliament forbids them to speak; but his satisfaction is infinitely
-greater when he assures himself, that your Lordships' answer will
-convince them and make them ashamed even to _write, speak, or think_.
-
-     * Vide the same address.
-
-Thus fervently prays your Lordships' unworthy co-operator,
-
-The Author.
-
-
-     * The following are the chapters, with many others, which
-     contain the most objectionable parts:--
-
-     Genesis, chap. 16, 18, 19, 30, 34, 35, 38, 30.
-     Numbers, 25.
-     Judges, 10, 19.
-     1 Samuel, 25.
-     2 Samuel, 11, 13, 16.
-     Ezekiel, 4, 10, 22, 23.
-     Hosea, 1, 2, 3.
-
-     The following are those chapters which contain instances of
-     cruel and torturous executions, and unrelenting
-     vindictiveness.
-
-     Genesis, chap. 34.
-     Numbers, 31.
-     Joshua, 8,10.
-     Judges, 4, 5, 21.
-     1 Samuel, 15.
-     2 Samuel, 12, 21.
-     1 Kings, 2.
-     2 Kings, 10.
-
-
-
-
-DOUBTS OF INFIDELS,
-
-1. How can _the attributes_ of God be vindicated, in having performed so
-great a number of miracles, for a long succession of very distant ages,
-and so few in _latter times?_ If they were performed for the instruction
-of those times only, are they not equally necessary at present for
-us? or, if those ancient miracles were intended likewise for our
-instruction, are they adequate to the purpose? Can God, who gave us
-reason, act inconsistently with its dictates; and is it rational or
-fair to demand our belief of things, which are in their own nature far
-removed from common belief, or common sense, and require something
-more than the usual testimony of history for their support? When Livy
-affirms,* that the Gauls conspired against Hannibal, we admit and
-believe the fact; but when in the same chapter he speaks of shields
-sweating blood, of its raining hot stones at Arpi, and the like, we
-justly reject and disbelieve these improbable assertions; neither is any
-credit given to the account of the wonderful method of curing diseases
-by the touch, said to be possessed by Mr. Greatrix,* though we find it
-in the Philosophical Transactions. The miracles of the Old Testament
-were all performed in those ages of which we have no credible history;
-what reply then can be made to those who affirm, that miracles have
-always been confined to the early and fabulous times; that all nations
-have had them, but that they disappeared in proportion as men became
-enlightened, and capable of discovering _imposture_ and _priestcraft_.
-
-     * T. Livii, lib. xxii, cap. 1.
-
-
-2. Suppose a book to be published, containing assertions of historical
-facts long past, which had no collateral testimony of other authors;
-suppose those facts in general to be improbable and incredible; suppose
-the book to be anonymous, or, which is worse, ushered into the world
-under the name of a person who, from the internal evidence of the thing,
-could not have written it; can it be imagined, that such a book would
-find credit among people, who have the least pretensions to reason or
-common sense? Which, then, is the readiest way of confuting the enemies
-of our holy and only true religion, who do not scruple to affirm, that
-many books of canonical Scripture are in this predicament? They observe
-that the books of the Pentateuch bear many strong marks of an author
-long posterior to Moses; that the book of Numbers** quotes the book of
-the Wars of the Lord, which, as first written, was most probably the
-book which Moses wrote; that Moses could not possibly have written
-the account of his own _death and burial_ in Deuteronomy,**** which
-nevertheless has no mark to distinguish it from the rest of the book.
-
-     * Lowther's Abridgement, Vol. III. p. II. Greatrix published
-     a pamphlet, to which the attestations of Boyle, Wilkins,
-     Cud-worth, and many other great men were affixed. Vide Life
-     of St. Evremont, printed with his works in English, 3 vols.
-     8vo.
-
-     ** Numb. xxi. 14.
-
-     *** Deut. xxxiv.
-
-And supposing these and other objections of the like nature to be
-removed, what must we say in reply to their remark, that the Scripture,
-which we believe to be dictated by the inspiration of the unerring
-God, is frequently** contradictory with regard to facts, and very
-often represents the all-wise Creator*** as angry, repenting, unjust,
-arbitrary, &c. and that consequently we must either give up that
-dependence, which we naturally place on his goodness and rectitude,
-or reject those writings which represent him as a demon. Do not your
-Lordships apprehend, that, for want of better arguments, we shall be
-under the necessity of recurring to the _argumentum pillorii_, or of
-adopting some of those _gentle methods_ which were lawfully used for
-the conversion of heretics in the mild and pious reign of Mary, Queen of
-England?
-
-     ** Vide infra.
-
-     *** Genesis vi. 6,7. also Exod. vii. 3. xi. 9,10. and 1 Sam.
-     xv. 35.
-
-
-3. Is the account of the creation and fall of man, in the book of
-Genesis, physical or allegorical? Did God create light before the sun?
-How could he divide the light from darkness, since darkness is nothing
-but the mere privation of light? How could time be divided into days,
-before the creation of the sun, since a day is the time between sun-rise
-and sun-rise? How could the firmament be created, since there is no
-_firmament_, and the false notion of its existence is no more than an
-imagination of the ancient Grecians?
-
-
-4. The Scriptures were certainly written for the purpose of being
-understood, or for no purpose at all. A mystery, that is to say, an
-assertion or theorem, which the human understanding is incapable of
-comprehending, must likewise be inexpressible in human speech; we
-cannot, therefore, avail ourselves of the short and elegant method of
-clearing and elucidating difficult parts of Scripture, by the use of the
-word mystery, but how shall we, without this _happy resource_, explain
-the business of the tree of knowledge of good and evil, of a speaking
-serpent, and of a tree of life, which God was obliged to guard by
-cherubim and a flaming sword, lest man should eat of the fruit and
-become immortal?
-
-
-5. The serpent was afflicted with the curse of going upon his belly.
-The scoffers seem to think it no curse at all; for as they take it for
-granted that he went upon his back before this unfortunate transaction,
-they apprehended it was doing him a singular piece of service to reverse
-him, the latter position being evidently the most convenient. They also
-take notice, that no animal can subsist upon dust, and that whatever the
-individual serpent in question might have done, the serpents of modern
-times are so profane, that they universally reject so dry a food, and,
-by a second act of impiety, emancipate themselves from the consequences
-of the first.
-
-     * Gen. vi.--78.
-
-6. The account of the flood is very embarrassing. It is described as the
-effects of natural agents in the hands of God. It rained; no mention is
-made of waters created for the purpose. The deluge was universal; all
-the high hills, that were under the whole heaven, were covered; and it
-ceased, not by the annihilation of the waters, but they were evaporated
-by a wind. Now from whence came the water? The weight of the whole
-atmosphere, with all its vapours, is equal to no more than a hollow
-sphere of three or four and thirty feet thickness, environing the whole
-globe, and consequently the whole of its contents, if condensed into
-water, could not deluge the earth to the height of an ordinary house.
-It is to no purpose to break open the fountains of the abyss, or great
-deep, if any such fountains there are; for gravity would prevent the
-waters from issuing out; neither can we easily persuade infidels, that
-the windows of Heaven were opened, while they know it has no windows;
-so that we have but three or four and thirty feet of water to deluge
-the highest mountains, some of which are more than fifteen thousand feet
-high.*
-
-     * The Indian Alps are 20,862 feet above the level of the
-     ocean. Editor.  See Col. Kirkpatrick's History of Nepaul,
-     and Asiatic Researches, Vol. VIII.
-
-
-7. The weak in faith find themselves equally at a loss respecting the
-ark. It seems strange to them, that so vast an assemblage of animals
-could be inclosed in an ark or chest, which had but one window, (which
-window was kept shut for more than five months,) without being stifled
-for want of air: it appears equally remarkable that Noah and his three
-sons could unstow and serve out the daily allowance of provisions and
-water to the passengers; and if their wives were supposed to help them,
-the work to be done is still prodigious. The lions and other carnivorous
-animals must have lived on salt provisions; which, no doubt, they were
-glad of, as seafaring people are not very nice, especially in long
-voyages.
-
-8. If God set his bow in the clouds, as a token of his covenant with
-mankind after the flood, ought we not to conclude, that he, at
-that time, established the law of the various refrangibility and
-reflexibility of the rays of light, and consequently, that before the
-flood many optical experiments, which are common with us, would not
-then have succeeded? For example, a man could not have made a rainbow
-by spouting water out of his mouth; Mr. Dollond's achromatic telescopes
-would have then been no better than common ones; natural bodies must
-have appeared all of one colour, &c. &c.
-
-9. What answer must we give to those who are inclined to deny, that an
-all-powerful and just God could make use of the most unjustifiable means
-to attain his great purpose of aggrandizing the posterity of Abraham?
-Could this benevolent and just Being approve of the ungenerous
-advantage which Jacob took over his faint and hungry brother? Could
-this omnipotent and upright Spirit adopt no method of distinguishing his
-favourite Jacob, but that of fraud and lies, by which he deprived the
-same unsuspecting brother of his father's blessing? Or, in short, how
-shall we justify God for the continual distinction and favour he is said
-to have bestowed on a people, who from their own annals appear to have
-been unparalleled for cruelty,* ingratitude, inurbanity, &c.?
-
-     * See the acts of Joshua; also 1 Sam. xv. &c.
-
-
-10. When the unbelievers affirm that a just God could not punish Pharaoh
-for an hardness of heart of which he himself (God) was evidently the
-cause, we usually answer, that the potter has power over the day to
-fashion it as he lists; but when in reply, they take notice, that if
-the clay in the hands of the potter were capable of happiness or misery,
-according to the fashion impressed on it, the potter must be malevolent
-and cruel who can give the preference to inflicting pain instead
-of happiness, then we are obliged to be silent, in hopes that your
-Lordships will condescend to supply us with better arguments than any we
-are acquainted with at present.
-
-
-11. Miracles must have been very common in Egypt, since there was a body
-of people whose trade it was to work them. When Aaron's rod was turned
-into a serpent,* Pharaoh, instead of being surprised at it, as an
-unusual phænomenon, sends for his magicians, who immediately perform
-the like with their rods. Your Lordships owe us some little explanation
-concerning this business: we know it is our duty to believe, that
-Aaron's miracle was performed by the power of God, but are at a loss to
-discover by what power the magicians performed theirs.
-
-
-19. When** Aaron turned the waters of Egypt into blood, their streams,
-their rivers, their ponds, and all their pools, together with all the
-water throughout the land of Egypt, whether in Vessels of wood, or
-vessels of stone, the magicians of Egypt did so likewise with their
-enchantments. Here again our adversaries, who unfortunately have more
-curiosity than faith, take the liberty to enquire, whether the magicians
-formed water to practise their art upon, since Aaron had already turned
-it into blood?
-
-     * Exod vii. 3, 4. and ix. 9, 10.
-
-     ** Exod. vii. 10.
-
-     *** Exod. vii. 10, &c.
-
-
-13. Pharaoh still continuing inflexible, though successively exposed to
-the plagues of frogs, lice, and flies;* his cattle, namely, the horses,
-the asses, the camels, the oxen, and the sheep, were afflicted with a
-very grievous murrain, and all the cattle of Egypt died, except those
-of the children of Israel.** This producing no good effect with Pharaoh,
-the whole nation of Egyptians were plagued with boils and blains;***
-notwithstanding which Pharaoh's heart continued as hard as ever.****
-Moses was therefore sent early in the morning, to advise Pharaoh to
-send for his cattle, and all that he had in the field, and shelter them
-against a terrible hail storm, the approach of which he predicted. They
-among Pharaoh's servants who feared the word of the Lord, saved their
-cattle and servants, by removing them into houses; for the next day
-came on a storm of thunder, lightning, and hail, which broke the trees,
-destroyed the herbage, and killed every living creature that was in the
-field, excepting only that in the land of Goshen, where the children of
-Israel were, there was no hail. _Divine truths_ are so different from
-those which carnal minds are used to contemplate, that it must be very
-difficult by the force of mere human reason to persuade mankind in
-general, that Pharaoh's cattle were in any great danger from the hail
-storm, since they were all previously dead by the murrain; and some
-people are so stupid, that they think killing them a second time was
-no punishment at all. There are not wonting some amongst the present
-perverse generation; who are at a loss to conceive how those of
-Pharaoh's servants, who feared the word of the Lord, could make their
-Cattle flee into houses, since they pretend to maintain, that cattle
-already dead, whether by the murrain or otherwise, are incapable of
-fleeing. Notwithstanding those people are so obviously in the wrong, yet
-we depend upon your Lordships, that you will expose their errors in more
-glaring colours than any in which they have yet appeared.
-
-     * Exod. viii.
-
-     ** Exod. ix. 3, 6.
-
-     *** Exod. ix.
-
-     **** Exod. ix. 13, &c.
-
-
-14. Some weak believers are in doubts whether so mean, so ungenerous,
-and so dishonest an act, as borrowing the jewels of the Egyptians*
-without any intention of returning them, did not rather originate in
-that disposition which characterizes the Jews to this day, than in the
-command of the just God, who certainly could need no such tricks to
-accomplish his intentions.
-
-
-15. The plague of hail being succeeded by locusts, thick darkness, and
-the death of all the first-born of Egypt, cattle included, Pharaoh at
-length permitted the Israelites to depart; but afterwards repenting, he
-went in pursuit of them** with six hundred chariots and all the horses
-and chariots of Pharaoh, and his horsemen and his army, and overtook
-them by the sea, near Baal Zephon. The Red Sea was parted in two to
-afford a passage for the Israelites, the Egyptians followed them, and
-were punished for their rashness by the return of the waters, which
-swallowed them up. Here again our petulant and unsatisfied opposers
-demand how Pharaoh could pursue with chariots and horsemen, since his
-horses were all slain twice over, once by the murrain and once by the
-hail; not to mention that the first born of cattle were slain even a
-third time. They likewise add, that Egypt, which, to facilitate the
-dispersion of the waters of the overflowing Nile, is intersected by
-numberless canals, must have always been a very improper country either
-for cavalry or chariots.
-
-     * Exod. xi.
-
-     ** Exod. xiv.
-
-
-16. God came to Balaam at night and said unto him, "If the men come
-to call thee, rise up and go with them."* Balaam accordingly rose up,
-saddled his ass, and went with the princes of Moab. "But God's anger was
-kindled because he went," insomuch that he sent an angel to oppose
-him, who would certainly have slain him, if the ass he rode on had not
-exhibited a specimen of penetration and prudence, of which the asses of
-modern times seem to be divested. The infidels here insist, that it is
-better to reject the whole story, than to believe that the Supreme Being
-could be angry with Balaam, merely because he obeyed his command; but
-the true believers, the sons of the church, who think there would be no
-exercise for our faith, if we were required to admit nothing but
-what can be supported by argument, are not at all concerned in this
-difficulty; the more improbable the doctrine, the greater must be the
-merit in believing.
-
-     * Numb. xxii. 20, &c.
-
-
-17. "The Lord was with Judah,** and he drove out the inhabitants of
-the mountains, but could not drive out the inhabitants of the valley,
-because they had chariots of iron." It is difficult to conceive, how
-the Lord of heaven and earth, who had so often changed the order, and
-suspended the established laws of nature in favour of his people the
-Jews, could not succeed against the inhabitants of a valley, because
-they had chariots of iron! Or ought we not rather to infer that the book
-in which this passage is found, has nothing of divine inspiration in
-it, but was written by one of the Jews who considered the God of Israel
-their protector as a local divinity; who was in some instances more, and
-in others less powerful, than the gods of their enemies. Thus David in
-many places compares the Lord with other gods "The Lord is a great God,
-and a great king above all gods," &c. and Jephtha says to the king of
-the children of Ammon, "Wilt thou not possess that which Chemosh thy God
-giveth thee, to possess? So whomsoever the Lord our God shall drive out
-from before us, them will we possess."
-
-     ** Judges i. 19.
-
-
-18. How unjustly are the Spaniards stigmatised for the zeal they
-exhibited in converting the natives of Peru and Mexico to the Christian
-religion!*** It is true, they ripped up women with child, dashed infants
-to pieces against the rocks, and broiled men to death with slow fires;
-but as their pious intention was purely that of delivering these
-uninstructed and ignorant people from the more horrible pains of
-futurity, the truly compassionate can not but approve their conduct.
-How can we enough admire the mild and humane transaction of hanging up
-thirteen Indians in honour of Christ and the twelve apostles!
-
-     *** See Marmoutel's Preface to the Incas, and the authors
-     there cited.
-
-
-While the rest of the world admired the Greeks and Romans, they wisely
-assumed the heroes of sacred story as models for their imitation! Poor
-Las Casas! His weak and effeminate heart bled at the scene of misery!
-He wanted zeal to join in the pious work, and even wished to leave the
-Indians in possession of certain imaginary blessings which he pretended
-to call "the rights of humanity!" But the holy ardour of his associates
-frustrated his impious attempts; he could do no more than write, yet his
-writings, so far from producing the effect he intended, only served
-to increase our admiration of those great characters he meant to
-stigmatize. If the comparison might be allowed, we may affirm that the
-Spaniards were inferior to the Jews in this only circumstance, that
-they had a Las Casas among them. The Jews were obdurate to a man, and
-hardened with holy cruelty. We hear of no tergiversation when Jericho
-was to be destroyed; "Man and woman, young and old, ox, sheep, and ass,
-were put to the edge of the sword."* What a philosophical command over
-the tender passions must Joshua have acquired, to have enabled him
-to smite with the sword,** and utterly destroy the inhabitants of
-Ai, Libnah, Lachish, Hebron, Debir, &c. &c. &c. especially*** as the
-hardness of their heart was no fault of theirs, but proceeded from the
-Lord! How truly great, how far above the common weakness of humanity,
-appears the man after God's own heart, at the taking of the city of
-Rabbah!**** "He brought forth the people that were therein, and put them
-under saws, and under harrows of iron, and under axes of iron, and made
-them pass through the brick-kiln!" O ye greatly inexorable heroes! ye
-Jews! ye Spaniards! ye firm and zealous of antient and modern times, if
-any such exist! pity the wretch who admires your virtues, but whose
-pen trembles, and whose eye overflows at the recital of your deeds! And
-thou, O mighty and benevolent Power, forgive the heart that, shocked
-at the tortures inflicted on thy creatures, is unwilling to acknowledge
-thee as the author of them!
-
-     * Johua vi. 21.
-
-     ** Joshua x. 10.
-
-     *** Joshua xi. 20.
-
-     **** 2 Sam. xii. 29, 31.
-
-
-19. The most rational men reject the science of magic or witchcraft, as
-a silly imposition on the credulity of mankind; but we believers,
-who have nothing to do with reason, but are guided by the indefinable
-faculty called _faith_, are perfectly ready to admit it, and deplore the
-infidelity of that parliament, which repealed the acts by which so many
-of that profession lost their lives.
-
-The witch of Endor,** and the Jewish law, both prove by divine argument,
-the existence of such professors, though, like miracles, they have now
-ceased to appear. But notwithstanding this, we should be glad of an
-argument or two from you, our spiritual directors, which might establish
-this important point of doctrine, as well in the minds of reasonable
-men, as in the minds of men, who, by means of the additional faculty
-_faith_, are above reason.
-
-    ** Sam. xxviii.
-
-
-20. In the last battle of Saul with the Philistines* near Gilboa, Saul
-being sorely wounded, requested his armour-bearer to draw his sword, and
-run him through, but his armour-bearer would not; therefore Saul took
-a sword and fell upon it; and when his armour-bearer saw that Saul was
-dead, he fell likewise upon his sword, and died with him.** David was
-at this time returned from the pursuit of the Amalekites, when, on the
-third day after Saul's death, a young man came out of the camp from
-Saul, with his clothes rent, and earth upon his head. He brought the
-news of Saul's death, the circumstances of which, upon David's enquiry,
-he reported to be, that coming by chance upon Mount Gilboa, he beheld
-that Saul leaned on his spear, and that the chariots and horsemen
-followed hard after him. Saul looking behind him, called the young man,
-and requested him to slay him: so I stood upon him, said the young man,
-and slew him, because I was sure he could not live after he was fallen;
-and I took the crown that was on his head, and the bracelet that was on
-his arm, and have brought them hither unto my lord. David rewarded the
-mistaken compassion of this young man, by commanding him to be put to
-death.
-
-     * 1 Sam. xxxi.
-
-     ** 2 Sam. i.
-
-
-How do our adversaries, the infidels, exclaim against the barbarity of
-David, when they read this melancholy history! What! say they, is this
-the mild, the merciful David? Is this the man after God's own heart? Is
-he not rather the tyrant--the inhuman despot? What effort of holy zeal
-could stimulate him to murder the young man, who had performed the last
-offices of humanity to Saul; who, in the agonies of death, had himself
-besought him to put an end to his lingering miseries? Why should this
-idol of the Christians, this man after God's own heart, embrue his hands
-in the blood of the youth, who supposed he had done a charitable office
-to the deserted and expiring monarch, whom this David pretended to
-lament, and who, at the same time, gave such endearing proofs of loyalty
-to him himself, by presenting him with the regal ornaments? But we,
-the faithful, who can easily explain all scripture mysteries, say, that
-though David was really one of the greatest of sinners, yet he truly
-repented him before he died. Our enemies, the unbelievers, say no; that
-it is false, and they quote the very Book of Books* against us for their
-authority.
-
-     * 1 Kings ii. 5, 6, 7, 8, 9.
-
-
-They say if David ever repented, or was ever truly pious, we shall
-certainly perceive it, in his behaviour during his last moments, on
-his death bed. There, say they, it is to be hoped, we shall find him
-forgiving his enemies, and dying in charity with all mankind. This is
-what all mankind in general make a point of doing, from the saint to the
-malefactor. David, therefore, must certainly give us an extraordinary
-instance of his attention to this important evidence of contrition.
-
-But what shall we think, say these enemies of our holy religion, when we
-see this Nero of the Hebrews, this man after God's own heart, this idol
-of the Christians, die in a manner uniform and consistent with the whole
-course of his life? What will be our reflections, when we find him, with
-his last accents, delivering two cruel and inhuman murders in charge to
-his son Solomon? Murders still farther aggravated by the included crimes
-of ingratitude and perjury! One of them to be executed on his old and
-faithful general, Joab, who powerfully assisted him on all occasions,
-and who adhered to him in all his extremities; till at the last, when
-he had justifiable cause of chagrin, but who, notwithstanding, had not
-appeared in actual hostility against him, but only drank a glass of wine
-with the malcontents. His other charge was against Shimea, who reviled
-David at his retreat from Jerusalem, during his son Absalom's rebellion;
-but who made his submission to him when he returned victorious, and
-whose pardon David had sealed with a solemn oath. All these commands,
-say the infidels, were executed in a manner truly worthy the son of such
-a father! These, Christians, say our enemies, are the outlines of the
-life of a Jew, whom, according to the Book of Books, or, more properly
-speaking, priestcraft, you are not ashamed' to continue extolling as a
-man after _God's own heart!_ What an impiety, say the infidels, to the
-Majesty of Heaven!
-
-Wherefore we, the true believers, pray that your Lordships will
-satisfactorily answer and explain all those doubts and objections
-brought forward against us by infidel philosophers and writers; and
-if unanswerable, that your Lordships will, with true Christian zeal,
-procure an act of parliament to be passed, in order to prevent any more
-doubts whatever being entertained by the enemies of our holy faith and
-religion, as by law established.
-
-None but infidels, it is true, would utter impieties like the above;
-but, alas, 'the infidels of our days have become formidable to the true
-believers, by an attention to morality, and the mild and gentle offices
-of pity, and by warning their fellow-citizens to avoid and detest the
-cruelties of religious persecution: how egregiously they mistake! Your
-Lordships will rectify their notions, it is to be hoped, in these as
-well as in other respects.
-
-They have an argument still more formidable against the truth of the
-foregoing accounts, concerning the death of Saul, which is, that they
-are so very different, that one of them must be false. To this we can
-only answer, as it becomes the faithful in all such cases of seeming
-contradiction; namely, that they were both written by the pen of
-inspiration, consequently must both be true, however contradictory or
-absurd they may seem to mere human reason.
-
-21. David commanded that the children of Judah should be taught the
-use of the bow: behold, it is written in the Book of Jasher.* Many
-difficulties arise here about the Book of Jasher. It was extant previous
-to the writing the Book of Joshua,** the author of that book quoting it,
-and by the foregoing text it appears, it was not finished till after
-the accession of David to the throne of Israel. Now, if Joshua wrote the
-account of his own transactions, as is generally believed, the author of
-Jasher must have lived upwards of four hundred years; and if the Book of
-Joshua was not written till after the time of David, and by an unknown
-author, the infidels will affirm, that it comes under the description
-which is at the beginning of the second of these questions. And the
-misfortune is, we do not know how to confute them, but we hope
-your Lordships will easily remove this, among many Other very great
-difficulties, now your long dormant seal is at length awakened. Our
-enemies have reproached us with the examples of the primitive church;
-they observe, that the priests were poor and indefatigable, but are now
-pampered and lazy. Fat benefices and lordly bishoprics, they say, cause
-a total eclipse of the light of religion, by obtruding, their opake
-substances between the eye of the priest and the kingdom of Heaven. But,
-alas, how palpably they mistake!
-
-     * 2 Sara. i. 18.
-
-     ** Josh. x. 13.
-
-
-The ancient priests were ignorant of their business; they despised
-riches, because they knew no better, or, perhaps, because they could not
-get them. But how are the understandings of men enlightened! how great
-the wisdom of the modern times! how are the sciences improved! Has it
-not been for many centuries discovered, that pain and mortification are
-fit companions for the devil, and therefore totally improper for
-saints? Can a poor wretch, inured to penury and the scourge, be suddenly
-reconciled to happiness and Heaven? Instead of enjoying the manna of the
-promised land, would he not be prescribing himself a fast; and when it
-became him to sleep recumbent on his couch of blessedness, would he
-not envy the damned their whips and scorpions? So difficult it is to
-eradicate long confirmed habits. But wherefore dwell on so unprofitable
-a subject? The wisdom of our divines has taught them to avoid such
-absurdities, to detest such errors. They will not lose their relish for
-pleasure, for want of practice.
-
-
-29. David, by the instigation of the Lord, numbered the people-of
-Israel and Judah;* but afterwards, being probably ignorant by whose
-instigation he had acted, he repented of the deed. This repentance
-did not excuse him in the sight of the Lord, who offered him to chuse
-either, "seven years" famine, three months defeat before his enemies, or
-three days pestilence.
-
-David chose the latter, and seventy thousand men died. This memorable
-event has not escaped the inspired penman of the Book of Chronicles,**
-who affirms, "that Satan stood up against Israel, and provoked
-David to number them;" but God was displeased with this thing, and
-therefore smote Israel. David repenting, was offered from God his
-choice, either "three years famine, three months destruction before
-his enemies, or three days pestilence the latter of which he chose, and
-there died of Israel seventy thousand men.
-
-Our too curious and inquisitive opposers, who are unwilling to believe
-"cunningly devised fables,"*** enquire how it could be a crime in David
-to number the people, especially as it was by the instigation of the
-Lord. They beg to be informed, whether the Lord, and Satan, be one and
-the same person; and if not, which of the two was the instigator of
-this unhappy, business, and likewise which of the two "infallible" and
-"inspired" writers tells the lie? Lastly, they cannot conceive how the
-seven years famine in the Book of Samuel is dwindled into three in the
-Chronicles. To all these questions we answer, that it was sufficient to
-make this action of David's criminal, that the Lord disliked it after it
-was done; and as to its being done by his instigation, we must observe,
-that it is no uncommon thing for the Lord to be angry with his servants
-for obeying his commands.
-
-     * 2 Sam. xxiv.
-
-     **1 Chron. xxi.
-
-     ***  2 Pet. i. 10.
-
-
-23. The instance of Balaam is a case in point.* Hence we infer, that,
-in the commands of the Lord, there is always a clause implied or
-understood, which leaves it to the discretion of the faithful to act as
-they think proper. It is true, that this position leads immediately to
-the doctrines of the Jesuits, which have been so universally abhorred:
-but why need we regard the abhorrence of the world, while we are
-convinced that our tenets are scriptural? With regard to the affairs
-of Satan and the Lord, we leave it to your Lordships' management; but
-cannot help observing with derision, the futility of the objections
-respecting the three and seven years' famine. They have little skill
-in divine arithmetic, if this affords them any embarrassment. They know
-nothing of the sublime logic by which divines prove three to be one, and
-one to be three. For example, if it were affirmed that Eldon is a Lord,
-Castlereagh is a Lord, and Sidmouth is a Lord, and yet they are not
-three Lords, but one Lord, this would be termed absolute and ridiculous
-nonsense, notwithstanding their close Ministerial union. But in holy
-matters it is quite otherwise,** as might easily be elucidated
-by instances too sacred to be commented upon by any unconsecrated
-individual.
-
-     * Qu. 16.
-
-     ** See an excellent specimen of this in the Creed commonly
-     ascribed to St. Athanasius.
-
-
-94. Another instance of the imperfection of the art of arithmetic, as it
-is erroneously taught in our schools, appears in its affording no rule
-by which the two genealogies of Jesus Christ may be reconciled to each
-other. Matthew reckons twenty-seven generations from David to Christ.
-Luke reckons forty-two; and the names totally disagree. Matthew traces
-the descent from Solomon, and Luke from Nathan, both sons of David.
-According to our feeble notions, twenty-seven cannot be equal to
-forty-two, neither can Nathan, &c. be imagined to be Solomon, &c. The
-infidels suppose, that the two evangelists, rather than the church
-should be without the genealogy of its founder, chose to invent them;
-but we good Christians, who know that both writers were infallible and
-inspired, are ready to reject the clearest axioms of mere human science,
-and allow that, in sacred matters, the greater number may be equal to
-the less. These cavillers and infidels also demand how these genealogies
-of Joseph prove, that Jesus was the son of David, when it is avowed that
-Joseph was not his father? But they do not consider, that a married man
-is obliged to father all the children his wife may produce; and if this
-answer does not satisfy them, they must at all events confess, that
-Joseph was father-in-law to Jesus, by being married to his mother;
-consequently Jesus was son (in-law) to Joseph, Q. E. D. As there is no
-answering for the perverseness of men, there may perhaps be some, whom
-even this demonstration will not satisfy. To these we offer an argument
-discovered by the truly profound Mr. Pascal.* He justly observes, that
-when two witnesses disagree in the circumstances of a fact, we ought to
-believe them so much the more readily on that account, as it shews that
-they did not contrive the story in concert. This remark, it is to be
-hoped, will likewise put an end to the absurd custom which prevails in
-our courts of justice, of discrediting evidences, which, contradict each
-other, such contradictions being in reality a mark of truth, "_a ceux
-qui prennent bien les choses_."
-
-     * Les "faiblesses" les plus apparentes sont des "forces" à
-     ceux qui prennent bien les choses, Par example les deux
-     geneo logies de St. Matthieu, et de St. Luc, il est visible,
-     que cela n'a pasetè fait de concept. Voyes remarques sur les
-     Pensees de Pastal Ed. Geneve, 1773.
-
-
-25. It is mouch to be wished, that some of our spiritual directors, who
-have leisure time and large incomes, would be at the pains to rectify
-and adjust to the standard of holy writ, the many errors and omissions
-of profane historians.
-
-When Christ was baptized by John, the heavens were, opened, and a
-voice was heard, declaring his divine origin. Such a prodigy must have
-awakened the attention of all Judea; yet we find the historians totally
-silent on the matter. It is strange, that the horrid massacre of
-the children by the command of Herod should be totally unnoticed by
-Josephus, and even by the evangelists, Mark, Luke, and John.* Matthew
-alone mentions it; but his authority is fully sufficient to justify
-an interpolation (like many others) into the text of the other three
-evangelists, who are defective in that particular.
-
-     * If such an act of cruelty had been committed, it could not
-     by any contrivance have been concealed, and Josephus, the
-     inveterate enemy of Herod, and many of the most impartial
-     historians of the Romans, living at that period, would have
-     taken care to record such a public act of barbarity on the
-     part of Herod.
-
-     Editor.
-
-
-It is well known with what success the primitive Christians began the
-holy work of interpolating, suppressing, forging, and altering profane
-histories; but as we believe their piety always prevented their meddling
-with the sacred text, notwithstanding the arguments of infidels, who
-attempt to prove the contrary, these holy frauds have been found of
-infinite service in establishing the cause of Christianity. Why do we
-forbear to pursue their great and laudable example? The modesty or the
-mistaken candour of these antients* have allowed them to interpolate
-no more than one paragraph concerning Jesus into the text of Josephus.
-Would it not shew our superior zeal, and be of infinite service to
-posterity, if some divine of the present age would incorporate the whole
-narrative of Matthew into the same text? But, alas, the sneers of our
-adversaries, the unbelievers, have prevailed too much, and good works,
-like these, are now no more!
-
-26. About eighteen centuries ago, (according to the prophecy of Christ
-and his apostle Paul,** the sun was darkened, the moon ceased to give
-light, and the stars fell from heaven; the sign of the Son of Man was
-seen, the Lord himself descended from heaven with a shout, the trumpets
-of the archangels were heard, the dead in Christ arose, St. Paul and
-others of the elect, who were then living, were caught up in the clouds,
-went to meet the Lord in the air, and have been with him ever since. It
-is truly astonishing, that a phenomenon so awful as the destruction of
-the system of nature should have made no interruption in the state of
-nations and affairs at that time, that all the historians should omit to
-record so dreadful an event, nay, that they should survive it; and that
-the primitive fathers should forbear to mention a circumstance which was
-so well calculated to establish the Christian religion, and confute
-all the arguments of the Jews, heathens, and unbelievers. When your
-Lordships set about the great work of rectifying antient histories,
-you will doubtless be careful to insert an account of this tremendous
-occurrence; for Christians can have no doubt but that it really
-happened, since it was so directly foretold both in time and
-circumstances, by Christ and his apostle Paul.
-
-     * Josephus, de Antiq. Jud. lib. xviii. cap. 4.
-
-     ** Matt. xvi. 27, 28.--Matt. xxiv. 29, 34.--Mark xiii. 24,
-     31.--Lukexxi. 25, 33.--1 Thess. iv. 16, 17.
-
-
-27. The oracles of Delphos were obscure and capable of various
-interpretations, but the prophecies of sacred writ are all so clear and
-obvious, they shine so bright by their own native lustre, that no one
-has ever pretended to doubt their divine origin, except those infidels
-who are unfortunately blinded by the too great suffusion of light, which
-the Scriptures so continually emit. If the gift of curing the blind
-be not entirely lost among the apostles of the present day, it must be
-Christian charity to describe the symptoms of their disorder, that your
-Lordships may attempt the cure. These unfortunate people observe, that
-God said to Adam concerning the tree of knowledge of good and evil,*
-"In the day that thou eatest thereof, thou shalt surely die;" he
-transgressed, and, nevertheless, lived at least eight hundred years
-afterwards. They observe, that the great evangelical prophet Isaiah,*
-could foresee the downfall of Babylon by Cyrus, but could not tell
-the name of the Messiah, though his coming was an event of infinitely
-greater consequence; nay, they even charge him with a blunder, if
-we admit the opinion, that Christ was intended by the names,
-Mahershalal-hash-baz and Immanuel,** since he was never called by them.
-But they impiously solve this, difficulty, by affirming, that Isaiah
-might take the advantage of writing his prophecy concerning Cyrus after
-the events took place, but could not avail himself of the same pious
-cunning in the affair of the Messiah. And, in fact, we, the true
-believers, are in great want of evidence to overthrow their supposition.
-They demand, if the prophecies be so evident and clear, so different
-from those of the Heathens, how happened it that the whole Jewish
-nation, then living, together with the angel Gabriel, should mistake,
-and suppose the kingdom of the Messiah to be temporal; and that it
-should not be discovered that his kingdom was not of this world, until
-his enemies, the unbelievers, had prevailed and sent him out of it? They
-ask, whether those inspired writers who prophesied concerning things of
-no consequence, as the thirty pieces of silver, and the casting lots for
-his garments, could not, with equal certainty, have predicted the more
-important circumstances of his death and resurrection? In short, they
-beg to be shewn a single prophecy concerning which divines are agreed,
-and desire to know why, in the days of gospel light, the great prophecy
-of John the Divine should be more obscure and enigmatical than any which
-was written during the typical and shadowy dispensation of Moses? All
-which absurd questions your Lordships will, no doubt, answer, overthrow,
-and expose in the most palpable manner, to the great joy of us weak
-Christians.
-
-     * Isaiah xiv. and xlv.
-
-     **  Iaiah
-
-     *** Luke i. 32.
-
-
-28. How came it to pass, say our enemies, the cavillers and unbelievers,
-that Jesus, the Son of God, should curse a fig-tree* for being without
-fruit in March; was he, by whom the world was made,** ignorant that it
-was not the season for figs? They likewise demand, whether it was by
-design or mistake that he affirmed*** that wheat does not produce
-fruit unless it first die? If Scripture was not meant to instruct
-philosophers, yet why should it mislead them? But though these infidels
-may please to assert, that wheat in our days is governed by laws
-directly contrary to these, as all naturalists indeed acknowledge,
-yet who can affirm that it was so eighteen hundred years ago? On the
-contrary, since these things are recorded in the sacred writings, we
-ought to submit and believe that the system of Nature is changed from
-what it was in ancient times. This event probably came to pass when
-the sun was darkened, and the stars fell from Heaven, as mentioned in a
-former question.
-
-     * Matt. xxi. 18. Mark xi. 13, 20.
-
-     ** John i. 3.
-
-     *** John xii. 24. |
-
-     **** Quest. 26.
-
-
-29. Your Lordships, no doubt, will readily explain and settle the
-mysterious disagreement between John the Baptist and Jesus Christ.* John
-being asked if he was Elias, answered, I am not; but Jesus** affirms,
-the contrary. As few even of the Christians have faith enough to believe
-that John was and was not Elias at the same time, a word or two of
-explanation would afford them infinite satisfaction. Commentators in
-divinity can do miracles in the way of explaining; but, unfortunately
-for us, all other miracles have long ceased, though at no time so much
-wanted as at present.
-
-
-30. Out of forty Gospels we receive four as canonical; the rest are the
-fruitful produce of that spirit of forgery which the Christian world has
-always been celebrated for. Their piety was indefatigable in burning
-the books of the heretics and unbelievers, and the same piety was not
-sparing in furnishing apocryphal books. It is for the salvation of
-mankind that Christianity should prevail; and how can its propagation
-be advanced, and its dominion confirmed, more than by preventing
-the arguments against it from being exposed to view? Some may indeed
-pretend, that this mode of proceeding is tyrannical, and destructive of
-the rights of mankind; but we, the faithful, insist that it is zealous
-and politic. How can a man be said to be injured, even if we allow
-that he is cheated, since he is cheated into salvation, though perhaps
-against his will? Yet it will be doing a singular service to us
-weaker Christians, if your Lordships will point out by what particular
-emanation of the Holy Spirit the Church was enabled to select the divine
-out of such a number of apocryphal writings.
-
-     * John i. 21.
-
-     ** Matt. xi. 14.
-
-
-Our enemies, the infidels, say, that time has obliterated the primitive
-disputes on this subject, and that the sanction of custom has confirmed
-the authority of the four Gospels, which, so far from external and
-historical, have not even the internal evidence of truth. They observe,
-that the gospel of Mark, though evidently an abridgement of that of
-Matthew, yet differs from it in many very material particulars; that the
-grand circumstance of the conspiracy by which Christ lost his life,
-is told differently and discordantly by all the four. They express the
-highest astonishment that the sending of Jesus to Herod by Pilate should
-be related by Luke, and that the other three Evangelists should not only
-omit that occurrence, but relate the proceedings in this affair so as
-entirely to exclude the possibility of its insertion. They think it also
-impossible that an earthquake should rend rocks, and that many saints
-should arise from the dead, and go into the holy city, as Matthew
-relates; and yet that these great events should not only have escaped
-contemporary historians, but even the other three Evangelists. And to
-this they add, that it is particularly strange and amazing that John,
-who was present at the crucifixion,* should not only forbear to
-mention any one of the terrible appearances recorded in Matthew on that
-occasion, but that even the darkness of three hours' duration, which
-must have made the most lasting impression on every individual in Judea,
-should also be by him totally unnoticed.
-
-     * Such as we behold even in the present enlightened day by
-     that great prophetess, Joanna Southcott, and her followers!
-     who are now deceiving the people of this kingdom with her
-     prophecies. Edit.
-
-
-31. The malevolence and incredulity of our adversaries, the unbelievers,
-are visible in nothing so much as the criticisms they make on the
-resurrection. They complain, and with some degree of reason, that
-this most miraculous and important event, instead of possessing that
-extraordinary and uncommonly clear evidence, which its incredible nature
-requires, bears, on the contrary, every mark of a forgery. Instead of
-Christ's re-appearing to all the world, that the world might believe,
-he is said to have appeared to his disciples, who were the only men on
-earth whose evidence could be exceptionable in the case; men who already
-engaged in the attempt of forming a sect or party,* could by no means
-be disinterested in their report; the only men on earth who could be
-suspected of forgery in the present instance. These are the men, say
-our enemies, who were to preach Jesus Christ to the world, and to
-find arguments to support the fact, which Christ might have
-_uncontrovertibly_ established by appearing again in public. But the
-generation was unworthy of that condescension, we reply, which they
-wickedly paraphrase thus: "God, who desireth: not the death of a sinner,
-left them in their sins, that they might die--God, who spared not his
-beloved Son, but gave him to the bitterness of death, that _sinners
-might be saved_, chose, nevertheless, to deprive all mankind of the
-proper _evidence of the resurrection_, because the Jews of that age were
-_sinners!_" Mercy is the character of the first act, but how shall we
-characterize the latter? Is the God of the _Christians_ inconsistent
-with himself? Did the great and merciful Being act thus? Did he inspire
-four men to write accounts of the _resurrection_,* which disagree with
-each other in almost every circumstance? Does his divine truth bear the
-resemblance of forgery and invention, that we may shew our faith and
-reliance on him, by making a sacrifice of our reason; and believing
-by an act, not of the understanding but of the will? But why, O thou
-Supreme Governor! why hast thou given us reason, if reason be the
-accursed thing which we ought to cast from us? Or rather, is not reason
-the first and only revelation from thee; and are not those enthusiasts
-accursed, who, promulgating vile systems unworthy of thee, find their
-base purposes are not to be accomplished, till they have first deprived
-us of thy best gift?
-
-     * See the concluding chapters of the four Evangelists.
-
-
-These, my Lords, are the reflections of infidels and unbelievers;
-reflections which our truly Christian zeal and detestation would have
-prevented us from repeating, if we had not been supported by a pleasing
-anticipation of the glorious and satisfactory manner in which they will
-be answered, explained, and overthrown by your Lordships, to the entire
-satisfaction and conviction of us weak Christians. Not by persecution,
-pains, penalties, fines and imprisonment, otherwise the unbelievers
-will then sneeringly say, that your Lordships are incapable of answering
-them, or, what is more unfortunate, that they are really unanswerable.
-
-
-FINIS.
-
-
-
-
-
-
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-  <head>
-    <title>
-      The Doubts of Infidels, Or, Queries Relative to Scriptural, by Anonymous
-    </title>
-    <style type="text/css" xml:space="preserve">
-    
-    body { margin:5%; background:#faebd0; text-align:justify}
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-    .mynote    {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;}
-    .toc       { margin-left: 10%; margin-bottom: .75em;}
-    .toc2      { margin-left: 20%;}
-    div.fig    { display:block; margin:0 auto; text-align:center; }
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-               margin: 0; padding: 0; position: absolute; right: 1%;
-               text-align: right;}
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-  <body>
-<pre xml:space="preserve">
-
-The Project Gutenberg EBook of The Doubts Of Infidels, by Anonymous
-
-This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever.  You may copy it, give it away or
-re-use it under the terms of the Project Gutenberg License included
-with this eBook or online at www.gutenberg.org
-
-
-Title: The Doubts Of Infidels
-       Or, Queries Relative To Scriptural Inconsistencies &amp; Contradictions
-
-Author: Anonymous
-
-Release Date: October 8, 2012 [EBook #40981]
-Last Updated: January 26, 2013
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBTS OF INFIDELS ***
-
-
-
-
-Produced by David Widger
-
-
-
-
-
-</pre>
-    <div style="height: 8em;">
-      <br /><br /><br /><br /><br /><br /><br /><br />
-    </div>
-    <h1>
-      THE DOUBTS OF INFIDELS, OR, QUERIES RELATIVE TO SCRIPTURAL INCONSISTENCIES
-      &amp; CONTRADICTIONS.
-    </h1>
-    <h2>
-      SUBMITTED FOR ELUCIDATION TO THE BENCH OF BISHOPS BY A WEAK BUT SINCERE
-      CHRISTIAN.
-    </h2>
-    <p>
-      <br />
-    </p>
-    <h2>
-      By Anonymous
-    </h2>
-    <p>
-      <br /><br /><br />
-    </p>
-<pre xml:space="preserve">
-  .......Metus omnes et inexoraibile fatum
-     Subjecit pedibus, strepitumque Acherontis avari!
-     Illum non populi fasces, non purpura regum
-     Flexit et infidos agitans discordia fratres. Virg.
-
-     Woe unto you, Scribes and Pharisees! Hypocrites! ye blind
-     guides, which strain at a gnat, and swallow a camel. Matt,
-     xxiii. 23, 24.
-
-     The world is divided into two classes of men...the one have
-     understanding but no religion; the other have religion but
-     no understanding.
-</pre>
-    <p>
-      <br /><br /><br />
-    </p>
-    <h4>
-      LONDON: <br /> <br /> PRINTED &amp; PUBLISHED BY R. CARLILE, 55, FLEET
-      STREET. <br /> <br /> 1819.
-    </h4>
-    <p>
-      <br /> <br />
-    </p>
-    <hr />
-    <p>
-      <br /> <br />
-    </p>
-    <h2>
-      THE EPISTLE DEDICATORY.
-    </h2>
-    <h3>
-      TO THE RIGHT REVEREND AND REVEREND THE BISHOPS, CLERGY, AND ALL OTHER
-      SUPPORTERS OF THE CHURCH MILITANT HERE ON EARTH.
-    </h3>
-    <p>
-      <br /><br />
-    </p>
-    <p>
-      REVEREND SIRS,
-    </p>
-    <p>
-      <br />
-    </p>
-    <p>
-      Your late zealous exertion against the infidels, in procuring the Sunday
-      Bill to be passed, and prosecutions and pillory against infidel writers
-      and publishers, must have convinced them that you are in earnest in your
-      attempts to propagate and establish our holy faith. An act of parliament
-      is an excellent engine for producing that kind of uniformity of opinions,
-      which consists in holding the tongue; and, however unfair it may be in
-      common transactions to suppress the arguments on one side of any question,
-      yet, in religious matters, even the most cool and charitable must allow,
-      that it is otherwise. When the salvation of men is concerned, every means
-      is justifiable. What right has a man to complain, though by virtue of an
-      act of parliament, by pains and penalties, fines, imprisonment, and the
-      pillory, he may be sent to heaven whether he will or no? It is carrying
-      the notion of liberty too far, to suppose, because we are free-born
-      Englishmen, that we may choose our own faith and go to heaven <i>our own
-      way!</i> What would become of the right reverend and reverend guides and
-      turnpike-men, if people were permitted to avoid the strait gate and go to
-      their journey's end without paying?
-    </p>
-    <p>
-      Foreigners are so sensible of this, and the priests of other countries are
-      so tenacious of their rights of directing the intellects of the people,
-      that they have invented and deposited in the inner chambers of the holy
-      inquisition, a number of most ingenious machines, which, by means of
-      whips, cords, pullies, screws, wheels, iron crows, red hot pincers, and
-      the like, are found to be extremely serviceable in twisting and warping
-      opinions to any settled models government may require.
-    </p>
-    <p>
-      Notwithstanding your Lordships' readiness* "to oppose error of every kind
-      by argument and persuasion," it happens unfortunately for us, that these
-      mechanical and persuasive arguments are unknown in <i>Britain</i>. Instead
-      of that most strong and logical argument, called the torture, we are
-      obliged to adopt plain reason, or, at most, when that fails us, the <i>prison,
-      fine, and pillory</i>. But, it is to be hoped, that the happy time is not
-      far off, when the priests of <i>Britain</i> may be able to argue with as
-      much force as the spiritual directors of other countries; when the Clergy
-      may approach the throne, and avow their readiness to stop the mouths of
-      men, without being under the shameful necessity of contradicting
-      themselves, by "disavowing all violence in the cause of religion.*"
-    </p>
-<pre xml:space="preserve">
-     * Vide Address of the Convocation presented to his Majesty
-     the 17th of November, 1780.
-</pre>
-    <p>
-      In those better days, the Lord Bishop of Chester may overthrow the
-      arguments of an infidel peer, by declaring them "unworthy of a Reply;" and
-      the Bishop of St. David may confirm the defeat, by affirming, that the
-      arguments of unbelievers "deserve no answer;" for every one will then say,
-      they "would not" answer them, not that they "could not," as they impiously
-      affirm at present. But as those glorious times are not yet arrived, we
-      must be contented, in the mean while, to proceed in the old method of
-      reasoning upon even ground with our adversaries. The weak, though <i>zealous
-      Christian</i>, who has the honour, to address your Lordships on the
-      present occasion, has presumed to lay before you a few of the Doubts of
-      the Infidels, and he hopes you will answer them to his entire
-      satisfaction.* He is happy in reflecting that the late act of parliament
-      forbids them to speak; but his satisfaction is infinitely greater when he
-      assures himself, that your Lordships' answer will convince them and make
-      them ashamed even to <i>write, speak, or think</i>.
-    </p>
-<pre xml:space="preserve">
-     * Vide the same address.
-</pre>
-    <p>
-      Thus fervently prays your Lordships' unworthy co-operator,
-    </p>
-    <p>
-      The Author.
-    </p>
-<pre xml:space="preserve">
-     * The following are the chapters, with many others, which
-     contain the most objectionable parts:&mdash;
-
-     Genesis, chap. 16, 18, 19, 30, 34, 35, 38, 30.
-     Numbers, 25.
-     Judges, 10, 19.
-     1 Samuel, 25.
-     2 Samuel, 11, 13, 16.
-     Ezekiel, 4, 10, 22, 23.
-     Hosea, 1, 2, 3.
-
-     The following are those chapters which contain instances of
-     cruel and torturous executions, and unrelenting
-     vindictiveness.
-
-     Genesis, chap. 34.
-     Numbers, 31.
-     Joshua, 8,10.
-     Judges, 4, 5, 21.
-     1 Samuel, 15.
-     2 Samuel, 12, 21.
-     1 Kings, 2.
-     2 Kings, 10.
-</pre>
-    <p>
-      <br /> <br />
-    </p>
-    <hr />
-    <p>
-      <br /> <br /> <a name="link2H_4_0001" id="link2H_4_0001">
-      <!--  H2 anchor --> </a>
-    </p>
-    <div style="height: 4em;">
-      <br /><br /><br /><br />
-    </div>
-    <h2>
-      DOUBTS OF INFIDELS,
-    </h2>
-    <p>
-      1. How can <i>the attributes</i> of God be vindicated, in having performed
-      so great a number of miracles, for a long succession of very distant ages,
-      and so few in <i>latter times?</i> If they were performed for the
-      instruction of those times only, are they not equally necessary at present
-      for us? or, if those ancient miracles were intended likewise for our
-      instruction, are they adequate to the purpose? Can God, who gave us
-      reason, act inconsistently with its dictates; and is it rational or fair
-      to demand our belief of things, which are in their own nature far removed
-      from common belief, or common sense, and require something more than the
-      usual testimony of history for their support? When Livy affirms,* that the
-      Gauls conspired against Hannibal, we admit and believe the fact; but when
-      in the same chapter he speaks of shields sweating blood, of its raining
-      hot stones at Arpi, and the like, we justly reject and disbelieve these
-      improbable assertions; neither is any credit given to the account of the
-      wonderful method of curing diseases by the touch, said to be possessed by
-      Mr. Greatrix,* though we find it in the Philosophical Transactions. The
-      miracles of the Old Testament were all performed in those ages of which we
-      have no credible history; what reply then can be made to those who affirm,
-      that miracles have always been confined to the early and fabulous times;
-      that all nations have had them, but that they disappeared in proportion as
-      men became enlightened, and capable of discovering <i>imposture</i> and <i>priestcraft</i>.
-    </p>
-<pre xml:space="preserve">
-     * T. Livii, lib. xxii, cap. 1.
-</pre>
-    <p>
-      2. Suppose a book to be published, containing assertions of historical
-      facts long past, which had no collateral testimony of other authors;
-      suppose those facts in general to be improbable and incredible; suppose
-      the book to be anonymous, or, which is worse, ushered into the world under
-      the name of a person who, from the internal evidence of the thing, could
-      not have written it; can it be imagined, that such a book would find
-      credit among people, who have the least pretensions to reason or common
-      sense? Which, then, is the readiest way of confuting the enemies of our
-      holy and only true religion, who do not scruple to affirm, that many books
-      of canonical Scripture are in this predicament? They observe that the
-      books of the Pentateuch bear many strong marks of an author long posterior
-      to Moses; that the book of Numbers** quotes the book of the Wars of the
-      Lord, which, as first written, was most probably the book which Moses
-      wrote; that Moses could not possibly have written the account of his own
-      <i>death and burial</i> in Deuteronomy,**** which nevertheless has no mark
-      to distinguish it from the rest of the book.
-    </p>
-<pre xml:space="preserve">
-     * Lowther's Abridgement, Vol. III. p. II. Greatrix published
-     a pamphlet, to which the attestations of Boyle, Wilkins,
-     Cud-worth, and many other great men were affixed. Vide Life
-     of St. Evremont, printed with his works in English, 3 vols.
-     8vo.
-
-     ** Numb. xxi. 14.
-
-     *** Deut. xxxiv.
-</pre>
-    <p>
-      And supposing these and other objections of the like nature to be removed,
-      what must we say in reply to their remark, that the Scripture, which we
-      believe to be dictated by the inspiration of the unerring God, is
-      frequently** contradictory with regard to facts, and very often represents
-      the all-wise Creator*** as angry, repenting, unjust, arbitrary, &amp;c.
-      and that consequently we must either give up that dependence, which we
-      naturally place on his goodness and rectitude, or reject those writings
-      which represent him as a demon. Do not your Lordships apprehend, that, for
-      want of better arguments, we shall be under the necessity of recurring to
-      the <i>argumentum pillorii</i>, or of adopting some of those <i>gentle
-      methods</i> which were lawfully used for the conversion of heretics in the
-      mild and pious reign of Mary, Queen of England?
-    </p>
-<pre xml:space="preserve">
-     ** Vide infra.
-
-     *** Genesis vi. 6,7. also Exod. vii. 3. xi. 9,10. and 1 Sam.
-     xv. 35.
-</pre>
-    <p>
-      3. Is the account of the creation and fall of man, in the book of Genesis,
-      physical or allegorical? Did God create light before the sun? How could he
-      divide the light from darkness, since darkness is nothing but the mere
-      privation of light? How could time be divided into days, before the
-      creation of the sun, since a day is the time between sun-rise and
-      sun-rise? How could the firmament be created, since there is no <i>firmament</i>,
-      and the false notion of its existence is no more than an imagination of
-      the ancient Grecians?
-    </p>
-    <p>
-      4. The Scriptures were certainly written for the purpose of being
-      understood, or for no purpose at all. A mystery, that is to say, an
-      assertion or theorem, which the human understanding is incapable of
-      comprehending, must likewise be inexpressible in human speech; we cannot,
-      therefore, avail ourselves of the short and elegant method of clearing and
-      elucidating difficult parts of Scripture, by the use of the word mystery,
-      but how shall we, without this <i>happy resource</i>, explain the business
-      of the tree of knowledge of good and evil, of a speaking serpent, and of a
-      tree of life, which God was obliged to guard by cherubim and a flaming
-      sword, lest man should eat of the fruit and become immortal?
-    </p>
-    <p>
-      5. The serpent was afflicted with the curse of going upon his belly. The
-      scoffers seem to think it no curse at all; for as they take it for granted
-      that he went upon his back before this unfortunate transaction, they
-      apprehended it was doing him a singular piece of service to reverse him,
-      the latter position being evidently the most convenient. They also take
-      notice, that no animal can subsist upon dust, and that whatever the
-      individual serpent in question might have done, the serpents of modern
-      times are so profane, that they universally reject so dry a food, and, by
-      a second act of impiety, emancipate themselves from the consequences of
-      the first.
-    </p>
-<pre xml:space="preserve">
-     * Gen. vi.&mdash;78.
-</pre>
-    <p>
-      6. The account of the flood is very embarrassing. It is described as the
-      effects of natural agents in the hands of God. It rained; no mention is
-      made of waters created for the purpose. The deluge was universal; all the
-      high hills, that were under the whole heaven, were covered; and it ceased,
-      not by the annihilation of the waters, but they were evaporated by a wind.
-      Now from whence came the water? The weight of the whole atmosphere, with
-      all its vapours, is equal to no more than a hollow sphere of three or four
-      and thirty feet thickness, environing the whole globe, and consequently
-      the whole of its contents, if condensed into water, could not deluge the
-      earth to the height of an ordinary house. It is to no purpose to break
-      open the fountains of the abyss, or great deep, if any such fountains
-      there are; for gravity would prevent the waters from issuing out; neither
-      can we easily persuade infidels, that the windows of Heaven were opened,
-      while they know it has no windows; so that we have but three or four and
-      thirty feet of water to deluge the highest mountains, some of which are
-      more than fifteen thousand feet high.*
-    </p>
-<pre xml:space="preserve">
-     * The Indian Alps are 20,862 feet above the level of the
-     ocean. Editor.  See Col. Kirkpatrick's History of Nepaul,
-     and Asiatic Researches, Vol. VIII.
-</pre>
-    <p>
-      7. The weak in faith find themselves equally at a loss respecting the ark.
-      It seems strange to them, that so vast an assemblage of animals could be
-      inclosed in an ark or chest, which had but one window, (which window was
-      kept shut for more than five months,) without being stifled for want of
-      air: it appears equally remarkable that Noah and his three sons could
-      unstow and serve out the daily allowance of provisions and water to the
-      passengers; and if their wives were supposed to help them, the work to be
-      done is still prodigious. The lions and other carnivorous animals must
-      have lived on salt provisions; which, no doubt, they were glad of, as
-      seafaring people are not very nice, especially in long voyages.
-    </p>
-    <p>
-      8. If God set his bow in the clouds, as a token of his covenant with
-      mankind after the flood, ought we not to conclude, that he, at that time,
-      established the law of the various refrangibility and reflexibility of the
-      rays of light, and consequently, that before the flood many optical
-      experiments, which are common with us, would not then have succeeded? For
-      example, a man could not have made a rainbow by spouting water out of his
-      mouth; Mr. Dollond's achromatic telescopes would have then been no better
-      than common ones; natural bodies must have appeared all of one colour,
-      &amp;c. &amp;c.
-    </p>
-    <p>
-      9. What answer must we give to those who are inclined to deny, that an
-      all-powerful and just God could make use of the most unjustifiable means
-      to attain his great purpose of aggrandizing the posterity of Abraham?
-      Could this benevolent and just Being approve of the ungenerous advantage
-      which Jacob took over his faint and hungry brother? Could this omnipotent
-      and upright Spirit adopt no method of distinguishing his favourite Jacob,
-      but that of fraud and lies, by which he deprived the same unsuspecting
-      brother of his father's blessing? Or, in short, how shall we justify God
-      for the continual distinction and favour he is said to have bestowed on a
-      people, who from their own annals appear to have been unparalleled for
-      cruelty,* ingratitude, inurbanity, &amp;c.?
-    </p>
-<pre xml:space="preserve">
-     * See the acts of Joshua; also 1 Sam. xv. &amp;c.
-</pre>
-    <p>
-      10. When the unbelievers affirm that a just God could not punish Pharaoh
-      for an hardness of heart of which he himself (God) was evidently the
-      cause, we usually answer, that the potter has power over the day to
-      fashion it as he lists; but when in reply, they take notice, that if the
-      clay in the hands of the potter were capable of happiness or misery,
-      according to the fashion impressed on it, the potter must be malevolent
-      and cruel who can give the preference to inflicting pain instead of
-      happiness, then we are obliged to be silent, in hopes that your Lordships
-      will condescend to supply us with better arguments than any we are
-      acquainted with at present.
-    </p>
-    <p>
-      11. Miracles must have been very common in Egypt, since there was a body
-      of people whose trade it was to work them. When Aaron's rod was turned
-      into a serpent,* Pharaoh, instead of being surprised at it, as an unusual
-      phænomenon, sends for his magicians, who immediately perform the like with
-      their rods. Your Lordships owe us some little explanation concerning this
-      business: we know it is our duty to believe, that Aaron's miracle was
-      performed by the power of God, but are at a loss to discover by what power
-      the magicians performed theirs.
-    </p>
-    <p>
-      19. When** Aaron turned the waters of Egypt into blood, their streams,
-      their rivers, their ponds, and all their pools, together with all the
-      water throughout the land of Egypt, whether in Vessels of wood, or vessels
-      of stone, the magicians of Egypt did so likewise with their enchantments.
-      Here again our adversaries, who unfortunately have more curiosity than
-      faith, take the liberty to enquire, whether the magicians formed water to
-      practise their art upon, since Aaron had already turned it into blood?
-    </p>
-<pre xml:space="preserve">
-     * Exod vii. 3, 4. and ix. 9, 10.
-
-     ** Exod. vii. 10.
-
-     *** Exod. vii. 10, &amp;c.
-</pre>
-    <p>
-      13. Pharaoh still continuing inflexible, though successively exposed to
-      the plagues of frogs, lice, and flies;* his cattle, namely, the horses,
-      the asses, the camels, the oxen, and the sheep, were afflicted with a very
-      grievous murrain, and all the cattle of Egypt died, except those of the
-      children of Israel.** This producing no good effect with Pharaoh, the
-      whole nation of Egyptians were plagued with boils and blains;***
-      notwithstanding which Pharaoh's heart continued as hard as ever.**** Moses
-      was therefore sent early in the morning, to advise Pharaoh to send for his
-      cattle, and all that he had in the field, and shelter them against a
-      terrible hail storm, the approach of which he predicted. They among
-      Pharaoh's servants who feared the word of the Lord, saved their cattle and
-      servants, by removing them into houses; for the next day came on a storm
-      of thunder, lightning, and hail, which broke the trees, destroyed the
-      herbage, and killed every living creature that was in the field, excepting
-      only that in the land of Goshen, where the children of Israel were, there
-      was no hail. <i>Divine truths</i> are so different from those which carnal
-      minds are used to contemplate, that it must be very difficult by the force
-      of mere human reason to persuade mankind in general, that Pharaoh's cattle
-      were in any great danger from the hail storm, since they were all
-      previously dead by the murrain; and some people are so stupid, that they
-      think killing them a second time was no punishment at all. There are not
-      wonting some amongst the present perverse generation; who are at a loss to
-      conceive how those of Pharaoh's servants, who feared the word of the Lord,
-      could make their Cattle flee into houses, since they pretend to maintain,
-      that cattle already dead, whether by the murrain or otherwise, are
-      incapable of fleeing. Notwithstanding those people are so obviously in the
-      wrong, yet we depend upon your Lordships, that you will expose their
-      errors in more glaring colours than any in which they have yet appeared.
-    </p>
-<pre xml:space="preserve">
-     * Exod. viii.
-
-     ** Exod. ix. 3, 6.
-
-     *** Exod. ix.
-
-     **** Exod. ix. 13, &amp;c.
-</pre>
-    <p>
-      14. Some weak believers are in doubts whether so mean, so ungenerous, and
-      so dishonest an act, as borrowing the jewels of the Egyptians* without any
-      intention of returning them, did not rather originate in that disposition
-      which characterizes the Jews to this day, than in the command of the just
-      God, who certainly could need no such tricks to accomplish his intentions.
-    </p>
-    <p>
-      15. The plague of hail being succeeded by locusts, thick darkness, and the
-      death of all the first-born of Egypt, cattle included, Pharaoh at length
-      permitted the Israelites to depart; but afterwards repenting, he went in
-      pursuit of them** with six hundred chariots and all the horses and
-      chariots of Pharaoh, and his horsemen and his army, and overtook them by
-      the sea, near Baal Zephon. The Red Sea was parted in two to afford a
-      passage for the Israelites, the Egyptians followed them, and were punished
-      for their rashness by the return of the waters, which swallowed them up.
-      Here again our petulant and unsatisfied opposers demand how Pharaoh could
-      pursue with chariots and horsemen, since his horses were all slain twice
-      over, once by the murrain and once by the hail; not to mention that the
-      first born of cattle were slain even a third time. They likewise add, that
-      Egypt, which, to facilitate the dispersion of the waters of the
-      overflowing Nile, is intersected by numberless canals, must have always
-      been a very improper country either for cavalry or chariots.
-    </p>
-<pre xml:space="preserve">
-     * Exod. xi.
-
-     ** Exod. xiv.
-</pre>
-    <p>
-      16. God came to Balaam at night and said unto him, "If the men come to
-      call thee, rise up and go with them."* Balaam accordingly rose up, saddled
-      his ass, and went with the princes of Moab. "But God's anger was kindled
-      because he went," insomuch that he sent an angel to oppose him, who would
-      certainly have slain him, if the ass he rode on had not exhibited a
-      specimen of penetration and prudence, of which the asses of modern times
-      seem to be divested. The infidels here insist, that it is better to reject
-      the whole story, than to believe that the Supreme Being could be angry
-      with Balaam, merely because he obeyed his command; but the true believers,
-      the sons of the church, who think there would be no exercise for our
-      faith, if we were required to admit nothing but what can be supported by
-      argument, are not at all concerned in this difficulty; the more improbable
-      the doctrine, the greater must be the merit in believing.
-    </p>
-<pre xml:space="preserve">
-     * Numb. xxii. 20, &amp;c.
-</pre>
-    <p>
-      17. "The Lord was with Judah,** and he drove out the inhabitants of the
-      mountains, but could not drive out the inhabitants of the valley, because
-      they had chariots of iron." It is difficult to conceive, how the Lord of
-      heaven and earth, who had so often changed the order, and suspended the
-      established laws of nature in favour of his people the Jews, could not
-      succeed against the inhabitants of a valley, because they had chariots of
-      iron! Or ought we not rather to infer that the book in which this passage
-      is found, has nothing of divine inspiration in it, but was written by one
-      of the Jews who considered the God of Israel their protector as a local
-      divinity; who was in some instances more, and in others less powerful,
-      than the gods of their enemies. Thus David in many places compares the
-      Lord with other gods "The Lord is a great God, and a great king above all
-      gods," &amp;c. and Jephtha says to the king of the children of Ammon,
-      "Wilt thou not possess that which Chemosh thy God giveth thee, to possess?
-      So whomsoever the Lord our God shall drive out from before us, them will
-      we possess."
-    </p>
-<pre xml:space="preserve">
-     ** Judges i. 19.
-</pre>
-    <p>
-      18. How unjustly are the Spaniards stigmatised for the zeal they exhibited
-      in converting the natives of Peru and Mexico to the Christian religion!***
-      It is true, they ripped up women with child, dashed infants to pieces
-      against the rocks, and broiled men to death with slow fires; but as their
-      pious intention was purely that of delivering these uninstructed and
-      ignorant people from the more horrible pains of futurity, the truly
-      compassionate can not but approve their conduct. How can we enough admire
-      the mild and humane transaction of hanging up thirteen Indians in honour
-      of Christ and the twelve apostles!
-    </p>
-<pre xml:space="preserve">
-     *** See Marmoutel's Preface to the Incas, and the authors
-     there cited.
-</pre>
-    <p>
-      While the rest of the world admired the Greeks and Romans, they wisely
-      assumed the heroes of sacred story as models for their imitation! Poor Las
-      Casas! His weak and effeminate heart bled at the scene of misery! He
-      wanted zeal to join in the pious work, and even wished to leave the
-      Indians in possession of certain imaginary blessings which he pretended to
-      call "the rights of humanity!" But the holy ardour of his associates
-      frustrated his impious attempts; he could do no more than write, yet his
-      writings, so far from producing the effect he intended, only served to
-      increase our admiration of those great characters he meant to stigmatize.
-      If the comparison might be allowed, we may affirm that the Spaniards were
-      inferior to the Jews in this only circumstance, that they had a Las Casas
-      among them. The Jews were obdurate to a man, and hardened with holy
-      cruelty. We hear of no tergiversation when Jericho was to be destroyed;
-      "Man and woman, young and old, ox, sheep, and ass, were put to the edge of
-      the sword."* What a philosophical command over the tender passions must
-      Joshua have acquired, to have enabled him to smite with the sword,** and
-      utterly destroy the inhabitants of Ai, Libnah, Lachish, Hebron, Debir,
-      &amp;c. &amp;c. &amp;c. especially*** as the hardness of their heart was
-      no fault of theirs, but proceeded from the Lord! How truly great, how far
-      above the common weakness of humanity, appears the man after God's own
-      heart, at the taking of the city of Rabbah!**** "He brought forth the
-      people that were therein, and put them under saws, and under harrows of
-      iron, and under axes of iron, and made them pass through the brick-kiln!"
-      O ye greatly inexorable heroes! ye Jews! ye Spaniards! ye firm and zealous
-      of antient and modern times, if any such exist! pity the wretch who
-      admires your virtues, but whose pen trembles, and whose eye overflows at
-      the recital of your deeds! And thou, O mighty and benevolent Power,
-      forgive the heart that, shocked at the tortures inflicted on thy
-      creatures, is unwilling to acknowledge thee as the author of them!
-    </p>
-<pre xml:space="preserve">
-     * Johua vi. 21.
-
-     ** Joshua x. 10.
-
-     *** Joshua xi. 20.
-
-     **** 2 Sam. xii. 29, 31.
-</pre>
-    <p>
-      19. The most rational men reject the science of magic or witchcraft, as a
-      silly imposition on the credulity of mankind; but we believers, who have
-      nothing to do with reason, but are guided by the indefinable faculty
-      called <i>faith</i>, are perfectly ready to admit it, and deplore the
-      infidelity of that parliament, which repealed the acts by which so many of
-      that profession lost their lives.
-    </p>
-    <p>
-      The witch of Endor,** and the Jewish law, both prove by divine argument,
-      the existence of such professors, though, like miracles, they have now
-      ceased to appear. But notwithstanding this, we should be glad of an
-      argument or two from you, our spiritual directors, which might establish
-      this important point of doctrine, as well in the minds of reasonable men,
-      as in the minds of men, who, by means of the additional faculty <i>faith</i>,
-      are above reason.
-    </p>
-<pre xml:space="preserve">
-    ** Sam. xxviii.
-</pre>
-    <p>
-      20. In the last battle of Saul with the Philistines* near Gilboa, Saul
-      being sorely wounded, requested his armour-bearer to draw his sword, and
-      run him through, but his armour-bearer would not; therefore Saul took a
-      sword and fell upon it; and when his armour-bearer saw that Saul was dead,
-      he fell likewise upon his sword, and died with him.** David was at this
-      time returned from the pursuit of the Amalekites, when, on the third day
-      after Saul's death, a young man came out of the camp from Saul, with his
-      clothes rent, and earth upon his head. He brought the news of Saul's
-      death, the circumstances of which, upon David's enquiry, he reported to
-      be, that coming by chance upon Mount Gilboa, he beheld that Saul leaned on
-      his spear, and that the chariots and horsemen followed hard after him.
-      Saul looking behind him, called the young man, and requested him to slay
-      him: so I stood upon him, said the young man, and slew him, because I was
-      sure he could not live after he was fallen; and I took the crown that was
-      on his head, and the bracelet that was on his arm, and have brought them
-      hither unto my lord. David rewarded the mistaken compassion of this young
-      man, by commanding him to be put to death.
-    </p>
-<pre xml:space="preserve">
-     * 1 Sam. xxxi.
-
-     ** 2 Sam. i.
-</pre>
-    <p>
-      How do our adversaries, the infidels, exclaim against the barbarity of
-      David, when they read this melancholy history! What! say they, is this the
-      mild, the merciful David? Is this the man after God's own heart? Is he not
-      rather the tyrant&mdash;the inhuman despot? What effort of holy zeal could
-      stimulate him to murder the young man, who had performed the last offices
-      of humanity to Saul; who, in the agonies of death, had himself besought
-      him to put an end to his lingering miseries? Why should this idol of the
-      Christians, this man after God's own heart, embrue his hands in the blood
-      of the youth, who supposed he had done a charitable office to the deserted
-      and expiring monarch, whom this David pretended to lament, and who, at the
-      same time, gave such endearing proofs of loyalty to him himself, by
-      presenting him with the regal ornaments? But we, the faithful, who can
-      easily explain all scripture mysteries, say, that though David was really
-      one of the greatest of sinners, yet he truly repented him before he died.
-      Our enemies, the unbelievers, say no; that it is false, and they quote the
-      very Book of Books* against us for their authority.
-    </p>
-<pre xml:space="preserve">
-     * 1 Kings ii. 5, 6, 7, 8, 9.
-</pre>
-    <p>
-      They say if David ever repented, or was ever truly pious, we shall
-      certainly perceive it, in his behaviour during his last moments, on his
-      death bed. There, say they, it is to be hoped, we shall find him forgiving
-      his enemies, and dying in charity with all mankind. This is what all
-      mankind in general make a point of doing, from the saint to the
-      malefactor. David, therefore, must certainly give us an extraordinary
-      instance of his attention to this important evidence of contrition.
-    </p>
-    <p>
-      But what shall we think, say these enemies of our holy religion, when we
-      see this Nero of the Hebrews, this man after God's own heart, this idol of
-      the Christians, die in a manner uniform and consistent with the whole
-      course of his life? What will be our reflections, when we find him, with
-      his last accents, delivering two cruel and inhuman murders in charge to
-      his son Solomon? Murders still farther aggravated by the included crimes
-      of ingratitude and perjury! One of them to be executed on his old and
-      faithful general, Joab, who powerfully assisted him on all occasions, and
-      who adhered to him in all his extremities; till at the last, when he had
-      justifiable cause of chagrin, but who, notwithstanding, had not appeared
-      in actual hostility against him, but only drank a glass of wine with the
-      malcontents. His other charge was against Shimea, who reviled David at his
-      retreat from Jerusalem, during his son Absalom's rebellion; but who made
-      his submission to him when he returned victorious, and whose pardon David
-      had sealed with a solemn oath. All these commands, say the infidels, were
-      executed in a manner truly worthy the son of such a father! These,
-      Christians, say our enemies, are the outlines of the life of a Jew, whom,
-      according to the Book of Books, or, more properly speaking, priestcraft,
-      you are not ashamed' to continue extolling as a man after <i>God's own
-      heart!</i> What an impiety, say the infidels, to the Majesty of Heaven!
-    </p>
-    <p>
-      Wherefore we, the true believers, pray that your Lordships will
-      satisfactorily answer and explain all those doubts and objections brought
-      forward against us by infidel philosophers and writers; and if
-      unanswerable, that your Lordships will, with true Christian zeal, procure
-      an act of parliament to be passed, in order to prevent any more doubts
-      whatever being entertained by the enemies of our holy faith and religion,
-      as by law established.
-    </p>
-    <p>
-      None but infidels, it is true, would utter impieties like the above; but,
-      alas, 'the infidels of our days have become formidable to the true
-      believers, by an attention to morality, and the mild and gentle offices of
-      pity, and by warning their fellow-citizens to avoid and detest the
-      cruelties of religious persecution: how egregiously they mistake! Your
-      Lordships will rectify their notions, it is to be hoped, in these as well
-      as in other respects.
-    </p>
-    <p>
-      They have an argument still more formidable against the truth of the
-      foregoing accounts, concerning the death of Saul, which is, that they are
-      so very different, that one of them must be false. To this we can only
-      answer, as it becomes the faithful in all such cases of seeming
-      contradiction; namely, that they were both written by the pen of
-      inspiration, consequently must both be true, however contradictory or
-      absurd they may seem to mere human reason.
-    </p>
-    <p>
-      21. David commanded that the children of Judah should be taught the use of
-      the bow: behold, it is written in the Book of Jasher.* Many difficulties
-      arise here about the Book of Jasher. It was extant previous to the writing
-      the Book of Joshua,** the author of that book quoting it, and by the
-      foregoing text it appears, it was not finished till after the accession of
-      David to the throne of Israel. Now, if Joshua wrote the account of his own
-      transactions, as is generally believed, the author of Jasher must have
-      lived upwards of four hundred years; and if the Book of Joshua was not
-      written till after the time of David, and by an unknown author, the
-      infidels will affirm, that it comes under the description which is at the
-      beginning of the second of these questions. And the misfortune is, we do
-      not know how to confute them, but we hope your Lordships will easily
-      remove this, among many Other very great difficulties, now your long
-      dormant seal is at length awakened. Our enemies have reproached us with
-      the examples of the primitive church; they observe, that the priests were
-      poor and indefatigable, but are now pampered and lazy. Fat benefices and
-      lordly bishoprics, they say, cause a total eclipse of the light of
-      religion, by obtruding, their opake substances between the eye of the
-      priest and the kingdom of Heaven. But, alas, how palpably they mistake!
-    </p>
-<pre xml:space="preserve">
-     * 2 Sara. i. 18.
-
-     ** Josh. x. 13.
-</pre>
-    <p>
-      The ancient priests were ignorant of their business; they despised riches,
-      because they knew no better, or, perhaps, because they could not get them.
-      But how are the understandings of men enlightened! how great the wisdom of
-      the modern times! how are the sciences improved! Has it not been for many
-      centuries discovered, that pain and mortification are fit companions for
-      the devil, and therefore totally improper for saints? Can a poor wretch,
-      inured to penury and the scourge, be suddenly reconciled to happiness and
-      Heaven? Instead of enjoying the manna of the promised land, would he not
-      be prescribing himself a fast; and when it became him to sleep recumbent
-      on his couch of blessedness, would he not envy the damned their whips and
-      scorpions? So difficult it is to eradicate long confirmed habits. But
-      wherefore dwell on so unprofitable a subject? The wisdom of our divines
-      has taught them to avoid such absurdities, to detest such errors. They
-      will not lose their relish for pleasure, for want of practice.
-    </p>
-    <p>
-      29. David, by the instigation of the Lord, numbered the people-of Israel
-      and Judah;* but afterwards, being probably ignorant by whose instigation
-      he had acted, he repented of the deed. This repentance did not excuse him
-      in the sight of the Lord, who offered him to chuse either, "seven years"
-      famine, three months defeat before his enemies, or three days pestilence.
-    </p>
-    <p>
-      David chose the latter, and seventy thousand men died. This memorable
-      event has not escaped the inspired penman of the Book of Chronicles,** who
-      affirms, "that Satan stood up against Israel, and provoked David to number
-      them;" but God was displeased with this thing, and therefore smote Israel.
-      David repenting, was offered from God his choice, either "three years
-      famine, three months destruction before his enemies, or three days
-      pestilence the latter of which he chose, and there died of Israel seventy
-      thousand men.
-    </p>
-    <p>
-      Our too curious and inquisitive opposers, who are unwilling to believe
-      "cunningly devised fables,"*** enquire how it could be a crime in David to
-      number the people, especially as it was by the instigation of the Lord.
-      They beg to be informed, whether the Lord, and Satan, be one and the same
-      person; and if not, which of the two was the instigator of this unhappy,
-      business, and likewise which of the two "infallible" and "inspired"
-      writers tells the lie? Lastly, they cannot conceive how the seven years
-      famine in the Book of Samuel is dwindled into three in the Chronicles. To
-      all these questions we answer, that it was sufficient to make this action
-      of David's criminal, that the Lord disliked it after it was done; and as
-      to its being done by his instigation, we must observe, that it is no
-      uncommon thing for the Lord to be angry with his servants for obeying his
-      commands.
-    </p>
-<pre xml:space="preserve">
-     * 2 Sam. xxiv.
-
-     **1 Chron. xxi.
-
-     ***  2 Pet. i. 10.
-</pre>
-    <p>
-      23. The instance of Balaam is a case in point.* Hence we infer, that, in
-      the commands of the Lord, there is always a clause implied or understood,
-      which leaves it to the discretion of the faithful to act as they think
-      proper. It is true, that this position leads immediately to the doctrines
-      of the Jesuits, which have been so universally abhorred: but why need we
-      regard the abhorrence of the world, while we are convinced that our tenets
-      are scriptural? With regard to the affairs of Satan and the Lord, we leave
-      it to your Lordships' management; but cannot help observing with derision,
-      the futility of the objections respecting the three and seven years'
-      famine. They have little skill in divine arithmetic, if this affords them
-      any embarrassment. They know nothing of the sublime logic by which divines
-      prove three to be one, and one to be three. For example, if it were
-      affirmed that Eldon is a Lord, Castlereagh is a Lord, and Sidmouth is a
-      Lord, and yet they are not three Lords, but one Lord, this would be termed
-      absolute and ridiculous nonsense, notwithstanding their close Ministerial
-      union. But in holy matters it is quite otherwise,** as might easily be
-      elucidated by instances too sacred to be commented upon by any
-      unconsecrated individual.
-    </p>
-<pre xml:space="preserve">
-     * Qu. 16.
-
-     ** See an excellent specimen of this in the Creed commonly
-     ascribed to St. Athanasius.
-</pre>
-    <p>
-      94. Another instance of the imperfection of the art of arithmetic, as it
-      is erroneously taught in our schools, appears in its affording no rule by
-      which the two genealogies of Jesus Christ may be reconciled to each other.
-      Matthew reckons twenty-seven generations from David to Christ. Luke
-      reckons forty-two; and the names totally disagree. Matthew traces the
-      descent from Solomon, and Luke from Nathan, both sons of David. According
-      to our feeble notions, twenty-seven cannot be equal to forty-two, neither
-      can Nathan, &amp;c. be imagined to be Solomon, &amp;c. The infidels
-      suppose, that the two evangelists, rather than the church should be
-      without the genealogy of its founder, chose to invent them; but we good
-      Christians, who know that both writers were infallible and inspired, are
-      ready to reject the clearest axioms of mere human science, and allow that,
-      in sacred matters, the greater number may be equal to the less. These
-      cavillers and infidels also demand how these genealogies of Joseph prove,
-      that Jesus was the son of David, when it is avowed that Joseph was not his
-      father? But they do not consider, that a married man is obliged to father
-      all the children his wife may produce; and if this answer does not satisfy
-      them, they must at all events confess, that Joseph was father-in-law to
-      Jesus, by being married to his mother; consequently Jesus was son (in-law)
-      to Joseph, Q. E. D. As there is no answering for the perverseness of men,
-      there may perhaps be some, whom even this demonstration will not satisfy.
-      To these we offer an argument discovered by the truly profound Mr.
-      Pascal.* He justly observes, that when two witnesses disagree in the
-      circumstances of a fact, we ought to believe them so much the more readily
-      on that account, as it shews that they did not contrive the story in
-      concert. This remark, it is to be hoped, will likewise put an end to the
-      absurd custom which prevails in our courts of justice, of discrediting
-      evidences, which, contradict each other, such contradictions being in
-      reality a mark of truth, "<i>a ceux qui prennent bien les choses</i>."
-    </p>
-<pre xml:space="preserve">
-     * Les "faiblesses" les plus apparentes sont des "forces" à
-     ceux qui prennent bien les choses, Par example les deux
-     geneo logies de St. Matthieu, et de St. Luc, il est visible,
-     que cela n'a pasetè fait de concept. Voyes remarques sur les
-     Pensees de Pastal Ed. Geneve, 1773.
-</pre>
-    <p>
-      25. It is mouch to be wished, that some of our spiritual directors, who
-      have leisure time and large incomes, would be at the pains to rectify and
-      adjust to the standard of holy writ, the many errors and omissions of
-      profane historians.
-    </p>
-    <p>
-      When Christ was baptized by John, the heavens were, opened, and a voice
-      was heard, declaring his divine origin. Such a prodigy must have awakened
-      the attention of all Judea; yet we find the historians totally silent on
-      the matter. It is strange, that the horrid massacre of the children by the
-      command of Herod should be totally unnoticed by Josephus, and even by the
-      evangelists, Mark, Luke, and John.* Matthew alone mentions it; but his
-      authority is fully sufficient to justify an interpolation (like many
-      others) into the text of the other three evangelists, who are defective in
-      that particular.
-    </p>
-<pre xml:space="preserve">
-     * If such an act of cruelty had been committed, it could not
-     by any contrivance have been concealed, and Josephus, the
-     inveterate enemy of Herod, and many of the most impartial
-     historians of the Romans, living at that period, would have
-     taken care to record such a public act of barbarity on the
-     part of Herod.
-
-     Editor.
-</pre>
-    <p>
-      It is well known with what success the primitive Christians began the holy
-      work of interpolating, suppressing, forging, and altering profane
-      histories; but as we believe their piety always prevented their meddling
-      with the sacred text, notwithstanding the arguments of infidels, who
-      attempt to prove the contrary, these holy frauds have been found of
-      infinite service in establishing the cause of Christianity. Why do we
-      forbear to pursue their great and laudable example? The modesty or the
-      mistaken candour of these antients* have allowed them to interpolate no
-      more than one paragraph concerning Jesus into the text of Josephus. Would
-      it not shew our superior zeal, and be of infinite service to posterity, if
-      some divine of the present age would incorporate the whole narrative of
-      Matthew into the same text? But, alas, the sneers of our adversaries, the
-      unbelievers, have prevailed too much, and good works, like these, are now
-      no more!
-    </p>
-    <p>
-      26. About eighteen centuries ago, (according to the prophecy of Christ and
-      his apostle Paul,** the sun was darkened, the moon ceased to give light,
-      and the stars fell from heaven; the sign of the Son of Man was seen, the
-      Lord himself descended from heaven with a shout, the trumpets of the
-      archangels were heard, the dead in Christ arose, St. Paul and others of
-      the elect, who were then living, were caught up in the clouds, went to
-      meet the Lord in the air, and have been with him ever since. It is truly
-      astonishing, that a phenomenon so awful as the destruction of the system
-      of nature should have made no interruption in the state of nations and
-      affairs at that time, that all the historians should omit to record so
-      dreadful an event, nay, that they should survive it; and that the
-      primitive fathers should forbear to mention a circumstance which was so
-      well calculated to establish the Christian religion, and confute all the
-      arguments of the Jews, heathens, and unbelievers. When your Lordships set
-      about the great work of rectifying antient histories, you will doubtless
-      be careful to insert an account of this tremendous occurrence; for
-      Christians can have no doubt but that it really happened, since it was so
-      directly foretold both in time and circumstances, by Christ and his
-      apostle Paul.
-    </p>
-<pre xml:space="preserve">
-     * Josephus, de Antiq. Jud. lib. xviii. cap. 4.
-
-     ** Matt. xvi. 27, 28.&mdash;Matt. xxiv. 29, 34.&mdash;Mark xiii. 24,
-     31.&mdash;Lukexxi. 25, 33.&mdash;1 Thess. iv. 16, 17.
-</pre>
-    <p>
-      27. The oracles of Delphos were obscure and capable of various
-      interpretations, but the prophecies of sacred writ are all so clear and
-      obvious, they shine so bright by their own native lustre, that no one has
-      ever pretended to doubt their divine origin, except those infidels who are
-      unfortunately blinded by the too great suffusion of light, which the
-      Scriptures so continually emit. If the gift of curing the blind be not
-      entirely lost among the apostles of the present day, it must be Christian
-      charity to describe the symptoms of their disorder, that your Lordships
-      may attempt the cure. These unfortunate people observe, that God said to
-      Adam concerning the tree of knowledge of good and evil,* "In the day that
-      thou eatest thereof, thou shalt surely die;" he transgressed, and,
-      nevertheless, lived at least eight hundred years afterwards. They observe,
-      that the great evangelical prophet Isaiah,* could foresee the downfall of
-      Babylon by Cyrus, but could not tell the name of the Messiah, though his
-      coming was an event of infinitely greater consequence; nay, they even
-      charge him with a blunder, if we admit the opinion, that Christ was
-      intended by the names, Mahershalal-hash-baz and Immanuel,** since he was
-      never called by them. But they impiously solve this, difficulty, by
-      affirming, that Isaiah might take the advantage of writing his prophecy
-      concerning Cyrus after the events took place, but could not avail himself
-      of the same pious cunning in the affair of the Messiah. And, in fact, we,
-      the true believers, are in great want of evidence to overthrow their
-      supposition. They demand, if the prophecies be so evident and clear, so
-      different from those of the Heathens, how happened it that the whole
-      Jewish nation, then living, together with the angel Gabriel, should
-      mistake, and suppose the kingdom of the Messiah to be temporal; and that
-      it should not be discovered that his kingdom was not of this world, until
-      his enemies, the unbelievers, had prevailed and sent him out of it? They
-      ask, whether those inspired writers who prophesied concerning things of no
-      consequence, as the thirty pieces of silver, and the casting lots for his
-      garments, could not, with equal certainty, have predicted the more
-      important circumstances of his death and resurrection? In short, they beg
-      to be shewn a single prophecy concerning which divines are agreed, and
-      desire to know why, in the days of gospel light, the great prophecy of
-      John the Divine should be more obscure and enigmatical than any which was
-      written during the typical and shadowy dispensation of Moses? All which
-      absurd questions your Lordships will, no doubt, answer, overthrow, and
-      expose in the most palpable manner, to the great joy of us weak
-      Christians.
-    </p>
-<pre xml:space="preserve">
-     * Isaiah xiv. and xlv.
-
-     **  Iaiah
-
-     *** Luke i. 32.
-</pre>
-    <p>
-      28. How came it to pass, say our enemies, the cavillers and unbelievers,
-      that Jesus, the Son of God, should curse a fig-tree* for being without
-      fruit in March; was he, by whom the world was made,** ignorant that it was
-      not the season for figs? They likewise demand, whether it was by design or
-      mistake that he affirmed*** that wheat does not produce fruit unless it
-      first die? If Scripture was not meant to instruct philosophers, yet why
-      should it mislead them? But though these infidels may please to assert,
-      that wheat in our days is governed by laws directly contrary to these, as
-      all naturalists indeed acknowledge, yet who can affirm that it was so
-      eighteen hundred years ago? On the contrary, since these things are
-      recorded in the sacred writings, we ought to submit and believe that the
-      system of Nature is changed from what it was in ancient times. This event
-      probably came to pass when the sun was darkened, and the stars fell from
-      Heaven, as mentioned in a former question.
-    </p>
-<pre xml:space="preserve">
-     * Matt. xxi. 18. Mark xi. 13, 20.
-
-     ** John i. 3.
-
-     *** John xii. 24. |
-
-     **** Quest. 26.
-</pre>
-    <p>
-      29. Your Lordships, no doubt, will readily explain and settle the
-      mysterious disagreement between John the Baptist and Jesus Christ.* John
-      being asked if he was Elias, answered, I am not; but Jesus** affirms, the
-      contrary. As few even of the Christians have faith enough to believe that
-      John was and was not Elias at the same time, a word or two of explanation
-      would afford them infinite satisfaction. Commentators in divinity can do
-      miracles in the way of explaining; but, unfortunately for us, all other
-      miracles have long ceased, though at no time so much wanted as at present.
-    </p>
-    <p>
-      30. Out of forty Gospels we receive four as canonical; the rest are the
-      fruitful produce of that spirit of forgery which the Christian world has
-      always been celebrated for. Their piety was indefatigable in burning the
-      books of the heretics and unbelievers, and the same piety was not sparing
-      in furnishing apocryphal books. It is for the salvation of mankind that
-      Christianity should prevail; and how can its propagation be advanced, and
-      its dominion confirmed, more than by preventing the arguments against it
-      from being exposed to view? Some may indeed pretend, that this mode of
-      proceeding is tyrannical, and destructive of the rights of mankind; but
-      we, the faithful, insist that it is zealous and politic. How can a man be
-      said to be injured, even if we allow that he is cheated, since he is
-      cheated into salvation, though perhaps against his will? Yet it will be
-      doing a singular service to us weaker Christians, if your Lordships will
-      point out by what particular emanation of the Holy Spirit the Church was
-      enabled to select the divine out of such a number of apocryphal writings.
-    </p>
-<pre xml:space="preserve">
-     * John i. 21.
-
-     ** Matt. xi. 14.
-</pre>
-    <p>
-      Our enemies, the infidels, say, that time has obliterated the primitive
-      disputes on this subject, and that the sanction of custom has confirmed
-      the authority of the four Gospels, which, so far from external and
-      historical, have not even the internal evidence of truth. They observe,
-      that the gospel of Mark, though evidently an abridgement of that of
-      Matthew, yet differs from it in many very material particulars; that the
-      grand circumstance of the conspiracy by which Christ lost his life, is
-      told differently and discordantly by all the four. They express the
-      highest astonishment that the sending of Jesus to Herod by Pilate should
-      be related by Luke, and that the other three Evangelists should not only
-      omit that occurrence, but relate the proceedings in this affair so as
-      entirely to exclude the possibility of its insertion. They think it also
-      impossible that an earthquake should rend rocks, and that many saints
-      should arise from the dead, and go into the holy city, as Matthew relates;
-      and yet that these great events should not only have escaped contemporary
-      historians, but even the other three Evangelists. And to this they add,
-      that it is particularly strange and amazing that John, who was present at
-      the crucifixion,* should not only forbear to mention any one of the
-      terrible appearances recorded in Matthew on that occasion, but that even
-      the darkness of three hours' duration, which must have made the most
-      lasting impression on every individual in Judea, should also be by him
-      totally unnoticed.
-    </p>
-<pre xml:space="preserve">
-     * Such as we behold even in the present enlightened day by
-     that great prophetess, Joanna Southcott, and her followers!
-     who are now deceiving the people of this kingdom with her
-     prophecies. Edit.
-</pre>
-    <p>
-      31. The malevolence and incredulity of our adversaries, the unbelievers,
-      are visible in nothing so much as the criticisms they make on the
-      resurrection. They complain, and with some degree of reason, that this
-      most miraculous and important event, instead of possessing that
-      extraordinary and uncommonly clear evidence, which its incredible nature
-      requires, bears, on the contrary, every mark of a forgery. Instead of
-      Christ's re-appearing to all the world, that the world might believe, he
-      is said to have appeared to his disciples, who were the only men on earth
-      whose evidence could be exceptionable in the case; men who already engaged
-      in the attempt of forming a sect or party,* could by no means be
-      disinterested in their report; the only men on earth who could be
-      suspected of forgery in the present instance. These are the men, say our
-      enemies, who were to preach Jesus Christ to the world, and to find
-      arguments to support the fact, which Christ might have <i>uncontrovertibly</i>
-      established by appearing again in public. But the generation was unworthy
-      of that condescension, we reply, which they wickedly paraphrase thus:
-      "God, who desireth: not the death of a sinner, left them in their sins,
-      that they might die&mdash;God, who spared not his beloved Son, but gave
-      him to the bitterness of death, that <i>sinners might be saved</i>, chose,
-      nevertheless, to deprive all mankind of the proper <i>evidence of the
-      resurrection</i>, because the Jews of that age were <i>sinners!</i>" Mercy
-      is the character of the first act, but how shall we characterize the
-      latter? Is the God of the <i>Christians</i> inconsistent with himself? Did
-      the great and merciful Being act thus? Did he inspire four men to write
-      accounts of the <i>resurrection</i>,* which disagree with each other in
-      almost every circumstance? Does his divine truth bear the resemblance of
-      forgery and invention, that we may shew our faith and reliance on him, by
-      making a sacrifice of our reason; and believing by an act, not of the
-      understanding but of the will? But why, O thou Supreme Governor! why hast
-      thou given us reason, if reason be the accursed thing which we ought to
-      cast from us? Or rather, is not reason the first and only revelation from
-      thee; and are not those enthusiasts accursed, who, promulgating vile
-      systems unworthy of thee, find their base purposes are not to be
-      accomplished, till they have first deprived us of thy best gift?
-    </p>
-<pre xml:space="preserve">
-     * See the concluding chapters of the four Evangelists.
-</pre>
-    <p>
-      These, my Lords, are the reflections of infidels and unbelievers;
-      reflections which our truly Christian zeal and detestation would have
-      prevented us from repeating, if we had not been supported by a pleasing
-      anticipation of the glorious and satisfactory manner in which they will be
-      answered, explained, and overthrown by your Lordships, to the entire
-      satisfaction and conviction of us weak Christians. Not by persecution,
-      pains, penalties, fines and imprisonment, otherwise the unbelievers will
-      then sneeringly say, that your Lordships are incapable of answering them,
-      or, what is more unfortunate, that they are really unanswerable.
-    </p>
-    <p>
-      FINIS.
-    </p>
-    <div style="height: 6em;">
-      <br /><br /><br /><br /><br /><br />
-    </div>
-<pre xml:space="preserve">
-
-
-
-
-
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-The Project Gutenberg EBook of The Doubts Of Infidels, by Anonymous
-
-This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever.  You may copy it, give it away or
-re-use it under the terms of the Project Gutenberg License included
-with this eBook or online at www.gutenberg.org
-
-
-Title: The Doubts Of Infidels
-       Or, Queries Relative To Scriptural Inconsistencies & Contradictions
-
-Author: Anonymous
-
-Release Date: October 8, 2012 [EBook #40981]
-
-Language: English
-
-Character set encoding: ASCII
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBTS OF INFIDELS ***
-
-
-
-
-Produced by David Widger
-
-
-
-
-
-THE DOUBTS OF INFIDELS, OR, QUERIES RELATIVE TO SCRIPTURAL
-INCONSISTENCIES & CONTRADICTIONS.
-
-SUBMITTED FOR ELUCIDATION TO THE BENCH OF BISHOPS BY A WEAK BUT SINCERE
-CHRISTIAN.
-
-By Anonymous
-
-
-  .......Metus omnes et inexoraibile fatum
-     Subjecit pedibus, strepitumque Acherontis avari!
-     Illum non populi fasces, non purpura regum
-     Flexit et infidos agitans discordia fratres. Virg.
-
-     Woe unto you, Scribes and Pharisees! Hypocrites! ye blind
-     guides, which strain at a gnat, and swallow a camel. Matt,
-     xxiii. 23, 24.
-
-     The world is divided into two classes of men...the one have
-     understanding but no religion; the other have religion but
-     no understanding.
-
-LONDON:
-
-PRINTED & PUBLISHED BY R. CARLILE, 55, FLEET STREET.
-
-1819.
-
-THE EPISTLE DEDICATORY.
-
-TO THE RIGHT REVEREND AND REVEREND THE BISHOPS, CLERGY, AND ALL OTHER
-SUPPORTERS OF THE CHURCH MILITANT HERE ON EARTH.
-
-REVEREND SIRS,
-
-Your late zealous exertion against the infidels, in procuring the Sunday
-Bill to be passed, and prosecutions and pillory against infidel writers
-and publishers, must have convinced them that you are in earnest in your
-attempts to propagate and establish our holy faith. An act of parliament
-is an excellent engine for producing that kind of uniformity of
-opinions, which consists in holding the tongue; and, however unfair it
-may be in common transactions to suppress the arguments on one side
-of any question, yet, in religious matters, even the most cool and
-charitable must allow, that it is otherwise. When the salvation of
-men is concerned, every means is justifiable. What right has a man
-to complain, though by virtue of an act of parliament, by pains and
-penalties, fines, imprisonment, and the pillory, he may be sent to
-heaven whether he will or no? It is carrying the notion of liberty too
-far, to suppose, because we are free-born Englishmen, that we may choose
-our own faith and go to heaven _our own way!_ What would become of the
-right reverend and reverend guides and turnpike-men, if people were
-permitted to avoid the strait gate and go to their journey's end without
-paying?
-
-Foreigners are so sensible of this, and the priests of other countries
-are so tenacious of their rights of directing the intellects of the
-people, that they have invented and deposited in the inner chambers of
-the holy inquisition, a number of most ingenious machines, which, by
-means of whips, cords, pullies, screws, wheels, iron crows, red hot
-pincers, and the like, are found to be extremely serviceable in twisting
-and warping opinions to any settled models government may require.
-
-Notwithstanding your Lordships' readiness* "to oppose error of every
-kind by argument and persuasion," it happens unfortunately for us, that
-these mechanical and persuasive arguments are unknown in _Britain_.
-Instead of that most strong and logical argument, called the torture, we
-are obliged to adopt plain reason, or, at most, when that fails us, the
-_prison, fine, and pillory_. But, it is to be hoped, that the happy time
-is not far off, when the priests of _Britain_ may be able to argue with
-as much force as the spiritual directors of other countries; when the
-Clergy may approach the throne, and avow their readiness to stop
-the mouths of men, without being under the shameful necessity of
-contradicting themselves, by "disavowing all violence in the cause of
-religion.*"
-
-     * Vide Address of the Convocation presented to his Majesty
-     the 17th of November, 1780.
-
-In those better days, the Lord Bishop of Chester may overthrow the
-arguments of an infidel peer, by declaring them "unworthy of a Reply;"
-and the Bishop of St. David may confirm the defeat, by affirming, that
-the arguments of unbelievers "deserve no answer;" for every one will
-then say, they "would not" answer them, not that they "could not," as
-they impiously affirm at present. But as those glorious times are not
-yet arrived, we must be contented, in the mean while, to proceed in the
-old method of reasoning upon even ground with our adversaries. The
-weak, though _zealous Christian_, who has the honour, to address your
-Lordships on the present occasion, has presumed to lay before you a few
-of the Doubts of the Infidels, and he hopes you will answer them to his
-entire satisfaction.* He is happy in reflecting that the late act of
-parliament forbids them to speak; but his satisfaction is infinitely
-greater when he assures himself, that your Lordships' answer will
-convince them and make them ashamed even to _write, speak, or think_.
-
-     * Vide the same address.
-
-Thus fervently prays your Lordships' unworthy co-operator,
-
-The Author.
-
-
-     * The following are the chapters, with many others, which
-     contain the most objectionable parts:--
-
-     Genesis, chap. 16, 18, 19, 30, 34, 35, 38, 30.
-     Numbers, 25.
-     Judges, 10, 19.
-     1 Samuel, 25.
-     2 Samuel, 11, 13, 16.
-     Ezekiel, 4, 10, 22, 23.
-     Hosea, 1, 2, 3.
-
-     The following are those chapters which contain instances of
-     cruel and torturous executions, and unrelenting
-     vindictiveness.
-
-     Genesis, chap. 34.
-     Numbers, 31.
-     Joshua, 8,10.
-     Judges, 4, 5, 21.
-     1 Samuel, 15.
-     2 Samuel, 12, 21.
-     1 Kings, 2.
-     2 Kings, 10.
-
-
-
-
-DOUBTS OF INFIDELS,
-
-1. How can _the attributes_ of God be vindicated, in having performed so
-great a number of miracles, for a long succession of very distant ages,
-and so few in _latter times?_ If they were performed for the instruction
-of those times only, are they not equally necessary at present for
-us? or, if those ancient miracles were intended likewise for our
-instruction, are they adequate to the purpose? Can God, who gave us
-reason, act inconsistently with its dictates; and is it rational or
-fair to demand our belief of things, which are in their own nature far
-removed from common belief, or common sense, and require something
-more than the usual testimony of history for their support? When Livy
-affirms,* that the Gauls conspired against Hannibal, we admit and
-believe the fact; but when in the same chapter he speaks of shields
-sweating blood, of its raining hot stones at Arpi, and the like, we
-justly reject and disbelieve these improbable assertions; neither is any
-credit given to the account of the wonderful method of curing diseases
-by the touch, said to be possessed by Mr. Greatrix,* though we find it
-in the Philosophical Transactions. The miracles of the Old Testament
-were all performed in those ages of which we have no credible history;
-what reply then can be made to those who affirm, that miracles have
-always been confined to the early and fabulous times; that all nations
-have had them, but that they disappeared in proportion as men became
-enlightened, and capable of discovering _imposture_ and _priestcraft_.
-
-     * T. Livii, lib. xxii, cap. 1.
-
-
-2. Suppose a book to be published, containing assertions of historical
-facts long past, which had no collateral testimony of other authors;
-suppose those facts in general to be improbable and incredible; suppose
-the book to be anonymous, or, which is worse, ushered into the world
-under the name of a person who, from the internal evidence of the thing,
-could not have written it; can it be imagined, that such a book would
-find credit among people, who have the least pretensions to reason or
-common sense? Which, then, is the readiest way of confuting the enemies
-of our holy and only true religion, who do not scruple to affirm, that
-many books of canonical Scripture are in this predicament? They observe
-that the books of the Pentateuch bear many strong marks of an author
-long posterior to Moses; that the book of Numbers** quotes the book of
-the Wars of the Lord, which, as first written, was most probably the
-book which Moses wrote; that Moses could not possibly have written
-the account of his own _death and burial_ in Deuteronomy,**** which
-nevertheless has no mark to distinguish it from the rest of the book.
-
-     * Lowther's Abridgement, Vol. III. p. II. Greatrix published
-     a pamphlet, to which the attestations of Boyle, Wilkins,
-     Cud-worth, and many other great men were affixed. Vide Life
-     of St. Evremont, printed with his works in English, 3 vols.
-     8vo.
-
-     ** Numb. xxi. 14.
-
-     *** Deut. xxxiv.
-
-And supposing these and other objections of the like nature to be
-removed, what must we say in reply to their remark, that the Scripture,
-which we believe to be dictated by the inspiration of the unerring
-God, is frequently** contradictory with regard to facts, and very
-often represents the all-wise Creator*** as angry, repenting, unjust,
-arbitrary, &c. and that consequently we must either give up that
-dependence, which we naturally place on his goodness and rectitude,
-or reject those writings which represent him as a demon. Do not your
-Lordships apprehend, that, for want of better arguments, we shall be
-under the necessity of recurring to the _argumentum pillorii_, or of
-adopting some of those _gentle methods_ which were lawfully used for
-the conversion of heretics in the mild and pious reign of Mary, Queen of
-England?
-
-     ** Vide infra.
-
-     *** Genesis vi. 6,7. also Exod. vii. 3. xi. 9,10. and 1 Sam.
-     xv. 35.
-
-
-3. Is the account of the creation and fall of man, in the book of
-Genesis, physical or allegorical? Did God create light before the sun?
-How could he divide the light from darkness, since darkness is nothing
-but the mere privation of light? How could time be divided into days,
-before the creation of the sun, since a day is the time between sun-rise
-and sun-rise? How could the firmament be created, since there is no
-_firmament_, and the false notion of its existence is no more than an
-imagination of the ancient Grecians?
-
-
-4. The Scriptures were certainly written for the purpose of being
-understood, or for no purpose at all. A mystery, that is to say, an
-assertion or theorem, which the human understanding is incapable of
-comprehending, must likewise be inexpressible in human speech; we
-cannot, therefore, avail ourselves of the short and elegant method of
-clearing and elucidating difficult parts of Scripture, by the use of the
-word mystery, but how shall we, without this _happy resource_, explain
-the business of the tree of knowledge of good and evil, of a speaking
-serpent, and of a tree of life, which God was obliged to guard by
-cherubim and a flaming sword, lest man should eat of the fruit and
-become immortal?
-
-
-5. The serpent was afflicted with the curse of going upon his belly.
-The scoffers seem to think it no curse at all; for as they take it for
-granted that he went upon his back before this unfortunate transaction,
-they apprehended it was doing him a singular piece of service to reverse
-him, the latter position being evidently the most convenient. They also
-take notice, that no animal can subsist upon dust, and that whatever the
-individual serpent in question might have done, the serpents of modern
-times are so profane, that they universally reject so dry a food, and,
-by a second act of impiety, emancipate themselves from the consequences
-of the first.
-
-     * Gen. vi.--78.
-
-6. The account of the flood is very embarrassing. It is described as the
-effects of natural agents in the hands of God. It rained; no mention is
-made of waters created for the purpose. The deluge was universal; all
-the high hills, that were under the whole heaven, were covered; and it
-ceased, not by the annihilation of the waters, but they were evaporated
-by a wind. Now from whence came the water? The weight of the whole
-atmosphere, with all its vapours, is equal to no more than a hollow
-sphere of three or four and thirty feet thickness, environing the whole
-globe, and consequently the whole of its contents, if condensed into
-water, could not deluge the earth to the height of an ordinary house.
-It is to no purpose to break open the fountains of the abyss, or great
-deep, if any such fountains there are; for gravity would prevent the
-waters from issuing out; neither can we easily persuade infidels, that
-the windows of Heaven were opened, while they know it has no windows;
-so that we have but three or four and thirty feet of water to deluge
-the highest mountains, some of which are more than fifteen thousand feet
-high.*
-
-     * The Indian Alps are 20,862 feet above the level of the
-     ocean. Editor.  See Col. Kirkpatrick's History of Nepaul,
-     and Asiatic Researches, Vol. VIII.
-
-
-7. The weak in faith find themselves equally at a loss respecting the
-ark. It seems strange to them, that so vast an assemblage of animals
-could be inclosed in an ark or chest, which had but one window, (which
-window was kept shut for more than five months,) without being stifled
-for want of air: it appears equally remarkable that Noah and his three
-sons could unstow and serve out the daily allowance of provisions and
-water to the passengers; and if their wives were supposed to help them,
-the work to be done is still prodigious. The lions and other carnivorous
-animals must have lived on salt provisions; which, no doubt, they were
-glad of, as seafaring people are not very nice, especially in long
-voyages.
-
-8. If God set his bow in the clouds, as a token of his covenant with
-mankind after the flood, ought we not to conclude, that he, at
-that time, established the law of the various refrangibility and
-reflexibility of the rays of light, and consequently, that before the
-flood many optical experiments, which are common with us, would not
-then have succeeded? For example, a man could not have made a rainbow
-by spouting water out of his mouth; Mr. Dollond's achromatic telescopes
-would have then been no better than common ones; natural bodies must
-have appeared all of one colour, &c. &c.
-
-9. What answer must we give to those who are inclined to deny, that an
-all-powerful and just God could make use of the most unjustifiable means
-to attain his great purpose of aggrandizing the posterity of Abraham?
-Could this benevolent and just Being approve of the ungenerous
-advantage which Jacob took over his faint and hungry brother? Could
-this omnipotent and upright Spirit adopt no method of distinguishing his
-favourite Jacob, but that of fraud and lies, by which he deprived the
-same unsuspecting brother of his father's blessing? Or, in short, how
-shall we justify God for the continual distinction and favour he is said
-to have bestowed on a people, who from their own annals appear to have
-been unparalleled for cruelty,* ingratitude, inurbanity, &c.?
-
-     * See the acts of Joshua; also 1 Sam. xv. &c.
-
-
-10. When the unbelievers affirm that a just God could not punish Pharaoh
-for an hardness of heart of which he himself (God) was evidently the
-cause, we usually answer, that the potter has power over the day to
-fashion it as he lists; but when in reply, they take notice, that if
-the clay in the hands of the potter were capable of happiness or misery,
-according to the fashion impressed on it, the potter must be malevolent
-and cruel who can give the preference to inflicting pain instead
-of happiness, then we are obliged to be silent, in hopes that your
-Lordships will condescend to supply us with better arguments than any we
-are acquainted with at present.
-
-
-11. Miracles must have been very common in Egypt, since there was a body
-of people whose trade it was to work them. When Aaron's rod was turned
-into a serpent,* Pharaoh, instead of being surprised at it, as an
-unusual phaenomenon, sends for his magicians, who immediately perform
-the like with their rods. Your Lordships owe us some little explanation
-concerning this business: we know it is our duty to believe, that
-Aaron's miracle was performed by the power of God, but are at a loss to
-discover by what power the magicians performed theirs.
-
-
-19. When** Aaron turned the waters of Egypt into blood, their streams,
-their rivers, their ponds, and all their pools, together with all the
-water throughout the land of Egypt, whether in Vessels of wood, or
-vessels of stone, the magicians of Egypt did so likewise with their
-enchantments. Here again our adversaries, who unfortunately have more
-curiosity than faith, take the liberty to enquire, whether the magicians
-formed water to practise their art upon, since Aaron had already turned
-it into blood?
-
-     * Exod vii. 3, 4. and ix. 9, 10.
-
-     ** Exod. vii. 10.
-
-     *** Exod. vii. 10, &c.
-
-
-13. Pharaoh still continuing inflexible, though successively exposed to
-the plagues of frogs, lice, and flies;* his cattle, namely, the horses,
-the asses, the camels, the oxen, and the sheep, were afflicted with a
-very grievous murrain, and all the cattle of Egypt died, except those
-of the children of Israel.** This producing no good effect with Pharaoh,
-the whole nation of Egyptians were plagued with boils and blains;***
-notwithstanding which Pharaoh's heart continued as hard as ever.****
-Moses was therefore sent early in the morning, to advise Pharaoh to
-send for his cattle, and all that he had in the field, and shelter them
-against a terrible hail storm, the approach of which he predicted. They
-among Pharaoh's servants who feared the word of the Lord, saved their
-cattle and servants, by removing them into houses; for the next day
-came on a storm of thunder, lightning, and hail, which broke the trees,
-destroyed the herbage, and killed every living creature that was in the
-field, excepting only that in the land of Goshen, where the children of
-Israel were, there was no hail. _Divine truths_ are so different from
-those which carnal minds are used to contemplate, that it must be very
-difficult by the force of mere human reason to persuade mankind in
-general, that Pharaoh's cattle were in any great danger from the hail
-storm, since they were all previously dead by the murrain; and some
-people are so stupid, that they think killing them a second time was
-no punishment at all. There are not wonting some amongst the present
-perverse generation; who are at a loss to conceive how those of
-Pharaoh's servants, who feared the word of the Lord, could make their
-Cattle flee into houses, since they pretend to maintain, that cattle
-already dead, whether by the murrain or otherwise, are incapable of
-fleeing. Notwithstanding those people are so obviously in the wrong, yet
-we depend upon your Lordships, that you will expose their errors in more
-glaring colours than any in which they have yet appeared.
-
-     * Exod. viii.
-
-     ** Exod. ix. 3, 6.
-
-     *** Exod. ix.
-
-     **** Exod. ix. 13, &c.
-
-
-14. Some weak believers are in doubts whether so mean, so ungenerous,
-and so dishonest an act, as borrowing the jewels of the Egyptians*
-without any intention of returning them, did not rather originate in
-that disposition which characterizes the Jews to this day, than in the
-command of the just God, who certainly could need no such tricks to
-accomplish his intentions.
-
-
-15. The plague of hail being succeeded by locusts, thick darkness, and
-the death of all the first-born of Egypt, cattle included, Pharaoh at
-length permitted the Israelites to depart; but afterwards repenting, he
-went in pursuit of them** with six hundred chariots and all the horses
-and chariots of Pharaoh, and his horsemen and his army, and overtook
-them by the sea, near Baal Zephon. The Red Sea was parted in two to
-afford a passage for the Israelites, the Egyptians followed them, and
-were punished for their rashness by the return of the waters, which
-swallowed them up. Here again our petulant and unsatisfied opposers
-demand how Pharaoh could pursue with chariots and horsemen, since his
-horses were all slain twice over, once by the murrain and once by the
-hail; not to mention that the first born of cattle were slain even a
-third time. They likewise add, that Egypt, which, to facilitate the
-dispersion of the waters of the overflowing Nile, is intersected by
-numberless canals, must have always been a very improper country either
-for cavalry or chariots.
-
-     * Exod. xi.
-
-     ** Exod. xiv.
-
-
-16. God came to Balaam at night and said unto him, "If the men come
-to call thee, rise up and go with them."* Balaam accordingly rose up,
-saddled his ass, and went with the princes of Moab. "But God's anger was
-kindled because he went," insomuch that he sent an angel to oppose
-him, who would certainly have slain him, if the ass he rode on had not
-exhibited a specimen of penetration and prudence, of which the asses of
-modern times seem to be divested. The infidels here insist, that it is
-better to reject the whole story, than to believe that the Supreme Being
-could be angry with Balaam, merely because he obeyed his command; but
-the true believers, the sons of the church, who think there would be no
-exercise for our faith, if we were required to admit nothing but
-what can be supported by argument, are not at all concerned in this
-difficulty; the more improbable the doctrine, the greater must be the
-merit in believing.
-
-     * Numb. xxii. 20, &c.
-
-
-17. "The Lord was with Judah,** and he drove out the inhabitants of
-the mountains, but could not drive out the inhabitants of the valley,
-because they had chariots of iron." It is difficult to conceive, how
-the Lord of heaven and earth, who had so often changed the order, and
-suspended the established laws of nature in favour of his people the
-Jews, could not succeed against the inhabitants of a valley, because
-they had chariots of iron! Or ought we not rather to infer that the book
-in which this passage is found, has nothing of divine inspiration in
-it, but was written by one of the Jews who considered the God of Israel
-their protector as a local divinity; who was in some instances more, and
-in others less powerful, than the gods of their enemies. Thus David in
-many places compares the Lord with other gods "The Lord is a great God,
-and a great king above all gods," &c. and Jephtha says to the king of
-the children of Ammon, "Wilt thou not possess that which Chemosh thy God
-giveth thee, to possess? So whomsoever the Lord our God shall drive out
-from before us, them will we possess."
-
-     ** Judges i. 19.
-
-
-18. How unjustly are the Spaniards stigmatised for the zeal they
-exhibited in converting the natives of Peru and Mexico to the Christian
-religion!*** It is true, they ripped up women with child, dashed infants
-to pieces against the rocks, and broiled men to death with slow fires;
-but as their pious intention was purely that of delivering these
-uninstructed and ignorant people from the more horrible pains of
-futurity, the truly compassionate can not but approve their conduct.
-How can we enough admire the mild and humane transaction of hanging up
-thirteen Indians in honour of Christ and the twelve apostles!
-
-     *** See Marmoutel's Preface to the Incas, and the authors
-     there cited.
-
-
-While the rest of the world admired the Greeks and Romans, they wisely
-assumed the heroes of sacred story as models for their imitation! Poor
-Las Casas! His weak and effeminate heart bled at the scene of misery!
-He wanted zeal to join in the pious work, and even wished to leave the
-Indians in possession of certain imaginary blessings which he pretended
-to call "the rights of humanity!" But the holy ardour of his associates
-frustrated his impious attempts; he could do no more than write, yet his
-writings, so far from producing the effect he intended, only served
-to increase our admiration of those great characters he meant to
-stigmatize. If the comparison might be allowed, we may affirm that the
-Spaniards were inferior to the Jews in this only circumstance, that
-they had a Las Casas among them. The Jews were obdurate to a man, and
-hardened with holy cruelty. We hear of no tergiversation when Jericho
-was to be destroyed; "Man and woman, young and old, ox, sheep, and ass,
-were put to the edge of the sword."* What a philosophical command over
-the tender passions must Joshua have acquired, to have enabled him
-to smite with the sword,** and utterly destroy the inhabitants of
-Ai, Libnah, Lachish, Hebron, Debir, &c. &c. &c. especially*** as the
-hardness of their heart was no fault of theirs, but proceeded from the
-Lord! How truly great, how far above the common weakness of humanity,
-appears the man after God's own heart, at the taking of the city of
-Rabbah!**** "He brought forth the people that were therein, and put them
-under saws, and under harrows of iron, and under axes of iron, and made
-them pass through the brick-kiln!" O ye greatly inexorable heroes! ye
-Jews! ye Spaniards! ye firm and zealous of antient and modern times, if
-any such exist! pity the wretch who admires your virtues, but whose
-pen trembles, and whose eye overflows at the recital of your deeds! And
-thou, O mighty and benevolent Power, forgive the heart that, shocked
-at the tortures inflicted on thy creatures, is unwilling to acknowledge
-thee as the author of them!
-
-     * Johua vi. 21.
-
-     ** Joshua x. 10.
-
-     *** Joshua xi. 20.
-
-     **** 2 Sam. xii. 29, 31.
-
-
-19. The most rational men reject the science of magic or witchcraft, as
-a silly imposition on the credulity of mankind; but we believers,
-who have nothing to do with reason, but are guided by the indefinable
-faculty called _faith_, are perfectly ready to admit it, and deplore the
-infidelity of that parliament, which repealed the acts by which so many
-of that profession lost their lives.
-
-The witch of Endor,** and the Jewish law, both prove by divine argument,
-the existence of such professors, though, like miracles, they have now
-ceased to appear. But notwithstanding this, we should be glad of an
-argument or two from you, our spiritual directors, which might establish
-this important point of doctrine, as well in the minds of reasonable
-men, as in the minds of men, who, by means of the additional faculty
-_faith_, are above reason.
-
-    ** Sam. xxviii.
-
-
-20. In the last battle of Saul with the Philistines* near Gilboa, Saul
-being sorely wounded, requested his armour-bearer to draw his sword, and
-run him through, but his armour-bearer would not; therefore Saul took
-a sword and fell upon it; and when his armour-bearer saw that Saul was
-dead, he fell likewise upon his sword, and died with him.** David was
-at this time returned from the pursuit of the Amalekites, when, on the
-third day after Saul's death, a young man came out of the camp from
-Saul, with his clothes rent, and earth upon his head. He brought the
-news of Saul's death, the circumstances of which, upon David's enquiry,
-he reported to be, that coming by chance upon Mount Gilboa, he beheld
-that Saul leaned on his spear, and that the chariots and horsemen
-followed hard after him. Saul looking behind him, called the young man,
-and requested him to slay him: so I stood upon him, said the young man,
-and slew him, because I was sure he could not live after he was fallen;
-and I took the crown that was on his head, and the bracelet that was on
-his arm, and have brought them hither unto my lord. David rewarded the
-mistaken compassion of this young man, by commanding him to be put to
-death.
-
-     * 1 Sam. xxxi.
-
-     ** 2 Sam. i.
-
-
-How do our adversaries, the infidels, exclaim against the barbarity of
-David, when they read this melancholy history! What! say they, is this
-the mild, the merciful David? Is this the man after God's own heart? Is
-he not rather the tyrant--the inhuman despot? What effort of holy zeal
-could stimulate him to murder the young man, who had performed the last
-offices of humanity to Saul; who, in the agonies of death, had himself
-besought him to put an end to his lingering miseries? Why should this
-idol of the Christians, this man after God's own heart, embrue his hands
-in the blood of the youth, who supposed he had done a charitable office
-to the deserted and expiring monarch, whom this David pretended to
-lament, and who, at the same time, gave such endearing proofs of loyalty
-to him himself, by presenting him with the regal ornaments? But we,
-the faithful, who can easily explain all scripture mysteries, say, that
-though David was really one of the greatest of sinners, yet he truly
-repented him before he died. Our enemies, the unbelievers, say no; that
-it is false, and they quote the very Book of Books* against us for their
-authority.
-
-     * 1 Kings ii. 5, 6, 7, 8, 9.
-
-
-They say if David ever repented, or was ever truly pious, we shall
-certainly perceive it, in his behaviour during his last moments, on
-his death bed. There, say they, it is to be hoped, we shall find him
-forgiving his enemies, and dying in charity with all mankind. This is
-what all mankind in general make a point of doing, from the saint to the
-malefactor. David, therefore, must certainly give us an extraordinary
-instance of his attention to this important evidence of contrition.
-
-But what shall we think, say these enemies of our holy religion, when we
-see this Nero of the Hebrews, this man after God's own heart, this idol
-of the Christians, die in a manner uniform and consistent with the whole
-course of his life? What will be our reflections, when we find him, with
-his last accents, delivering two cruel and inhuman murders in charge to
-his son Solomon? Murders still farther aggravated by the included crimes
-of ingratitude and perjury! One of them to be executed on his old and
-faithful general, Joab, who powerfully assisted him on all occasions,
-and who adhered to him in all his extremities; till at the last, when
-he had justifiable cause of chagrin, but who, notwithstanding, had not
-appeared in actual hostility against him, but only drank a glass of wine
-with the malcontents. His other charge was against Shimea, who reviled
-David at his retreat from Jerusalem, during his son Absalom's rebellion;
-but who made his submission to him when he returned victorious, and
-whose pardon David had sealed with a solemn oath. All these commands,
-say the infidels, were executed in a manner truly worthy the son of such
-a father! These, Christians, say our enemies, are the outlines of the
-life of a Jew, whom, according to the Book of Books, or, more properly
-speaking, priestcraft, you are not ashamed' to continue extolling as a
-man after _God's own heart!_ What an impiety, say the infidels, to the
-Majesty of Heaven!
-
-Wherefore we, the true believers, pray that your Lordships will
-satisfactorily answer and explain all those doubts and objections
-brought forward against us by infidel philosophers and writers; and
-if unanswerable, that your Lordships will, with true Christian zeal,
-procure an act of parliament to be passed, in order to prevent any more
-doubts whatever being entertained by the enemies of our holy faith and
-religion, as by law established.
-
-None but infidels, it is true, would utter impieties like the above;
-but, alas, 'the infidels of our days have become formidable to the true
-believers, by an attention to morality, and the mild and gentle offices
-of pity, and by warning their fellow-citizens to avoid and detest the
-cruelties of religious persecution: how egregiously they mistake! Your
-Lordships will rectify their notions, it is to be hoped, in these as
-well as in other respects.
-
-They have an argument still more formidable against the truth of the
-foregoing accounts, concerning the death of Saul, which is, that they
-are so very different, that one of them must be false. To this we can
-only answer, as it becomes the faithful in all such cases of seeming
-contradiction; namely, that they were both written by the pen of
-inspiration, consequently must both be true, however contradictory or
-absurd they may seem to mere human reason.
-
-21. David commanded that the children of Judah should be taught the
-use of the bow: behold, it is written in the Book of Jasher.* Many
-difficulties arise here about the Book of Jasher. It was extant previous
-to the writing the Book of Joshua,** the author of that book quoting it,
-and by the foregoing text it appears, it was not finished till after
-the accession of David to the throne of Israel. Now, if Joshua wrote the
-account of his own transactions, as is generally believed, the author of
-Jasher must have lived upwards of four hundred years; and if the Book of
-Joshua was not written till after the time of David, and by an unknown
-author, the infidels will affirm, that it comes under the description
-which is at the beginning of the second of these questions. And the
-misfortune is, we do not know how to confute them, but we hope
-your Lordships will easily remove this, among many Other very great
-difficulties, now your long dormant seal is at length awakened. Our
-enemies have reproached us with the examples of the primitive church;
-they observe, that the priests were poor and indefatigable, but are now
-pampered and lazy. Fat benefices and lordly bishoprics, they say, cause
-a total eclipse of the light of religion, by obtruding, their opake
-substances between the eye of the priest and the kingdom of Heaven. But,
-alas, how palpably they mistake!
-
-     * 2 Sara. i. 18.
-
-     ** Josh. x. 13.
-
-
-The ancient priests were ignorant of their business; they despised
-riches, because they knew no better, or, perhaps, because they could not
-get them. But how are the understandings of men enlightened! how great
-the wisdom of the modern times! how are the sciences improved! Has it
-not been for many centuries discovered, that pain and mortification are
-fit companions for the devil, and therefore totally improper for
-saints? Can a poor wretch, inured to penury and the scourge, be suddenly
-reconciled to happiness and Heaven? Instead of enjoying the manna of the
-promised land, would he not be prescribing himself a fast; and when it
-became him to sleep recumbent on his couch of blessedness, would he
-not envy the damned their whips and scorpions? So difficult it is to
-eradicate long confirmed habits. But wherefore dwell on so unprofitable
-a subject? The wisdom of our divines has taught them to avoid such
-absurdities, to detest such errors. They will not lose their relish for
-pleasure, for want of practice.
-
-
-29. David, by the instigation of the Lord, numbered the people-of
-Israel and Judah;* but afterwards, being probably ignorant by whose
-instigation he had acted, he repented of the deed. This repentance
-did not excuse him in the sight of the Lord, who offered him to chuse
-either, "seven years" famine, three months defeat before his enemies, or
-three days pestilence.
-
-David chose the latter, and seventy thousand men died. This memorable
-event has not escaped the inspired penman of the Book of Chronicles,**
-who affirms, "that Satan stood up against Israel, and provoked
-David to number them;" but God was displeased with this thing, and
-therefore smote Israel. David repenting, was offered from God his
-choice, either "three years famine, three months destruction before
-his enemies, or three days pestilence the latter of which he chose, and
-there died of Israel seventy thousand men.
-
-Our too curious and inquisitive opposers, who are unwilling to believe
-"cunningly devised fables,"*** enquire how it could be a crime in David
-to number the people, especially as it was by the instigation of the
-Lord. They beg to be informed, whether the Lord, and Satan, be one and
-the same person; and if not, which of the two was the instigator of
-this unhappy, business, and likewise which of the two "infallible" and
-"inspired" writers tells the lie? Lastly, they cannot conceive how the
-seven years famine in the Book of Samuel is dwindled into three in the
-Chronicles. To all these questions we answer, that it was sufficient to
-make this action of David's criminal, that the Lord disliked it after it
-was done; and as to its being done by his instigation, we must observe,
-that it is no uncommon thing for the Lord to be angry with his servants
-for obeying his commands.
-
-     * 2 Sam. xxiv.
-
-     **1 Chron. xxi.
-
-     ***  2 Pet. i. 10.
-
-
-23. The instance of Balaam is a case in point.* Hence we infer, that,
-in the commands of the Lord, there is always a clause implied or
-understood, which leaves it to the discretion of the faithful to act as
-they think proper. It is true, that this position leads immediately to
-the doctrines of the Jesuits, which have been so universally abhorred:
-but why need we regard the abhorrence of the world, while we are
-convinced that our tenets are scriptural? With regard to the affairs
-of Satan and the Lord, we leave it to your Lordships' management; but
-cannot help observing with derision, the futility of the objections
-respecting the three and seven years' famine. They have little skill
-in divine arithmetic, if this affords them any embarrassment. They know
-nothing of the sublime logic by which divines prove three to be one, and
-one to be three. For example, if it were affirmed that Eldon is a Lord,
-Castlereagh is a Lord, and Sidmouth is a Lord, and yet they are not
-three Lords, but one Lord, this would be termed absolute and ridiculous
-nonsense, notwithstanding their close Ministerial union. But in holy
-matters it is quite otherwise,** as might easily be elucidated
-by instances too sacred to be commented upon by any unconsecrated
-individual.
-
-     * Qu. 16.
-
-     ** See an excellent specimen of this in the Creed commonly
-     ascribed to St. Athanasius.
-
-
-94. Another instance of the imperfection of the art of arithmetic, as it
-is erroneously taught in our schools, appears in its affording no rule
-by which the two genealogies of Jesus Christ may be reconciled to each
-other. Matthew reckons twenty-seven generations from David to Christ.
-Luke reckons forty-two; and the names totally disagree. Matthew traces
-the descent from Solomon, and Luke from Nathan, both sons of David.
-According to our feeble notions, twenty-seven cannot be equal to
-forty-two, neither can Nathan, &c. be imagined to be Solomon, &c. The
-infidels suppose, that the two evangelists, rather than the church
-should be without the genealogy of its founder, chose to invent them;
-but we good Christians, who know that both writers were infallible and
-inspired, are ready to reject the clearest axioms of mere human science,
-and allow that, in sacred matters, the greater number may be equal to
-the less. These cavillers and infidels also demand how these genealogies
-of Joseph prove, that Jesus was the son of David, when it is avowed that
-Joseph was not his father? But they do not consider, that a married man
-is obliged to father all the children his wife may produce; and if this
-answer does not satisfy them, they must at all events confess, that
-Joseph was father-in-law to Jesus, by being married to his mother;
-consequently Jesus was son (in-law) to Joseph, Q. E. D. As there is no
-answering for the perverseness of men, there may perhaps be some, whom
-even this demonstration will not satisfy. To these we offer an argument
-discovered by the truly profound Mr. Pascal.* He justly observes, that
-when two witnesses disagree in the circumstances of a fact, we ought to
-believe them so much the more readily on that account, as it shews that
-they did not contrive the story in concert. This remark, it is to be
-hoped, will likewise put an end to the absurd custom which prevails in
-our courts of justice, of discrediting evidences, which, contradict each
-other, such contradictions being in reality a mark of truth, "_a ceux
-qui prennent bien les choses_."
-
-     * Les "faiblesses" les plus apparentes sont des "forces" a
-     ceux qui prennent bien les choses, Par example les deux
-     geneo logies de St. Matthieu, et de St. Luc, il est visible,
-     que cela n'a pasete fait de concept. Voyes remarques sur les
-     Pensees de Pastal Ed. Geneve, 1773.
-
-
-25. It is mouch to be wished, that some of our spiritual directors, who
-have leisure time and large incomes, would be at the pains to rectify
-and adjust to the standard of holy writ, the many errors and omissions
-of profane historians.
-
-When Christ was baptized by John, the heavens were, opened, and a
-voice was heard, declaring his divine origin. Such a prodigy must have
-awakened the attention of all Judea; yet we find the historians totally
-silent on the matter. It is strange, that the horrid massacre of
-the children by the command of Herod should be totally unnoticed by
-Josephus, and even by the evangelists, Mark, Luke, and John.* Matthew
-alone mentions it; but his authority is fully sufficient to justify
-an interpolation (like many others) into the text of the other three
-evangelists, who are defective in that particular.
-
-     * If such an act of cruelty had been committed, it could not
-     by any contrivance have been concealed, and Josephus, the
-     inveterate enemy of Herod, and many of the most impartial
-     historians of the Romans, living at that period, would have
-     taken care to record such a public act of barbarity on the
-     part of Herod.
-
-     Editor.
-
-
-It is well known with what success the primitive Christians began the
-holy work of interpolating, suppressing, forging, and altering profane
-histories; but as we believe their piety always prevented their meddling
-with the sacred text, notwithstanding the arguments of infidels, who
-attempt to prove the contrary, these holy frauds have been found of
-infinite service in establishing the cause of Christianity. Why do we
-forbear to pursue their great and laudable example? The modesty or the
-mistaken candour of these antients* have allowed them to interpolate
-no more than one paragraph concerning Jesus into the text of Josephus.
-Would it not shew our superior zeal, and be of infinite service to
-posterity, if some divine of the present age would incorporate the whole
-narrative of Matthew into the same text? But, alas, the sneers of our
-adversaries, the unbelievers, have prevailed too much, and good works,
-like these, are now no more!
-
-26. About eighteen centuries ago, (according to the prophecy of Christ
-and his apostle Paul,** the sun was darkened, the moon ceased to give
-light, and the stars fell from heaven; the sign of the Son of Man was
-seen, the Lord himself descended from heaven with a shout, the trumpets
-of the archangels were heard, the dead in Christ arose, St. Paul and
-others of the elect, who were then living, were caught up in the clouds,
-went to meet the Lord in the air, and have been with him ever since. It
-is truly astonishing, that a phenomenon so awful as the destruction of
-the system of nature should have made no interruption in the state of
-nations and affairs at that time, that all the historians should omit to
-record so dreadful an event, nay, that they should survive it; and that
-the primitive fathers should forbear to mention a circumstance which was
-so well calculated to establish the Christian religion, and confute
-all the arguments of the Jews, heathens, and unbelievers. When your
-Lordships set about the great work of rectifying antient histories,
-you will doubtless be careful to insert an account of this tremendous
-occurrence; for Christians can have no doubt but that it really
-happened, since it was so directly foretold both in time and
-circumstances, by Christ and his apostle Paul.
-
-     * Josephus, de Antiq. Jud. lib. xviii. cap. 4.
-
-     ** Matt. xvi. 27, 28.--Matt. xxiv. 29, 34.--Mark xiii. 24,
-     31.--Lukexxi. 25, 33.--1 Thess. iv. 16, 17.
-
-
-27. The oracles of Delphos were obscure and capable of various
-interpretations, but the prophecies of sacred writ are all so clear and
-obvious, they shine so bright by their own native lustre, that no one
-has ever pretended to doubt their divine origin, except those infidels
-who are unfortunately blinded by the too great suffusion of light, which
-the Scriptures so continually emit. If the gift of curing the blind
-be not entirely lost among the apostles of the present day, it must be
-Christian charity to describe the symptoms of their disorder, that your
-Lordships may attempt the cure. These unfortunate people observe, that
-God said to Adam concerning the tree of knowledge of good and evil,*
-"In the day that thou eatest thereof, thou shalt surely die;" he
-transgressed, and, nevertheless, lived at least eight hundred years
-afterwards. They observe, that the great evangelical prophet Isaiah,*
-could foresee the downfall of Babylon by Cyrus, but could not tell
-the name of the Messiah, though his coming was an event of infinitely
-greater consequence; nay, they even charge him with a blunder, if
-we admit the opinion, that Christ was intended by the names,
-Mahershalal-hash-baz and Immanuel,** since he was never called by them.
-But they impiously solve this, difficulty, by affirming, that Isaiah
-might take the advantage of writing his prophecy concerning Cyrus after
-the events took place, but could not avail himself of the same pious
-cunning in the affair of the Messiah. And, in fact, we, the true
-believers, are in great want of evidence to overthrow their supposition.
-They demand, if the prophecies be so evident and clear, so different
-from those of the Heathens, how happened it that the whole Jewish
-nation, then living, together with the angel Gabriel, should mistake,
-and suppose the kingdom of the Messiah to be temporal; and that it
-should not be discovered that his kingdom was not of this world, until
-his enemies, the unbelievers, had prevailed and sent him out of it? They
-ask, whether those inspired writers who prophesied concerning things of
-no consequence, as the thirty pieces of silver, and the casting lots for
-his garments, could not, with equal certainty, have predicted the more
-important circumstances of his death and resurrection? In short, they
-beg to be shewn a single prophecy concerning which divines are agreed,
-and desire to know why, in the days of gospel light, the great prophecy
-of John the Divine should be more obscure and enigmatical than any which
-was written during the typical and shadowy dispensation of Moses? All
-which absurd questions your Lordships will, no doubt, answer, overthrow,
-and expose in the most palpable manner, to the great joy of us weak
-Christians.
-
-     * Isaiah xiv. and xlv.
-
-     **  Iaiah
-
-     *** Luke i. 32.
-
-
-28. How came it to pass, say our enemies, the cavillers and unbelievers,
-that Jesus, the Son of God, should curse a fig-tree* for being without
-fruit in March; was he, by whom the world was made,** ignorant that it
-was not the season for figs? They likewise demand, whether it was by
-design or mistake that he affirmed*** that wheat does not produce
-fruit unless it first die? If Scripture was not meant to instruct
-philosophers, yet why should it mislead them? But though these infidels
-may please to assert, that wheat in our days is governed by laws
-directly contrary to these, as all naturalists indeed acknowledge,
-yet who can affirm that it was so eighteen hundred years ago? On the
-contrary, since these things are recorded in the sacred writings, we
-ought to submit and believe that the system of Nature is changed from
-what it was in ancient times. This event probably came to pass when
-the sun was darkened, and the stars fell from Heaven, as mentioned in a
-former question.
-
-     * Matt. xxi. 18. Mark xi. 13, 20.
-
-     ** John i. 3.
-
-     *** John xii. 24. |
-
-     **** Quest. 26.
-
-
-29. Your Lordships, no doubt, will readily explain and settle the
-mysterious disagreement between John the Baptist and Jesus Christ.* John
-being asked if he was Elias, answered, I am not; but Jesus** affirms,
-the contrary. As few even of the Christians have faith enough to believe
-that John was and was not Elias at the same time, a word or two of
-explanation would afford them infinite satisfaction. Commentators in
-divinity can do miracles in the way of explaining; but, unfortunately
-for us, all other miracles have long ceased, though at no time so much
-wanted as at present.
-
-
-30. Out of forty Gospels we receive four as canonical; the rest are the
-fruitful produce of that spirit of forgery which the Christian world has
-always been celebrated for. Their piety was indefatigable in burning
-the books of the heretics and unbelievers, and the same piety was not
-sparing in furnishing apocryphal books. It is for the salvation of
-mankind that Christianity should prevail; and how can its propagation
-be advanced, and its dominion confirmed, more than by preventing
-the arguments against it from being exposed to view? Some may indeed
-pretend, that this mode of proceeding is tyrannical, and destructive of
-the rights of mankind; but we, the faithful, insist that it is zealous
-and politic. How can a man be said to be injured, even if we allow
-that he is cheated, since he is cheated into salvation, though perhaps
-against his will? Yet it will be doing a singular service to us
-weaker Christians, if your Lordships will point out by what particular
-emanation of the Holy Spirit the Church was enabled to select the divine
-out of such a number of apocryphal writings.
-
-     * John i. 21.
-
-     ** Matt. xi. 14.
-
-
-Our enemies, the infidels, say, that time has obliterated the primitive
-disputes on this subject, and that the sanction of custom has confirmed
-the authority of the four Gospels, which, so far from external and
-historical, have not even the internal evidence of truth. They observe,
-that the gospel of Mark, though evidently an abridgement of that of
-Matthew, yet differs from it in many very material particulars; that the
-grand circumstance of the conspiracy by which Christ lost his life,
-is told differently and discordantly by all the four. They express the
-highest astonishment that the sending of Jesus to Herod by Pilate should
-be related by Luke, and that the other three Evangelists should not only
-omit that occurrence, but relate the proceedings in this affair so as
-entirely to exclude the possibility of its insertion. They think it also
-impossible that an earthquake should rend rocks, and that many saints
-should arise from the dead, and go into the holy city, as Matthew
-relates; and yet that these great events should not only have escaped
-contemporary historians, but even the other three Evangelists. And to
-this they add, that it is particularly strange and amazing that John,
-who was present at the crucifixion,* should not only forbear to
-mention any one of the terrible appearances recorded in Matthew on that
-occasion, but that even the darkness of three hours' duration, which
-must have made the most lasting impression on every individual in Judea,
-should also be by him totally unnoticed.
-
-     * Such as we behold even in the present enlightened day by
-     that great prophetess, Joanna Southcott, and her followers!
-     who are now deceiving the people of this kingdom with her
-     prophecies. Edit.
-
-
-31. The malevolence and incredulity of our adversaries, the unbelievers,
-are visible in nothing so much as the criticisms they make on the
-resurrection. They complain, and with some degree of reason, that
-this most miraculous and important event, instead of possessing that
-extraordinary and uncommonly clear evidence, which its incredible nature
-requires, bears, on the contrary, every mark of a forgery. Instead of
-Christ's re-appearing to all the world, that the world might believe,
-he is said to have appeared to his disciples, who were the only men on
-earth whose evidence could be exceptionable in the case; men who already
-engaged in the attempt of forming a sect or party,* could by no means
-be disinterested in their report; the only men on earth who could be
-suspected of forgery in the present instance. These are the men, say
-our enemies, who were to preach Jesus Christ to the world, and to
-find arguments to support the fact, which Christ might have
-_uncontrovertibly_ established by appearing again in public. But the
-generation was unworthy of that condescension, we reply, which they
-wickedly paraphrase thus: "God, who desireth: not the death of a sinner,
-left them in their sins, that they might die--God, who spared not his
-beloved Son, but gave him to the bitterness of death, that _sinners
-might be saved_, chose, nevertheless, to deprive all mankind of the
-proper _evidence of the resurrection_, because the Jews of that age were
-_sinners!_" Mercy is the character of the first act, but how shall we
-characterize the latter? Is the God of the _Christians_ inconsistent
-with himself? Did the great and merciful Being act thus? Did he inspire
-four men to write accounts of the _resurrection_,* which disagree with
-each other in almost every circumstance? Does his divine truth bear the
-resemblance of forgery and invention, that we may shew our faith and
-reliance on him, by making a sacrifice of our reason; and believing
-by an act, not of the understanding but of the will? But why, O thou
-Supreme Governor! why hast thou given us reason, if reason be the
-accursed thing which we ought to cast from us? Or rather, is not reason
-the first and only revelation from thee; and are not those enthusiasts
-accursed, who, promulgating vile systems unworthy of thee, find their
-base purposes are not to be accomplished, till they have first deprived
-us of thy best gift?
-
-     * See the concluding chapters of the four Evangelists.
-
-
-These, my Lords, are the reflections of infidels and unbelievers;
-reflections which our truly Christian zeal and detestation would have
-prevented us from repeating, if we had not been supported by a pleasing
-anticipation of the glorious and satisfactory manner in which they will
-be answered, explained, and overthrown by your Lordships, to the entire
-satisfaction and conviction of us weak Christians. Not by persecution,
-pains, penalties, fines and imprisonment, otherwise the unbelievers
-will then sneeringly say, that your Lordships are incapable of answering
-them, or, what is more unfortunate, that they are really unanswerable.
-
-
-FINIS.
-
-
-
-
-
-
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