Evidence of Christianity | Page 2

Gospels were
included. SECT. 11 The above Propositions cannot be predicated of
those Books which are commonly called Apocryphal Books of the New
Testament.
Recapitulation.
CHAPTER X.
OF THE DIRECT HISTORICAL EVIDENCE OF CHRISTIANITY,
AND WHEREIN IT IS DISTINGUISHED FROM THE EVIDENCE
ALLEGED FOR OTHER MIRACLES.
PROPOSITION II.
CHAPTER I
That there is not satisfactory Evidence, that Persons pretending to be
original Witnesses of any other similar Miracles have acted in the same
Manner, in Attestation of the Accounts which they delivered, and
solely in consequence of their Belief of the Truth of those Accounts.
CHAPTER II
Consideration of some specific Instances

PART II.
OF THE AUXILIARY EVIDENCES OF CHRISTIANITY,
CHAPTER I
Prophecy
CHAPTER II
The Morality of the Gospel
CHAPTER III
The Candour of the Writers of the New Testament
CHAPTER IV
Identity of Christ's Character
CHAPTER V
Originality of our Saviour's Character
CHAPTER VI
Conformity of the Facts occasionally mentioned or referred to in
Scripture with the State of things in these Times, as represented by
foreign and independent Accounts.
CHAPTER VII
Undesigned Coincidences.

CHAPTER VIII
Of the History of the Resurrection.
CHAPTER IX
Of the Propagation of Christianity. SECT. 2 Reflections upon the
preceding Account. SECT. 3 Of the Religion of Mahomet.

PART III
A BRIEF CONSIDERATION OF SOME POPULAR OBJECTIONS.

CHAPTER I
The Discrepancies between the several Gospels.
CHAPTER II
Erroneous Opinions imputed to the Apostles.
CHAPTER III
The Connection of Christianity with the Jewish History.
CHAPTER IV
Rejection of Christianity.
CHAPTER V
That the Christian Miracles are not recited, or appealed to, by early
Christian Writers themselves, so fully or frequently as might have been

expected.
CHAPTER VI
Want of Universality in the Knowledge and Reception of Christianity,
and of greater Clearness in the Evidence.
CHAPTER VII
Supposed effects of Christianity.
CHAPTER VIII
Conclusion.

PREPARATORY CONSIDERATIONS.
I deem it unnecessary to prove that mankind stood in need of a
revelation because I have met with no serious person who thinks that,
even under the Christian revelation, we have too much light, or any
degree of assurance which is superfluous. I desire, moreover, that in
judging of Christianity, it may be remembered that the question lies
between this religion and none: for, if the Christian religion be not
credible, no one, with whom we have to do, will support the
pretensions of any other.
Suppose, then, the world we live in to have had a Creator; suppose it to
appear, from the predominant aim and tendency of the provisions and
contrivances observable in the universe, that the Deity, when he formed
it, consulted for the happiness of his sensitive creation; suppose the
disposition which dictated this counsel to continue; suppose a part of
the creation to have received faculties from their Maker, by which they
are capable of rendering a moral obedience to his will, and of
voluntarily pursuing any end for which he has designed them; suppose
the Creator to intend for these, his rational and accountable agents, a
second state of existence, in which their situation will be by their

behaviour in the first state, by which suppose (and by no other) the
objection to the divine government in not putting a difference between
the good and the bad, and the inconsistency of this confusion with the
care and benevolence discoverable in the works of the Deity is done
away; suppose it to be of the utmost importance to the subjects of this
dispensation to know what is intended for them, that is, suppose the
knowledge of it to be highly conducive to the happiness of the species,
a purpose which so many provisions of nature are calculated to promote:
Suppose, nevertheless, almost the whole race, either by the
imperfection of their faculties, the misfortune of their situation, or by
the loss of some prior revelation, to want this knowledge, and not to be
likely, without the aid of a new revelation, to attain it; under these
circumstances, is it improbable that a revelation should be made? Is it
incredible that God should interpose for such a purpose? Suppose him
to design for mankind a future state; is it unlikely that he should
acquaint him with it?
Now in what way can a revelation be made, but by miracles? In none
which we are able to conceive. Consequently, in whatever degree it is
probable, or not very improbable, that a revelation should be
communicated to mankind at all: in the same degree is it probable, or
not very improbable, that miracles should be wrought. Therefore, when
miracles are related to have been wrought in the promulgating of a
revelation manifestly wanted, and, if true, of inestimable value, the
improbability which arises from the miraculous nature of the things
related is not greater than the original improbability that such a
revelation should be imparted by God.