* See this argument stated more at large in Michaelis's Introduction,
(Marsh's translation,) vol. i. c. ii. sect. 10, from which these
observations are taken.
_________


III. Why should we question the genuineness of these books? Is it for
that they contain accounts of supernatural events? I apprehend that
this, at the bottom, is the real, though secret, cause of our hesitation
about them: for had the writings inscribed with the names of Matthew and
John related nothing but ordinary history, there would have been no
more doubt whether these writings were theirs than there is concerning
the acknowledged works of Josephus or Philo; that is, there would have
been no doubt at all. Now it ought to be considered that this reason,
however it may apply to the credit which is given to a writer's judgment
or veracity, affects the question of genuineness very indirectly. The
works of Bede exhibit many wonderful relations: but who, for that
reason, doubts that they were written by Bede? The same of a multitude
of other authors. To which may be added that we ask no more for our
books than what we allow to other books in some sort similar to ours: we
do not deny the genuineness of the Koran; we admit that the history of
Apollonius Tyanaeus, purporting to be written by Philostratus, was
really written by Philostratus.

IV. If it had been an easy thing in the early times of the institution
to have forged Christian writings, and to have obtained currency and
reception to the forgeries, we should have had many appearing in the
name of Christ himself. No writings would have been received with so
much avidity and respect as these: consequently none afforded so great a
temptation to forgery. Yet have we heard but of one attempt of this