writer of Luke says, that the ascension was from Bethany; that he [Christ] led them out as far as Bethany, and was parted from them, and was carried up into heaven. So also was Mahomet; and as to Moses, the apostle Jude says, ver. 9 “that Michael and the devil disputed about his body.” While we believe such fables as these, or either of them, we believe unworthily of the Almighty.
I have now gone through the examination of the four books ascribed to Matthew, Mark, Luke and John; and when it is considered that the whole space of time from the crucifixion to what is called the ascension is but a few days, apparently not more than three or four, and that all the circumstances are said to have happened nearly about the same spot, Jerusalem, it is, I believe, impossible to find in any story upon record so many and such glaring absurdities, contradictions and falsehoods as are in those books. They are more numerous and striking than I had any expectation of finding when I began this examination, and far more so than I had any idea of when I wrote the former part of the Age of Reason. I had then neither Bible nor Testament to refer to, nor could I procure any. My own situation, even as to existence, was becoming every day more precarious, and as I was willing to leave something behind me on the subject, I was obliged to be quick and concise. The quotations I then made were from memory only, but they are correct; and the opinions I have advanced in that work are the effect of the most clear and long-established conviction that the Bible and the Testament are impositions upon the world, that the fall of man, the account of Jesus Christ being the Son of God, and of his dying to appease the wrath of God, and of salvation by that strange means, are all fabulous inventions, dishonorable to the wisdom and power of the Almighty; that the only true religion is Deism, by which I then meant, and mean now, the belief of one God, and an imitation of his moral character, or the practice of what are called moral virtues — and that it was upon this only (so far as religion is concerned) that I rested all my hopes of happiness hereafter. So say I now — and so help me God.
But to return to the subject. Though it is impossible, at this distance of time, to ascertain as a fact who were the writers of those four books (and this alone is sufficient to hold them in doubt, and where we doubt we do not believe), it is not difficult to ascertain negatively that they were not written by the persons to whom they are ascribed. The contradictions in those books demonstrate two things:
First, that the writers could not have been eye-witnesses and ear-witnesses of the matters they relate, or they would have related them without those contradictions; and consequently, that the books have not been written by the persons called apostles, who are supposed to have been witnesses of this kind.
Secondly, that the writers, whoever they were, have not acted in concerted imposition; but each writer separately and individually for himself, and without the knowledge of the other.
The same evidence that applies to prove the one, applies equally to prove both cases; that is, that the books were not written by the men called apostles, and also that they are not a concerted imposition. As to inspiration, it is altogether out of the question; we may as well attempt to unite truth and falsehood, as inspiration and contradiction.
If four men are eye-witnesses and ear-witnesses to a scene, they will, without any concert between them, agree as to time and place when and where that scene happened. Their individual knowledge of the thing, each one knowing it for himself, renders concert totally unnecessary; the one will not say it was in a mountain in the country, and the other at a house in town: the one will not say it was at sunrise, and the other that it was dark. For in whatever place it was, at whatever time it was, they know it equally alike.
And, on the other hand, if four men concert a story, they will make their separate relations of that story agree and corroborate with each other to support the whole. That concert supplies the want of fact in the one case, as the knowledge of the fact supersedes, in the other case, the necessity of a concert. The same contradictions, therefore, that prove that there has been no concert, prove also that the reporters had no knowledge of the fact (or rather of that which they relate as a fact), and detect also the falsehood of their reports. Those books, therefore, have neither been written by the men called apostles, nor by impostors in concert. How then have they been written?
I am not one of those who are fond of believing there is much of that which is called willful lying, or lying originally, except in the case of men setting up to be prophets, as in the Old Testament; for prophesying is lying professionally. In almost all other cases, it is not difficult to discover the progress by which even simple supposition, with the aid of credulity, will, in time, grow into a lie, and at last be told as a fact; and whenever we can find a charitable reason for a thing of this kind, we ought not to indulge a severe one.
The story of Jesus Christ appearing after he was dead is the story of an apparition, such as timid imaginations can always create in vision, and credulity believe. Stories of this kind had been told of the assassination of Julius Caesar, not many years before; and they generally have their origin in violent deaths, or in the execution of innocent persons. In cases of this kind, compassion lends its aid and benevolently stretches the story. It goes on a little and a little further till it becomes a most certain truth. Once start a ghost and credulity fills up the history of its life, and assigns the cause of its appearance! one tells it one way, another another way, till there are as many stories about the ghost and about the proprietor of the ghost, as there are about Jesus Christ in these four books.
The story of the appearance of Jesus Christ is told with that strange mixture of the natural and impossible that distinguishes legendary tale from fact. He is represented as suddenly coming in and going out when the doors were shut, and of vanishing out of sight and appearing again, as one would conceive of an unsubstantial vision; then again he is hungry, sits down to meat, and eats his supper. But as those who tell stories of this kind never provide for all the cases, so it is here; they have told us that when he arose he left his grave clothes behind him; but they have forgotten to provide other clothes for him to appear in afterward, or to tell us what he did with them when he ascended — whether he stripped all off, or went up clothes and all. In the case of Elijah, they have been careful enough to make him throw down his mantle; how it happened not to be burned in the chariot of fire they also have not told us. But as imagination supplies all deficiencies of this kind, we may suppose, if we please, that it was made of salamander’s wool.
Those who are not much acquainted with ecclesiastical history may suppose that the book called the New Testament has existed ever since the time of Jesus Christ, as they suppose that the books ascribed to Moses have existed ever since the time of Moses. But the fact is historically otherwise. There was no such book as the New Testament till more than three hundred years after the time that Christ is said to have lived.
At what time the books ascribed to Matthew, Mark, Luke and John began to appear is altogether a matter of uncertainty. There is not the least shadow of evidence of who the persons were that wrote them, nor at what time they were written; and they might as well have been called by the names of any of the other supposed apostles, as by the names they are now called. The originals are not in the possession of any Christian Church existing, any more than the two tables of stone written on, they pretend, by the finger of God, upon Mount Sinai, and given to Moses, are in the possession of the Jews. And even if they were, there is no possibility of proving the handwriting in either case. At the time those books were written there was no printing, and consequently there could be no publication, otherwise than by written copies, which any man might make or alter at pleasure, and call them originals.23 Can we suppose it is consistent with the wisdom of the Almighty, to commit himself and his will to man upon such precarious means as these, or that it is consistent we should pin our faith upon such uncertainties? We cannot make, nor alter, nor even imitate so much as one blade of grass that he has made, and yet we can make or alter words of God as easily as words of man.
About three hundred and fifty years after the time that Christ is said to have lived, several writings of the kind I am speaking of were scattered in the hands of diverse individuals;
