This conversation excited an intense interest in Argostoli, and called forth
many criticisms and remarks. By some I was blamed, both on account of the plan I had
adopted, and on account of my presumption in undertaking a task to which I was unequal.
Lord Byron was the theme of general admiration on
account of his acuteness, extensive reading, and great knowledge of the Scriptures. A
gentleman, who was present at the meeting, said to me one day, “Did you not see
that his lordship had not only read all the books on the subject which you had, but
many more, which you confessed you had not read?” It was in vain for me to
state the simple truth, that when I enumerated the various books which I had read or
examined, his lordship said nothing of his having read or not having read these books, but
merely asked me if I had read
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After this, there were seven or eight meetings held on the Sunday forenoons,
at which S., M., M., and M. attended. His
lordship, about this time, went to reside at the village of Metaxata, and was not present
on these occasions. I did not take the liberty of asking him to come, conceiving that he
was well aware that he had only to express his wishes, to have them gratified; and he, on
the other hand, either declined, without an invitation, or had no desire to come. That he
at one time expected to be present, was evident, from his saying to H., an officer with whom he was intimate, that he must now
begin to study and prepare himself for our religious discussions. I rather wished to
converse with his lordship alone, than in mixed society, as from what I had
WITH LORD BYRON. | 71 |
At these meetings*, I went over very fully the whole of the topics comprehended under the head of the external evidence in favour of Christianity; and some of my hearers occasionally expressed their pleasure at the information which they received, and the new views on the subject which had been opened to their minds. At last they appeared to have tired, as twice all, except S., failed to attend at the time appointed; and as I did not conceive myself called upon to solicit their attendance, the discussion was considered as abandoned. Though I am not enabled to record any good effect which has resulted from these meetings, except simply an increase of knowledge on various points on which they were ignorant; yet I trust that my friends who were present at them, will some time or other recall to mind, with pleasure and satisfaction, the efforts which I made to do
* See Appendix. Note on page 71. |
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Shortly after the first meeting, Lord
Byron was invited by the officers to dine with them. At table Colonel D. sat between his lordship and myself; he soon
drew me into conversation. As usual, he was polite, lively, and facetious; and what he said
was, from time to time, eagerly listened to by the officers. We talked of St.
Gerasimo, the patron saint of Cephalonia, whose anniversary had just been
celebrated, and of the miracle which his bones are believed to perform when carried in
procession, followed by the principal civil and military officers in the island, both Greek
and English, from the convent to a neighbouring well; the water in which, upon his
presence, is caused to rise. “Do the people believe in this miracle?”
asked his lordship. “They seem to do so with full sincerity,” I replied.
He observed “that it was easy to persuade people of the truth of any thing if it
came in a religious
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WITH LORD BYRON. | 75 |
Next Sunday, M., M., M., and myself, met in S.’s house. On this occasion I wished to engage them a little more in the subject. I pointed out to them the propriety of remembering that each of the books of the New Testament was distinct and separate in itself, and that different individuals had composed them. Therefore they ought to be considered as distinct relations and testimonies, each confirming the other, and not as one testimony, as many imagine, from the circumstance of their being now always published together. The character of these authors I would leave till I had shewn the opinion of many men of great reputation on the subject of the Christian religion.
Beginning with Polycarp, the disciple
of John, and Clemens of Rome, the
fellow-labourer, as it is believed, of Saint Paul, I read
a long train of positive evidence and testimony of the earliest
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The Christians were men who gave a proof of the sincerity of their
principles by exposing themselves to persecution, to the loss of their estates and effects,
and even to death itself. Their lives were unblemished and innocent, and they were occupied
in acts of forgiveness and benevolence. Their abilities were of an order as high, or even
higher, than their pagan opponents,—though the latter are better known to scholars,
as writing on
WITH LORD BYRON. | 77 |
If a strict review, indeed, is made of the talents of each party, no honest
mind could long be at a loss to give a preference to the great erudition, the sound
judgment, and manly eloquence of some of these writers. The amount of the whole is, that
Tacitus, though acknowledged as an able historian
and fine writer, did not know whether the Jews came from Mount Ida, and derived from it
their name,—whether they were of Ethiopic descent, and driven out from Egypt for a
contagious disease,—or whether Jerusalem is not mentioned by Homer under the name of Solymar. He states, apparently
without doubt, that Moses, an exile, brought them from Egypt; that the
people thirsting in the wilderness, and being likely to rebel, Moses
had the cunning to follow some asses, who would, he knew, search
out the first grass and water; and that in this way he pretended to get water by heavenly
aid; that in order to retain his power and confirm his authority, he gave out that the laws
which he imposed on them were given by heaven,—that they sacrificed the effigy of the
ass, the animal to which they had been indebted
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Pliny only learned something of the sect when they were accused as criminals before the tribunals, and, not finding them guilty of any moral crime, he yet thought it right to punish them for their obstinacy in refusing to worship the gods, and in persisting to call themselves Christians.
Except Porphyry, and Celsus, and Julian, who
wrote against them, and who do not deny the accuracy of many of the accounts of the facts
and miracles recorded in the Scriptures, most of the other writers either allude to them by
the way of illustration, of ridicule, or contempt; and all the philosophers of the latter
Platonic school appear to have considered Christianity as a philosophical system deserving
of some attention, and accordingly, many of them blended its doctrines with the reveries of
Plato and of the old Greek philosophers. In
opposition to this, the Christian writers, by their numerous quotations from Scripture, by
their arguments and explications of its doctrines, shew that they had deeply studied them,
and un-
WITH LORD BYRON. | 79 |
After having thus given an historical view of the writers who either opposed or alluded to Christianity, and those who embraced, accepted, and defended it, or died for it, I read to them that chapter of Paley in which he shews the character of Christ as a moral preacher, and those points in which, simply considered in this light, he was not only original, but differed from, and excelled all other teachers whatever. Part of this was heard with attention; but some observations and criticisms having been occasionally made, a good deal of time was lost in discussing points which had no immediate connexion with the subject.
In order to come, therefore, to what was really useful, I proposed to them
that we should meet every Wednesday night, as well as Sunday, by which means our course of
discussion would be the sooner ended. This was readily agreed to, and the meeting was
appointed to be held in my house. The chapter in Horne’s excellent work, entitled, “Testimonies from natural and civil History to the credibility of the Old
Testament,” was my text
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At our next assembling I read the testimonies of Manetho, Eupetinos, Artapanes, Tacitus, Diodorus Siculus, Strabo, Justin, Juvenal, Porphyry, Julian, and Mahommed, to shew that Moses was a real character, and not a mythological person, as some have impudently asserted, and that he lived long before Sanconiathon, who, according to them, lived before the Trojan war.
The history of the destruction of Sodom and Gomorrah is attested by
Diodorus Siculus, Strabo, Solinus, Tacitus, Pliny, and
Josephus. Barnes,
WITH LORD BYRON. | 81 |
As they seemed pleased with the subject, at our next meeting I endeavoured
to put them in fuller possession of the whole facts and opinions of ancient nations
respecting their early history and worship, or mythology. The specimen I
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WITH LORD BYRON. | 83 |
The history of Moses, on the contrary, gives a
succinct, but clear account of the creation of the world, the introduction of sin and
misery, the character and age of the antediluvians, the universal deluge, the re-peopling
of the earth, and the dispersion of its inhabitants. The sober inquirer has to choose
between Moses’s account, and the innumerable absurdities of the
ancients. With a man who should prefer their accounts be-
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WITH LORD BYRON. | 85 |
If, however, a man exercise his reason soberly; if he consider
Moses’ account clear and consistent, the circumstances
worthy of the events and narration; and if he believe, from other evidence, abundance of
which still remains, that Moses’ account is true, he can form an
opinion which will at least amount to probability. Taking for granted that the world has
been created, and that a deluge overspread the earth, events which are found in all
histories, he will easily conceive how, in progress of time, these two great events would
be disguised among barbarous tribes, being handed down by tradition, and how every
different nation, according to its circumstances of improvement or deterioration, would
vary the narrations of these great events. So that, while we discern them standing
prominent, as we really do in all the accounts, we should find a disagreement in all the
collateral circumstances. Nor is it
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“These arguments,” I said, “do not prove that
Moses has spoken the truth, nor are they
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I informed them that, at our next meeting, the subject of our conversation
would be miracles, a subject to which I requested their earnest attention; for, unless they
gave me this, all I could read or say would be useless. After some observations, I found my
hearers were more disposed to talk than be attentive. I read a passage from Dr.
WITH LORD BYRON. | 89 |
Although I did not finish the subject with my hearers, I may be permitted to offer a few observations for my reader’s satisfaction*.
Next Sunday, M., M., M., S., and myself met at S.’s house. I proposed the consideration of the Prophecies, and I added. “I hoped it would interest them more than the Miracles, a subject which I was not disposed to continue at present, because of their
* See Appendix. Note on page 98. |
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WITH LORD BYRON. | 91 |
After some other observations, pointing out the important and irresistible
evidence arising from
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This includes a prophecy and a promise which
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Thus the Gospel, or the declaration of salvation to sinners by means of the seed of the woman, was proclaimed the moment that sin entered the world. The prediction is still fulfilling with respect to man, who toils in sorrow, sweat, and care for his subsistence; and also with respect to woman, in the sorrows and dangers of conception, of birth, and in the prediction that man would rule over her; and how cruelly he has ruled, thousands of instances attest. If the soul of woman is upon an equality with that of man, I know not on what grounds, except on the supposition that the Scriptures are true, and the punishment of the woman is heaviest because she was first in fault, we can explain the inequality in sorrow and care which exists between the man and the woman; and why, all other things being equal, there is a load of weakness, and sorrow, and infirmity in her very frame from which the man is free.
I then read the three first verses of the 12th chapter of Genesis, in which the Lord, speaking to Abraham, predicted that he would make of him a great nation, and make his name great, and bless him, and make him a blessing, and that in him all the families of the earth should be blessed. This has been fulfilled in some respects, and is fulfilling in others. Abraham was not renowned as a king, a conqueror, nor as a man of science or literature. He was a plain man, dwelling in tents, and feeding cattle all his days. The Arabians and Jews are his descendants, yet no general or man of genius has a name so great, or is more distinguished in the world even now, or will be, than Abraham has been and will ever be. In what other way will he be a blessing, or has he been so, than that among his descendants the light of the Gospel was preserved and proclaimed in all its fulness, and that from one of his descendants after the flesh,—Jesus Christ, not only temporal but eternal blessings have spread, and will more extensively spread to every nation and family under heaven? This was predicted four thousand years ago.
I then read the 16th chapter of Genesis and 12th
verse, in which the character of Ishmael
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I then referred to the blessings pronounced by Jacob upon his children, and showed, by reference to history, the character of each tribe about to be formed and blessed in future times. That respecting Judah is particularly remarkable. The sceptre should not depart from Judah, nor a lawgiver from under his feet, till Shiloh come, and to him shall the gathering of the people be. Shiloh—The sent, the seed, the peaceable, the prosperous one. Judah was the fourth son, and had no apparent likelihood of gaining the pre-eminence over his brothers, much less the kingly power. Yet all the successors of his brethren are called after him, and the sceptre did not depart till Shiloh, or Jesus, came, after which it departed, and has never returned again.
I then read the 26th chapter of Leviticus,
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I pointed out the prophecy in Numbers*, in which the Messiah is predicted; that† in which the affliction of the Jews by the Assyrians and Romans is foretold, together with the utter desolation of Assyria and Rome.
I read the 4th of Deuteronomy, from the 27th to the 32nd verses, in which the scattering of the Jews among the nations, and their preservation among them, is predicted. A prophet like unto Moses is predicted in the 18th chapter, 15th to the 20th verse. In the 31st chapter, 20th to 30th verse, the rebellion and idolatry of the Jews is predicted; and the evil which would befall them in the latter days. Also the 28th chapter, from the 15th verse to the end, where all that has happened to the Jews is denounced. I pointed out that prediction in the 37th verse, about which, I said,
* Chap. xxiv. 17. † Ver. 22, 23, 24. |
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Proceeding onward, I referred to the sublime song of
Hannah in the beginning of the 2nd chapter of Samuel, where for the first time we meet with the name of the Messiah, or
anointed. The 7th chapter of the 2nd Samuel, 16th verse, where
God declares to David that his house and his kingdom shall be
established for ever before him, and his throne also shall be established for
ever—predicting not only the temporal power of his posterity, but the spiritual power
which Christ, a descendant of David, inherited, now exercises, and
will for ever possess. In the 1st Kings, chapter xiii. ver. 2, Josiah,
king of Judah, is predicted, by name, three hundred years before his birth. I then read the
remarkable verse in Job, chapter
WITH LORD BYRON. | 101 |
I quoted that prophecy where it is declared the Lord himself shall give a sign. “Behold, a virgin shall conceive and bear a son, and shall call his name Emmanuel, i. e. God with us*.” (See Matthew, chap, i.) Here it is not said that a woman, now a virgin, shall be married and conceive, but that a virgin shall conceive and bear a son. The 11th chapter of Isaiah is another prediction of the Messiah. In the 13th chapter it is declared that Babylon shall never be inhabited, neither shall the Arabian pitch his tent there, neither shall the shepherds make their fold there. In the 45th† chapter there is a prediction of Cyrus, king of Persia, by name, nearly two hundred years before his birth; in the 49th is another prediction of the Messiah; the 53rd chapter contains the plainest and most circumstantial prediction of the coming, character, death, and resurrection of our Saviour. In the 51st chapter of Jeremiah are recorded the particulars
* Isaiah vii. 14. † See Appendix. |
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I then read the prediction against Tyre*, where the Lord declares he will
make it like the top of a rock, that it should be a place to spread nets upon.
“Thou shalt be built no more, for I
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The prediction against Egypt came next*. It is declared that it shall be the basest of kingdoms, neither shall it exalt itself any more above the nations. Egypt was once renowned, but was subdued by the Persians, next by the Macedonians, then by the Saracens, and finally by the Turks, to whom it remains in the most abject servitude. For 2000 years it has been a base and tributary kingdom, and unable to exalt itself above the nations†.
I then read the prediction of the four kingdoms which were to arise; that in the days of these kingdoms shall the God of heaven set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consume all these kingdoms, and it shall stand for ever‡. “Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces; .... and the stone that smote the image became a great mountain, and filled the earth§.”
* Ezek. xxix. 15. † See Appendix. ‡ Dan. ii. 44, § Dan. ii. 34, 35. |
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I then introduced the Prophet’s delineation of the Babylonian empire, which is represented under the character of a lion,—the Medes and Persians under that of a bear,—the Macedonian under that of a leopard,—the Roman empire under the emblem of a beast, terrible and dreadful, with great iron teeth, and with ten horns; and a little horn which rose up among these horns. This little horn which had eyes, and a mouth which spake great things, and whose look was made stouter than his fellows, was to make war with the saints, and to prevail against them till the Ancient of Days came, and judgment was given to the Saints of the Most High, and the time came that the Saints should possess the kingdom*.
In the 8th chapter, the empire of the Medes and Persians is introduced, under the emblem of a ram with two horns. It was usual for the kings of Persia to wear a diadem of gold, made like a ram’s head. The Macedonian empire, under the character of a goat, is represented as destroying the ram. The Macedonians were originally called Ægeadæ, or the goat’s people. The division of the empire into four principal monarchies is also predicted, when, it is said,
* Dan. vii. 22. |
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The little horn, which rose up among the ten horns, from the beast representing the Roman empire, is predicted as plucking up three of the horns, or the ten kingdoms in which the Roman empire was to be divided. Now it appears from history, that the kingdom of the Heruli, that of the Ostrogoths, and that of the Lombards, were successively eradicated by the little horn represent-
* Dan. viii. 22. |
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The little horn, and the two-horned beast, represent the same ecclesiastical power—the one at its rise, the other at its height. Hence Daniel, who describes fully the little horn, makes no mention of the two-horned beast; while John*, who describes the two-horned beast, styling him a false prophet, makes no mention of the little horn.
It is predicted† that the little horn which rose out of the four horns of the Grecian monarchy was to magnify himself, to take away the daily sacrifice, and cast down the place of his sanctuary, and cast the truth to the ground. It is declared that the sanctuary shall be trodden under foot 2300 days; that is, the duration of the vision from the time the prophet saw it till the end of this Antichristian or Mahomedan power. It is 2373 years since Daniel wrote. The Septuagint read 2400 days. In Revelations it is stated that the holy city was to be trodden under foot forty-two months, or 1260 days. Daniel says, from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set lip, shall be 1290 days. The 1260 days of John and the 1290 of Daniel form a part of the 2300 days; and these were all to terminate at one time,
* Rev. xili. 11-17. † Dan. viii. 11. |
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I then read the following most remarkable prophecy of
Daniel. “Seventy weeks are determined upon thy people and
upon thy holy city, to finish the transgression, and to make an end of sins, and to
make reconciliation for iniquity, and to bring in everlasting righteousness, and to
seal up the vision and prophecy, and to anoint the most Holy. Know therefore and
understand, that from the going forth of the commandment to restore and to build
Jerusalem unto the Messiah the Prince shall be seven weeks, and in threescore and two
weeks the streets shall be built again, and the wall, even in troublous times, and
after threescore and two weeks shall Messiah be cut off, but not for himself; and the
people of the prince that shall come shall destroy the city and the sanctuary, and the
end thereof shall be with a flood, and unto the end of the war desolations are
determined. And he shall confirm the covenant with many for one week; and in the midst
of the week he shall cause the sacrifice and the oblation to cease; and for the
overspreading of abominations he shall make it desolate, even until the consummation,
and that determined shall be poured upon
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Each day is in these prophecies a year: seventy weeks are four hundred and ninety days. The most eminent chronologists compute it to have been nearly four hundred and ninety years from the commission granted to Nehemiah* to the death of Christ, and some contend that it was so with the greatest exactness. This was divided into three subordinate periods. During seven weeks, or forty-nine years, the street and wall were to be built in troublous times; from the expiration of this term to the beginning of the ministry of John the Baptist, or to that of our Lord, was (as some compute) four hundred and thirty-four years, or sixty-two weeks, and the last week or seven years is allotted to the ministry of John, and of Christ himself until his crucifixion; for he was to be cut off after the seven and the sixty-two weeks, or in the seventieth week.
It therefore appears undeniable, that Daniel foretold that the Messiah would come within less
* See Appendix. |
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Since Daniel mentions expressly that Greece and Persia
were represented by the two beasts—the one a ram, the
other a he-goat, we have a certain key to the interpretation of the others;
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I alluded to the prediction of the destruction of Nineveh in the book of Nahum. Nineveh was one of the most flourishing and populous cities in the world, and at the head of a powerful empire. Yet within two hundred years after the coming of Christ nothing remained of this proud capital of the Assyrian empire; and at this day it is not agreed, either among learned men or travellers, where Nineveh stood.
I then read from Horne the principal
prophecies respecting our Saviour, which I shall put down briefly for the benefit of my
readers. I referred also to the prophecies which predicted that he was to be a prophet and
a legislator like unto Moses,—that he was to be a teacher, to
instruct and enlighten man; that he was to be Messiah, Christ, anointed of God, a priest;
that by offering himself for sin he was to make reconciliation for iniquity; make men holy,
and destroy the power of
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I then referred to Christ’s prediction, “that he was to be betrayed by one of his own disciples—that the others would forsake him—that Peter would deny him.” He mentions the circumstance, place, and manner of his sufferings, his resurrection, his appearance again, and his ascension. He foretold the destruction of Jerusalem—that it would be preceded by the appearance of false Messiahs, by wars, and commotions, famines, pestilence, and earthquakes, fearful sights in the heavens, and persecution of the Christians; by the preaching of the Gospel through the then known world; and that Jerusalem should be besieged by the Roman armies. He describes the miseries of the Jews during the siege; predicts that false priests and prophets should arise, and that the temple and city of Jerusalem should be totally destroyed.
To S., I afterwards showed the prophecies which completed the course I wished to lay before them.
When reading the prophecies of Daniel, a long
discussion took place about the interpretation of a year for a day, and the reason for it;
and they
WITH LORD BYRON. | 113 |
Some of my hearers exclaimed very much against the obscurity of the prophecies, and expressed their regret that plain language was not used, and the usual mode of computation adopted, but as I was desirous of finishing the course of prophecies necessary to be laid before them, I requested them to be content to listen to me for the present, and I would afterwards attend to any objection or difficulty which occurred to them. I then continued to read the prophecies which respected our Saviour.
During the reading of the prophecies one of the gentlemen held a Bible in
his hand, and turned to every passage which I read. He expressed his surprise at such
wonderful predictions and coincidences, especially at those which referred to Christ. The
impression was, however, quickly removed, for while we were standing conversing a little
previous to separation, the same gentleman, as well as the others, forgetting all that had
been
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Although I saw no immediate fruit from the lecture on the prophecies, I was pleased to have been able to bring them in an extended view before them. I was less anxious about the miracles, knowing the prejudices against them. But the prophecies I consider not only the strongest evidences in an argument with a deist, but an evidence in fact, which, when properly displayed, no deist can set aside; for, if he reasons fairly he must either be compelled to acknowledge the Divine inspiration of the Scriptures, or show himself incapable of using that reason of which he makes so great a boast.
The evidence from miracles, though excellent and useful in its kind, is
inferior to that from prophecy. The belief that we have in miracles arises partly from the
testimony of witnesses who saw them, a testimony believed in every succeeding age; and
partly from all the other evidence which
WITH LORD BYRON. | 115 |
I would request the deist to explain by what power the minute circumstances of our Saviour’s birth, life, death, and resurrection, even to the mention of the thirty pieces of silver, for which he was betrayed, and the casting of lots for his garments, were foretold. Can he prove that Jesus of Nazareth never existed? Profane history would belie him. Was it human sagacity that predicted these events, or was it chance?
This might be a plausible supposition if amidst
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If then these prophecies existed two hundred and fifty years (at least)
before Christ, he is reduced to the alternative, either that they were human conjectures,
or predicted by inspiration from heaven. If the former, by what process of reasoning can he
shew that future events, various and minute, can with certainty be predicted at so long a
period before they occurred. If a man can shew parallel instances in history, or at the
present day, that minute particulars were fulfilled, three centuries after their
prediction, by the mere force and strength of human reason, I will willingly give up all
the evidence for the Scriptures arising from prophecy; but if he cannot, as I am sure
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I have already observed, that no created being can predict events, since no one has power over futurity but the Deity; it is his prerogative alone, and created beings can only do it in as far as he makes them the instruments or agents of his will.
The destruction of Babylon and Nineveh might have been conjectured, but no
impostor could have ventured his reputation on their utter ruin, since it was possible,
that, however various might be the vicissitudes of these immense capitals, they would
always continue to have inhabitants. But the prophets hesitated not to pronounce their
complete destruction; and history attests the fact. The same observation applies to Tyre.
It is equally strong with respect to the Jews. Nearly four thousand years ago,
Moses declared that they would be scattered among the nations;
would be driven from the land of Canaan; their cities destroyed, and that themselves would
become a proverb, a laughing-stock, and a scorning among all nations. An attentive
consideration of this prophecy alone, ought to produce a conviction of the truth of
Christianity. The prophecy is fulfilling under our own eyes, and surely it is the most
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By means of the prophecies, we have a distinct view and knowledge of the
great outlines of future events to the end of time. There is no other book but the Bible
which explains to man the object and end of his creation, and the object and end of the
creation of this world which we inhabit. Without this revelation man would be left in total
darkness. No science, no learning, no sagacity, could explain when this world is to
terminate, and what is to be the result of all things. In the Bible we have an epitome, or
a general view of the history of mankind, of the world, and a distinct knowledge of the
object and end of their creation. We know that Christianity shall spread in spite of all
opposition, till it covers the globe,—till every spot in this world knows
WITH LORD BYRON. | 119 |
At our next meeting, on Wednesday night, perceiving that they were not
disposed to enter into subjects which might be esteemed by them dry and serious, I took the
opportunity of giving them some information relative to the appearance of misery in the
moral and physical world,—the
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Having gone through as extensive a course of the external evidence as I imagined the temper and patience of my hearers would permit, it was my intention to enter on the internal evidence, which is by far the most useful part of the subject. I flattered myself, that if I had failed to convince them by what I had already said, I had at least removed their prejudice so far as to obtain a tolerably patient hearing for a display of the fundamental principles of Christianity.
If I had succeeded in this, there was some reason to hope that those truths which, taken separately, produce no effect, might, when combined, form a beautiful whole, worthy of their divine origin; and cause, if not an immediate conviction, at least such an impression as would induce them fully to study the subject. I repeatedly assured them that I would be ready to enter into an examination of any particular difficulty or objection which they might make.
On the following Sunday, I went to the house of S. at the usual hour. I waited a long time,
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As S. and I met daily on duty after this for more than five months, we had frequent, and almost daily conversations on the subject of religion. With the other gentlemen, I never regularly resumed the subject, and I may dismiss them with an account of the effects which were produced on their minds.
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M. too often made a jest of all that was said, but once he observed,
“that after all these disputations and jestings, they might all find it
necessary in their old age to apply to the serious study of the Scriptures, to prepare
them for dying.” I hope that, by the mercy of God, he may do so in time. He
shortly after left the island for England. He always said that he believed in the
Scriptures, but his assent proceeded more from habit and education, than from that internal
conviction which produces a life and conversation inculcated by the Gospel.
M., another gentleman, so far from being better, is become worse;
and very lately, he assured me that he was a much better Christian before he knew me than
since. He said that our frequent discussions had led him to think often on the subject, and
the result was, that his unbelief, which was before doubtful, is now certain and confirmed.
Let it not be imagined that this gentleman studied the Scriptures, either before or since
he knew me. His ignorance of them, and of all subjects connected with them, is striking and
obvious to every one. If his eye ever glances over these pages, I wish him to remember that
he has been soberly warned of his danger; that his bitterness of expression against every
one who professes the
WITH LORD BYRON. | 123 |
It deserves to be remarked, that though I had many books on the evidence of
Christianity, not one of them expressed the least wish to read them, and from this we may
judge of their candour, and of their eagerness to acquire that knowledge of which they were
ignorant. To this remark S. formed the only
exception. He had the curiosity to read the Religio Medici of Sir
Thomas Brown. He read with me the whole of the Epistles, and a part of Milner’s Church
History. This gentleman possessed a character distinguished for simplicity and
sincerity; but it was united with
124 | CONVERSATIONS ON RELIGION |
WITH LORD BYRON. | 125 |
Previously to narrating the remaining conversations with Lord Byron, it would be proper to notice those which I had
with S., because they were more numerous and more
interesting. There was hardly a topic or principle of Christianity which was not touched
upon and discussed. Many objections, sometimes original, sometimes commonplace, often
sophistical and absurd, were stated and attempted to be confuted. For the gratification of
the reader’s curiosity, I shall enumerate some of the topics which constituted the
subject of our conversations. The Deity of Christ—the personality of the Holy
Spirit—the characters of the Jewish writers, the Apostles, and Prophets—the
nature of prophetical language—the incredulity of the Roman and Greek classical
writers—the destroying of the writings of the Ancients by the Monks, and the
126 | CONVERSATIONS ON RELIGION |
I now proceed directly to the task which I have undertaken, and as it is
necessary that the objects I have in view be distinctly understood, it will be expedient to
mention them again, though I should expose myself to the charge of repetition. This will be
attended with advantage to the reader, who can judge, at every step, whether I am keeping
on the proper ground, whether each part of the argument is satisfactory and conclusive, or
the reverse. I shall forbear to allude to many objections, because the most natural order
is, first
WITH LORD BYRON. | 127 |
I shall comprehend them in the following propositions, which I consider and establish one after another, without, however, referring to them, or repeating them; the summing up of the proof with the general conclusion to be drawn from it will succeed, and then the consideration of the most weighty, plausible, and forcible objections.
1st. The evidence that the books comprehended in the Old and New Testament were written at the time, and by the authors to whom they are ascribed, is complete, full, and satisfactory.
2nd. That they have been handed down to us in a state of perfect integrity.
3rd. That they contain internal evidence that they were written by inspiration of God—and that every thing that is contained in them is true.
4th. That beside the mass of human testimony, of the highest character,
which establishes the foregoing facts, in as satisfactory a manner as any fact in past time
can be attested—that the following facts or propositions demonstrate in a manner
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1st. They contain revelations which could never have been invented by mankind, and these revelations are suited to the character of God, the nature and situation of man, and the state of the world.
2nd. That the numerous prophecies of future events, with the fulfilment of them in different ages and nations, is susceptible of proof,—that by the wisdom of God they were predicted; consequently they are divine, for the experience of every age has proved that the power of prophecy is beyond the capacity of man.
3rd. That as God is truth, and the sign that they came from God thus appearing in those who wrote these books,—it follows that the writers could not lie, and were preserved from all error.
4th. That there are many other proofs, which, in addition to the foregoing, add to the evidence of the Scriptures, and among others the dignity, majesty, and divinity of the matter and style, which has never been equalled by any, of all the most distinguished authors of every nation.
5th. That besides the above foregoing positive
WITH LORD BYRON. | 129 |
6th. That all objections made against them, to whatever point they may be directed, arise from ignorance, and their fallacy is demonstrable.
The external evidence is in itself satisfactory, as well as interesting and useful; yet, as it is exclusive in its nature, and has been treated of by many authors, and as it is, in my opinion, neither so interesting nor useful as the internal evidence, while the latter carries a weight of proof with it which the other does not possess, I shall run over the display of the former with as much brevity as possible, in order that I may enlarge more upon the latter* . . . . . .
During the time that these discussions were going forward, Lord Byron resided at his country-house in the village of Metaxata, about four miles and a half from the town. Several of the gentlemen who were engaged in them, were in the habit of visiting him, and the conversation often turned on the attempt which they said I was making to convert them to a pious and religious life. The conversations were always repeated to
* See Appendix. |
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Various causes prevented me from visiting his lordship. I was much engaged
at this time in public duties, from the approach of the sickly season, and the
indisposition of the other medical gentleman: besides this, I wished not to appear forward
in visiting Lord Byron, as I knew that my motives would
be misrepresented, and I was not previously assured that his lordship wished me to come. I
thought also that if he were in earnest to hear religion explained, he must have been aware
that the least hint from him would induce me willingly to comply with his desire. I was
besides deterred a little by the consciousness that there was often a secret, ambitious
desire of making such a convert, and though I immediately repressed such vain desires, yet
I knew that others would readily enough impute to me these motives: thus I had convinced
myself that it was more proper not to go near him, but to be ready, should he
WITH LORD BYRON. | 131 |
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