"I think therefore the question may be reduced to this point. Which of the two is the most _incredible_, either that the first disciples should absolutely believe in the resurrection, by any evidence which did not grow out of this truth, or that the resurrection should have been absolutely true?
"Here is where the two propositions, when reduced to their simplicity must finally come. And I contend that when two propositions are thus clearly placed before the mind or understanding, whether the judgment be right or wrong, the mind or understanding must reject, yea it is impossible to avoid rejecting, that which to the mind or understanding, is the most incredible.
"But when we admit that the disciples did believe in the resurrection, we are not obliged to admit that they had all or any of the evidences of that fact which have come down to us. This we may suppose might have been mostly or altogether fictitious; written by later hands, and attributed to the apostles. And here we must not suppose that the account was altogether made up at once, but grew gradually; and not to come out in writing until the persons, who could either attest or deny the literal truth of these facts, were taken off of the stage. Here as it respects the records also, the same question again occurs. Which is the most _incredible_ (not to _miraculous_, for one miracle is no more miraculous, that I know of than another; I therefore say which is the most _incredible_) that such histories should have been thus, or in some other way got up, and be believed, altho' the various accounts, so far as they relate to miracles, and other circumstances necessary to be taken into the account only for the sake of supporting the truth of those miracles, should have been altogether fictitious, and such parts only true as could be accounted for in a rational way, without admitting the existence of miracles; or that all those miracles, or at least the most essential of them, should have been literally and absolutely true? The answer to these two propositions, i. e. the above questions, will, and must, decide the whole controversy.
"Now, were it not for the internal evidences which the writings of the New Testament do, and ever will, possess (the external evidences falling so far short of being conclusive in my mind, as I shall show more fully hereafter, when I come to speak of those evidences) I should still be inclined, in my own understanding, to reject the latter proposition in each of the above questions, and adhere to the former.--Much of the external evidence, I am very ready to admit is perfectly consistent with the supposed truth of the internal, but after all, in my humble opinion, it does not quite come to the point. But the internal evidence, I confess, I cannot withstand. The more I investigate the subject, the more I discover its force, its clearness, and its irresistibility; and although the truth it unfolds is so august, so momentous, so astonishingly and inexpressibly sublime, that it is with the profoundest and most reverential awe I speak, when I acknowledge my faith in the divine origin of those testimonies; yet, as I cannot resist their force, so I am obliged to acknowledge them true. The illusion, however, if it be one, I know is happifying to the mind; but this is no good reason, that I know of, why we should either embrace it ourselves, or propagate it in the world. Although I have endeavoured to calm my conscience, while meditating on my doubts, with the consideration that I am not accountable for the truth or the falsity of the scriptures; yet, I must confess, this did not fully satisfy my mind; and therefore I come to a determination to be more thoroughly persuaded of their truth, if possible, or else be more thoroughly convinced of their fallacy. With this motive I entered on the present controversy; and I feel very happy in its termination, having been much strengthened in my faith thereby, and humbly pray, that should it ever come before the public, it may be blest to the benefit of others.