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ter, and, afterward, amongst those who persecuted their converts, should themselves escape with impunity, or pursue their purpose in ease and safety. This probability thus sustained by foreign testimony, is advanced, I think, to historical certainty, by the evidence of our own books; by the accounts of a writer who was the companion of the persons whose sufferings he relates; by the letters of the persons themselves; by predictions of persecutions ascribed to the founder of the religion, which predictions would not have been inserted in this history, much less have been studiously dwelt upon, if they had not accorded with the event, and which, even if falsely ascribed to him, could only have been so ascribed, because the event suggested them; lastly, by incessant exhortations to fortitude and patience, and by an earnestness, repetition, and urgency, upon the subject, which were unlikely to have appeared, if there had not been, at the time, some extraordinary call for the exercise of these virtues.

It is made out also, I think, with sufficient evidence, that both the teachers and converts of the religion, in consequence of their new profession, took up a new course of life and behaviour.

The next great question is, what they did this FOR ? That it was for a miraculous story of some kind or other, is, to my apprehension extremely manifest; because, as to the fundamental article, the designation of the person, viz. that this particular person, Jesus of Nazareth, ought to be received as the Messiah, or as a messenger from God, they neither had, nor could have, any thing but miracles to stand upon. That the exertions and sufferings of the apostles were for the story which we have now, is proved by the consideration that this story is transmitted to us by two of their own number, and by two others personally connected with them; that the particularity of the narrative proves,

that the writers claimed to possess circumstantial inforination, that from their situation they had full opportunity of acquiring such information, that they certainly, at least, knew what their colleagues, their companions, their masters, taught; that each of these books contains enough to prove the truth

of the religion; that, if any one of them therefore be genuine, it is sufficient; that the genuineness, however, of all of them is made out, as well by the general arguments which evince the genuineness of the most undisputed remains of antiquity, as also by peculiar and specific proofs, viz. by citations from them in writings belonging to a period immediately contiguons to that in which they were published; by the distinguished regard paid by early Christians to the authority of these books (which regard was manifested by their collecting of them into a volume, appropriating to that volume titles of peculiar respect, translating them into various languages, digesting them into harmonies, writing coinmentaries upon them, and, still more conspicuously, by the reading of them in their public as: semblies in all parts of the world ;) by a universal agreement with respect to these books, whilst doubts were entertained concerning some others; by con tending sects appealing to them; by the early ad versaries of the religion not disputing their genuineness, but, on the contrary, treating them as the dcpositaries of the history upon which the religion was founded; by many formal catalogues of these, as of certain and authoritative writings, published in different and distant parts of the Christian world; lastly, by the absence or defect of the above-cited iopies of evidence, when applied to any other histories of the same subject.

These are strong arguments to prove, that the hooks actually proceeded from the authors whose names they bear (and have always borne, for there is not a particle of evidence to show that they ever went under any other ;) but the strict genuineness of the books is perhaps more than is necessary to the support of our proposition. For even suppos. ing that, by reason of the silence of antiquity, or ilie loss of records, we knew not who were the writers of the four Gospels, yet the fact, that they were received as authentic accounts of the transaction upon which the religion rested, and were received as such by Christians, at or near the age of the apostles, by those whom the apostles båd taught, and by societies which apostles had found

ed; this fact, I say, connected with the consideration, that they are corroborative of each other's testimony, and that they are farther corroborated by another contemporary history, taking up the story where they had left it, and, in a narrative built upon that story, accounting for the rise and production of changes in the world, the effects of which subsist at this day ; connected, moreover, with the confirmation which they receive from letters written by the apostles themselves, which both assume the same general story, and, as often as occasions lead them to do so, allude to particular parts of it; and connected also with the reflection, that if the apostles delivered any different story, it is lost (the present and no other being referred to by a series of Christian writers, down from their age to our own; being likewise recognised in a variety of institutions, which prevailed early and universally, amongst the disciples of the religion ;) and that so great a change, as the oblivion of one story and the substitution of another, under such circumstances, could not have taken place : this evidence would be deemed, I apprehend, sufficient to prove concerning these books, that, whoever were the authors of them, they exhibit the story which the apostles told, and for which, consequently, they acted, and they suffered.

If it be so, the religion must be true. These men could not be deceivers. By only not bearing testimony, they might have avoided all these sufferings, and have lived quietly. Would men in such circumstances pretend to have seen what they never saw; assert facts which they had no knowledge of; go about lying, to teach virtue; and, though not only convinced of Christ's being an impostor, but having seen the success of his imposture in his crucifixion, yet persist in carrying it on ; and so persist, as to bring upon themselves, for nothing, and with a full knowledge of the consequence, enmity and hatred, danger and death?

OF THE DIRECT HISTORICAL EVIDENCE

OF CHRISTIANITY.

PROPOSITION II.

CHAPTER I. Our first proposition was,

That there is satisfac. tory evidence that many, pretending to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undertaken and undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of the truth of those accounts ; and that they also submitted, from the same motives, to new

rules of conduct." Our second proposition, and which now remains to

be treated of, is, 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 uttestation of the accounts which they delivered, and solely in consequence of their belief of the truth of those accounts

I ENTER upon this part of my argument, by declaring how far my belief in miraculous accounts goes. If the reformers in the time of Wickliffe, or of Luther; or those of England, in the time of Henry the Eighth, or of queen Mary; or the founders of our religious sects since, such as were Mr. Whitfield and Mr. Wesley in our own times; had undergone the life of toil and exertion, of danger and sufferings, which we know that many of them did undergo, for a miraculous story; that is to say, if they had founded their public ministry upon the allegation of miracles wrought within their own knowledge, and upon narratives which could not be resolved into delusion or mistake; and if it had appeared, that their conduct really had its origin in these accounts, I should have believed them. Or, to borrow an instance which will be familiar to every one of my readers, if the late Mr. Howard had undertaken his.labours and journeys in attes

tation, and in consequence of a clear and sensible miracle, I should have believed him also. Or, to represent the same thing under a third supposition; if Socrates had professed to perform public miracles at Athens; if the friends of Socrates, Phædo, Cebes, Crito, and Simmias, together with Plato, and many of his followers, relying upon the attestations which these miracles afforded to his pretensions, had at the hazard of their lives, and the certain expense of their ease and tranquillity, gone about Greece, after his death, to publish and propagate his doctrines : and if these things had come to our knowledge, in the same way as that in which the life of Socrates is now transmitted to us, through the hands of his companions and disciples, that is, by writings received without doubt as theirs, from the age in which they were published to the present, I should have believed this likewise. And my belief would, in each case, be much strengthened, if the subject of the mission were of importance to the conduct and happiness of human life ; if it testified any thing which it behooved mankind to know from such authority ; if the nature of what it delivered, required the sort of proof which it alleged ; if the occasion was adequate to the interposition, the end worthy of the means.

In the last case, my faith would be much confirmed, if the effects of the transaction remained ; more especially, if a change had been wrought, at the time, in the opinion and conduct of such numbers, as to lay the foundation of an institution, and of a system of doctrines, which had since overspread the greatest part of the civilized world. I should have believed, I say, the testimony, in these cases; yet none of them do more than come up to the apostolic history.

If any one choose to call assent to its evidence credulity, it is at least incumbent upon him to produce examples in which the same evidence hath turned out to be fallacious. And this contains the precise question which we are now to agitate.

In stating the comparison between our evidence, and what our adversaries may bring into competition with ours, we will divide the distinctions which We wish to propose into two kinds,-those which relate to the proof, and those which relate to the

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