Evidences of Christianity Part 4

But further; the whole series of Christian writers, from the first age of the inst.i.tution down to the present, in their discussions, apologies, arguments, and controversies, proceed upon the general story which our Scriptures contain, and upon no other. The main facts, the princ.i.p.al agents, are alike in all. This argument will appear to be of great force, when it is known that we are able to trace back the series of writers to a contact with the historical books of the New Testament, and to the age of the first emissaries of the religion, and to deduce it, by an unbroken continuation, from that end of the train to the present.

The remaining letters of the apostles, (and what more original than their letters can we have?) though written without the remotest design of transmitting the history of Christ, or of Christianity, to future ages, or even of making it known to their contemporaries, incidentally disclose to us the following circ.u.mstances:--Christ's descent and family; his innocence; the meekness and gentleness of his character (a recognition which goes to the whole Gospel history); his exalted nature; his circ.u.mcision; his transfiguration; his life of opposition and suffering; his patience and resignation; the appointment of the Eucharist, and the manner of it; his agony; his confession before Pontius Pilate; his stripes, crucifixion, and burial; his resurrection; his appearance after it, first to Peter, then to the rest of the apostles; his ascension into heaven; and his designation to be the future judge of mankind; the stated residence of the apostles at Jerusalem; the working of miracles by the first preachers of the Gospel, who were also the hearers of Christ;* the successful propagation of the religion; the persecution of its followers; the miraculous conversion of Paul; miracles wrought by himself, and alleged in his controversies with his adversaries, and in letters to the persons amongst whom they were wrought; finally, that MIRACLES were the signs of an apostle.+

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* Heb. ii. 3. "How shall we escape, if we neglect so great salvation, which, at the first, began to be spoken by the Lord, and was confirmed unto us by them that heard him, G.o.d also be bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost?" I allege this epistle without hesitation; for, whatever doubts may have been raised about its author, there can be none concerning the age in which it was written. No epistle in the collection carries about it more indubitable marks of antiquity than this does. It speaks for instance, throughout, of the temple as then standing and of the wors.h.i.+p of the temple as then subsisting.--Heb. viii. 4: "For, if he were on earth, he should not be a priest, seeing there are priests that offer according to the law."--Again, Heb. xiii. 10: "We have an altar whereof they have no right to eat which serve the tabernacle."

+ Truly the signs of as apostle were wraught among you in all patience, in signs, and wonders, and mighty deeds.' 2 Cor. xii. 12.

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In an epistle bearing the name of Barnabas, the companion of Paul, probably genuine, certainly belonging to that age, we have the sufferings of Christ, his choice of apostles and their number, his pa.s.sion, the scarlet robe, the vinegar and gall, the mocking and piercing, the casting lots for his coat, (Ep. Bar. c. vii.) his resurrection on the eighth, (i. e. the first day of the week,[Ep. Bar.

c. vi.]) and the commemorative distinction of that day, his manifestation after his resurrection, and, lastly, his ascension. We have also his miracles generally but positively referred to in the following words:--"Finally, teaching the people of Israel, and doing many wonders and signs among them, he preached to them, and showed the exceeding great love which he bare towards them." (Ep. Bar. c. v.)

In an epistle of Clement, a hearer of St. Paul, although written for a purpose remotely connected with the Christian history, we have the resurrection of Christ, and the subsequent mission of the apostles, recorded in these satisfactory terms: "The apostles have preached to us from our Lord Jesus Christ from G.o.d:--For, having received their command, and being thoroughly a.s.sured by the resurrection of our Lord Jesus Christ, they went abroad, publis.h.i.+ng that the kingdom of G.o.d was at hand." (Ep. Clem. Rom. c. xlii.) We find noticed, also, the humility, yet the power of Christ, (Ep. Clem. Rom. c. xvi.) his descent from Abraham--his crucifixion. We have Peter and Paul represented as faithful and righteous pillars of the church; the numerous sufferings of Peter; the bonds, stripes, and stoning of Paul, and more particularly his extensive and unwearied travels.

In an epistle of Polycarp, a disciple of St. John, though only a brief hortatory letter, we have the humility, patience, sufferings, resurrection, and ascension of Christ, together with the apostolic character of St. Paul, distinctly recognised. (Pol. Ep. Ad Phil. C. v.

viii. ii. iii.) Of this same father we are also a.s.sured, by Irenaeus, that he (Irenaeus) had heard him relate, "what he had received from eye-witnesses concerning the Lord, both concerning his miracles and his doctrine." (Ir. ad Flor. 1 ap. Euseb. l. v. c. 20.)

In the remaining works of Ignatius, the contemporary of Polycarp, larger than those of Polycarp, (yet, like those of Polycarp, treating of subjects in nowise leading to any recital of the Christian history,) the occasional allusions are proportionably more numerous. The descent of Christ from David, his mother Mary, his miraculous conception, the star at his birth, his baptism by John, the reason a.s.signed for it, his appeal to the prophets, the ointment poured on his head, his sufferings under Pontius Pilate and Herod the tetrarch, his resurrection, the Lord's day called and kept in commemoration of it, and the Eucharist, in both its Parts,--are unequivocally referred to. Upon the resurrection, this writer is even circ.u.mstantial. He mentions the apostles' eating and drinking with Christ after he had risen, their feeling and their handling him; from which last circ.u.mstance Ignatius raises this just reflection;--"They believed, being convinced both by his flesh and spirit; for this cause, they despised death, and were found to be above it." (Ad Smyr. c. iii.)

Quadratus, of the same age with Ignatius, has left us the following n.o.ble testimony:--"The works of our Saviour were always conspicuous, for they were real; both those that were healed, and those that were raised from the dead; who were seen not only when they were healed or raised, but for a long time afterwards; not only whilst he dwelled on this earth, but also after his departure, and for a good while after it, insomuch that some of them have reached to our times." (Ap. Euseb. H. E.

l. iv. c. 3.)

Justin Martyr came little more than thirty years after Quadratus. From Justin's works, which are still extant, might be collected a tolerably complete account of Christ's life, in all points agreeing with that which is delivered in our Scriptures; taken indeed, in a great measure, from those Scriptures, but still proving that this account, and no other, was the account known and extant in that age. The miracles in particular, which form the part of Christ's history most material to be traced, stand fully and distinctly recognised in the following pa.s.sage:--"He healed those who had been blind, and deaf, and lame from their birth; causing, by his word, one to leap, another to hear, and a third to see: and, by raising the dead, and making them to live, he induced, by his works, the men of that age to know him." (Just. Dial.

c.u.m Tryph. p. 288, ed. Thirl.)

It is unnecessary to carry these citations lower, because the history, after this time, occurs in ancient Christian writings as familiarly as it is wont to do in modern sermons;--occurs always the same in substance, and always that which our evangelists represent.

This is not only true of those writings of Christians which are genuine, and of acknowledged authority; but it is, in a great measure, true of all their ancient writings which remain; although some of these may have been erroneously ascribed to authors to whom they did not belong, or may contain false accounts, or may appear to be undeserving of credit, or never indeed to have obtained any. Whatever fables they have mixed with the narrative, they preserve the material parts, the leading facts, as we have them; and, so far as they do this, although they be evidence of nothing else, they are evidence that these points were fixed, were received and acknowledged by all Christians in the ages in which the books were written. At least, it may be a.s.serted, that, in the places where we were most likely to meet with such things, if such things had existed, no reliques appear of any story substantially different from the present, as the cause, or as the pretence, of the inst.i.tution.

Now that the original story, the story delivered by the first preachers of the inst.i.tution, should have died away so entirely as to have left no record or memorial of its existence, although so many records and memorials of the time and transaction remain; and that another story should have stepped into its place, and gained exclusive possession of the belief of all who professed, themselves disciples of the inst.i.tution, is beyond any example of the corruption of even oral tradition, and still less consistent with the experience of written history: and this improbability, which is very great, is rendered still greater by the reflection, that no such change as the oblivion of one story, and the subst.i.tution of another, took place in any future period of the Christian aera. Christianity hath travelled through dark and turbulent ages; nevertheless it came out of the cloud and the storm, such, in substance, as it entered in. Many additions were made to the primitive history, and these ent.i.tled to different degrees of credit; many doctrinal errors also were from time to time grafted into the public creed; but still the original story remained, and remained the same. In all its princ.i.p.al parts, it has been fixed from the beginning.

Thirdly: The religious rites and usages that prevailed amongst the early disciples of Christianity were such as belonged to, and sprung out of, the narrative now in our hands; which accordancy shows, that it was the narrative upon which these persons acted, and which they had received from their teachers. Our account makes the Founder of the religion direct that his disciples should be baptized: we know that the first Christians were baptized, Our account makes him direct that they should hold religious a.s.semblies: we find that they did hold religious a.s.semblies. Our accounts make the apostles a.s.semble upon a stated day of the week: we find, and that from information perfectly independent of our accounts, that the Christians of the first century did observe stated days of a.s.sembling. Our histories record the inst.i.tution of the rite which we call the Lord's Supper, and a command to repeat it in perpetual succession: we find, amongst the early Christians, the celebration of this rite universal. And, indeed, we find concurring in all the above-mentioned observances, Christian societies of many different nations and languages, removed from one another by a great distance of place and dissimilitude of situation. It is also extremely material to remark, that there is no room for insinuating that our books were fabricated with a studious accommodation to the usages which obtained at the time they were written; that the authors of the books found the usages established, and framed the story to account for their original. The Scripture accounts, especially of the Lord's Supper, are too short and cursory, not to say too obscure, and in this view, deficient, to allow a place for any such suspicion.*

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* The reader who is conversant in these researches, by comparing the short Scripture accounts of the Christian rites above-mentioned with the minute and circ.u.mstantial directions contained in the pretended apostolical const.i.tutions, will see the force of this observation; the difference between truth and forgery.

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Amongst the proofs of the truth of our proposition, viz. That the story which we have now is, in substance, the story which the Christians had then, or, in other words, that the accounts in our Gospels are, as to their princ.i.p.al parts, at least, the accounts which the apostles and original teachers of the religion delivered, one arises from observing, that it appears by the Gospels themselves that the story was public at the time; that the Christian community was already in possession of the substance and princ.i.p.al parts of the narrative. The Gospels were not the original cause of the Christian history being believed, but were themselves among the consequences of that belief. This is expressly affirmed by Saint Luke, in his brief, but, as I think, very important and instructive preface:--"Forasmuch (says the evangelist) as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us, even as they delivered them unto us, which, from the beginning, were eye-witnesses and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things wherein thou hast been instructed."--This short introduction testifies, that the substance of the history which the evangelist was about to write was already believed by Christians; that it was believed upon the declarations of eye-witnesses and ministers of the word; that it formed the account of their religion in which Christians were instructed; that the office which the historian proposed to himself was to trace each particular to its origin, and to fix the certainty of many things which the reader had before heard of. In Saint John's Gospel the same point appears hence, that there are some princ.i.p.al facts to which the historian refers, but which he does not relate. A remarkable instance of this kind is the ascension, which is not mentioned by St. John in its place, at the conclusion of his history, but which is plainly referred to in the following words of the sixth chapter; "What and if ye shall see the Son of man ascend up where he was before?" (Also John iii. 31; and xvi. 28.) And still more positively in the words which Christ, according to our evangelist, spoke to Mary after his resurrection, "Touch me not, for I am not yet ascended to my Father: but go unto my brethren, and say unto them, I ascend unto my Father and your Father, unto my G.o.d and your G.o.d." (John xx. 17.) This can only be accounted for by the supposition that St. John wrote under a sense of the notoriety of Christ's ascension, among those by whom his book was likely to be read.

The same account must also be given of Saint Matthew's omission of the same important fact. The thing was very well known, and it did not occur to the historian that it was necessary to add any particulars concerning it. It agrees also with this solution, and with no other, that neither Matthew nor John disposes of the person of our Lord in any manner whatever. Other intimations in St. John's Gospel of the then general notoriety of the story are the following: His manner of introducing his narrative (ch. i. ver. 15.)--"John bare witness of him, and cried, saying" evidently presupposes that his readers knew who John was. His rapid parenthetical reference to John's imprisonment, "for John was not yet cast into prison," (John iii, 24.) could only come from a writer whose mind was in the habit of considering John's imprisonment as perfectly notorious. The description of Andrew by the addition "Simon Peter's brother," (John i. 40.) takes it for granted, that Simon Peter was well known. His name had not been mentioned before. The evangelist's noticing the prevailing misconstruction of a discourse, (John xxi. 24.) which Christ held with the beloved disciple, proves that the characters and the discourse were already public. And the observation which these instances afford is of equal validity for the purpose of the present argument, whoever were the authors of the histories.

These four circ.u.mstances:--first, the recognition of the account in its princ.i.p.al parts by a series of succeeding writers; secondly, the total absence of any account of the origin of the religion substantially different from ours; thirdly, the early and extensive prevalence of rites and inst.i.tutions, which resulted from our account; fourthly, our account bearing in its construction proof that it is an account of facts which were known and believed at the time, are sufficient, I conceive, to support an a.s.surance, that the story which we have now is, in general, the story which Christians had at the beginning. I say in general; by which term I mean, that it is the same in its texture, and in its princ.i.p.al facts. For instance, I make no doubt, for the reasons above stated, but that the resurrection of the Founder of the religion was always a part of the Christian story. Nor can a doubt of this remain upon the mind of any one who reflects that the resurrection is, in some form or other, a.s.serted, referred to, or a.s.sumed, in every Christian writing, of every description which hath come down to us.

And if our evidence stopped here, we should have a strong case to offer: for we should have to allege, that in the reign of Tiberius Caesar, a certain number of persons set about an attempt of establis.h.i.+ng a new religion in the world: in the prosecution of which purpose, they voluntarily encountered great dangers, undertook great labours, sustained great sufferings, all for a miraculous story, which they published wherever they came; and that the resurrection of a dead man, whom during his life they had followed and accompanied, was a constant part of this story. I know nothing in the above statement which can, with any appearance of reason, be disputed; and I know nothing, in the history of the human species, similar to it.

CHAPTER VIII.

There is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, pa.s.sed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.

That the story which we have now is, in the main, the story which the apostles published, is, I think, nearly certain, from the considerations which have been proposed. But whether, when we come to the particulars, and the detail of the narrative, the historical books of the New Testament be deserving of credit as histories, so that a fact ought to be accounted true, because it is found in them; or whether they are ent.i.tled to be considered as representing the accounts which, true or false, the apostles published; whether their authority, in either of these views, can be trusted to, is a point which necessarily depends upon what we know of the books, and of their authors.

Now, in treating of this part of our argument, the first and most material observation upon the subject is, that such was the situation of the authors to whom the four Gospels are ascribed, that, if any one of the four be genuine, it is sufficient for our purpose. The received author of the first was an original apostle and emissary of the religion. The received author of the second was an inhabitant of Jerusalem, at the time, to whose house the apostles were wont to resort, and himself an attendant upon one of the most eminent of that number.

The received author of the third was a stated companion and fellow-traveller of the most active of all the teachers of the religion, and, in the course of his travels, frequently in the society of the original apostles. The received author of the fourth, as well as of the first, was one of these apostles. No stronger evidence of the truth of a history can arise from the situation of the historian than what is here offered. The authors of all the histories lived at the time and upon the spot. The authors of two of the histories were present at many of the scenes which they describe; eye-witnesses of the facts, ear-witnesses of the discourses; writing from personal knowledge and recollection; and, what strengthens their testimony, writing upon a subject in which their minds were deeply engaged, and in which, as they must have been very frequently repeating the accounts to others, the pa.s.sages of the history would be kept continually alive in their memory. Whoever reads the Gospels (and they ought to be read for this particular purpose) will find in them not merely a general affirmation of miraculous powers, but detailed circ.u.mstantial accounts of miracles, with specifications of time, place, and persons; and these accounts many and various. In the Gospels, therefore, which bear the names of Matthew and John, these narratives, if they really proceeded from these men, must either be true as far as the fidelity of human recollection is usually to be depended upon, that is, must be true in substance and in their princ.i.p.al parts, (which is sufficient for the purpose of proving a supernatural agency,) or they must be wilful and mediated falsehoods. Yet the writers who fabricated and uttered these falsehoods, if they be such, are of the number of those who, unless the whole contexture of the Christian story be a dream, sacrificed their ease and safety in the cause, and for a purpose the most inconsistent that is possible with dishonest intentions. They were villains for no end but to teach honesty, and martyrs without the least prospect of honour or advantage.

The Gospels which bear the names of Mark and Luke, although not the narratives of eye-witnesses, are, if genuine, removed from that only by one degree. They are the narratives of contemporary writers, or writers themselves mixing with the business; one of the two probably living in the place which was the princ.i.p.al scene of action; both living in habits of society and correspondence with those who had been present at the transactions which they relate. The latter of them accordingly tells us (and with apparent sincerity, because he tells it without pretending to personal knowledge, and without claiming for his work greater authority than belonged to it) that the things which were believed amount Christians came from those who from the beginning were eye-witnesses and ministers of the word; that he had traced accounts up to their source; and that he was prepared to instruct his reader in the certainty of the things which he related.* Very few histories lie so close to their facts; very few historians are so nearly connected with the subject of their narrative, or possess such means of authentic information, as these.

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* Why should not the candid and modest preface of this historian be believed, as well as that which Dion Ca.s.sius prefixes to his Life of Commodus? "These things and the following I write, not from the report of others, but from my own knowledge and observation." I see no reason to doubt but that both pa.s.sages describe truly enough the situation of the authors.

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The situation of the writers applies to the truth of the facts which they record. But at present we use their testimony to a point somewhat short of this, namely, that the facts recorded in the Gospels, whether true or false, are the facts, and the sort of facts which the original preachers of the religion allege. Strictly speaking, I am concerned only to show, that what the Gospels contain is the same as what the apostles preached. Now, how stands the proof of this point? A set of men went about the world, publis.h.i.+ng a story composed of miraculous accounts, (for miraculous from the very nature and exigency of the case they must have been,) and upon the strength of these accounts called upon mankind to quit the religions in which they had been educated, and to take up, thenceforth, a new system of opinions, and new rules of action. What is more in attestation of these accounts, that is, in support of an inst.i.tution of which these accounts were the foundation, is, that the same men voluntarily exposed themselves to hara.s.sing and perpetual labours, dangers, and sufferings. We want to know what these accounts were. We have the particulars, i. e. many particulars, from two of their own number. We have them from an attendant of one of the number, and who, there is reason to believe, was an inhabitant of Jerusalem at the time. We have them from a fourth writer, who accompanied the most laborious missionary of the inst.i.tution in his travels; who, in the course of these travels, was frequently brought into the society of the rest; and who, let it be observed, begins his narrative by telling us that he is about to relate the things which had been delivered by those who were ministers of the word, and eye-witnesses of the facts. I do not know what information can be more satisfactory than this. We may, perhaps, perceive the force and value of it more sensibly if we reflect how requiring we should have been if we had wanted it. Supposing it to be sufficiently proved, that the religion now professed among us owed its original to the preaching and ministry of a number of men, who, about eighteen centuries ago, set forth in the world a new system of religious opinions, founded upon certain extraordinary things which they related of a wonderful person who had appeared in Judea; suppose it to be also sufficiently proved, that, in the course and prosecution of their ministry, these men had subjected themselves to extreme hards.h.i.+ps, fatigue, and peril; but suppose the accounts which they published had not been committed to writing till some ages after their times, or at least that no histories but what had been composed some ages afterwards had reached our hands; we should have said, and with reason, that we were willing to believe these under the circ.u.mstances in which they delivered their testimony, but that we did not, at this day, know with sufficient evidence what their testimony was. Had we received the particulars of it from any of their own number, from any of those who lived and conversed with them, from any of their hearers, or even from any of their contemporaries, we should have had something to rely upon.

Now, if our books be genuine, we have all these. We have the very species of information which, as it appears to me, our imagination would have carved out for us, if it had been wanting.

But I have said that if any one of the four Gospels be genuine, we have not only direct historical testimony to the point we contend for, but testimony which, so far as that point is concerned, cannot reasonably be rejected. If the first Gospel was really written by Matthew, we have the narrative of one of the number, from which to judge what were the miracles, and the kind of miracles, which the apostles attributed to Jesus. Although, for argument's sake, and only for argument's sake, we should allow that this Gospel had been erroneously ascribed to Matthew; yet, if the Gospel of St. John be genuine, the observation holds with no less strength. Again, although the Gospels both of Matthew and John could be supposed to be spurious, yet, if the Gospel of Saint Luke were truly the composition of that person, or of any person, be his name what it might, who was actually in the situation in which the author of that Gospel professes himself to have been, or if the Gospel which bear the name of Mark really proceeded from him; we still, even upon the lowest supposition, possess the accounts of one writer at least, who was not only contemporary with the apostles, but a.s.sociated with them in their ministry; which authority seems sufficient, when the question is simply what it was which these apostles advanced.

I think it material to have this well noticed. The New Testament contains a great number of distinct writings, the genuineness of any one of which is almost sufficient to prove the truth of the religion: it contains, however, four distinct histories, the genuineness of any one of which is perfectly sufficient.

If, therefore, we must be considered as encountering the risk of error in a.s.signing the authors of our books, we are ent.i.tled to the advantage of so many separate probabilities. And although it should appear that some of the evangelists had seen and used each other's works, this discovery, whist it subtracts indeed from their characters as testimonies strictly independent, diminishes, I conceive, little either their separate authority, (by which I mean the authority of any one that is genuine,) or their mutual confirmation. For, let the most disadvantageous supposition possible be made concerning them; let it be allowed, what I should have no great difficulty in admitting, that Mark compiled his history almost entirely from those of Matthew and Luke; and let it also for a moment be supposed that were not, in fact, written by Matthew and Luke; yet, if it be true that Mark, a contemporary of the apostles, living, in habits of society with the apostles, a fellow-traveller and fellow-labourer with some of them; if, I say, it be true, that this person made the compilation, it follows, that the writings from which he made it existed in the time of the apostles, and not only so, but that they were then in such esteem and credit, that a companion of the apostles formed a history out of them. Let the Gospel of Mark be called an epitome of that of Matthew; if a person in the situation in which Mark is described to have been actually made the epitome, it affords the strongest possible attestation to the character of the original.

Again, parallelisms in sentences, in word, and in the order of words, have been traced out between the Gospel of Matthew and that of Luke; which concurrence cannot easily be explained, otherwise than by supposing, either that Luke had consulted Matthew's history, or, what appears to me in nowise incredible, that minutes of some of Christ's discourses, as well as brief memoirs of some pa.s.sages of his life, had been committed to writing at the time; and that such written accounts had by both authors been occasionally admitted into their histories.

Either supposition is perfectly consistent with the acknowledged formation of St. Luke's narrative, who professes not to write as an eye-witness, but to have investigated the original of every account which he delivers: in other words, to have collected them from such doc.u.ments and testimonies as he, who had the best opportunities of making inquiries, judged to be authentic. Therefore, allowing that this writer also, in some instances, borrowed from the Gospel which we call Matthew's and once more allowing for the sake of stating the argument, that that Gospel was not the production of the author to whom we ascribe it; yet still we have in St. Luke's Gospel a history given by a writer immediately connected with the transaction with the witnesses of it with the persons engaged in it, and composed from materials which that person, thus situated, deemed to be safe source of intelligence; in other words, whatever supposition be made concerning any or all the other Gospels, if Saint Luke's Gospel be genuine, we have in it a credible evidence of the point which we maintain. The Gospel according to Saint John appears to be, and is on all hands allowed to be, an independent testimony, strictly and properly so called. Notwithstanding therefore, any connexion or supposed connexion, between one of the Gospels, I again repeat what I before said, that if any one of the four be genuine, we have, in that one, strong reason, from the character and situation of the writer, to believe that we possess the accounts which the original emissaries of the religion delivered.

Secondly: In treating of the written evidences of Christianity, next to their separate, we are to consider their aggregate authority. Now, there is in the evangelic history a c.u.mulation of testimony which belongs hardly to any other history, but which our habitual mode of reading the Scriptures sometimes causes us to overlook. When a pa.s.sage, in any wise relating to the history of Christ is read to us out of the epistle of Clemens Roma.n.u.s, the epistles of Ignatius, of Polycap, or from any other writing of that age, we are immediately sensible of the confirmation which it affords to the Scripture account. Here is a new witness. Now, if we had been accustomed to read the Gospel of Matthew alone, and had known that of Luke only as the generality of Christians know the writings of the apostolical fathers, that is, had known that such a writing was extant and acknowledged; when we came, for the first time, to look into what it contained, and found many of the facts which Matthew recorded, recorded also there, many other facts of a similar nature added, and throughout the whole work the same general series of transactions stated, and the same general character of the person who was the subject of the history preserved, I apprehend that we should feel our minds strongly impressed by this discovery of fresh evidence.

We should feel a renewal of the same sentiment in first reading the Gospel of Saint John. That of Saint Mark perhaps would strike us as an abridgment of the history with which we were already acquainted; but we should naturally reflect, that if that history was abridged by such a person as Mark, or by any person of so early an age, it afforded one of the highest possible attestations to the value of the work. This successive disclosure of proof would leave us a.s.sured, that there must have been at least some reality in a story which not one, but many, had taken in hand to commit to writing. The very existence of four separate histories would satisfy us that the subject had a foundation; and when, amidst the variety which the different information of the different writers had supplied to their accounts, or which their different choice and judgment in selecting their materials had produced, we observed many facts to stand the same in all; of these facts, at least, we should conclude, that they were fixed in their credit and publicity. If, after this, we should come to the knowledge of a distinct history, and that also of the same age with the rest, taking up the subject where the others had left it, and carrying on a narrative of the effects produced in the world by the extraordinary causes of which we had already been informed, and which effects subsist at this day, we should think the reality of the original story in no little degree established by this supplement. If subsequent inquiries should bring to our knowledge, one after another, letters written by some of the princ.i.p.al agents in the business, upon the business, and during the time of their activity and concern in it, a.s.suming all along and recognising the original story, agitating the questions that arose out of it, pressing the obligations which resulted from it, giving advice and directions to these who acted upon it; I conceive that we should find, in every one of these, a still further support to the conclusion we had formed. At present, the weight of this successive confirmation is, in a great measure; unperceived by us. The evidence does not appear to us what it is; for, being from our infancy accustomed to regard the New Testament as one book, we see in it only one testimony. The whole occurs to us as a single evidence; and its different parts not as distinct attestations, but as different portions only of the same. Yet in this conception of the subject we are certainly mistaken; for the very discrepancies among the several doc.u.ments which form our volume prove, if all other proof were wanting, that in their original composition they were separate, and most of them independent productions.

If we dispose our ideas in a different order, the matter stands thus:--Whilst the transaction was recent, and the original witnesses were at hand to relate it; and whilst the apostles were busied in preaching and travelling, in collecting disciples, in forming and regulating societies of converts, in supporting themselves against opposition; whilst they exercised their ministry under the hara.s.sings of frequent persecutions, and in a state of almost continual alarm, it is not probable that, in this engaged, anxious, and unsettled condition of life, they would think immediately of writing histories for the information of the public or of posterity.* But it is very probable, that emergencies might draw from some of them occasional letters upon the subject of their mission, to converts, or to societies of converts, with which they were connected; or that they might address written discourses and exhortations to the disciples of the inst.i.tution at large, which would be received and read with a respect proportioned to the character of the writer. Accounts in the mean time would get abroad of the extraordinary things that had been pa.s.sing, written with different degrees of information and correctness. The extension of the Christian society, which could no longer be instructed: by a personal intercourse with the apostles, and the possible circulation of imperfect or erroneous narratives, would soon teach some amongst them the expediency of sending forth authentic memoirs of the life and doctrine of their Master. When accounts appeared authorised by the name, and credit, and situation of the writers, recommended or recognised by the apostles and first preachers of the religion, or found to coincide with what the apostles and first preachers of the religion had taught, other accounts would fall into disuse and neglect; whilst these, maintaining their reputation (as, if genuine and well founded, they would do) under the test of time, inquiry, and contradiction, might be expected to make their way into the hands of Christians of all countries of the world.

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* This thought occurred to Eusebius: "Nor were the apostles of Christ greatly concerned about the writing of books, being engaged in a more excellent ministry which is above all human power." Eccles. Hist. 1.

iii. c. 24.--The same consideration accounts also for the paucity of Christian writings in the first century of its aera.

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This seems the natural progress of the business; and with this the records in our possession, and the evidence concerning them correspond.

We have remaining, in the first place, many letters of the kind above described, which have been preserved with a care and fidelity answering to the respect with which we may suppose that such letters would be received. But as these letters were not written to prove the truth of the Christian religion, in the sense in which we regard that question; nor to convey information of facts, of which those to whom the letters were written had been previously informed; we are not to look in them for anything more than incidental allusions to the Christian history. We are able, however, to gather from these doc.u.ments various particular attestations which have been already enumerated; and this is a species of written evidence, as far as it goes, in the highest degree satisfactory, and in point of time perhaps the first. But for our more circ.u.mstantial information, we have, in the next place, five direct histories, bearing the names of persons acquainted, by their situation, with the truth of what they relate, and three of them purporting, in the very body of the narrative, to be written by such persons; of which books we know, that some were in the hands of those who were contemporaries of the apostles, and that, in the age immediately posterior to that, they were in the hands, we may say, of every one, and received by Christians with so much respect and deference, as to be constantly quoted and referred to by them, without any doubt of the truth of their accounts. They were treated as such histories, proceeding from such authorities, might expect to be treated. In the preface to one of our histories, we have intimations left us of the existence of some ancient accounts which are now lost. There is nothing in this circ.u.mstance that can surprise us. It was to be expected, from the magnitude and novelty of the occasion, that such accounts would swarm.

When better accounts came forth, these died away. Our present histories superseded others. They soon acquired a character and established a reputation which does not appear to have belonged to any other: that, at least, can be proved concerning them which cannot be proved concerning any other.