The evidence of Christianity, derived from its nature and reception.

Preface

Tue idea, which the following pages are designed to illustrate, is briefly this: that a religion like the Christian could never have existed, unless it had been introduced by divine authority. It could not have been invented: it would not have _ been received.

This line of argument has at least. one advantage; at the same time that it proves, if well founded, that the religion is true, it shows also what the religion is.

- Lam by no means confident, however, that the field into which I have been led in pursuit of the idea above mentioned, is sufficiently unoccupied to justify this addi-

A 2 iV PREFACE.

tion of another volume to the numberless treatises already existing on the evidences of Christianity. But I am disposed to imagine, that an attack upon unbelief, or a confirmation of faith, can never be superfluous. Many books are in constant circulation, and almost universally read, in which the Scriptures are passed by as if they had no existence, or tacitly assumed to be an invention of priest-craft, supported by state policy. The most popular historian of our own country is not likely to produce a different impression ; and a very important portion of ancient history is still chiefly known through the medium of a writer who professedly treats the origin and progress of Christianity as an event which need excite no more wonder than the rise of Mohammedanism. Not to mention, that the rude and direct assaults upon Revelation, which, for some years past, have been constantly issuing from

PREFACE. , V the press, can hardly fail to have some effect in keeping the minds unsettled, even of a class above that for which they are avowedly written and designed.

_ In fact, though there is just cause for believing that real religion never flourished ‘more in any age or country than at the present time in Britain, yet it is certain that a vast number of persons reject it, either avowedly or virtually; and that even more, convinced by the evidences, still hover on the confines or lie loosely on the surface, and enter very little into the vital principles of the Gospel. Neither of these facts can excite surprise, when we consider how many young persons are thrown upon the world, and plunged in the busy concerns of life, with no other knowledge of the claims of Christianity on their belief, than that it is by law established as. the national. religion ; and with no

Aa vi PREFACE.

further acquaintance with its nature, than that it forbids the practices to which they are attached, and which most of those around them follow.

Now, I am far from asserting, that an ‘ntimate knowledge of the historical evidences of the Gospel is necessary to faith. Happily there is evidence of the truth of our religion, which does not arise from external testimony; and multitudes, before they have ever felt the want of external testimony, are impressed with this evidence, which sets them above doubt and beyond the reach of scepticism. Nothing leads them to hesitate respecting the certainty of that which they find generally confessed, and publicly taught, and which from their infancy they have been accustomed to venerate. And this confidence is supported and confirmed by the impressions resulting from habitual ac-

PREFACE. VIL quaintance with the Scriptures, and the irresistible conviction which they are calculated to fix upon the devout and humble mind. ;

_ Others, however, are differently -eonstituted, and differently circumstanced. It strikes them at once, how much that is contradictory to the usual experience of the world is involved in the Scripture histories. It. strikes them, that in the naked delineation of the history of Jesus Christ there is nothing to command immediate assent; and it is notorious, that many persons, in different countries, have advanced pretensions like his, with various degrees of success. Then in the mysterious doctrines of thc Gospel there is much that the mind, which has once been allowed to hesitate, is very ill disposed to receive, till the authority has been confirmed by irresistible evidence. Even with

AA

Vill PREFACE.

many who have not given themselves up to avowed scepticism, and who have a Stecade respect for Christianity in the abstract from the benefits which it confers upon society, vague notions of uncertainty in its evidence, and of difficulties in its doctrines, float upon the mind, and keep it in a most unprofitable state of hesitation. In persons thus circumstanced, before any thing like Christian faith can exist, the origin of Christianity must be examined more narrowly, and clearly seen to be divine. And these are the persons whose case I have particularly in view in the present Treatise. Every Christian is exhorted in Scripture to know why he believes': and considering the authority which Christianity bears upon its front ; and considering the weight which that authority has derived: from the character of those whom it has satisfied, and from the

PREFACE. 1X

‘general assent of the civilized world ;—it surely is reasonable to expect, that as many refuse or delay their assent, they should know why they do not believe. I have therefore endeavoured to put my argument in such a shape, as may give a substantive form both to belief and unbelief.

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Contents

—— CHAPTER I.

InrrRopucrory. On THE ORIGIN OF THE Curistian RELIGION

Preliminary remarks 1. Indisputable proofs of the t2me when Diente was first preached

CHAPTER II. Opposition OF CHRISTIANITY TO THE OFINIONS PREVAILING AMONG THE JEWS

Page

}3

4-25

State of opinions in Jerusalem when Jesus appeared.

“br. Character of the Messiah expected by the Jews 2. Authority over the Mosaic law assumed by Jesus 3. Admission of Gentiles to the religion of Jesus ~4-Destruction of Jerusalem foretold by Jesus

* Recapitulation

4 L SH. 3 or S$ 37 a 4y

4 xii CONTENTS. | |

CHAPTER III. OrIGINALITY OF THE CurisTIAN DOCTRINES

1. Basis of the Christian religion, the alienation of | mankind fron God. : - 64 5G Jews and Gentiles alike unprepared to receive this 70" @ (

2. Redemption of mankind by Jesus, an original idea both to Jews and Gentiles. j - 82 Og

3. Peculiar obstacles, from the crucifixion of Jesus 96 yi .

Chapter IV

ConNEXION OF CHRISTIANITY WITH THE JEWISH Hisrory AND SCRIPTURES . 405 FG

\ {a | 1. Sacrifice of Isaac : : ; : . Hb § 2° Brazen Serpent: °° WO OO a. x5 3. Institution of the Passover ; ; ; . Wr fs 4. Law of Moses called a covenant . . . 6 ¥¢ 5. Appointment of High Priest : : - 107 $€ 6. Covenant ratified by sprinkling of blood . . 107 #4

Jews unaccustomed to application of types . 8 § Argument arising from their fulfilment , » HOw Gr _IL. Prophecies : HRSG y © ... Time and place of birth pe apie Rate . KA q é x . Appearance of John Baptist Y

Character and death of Jesus described . «Hele y Argument from the accomplishment of prophecies . +e /

CONTENTS. Xiil

CHAPTER V. Page

‘Purassotocy oF CuristiAN ScripTuRES . Ba /GZ ee paige hy Original phrases. Glad tidings, or Gospel. ‘Grace.

Salvation. Righteousness. The flesh. Faith. (4A , &e. _ «Argument deduced from these terms —. : es ae

CHAPTER VI. AGREEMENT OF CuriIsTIAN SCRIPTURES WITH

SUBSEQUENT EXPERIENCE ma //9 I. Persecution foretold +4 WH Hide SZ

If. Divisions foretold : ; ‘ : “HI. Progress and reception of the religion described +69 7 &

_IV. Prophetic parables : ; . ter Jd

. V. Excellence of the parables ; ; 7 CHAFi nn Van - Wispom | .

ANIFESTED IN THE pe Cristian Scrip.

I. Reserve as to the Suture world 165, Rag

- Compared with Mohammed . c : 3 ’ _~ . ° . ° itr

‘2 Human liberty and Divine prescience } a oa Compared with Mohammed , : %

3. Confident assertions of Jesus

Xu CONTENTS.

CHAPTER III.

Page

ORIGINALITY OF THE CHRISTIAN DOcTRINES pide

1. Basis of the Christian religion, the alienation of a mankind from God. : . 64~ 5G week Jews and Gentiles alike unprepared to receive this FO~ GG

2. Redemption of mankind by Jesus, an original a idea both to Jews and Gentiles ~~. ‘ - Boe GG 3, Peculiar obstacles, from the crucifixion of Jesus = 96— A ’

CHAPTER IV.

CoNNEXION oF CHRISTIANITY WITH THE JEWISH Bt : History A ; ; fy) \\ 2 ND SCRIPTURES ; +03 £4

1. Sacrifice of Isaac : 2. Brazen Serpent. 5 3. Instimatise S24,

CHAPTER %.- oe nine : ie First ProMULGATION or CHRISTIANITY

Account given in the Acts of the Apostles —- ‘

> Proceedings in heathen countries : , ; Probability of miraculous interference - gayi Gis considered rey

Objections from experience, | Unbelief of the Jewish people, considered = - :

CONTENTS. xii

CHAPTER V.

Page _ Purasrotocy or Curistian ScriprureEs . BA SFL ; Original phrases. Glad tidings, or Gospel. ‘G?ace. Salvation. Righteousness. The flesh. Faith. 48, &e. -- Argument deduced from these terms —. d - We JZ 2

CHAPTER VI.

AGREEMENT OF CurIsTIAN SCRIPTURES WITH

SUBSEQUENT EXPERIENCE. ; : - HO LE I. Persecution foretold : : : : - tk Hb II. Divisions foretold : ; : ; Lge FZS_ “TIL. Progress and reception of the religion described +695 (© IV. Prophetic parables : : : . er fd , V. Excellence of the parables . . wee KE

Are? _

CHAPTER XIIL.

ConcLusion : : Ss ae ; - ee 3S Recapitulation ; ; : 413 hes. 1. Nature of the Evidence of Christianity 4Qt 30 2. Agrees with the general character of divine government . . : +24. 3 ry Z, 3. Suitable to a probationary state Heb.

\3 xiv CONTENTS.

CHAPTER VIII. Onro1nagiry OF THE CHurisTIAN CHARACTER

I. Hamility, exemplified in St. Paul. . _.» Argument deduced from this . j . IL. Peculiar benevolence enforced in the Gospel — Ill. Meekness and patience prescribed IV. Suitableness of these qualities to their object ow CHAPTER IX. . REASONABLENESS OF CuRISTIAN DocTRINEs

‘I. Condemnation of mankind, considered “IY. Christian doctrine of redemption, considered IIT. Indirect results of the incarnation a

CHAPTER ee First PROMULGATION OF CHRISTIANITY

Account given 1n the Acts of the Apostles

‘Proceedings in heathen countries Probability of miraculous Oe. A Objections from experience, considere

Unbelief of the Jewish people, considered

CONTENTS.

XV CHAPTER XI.

Page Firsr Reception or Curisttanity - B88 246 Change of moral character, in first Christians 339 2. Yh

Examples, from their earliest writings 253 60, Ke. Lhe principles on which their character was founded 36% 25°@

Ditticulty of producing such a change sir 2 S685 Ke.

Evidence resulting from it That evidence strengthened by the persecution to which they were exposed

CHAPTER XII.

Errects oF CHRISTIANITY

Some considerations on the partial effect of Christianity on human happiness Its positively beneficial effects 1. It consoles affliction ox ; : 2. It provides for establishing religious principles 3. It provides for improving the moral und intellectual character of mankind

CHAPTER XIII.

ConcLusion

Recapitulation ; ; : 1. Nature of the Evidence of Christianity

2. Agrees with the general character of divine government

3. Suitable to a probationary state see 2 7

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Ye o an. ‘Ss eects baie

THE EVIDENCE, ia coe.

CHAPTER I. Inrropuctory.—On the Origin of the Christian mm Religion

A Book is put into my hands, professing to give an account of a revelation from God. I find this revelation established as the religion of my country, under the name of Curisrianrry. J] find the laws acknowledging it, and taking cognizance of any very gross insults against its divine authority. I find a maintenance for ministers who teach, explain, and enforce it, making part of the constitution of the State. I see a great variety of persons, who do not receive or claim any participation in that public maintenance, also endeavouring to extend a

B belief in its truth, and an observance of its precepts.

A slight acquaintance with the nature of Christianity, assures me also, that such a religion is expedient for the public good. It teaches men to consider themselves as placed under the eye of their Creator. It declares the importance of human conduct and character to be such, as to have occasioned the interference of a Divine Person, called the Son of God. It demands a very pure morality. It regulates the lives and habits of men by sanctions so awful, as must affect and influence all that are capable of extending their view to things future and: invisible.

These circumstances, however, though they may justly be considered as presumptions in favour of the truth of Christianity, are not decisive. It is a presumption in its favour, that a our ancestors should have made Christianity a part of the law of the land; because we are entitled to suppose that they had reason for

THE CHRISTIAN RELIGION. | what they did. It is in its favour, that they should have provided for its support and extension; and that so many persons should take an evident interest in its success. It is still more in its favour, that its doctrines should be beneficial to the morality and happiness of men. But then I find some of these circumstances.on the side of cther religions also. The ancient inhabitants of Europe had a religion prior to Christianity, which they maintained at a considerable expense of statues, sacrifices, temples, and ministers. They defended this religion carefully. Their wisest men, though they perceived its absurdity, still supported it, on the express fround of its utility to the state. Again, the religion of Mohammed is established over an immense and populous region; and has its priests and temples, publicly acknowledged and maintained. The Hindoos and the Chinese have a religion and a priesthood, whose power over their people is not inferior to that of the ministers of Christ. In fact, no civilized country exists without some form of religion; the members of which, whatever it be, are no less vehement B 2

A ON THE ORIGIN OF in its support, and often no less confirmed in its belief, than the professors of Christianity. The morality, indeed, of these religions, is very different from that of the Gospel, and_ their effect upon the mind and upon the happiness of their votaries very different. But as the moral state of different nations, independent of .

religion, is also unequal; the purer morality and general superiority of the Gospel may, it is possible, have arisen from the, exercise of a nobler intellect and a happier combination of circumstances, and are not alone a sufficient reason for my embracing it as divine. England has a better religion than Turkey or Hindostan. But then England has made a far greater advance in arts and sciences; has a wider field of literature; is in every respect a more enlightened country; and its superior religion may be no more a result of divine interference, than its better constitution and more equal laws. Besides which, the Gospel, in proportion as it is purer than the religions of Brahma or Mahommed, demands greater sacrifices; and requires, therefore, to be confirmed by a proportionate 4

THE CHRISTIAN RELIGION. dD force of evidence. And I cannot but be aware, that although this religion is countenanced by the State, and defended by the laws, and cordially believed by many; yet it is also disbelieved by many, neglected by more, and openly assaulted by some. So that it appears, on a cursory view, to be placed in much the same circumstances, as most other religions which have prevailed in different countries and different ages of the world.

For these reasons, I must have a stronger ground for believing Christianity, than that it is the established religion of my own age and country. This fact, together with its obvious utility to the public morals, may secure my respect to its institutions, and my compliance with its forms: Socrates and Cicero offered sacrifice to the deities of their ancestors. But if Iam required to go further, I must inquire deeper, and have a surer foundation of my faith. And the slightest consideration shows me, that I am bound to make this inquiry; and that if I neg-

BO lect Christianity unexamined, I neglect it at my peril.

I must, therefore, trace back this revelation to its origin. It may not have had the origin to which it pretends. But it must have had some origin. As there are those who deny its origin to have been divine, what other account is given of its existence?

The common account is of a general nature; and speaks of the New Testament as an imposture, a fiction: and so, if not true, it must have been. But an imposture must have had designers: a fiction must have been framed. Who and what were those who framed it? And how did they succeed? how prevail to get their fabrication recognised?

Pursuing this inquiry, I find that the origin of Christianity, as declared in its own records, is briefly this. About eighteen hundred years ago, a person, born in one of the provinces of Judea, went through that country, and attracted o fol

THE CHRISTIAN RELIGION. i attention by the exercise of miraculous powers. He affirmed, that he had descended from heaven, to recal men from ignorance and sinfulness, and to bring them to the knowledge and service of their Creator. He instructed those who flocked to him in the rules of life which they should obey, and the dispositions they should cultivate; and promised to all, who should believe and obey him, everlasting happiness in a future state. After a short period of time, probably three years, passed in this manner, he was put to death, at the instigation of the chief persons among the Jews; but not until he had predicted this event, and declared it to be an essential part of the mystery of his incarnation; and not until he had attached to himself a certain number of disciples, and taken measures for their disseminating and establishing in the world the religion which he had introduced and founded.

Now, is there any certainty that this indeed took place at the time and in the manner which the history records? Antichristian writers, I observe, affect to throw an air of obscu-

B4 rity over the first appearance and promulgation of the religion. One of them asserts, that the system was gradually formed out of what he calls the chaos and anarchy of the three first centuries. And others generally assume, that the testimony to the introduction of Christianity is confined to the Church itself, which must not be solely trusted in its own cause.

The grand point is, to obtain something definite: we cannot lean upon a shadow. At what time did the religion of Jesus Christ supersede what was believed before? We know that _ it exists, and is established, now; but we know likewise, that it did not always exist; that it gradually took the place which had been occupied by Judaism and Paganism, and flourished upon their ruins.

There is, however, indisputable testimony, that the religion was first preached and received at a time which exactly corresponds with the death of its Founder, as related in the Scriptures. We have no occasion, on this head, to

THE CHRISTIAN RELIGION. 9g appeal to the Church: that is, to rely on Christian writers alone. The foreign and collateral testimony fails in no point where it can be reasonably demanded. It has, indeed, been the fashion to complain of the silence or inattention of the contemporary historians, as to what has since assumed such vast importance. But the truth is, that they are not silent. They are not, indeed, full: but they tell us all that we require, and all which they could be expected to tell. As early as the time of Claudius, who died within twenty years of the crucifixion, Christians had occasioned some confusion, by preaching, and prevailing on men to quit the worship of the heathen gods; and they were so numerous, that Claudius judged it most advisable to check them, by ordering what he thought would be most effectual for this purpose, and forbidding their religious meetings. This we learn from the Roman historian of the age’. : 12! See Suetonius in Claud. 25. The emperor, he says, banished the Jews from Rome; who, impulsore Chresto, made continual tumults. Christianity passed at first among the heathens for a sort of Judaism; a mistake easily accounted for: as also the error of the common word xenoros, for the UNCOMMON yYeiotos.

Another contemporary annalist relates, that about thirty years after the death of Christ, his disciples at Rome were numerous enough to be well known and distinguished in that populous city, and generally styled Christians, after the name of their Founder ; who, he adds, was put to death in the reign of Tiberius, by his Procurator, Pontius Pilate. The same author proceeds to describe the sufferings which they endured from the tyranny of Nero, who endeavoured to divert from himself the accusation of having set fire to his capital, and to fix the stigma upon them’.

Another sort of collateral evidence, equally unexceptionable, is furnished bya long epistle of Clement, Bishop of Rome, which was addressed by him to the Corinthian Christians, about fifty years after the death of Jesus: the whole tenour of which proves, that the society of Christians had been long established in that city. Several letters of another bishop, Ignatius, dated twenty-

* Tacitus, Annal. xy. 44.

THE CHRISTIAN RELIGION, ll five years later, confirm the same point, with regard to many Christian communities in Asia. About the same period we have similar testimony from Pliny, proconsul under Trajan, who describes the Christian churches, in Bithynia and Pontus, as consisting of many of all ages and of both sexes; and calls the religion a contagious superstition, which has spread not only through cities, but over villages and the whole country °.

To this open testimony it would be easy to add allusions, more or less clear, from almost every writer of note during that period, whose works have remained. But my only object was to show, that we have firm ground to set out upon. If Christians were known as a tangible body in Rome, upon whom a popular stigma might be attached, within thirty years of the death of Jesus; and if they could be collectively addressed in epistles sent to various parts of

Greece and Asia; and if within seventy years of

§ Epist. Lib, x. Ep. 91.

the same event they could be described as “ a vast multitude, numbers of every age, of both sexes ‘;” it is quite clear that the system was not gradually formed, but regular and authoritative from the first; and also, that we may assume the date to which the origin of Christianity is commonly referred, as one which is probably exact to a year, and even a day; but which cannot possibly be materially wrong.

9. Having settled this preliminary question, we come to another of more importance, respecting the Author of this religion. Did such:

a person as Jesus exist, or no? Antichristian writers do not seem to have made up their mind upon this point. Some assert that he did exist, and some that he did not*: and others,

5 Volney: who accounts for the origin of Christianity in the following summary way: ‘The great Mediator and first Judge was expected, and his advent desired, that an end might be put to so many calamities. This was so much the subject of conversation, that some one was said to have seen him ; and a rumour of this kind was all that was wanting to establish a general certainty. The popular report became a

THE CHRISTIAN RELIGION. 15 strange to say, suppose both®. And the reader, into whose hands this treatise may fall, must make up his mind one way or other. The religion may be an imposture, though Jesus did exist. But it must have been an imposture if — he did not: if his name were merely ascribed, like those of Hercules or Bacchus, to adventures which never took place; or, like that of Brahma, to doctrines which had no divine authority.

On the supposition, however, that no such person ever really existed, but was merely an allegorical or imaginary personage, or the hero of aromantic tale, we must believe what follows ; we must believe, that a set of persons undertook to persuade their countrymen that a man had demonstrated fact. The imaginary being was realized; and all the circumstances of mythological tradition being in some manner connected with this phantom, the result was a regular and authentic history, which from henceforth it was blasphemous to doubt.” Such is infidelity !

, © Paine, in different parts of his ‘ Age of Reason.” I should not notice such writers as these, if any thing more rational had been advanced by others, grown up and lived among themselves, and had rendered himself conspicuous by his works and doctrines, and had at last been put to death at the most solemn and frequented festival of their own nation ;—when no such person had ever been executed, or even seen, or heard of. And more, that they did persuade their countrymen to believe all this. For the first Christians were converts from the city in which the principal scene was laid, and became so at the very time when these transactions are said to have happened.

It is disagreeable to speak of the Gospel as : an imposture. Jam sure that many, who do not in any real sense believe it, would start at the idea of using so harsh a term. But we must not deceive ourselves. If Jesus did not exist, nay, further, if he were not, indeed, the Son of God, it is an imposture. Those, therefore, who framed it must have considered how they could in the surest and easiest manner deceive the world. And certainly they would not begin by asserting such a fact as the birth, public ministry, and

THE CHRISTIAN RELIGION. 15 execution of a man who had never been born, | or known to teach, or put to death at all. Still less could a religion, founded on such false assertions, be received and prevail, in the very place and from the very time when these things were said to have occurred.

The only ground, then, which a sceptic can take, who means his statements or Opinions to be examined, is, that Jesus did exist, and that the main circumstances of his history are true ; but that with respect to his divinity, or his divine mission, he probably deceived himself; but certainly he deceived others, when he persuaded them to worship him, and to teacha religion under his authority and name.

I will consider the question on this ground. I will take the life, ministry, and public execution of Jesus as an historical fact. It may be denied ; as men may deny any thing which they do not actually see, or hear, or feel. But it has this advantage over every other historical fact ; that it has been regularly attested by persons believing it, and staking all that was most valuable to them upon its truth, from the date assigned to its occurrence to the present hour. It is not extravagant to say, that no memorial which was ever preserved of any past event has a thousandth part of the same title to be trusted, as the memorial of the life and death of Jesus, which is the Christian religion. We may challenge the ingenuity of all the world to show how that religion ever came to be set up, unless the main facts which it records did actually happen.

That religion was set up; and therefore it must be argued, that Jesus, having attracted some attention and raised a party in Judea, during his life, with hopes which were cut short by his execution ;—his followers, from some unknown motive, conspired to introduce a new religion, of which Jesus was made the author and head; and attributed to him such adventures, endowments, and doctrines, as might best suit their object.

“Ret,

THE CHRISTIAN RELIGION. 17

It were too much to say, that this was impossible; and the phenomenon before us, the existing religion, if its origin were not indeed divine, may be accounted for on this supposition, and on no other. | re ega4s

CHAPTER I”

Opposition of Christianity to the Opinions prevailing amongst the Jews.

Wauar objection is there to the supposition stated at the conclusion of the preceding chapter, viz. that a party of Jews fabricated the religion, which they set out to teach in the name and under the authority of Jesus?

Before I can reply to this question, I must consider the nature of the religion, and of the people among whom it originated, and to whom it was proposed. Truth is lost in generalities. Any thing appears possible, or even probable, on cursory reflection, in a distant country, and when eighteen centuries have intervened. But whoever is in earnest, and afraid to judge wrong in SO serious a question, must not lose himself in an imaginary period of confusion or anarchy, but carry himself back to the time and place

CHRISTIANITY OPPOSED TO JEWISH OPINIONS. 19 where the religion originated which it is supposed so easy to fabricate.

The scene of what is related in the Gospel is laid in Jerusalem. And there seems no room to deny that the religion of Jesus was there first formed into a system, promulgated, and practised. We shall be assisted in our judgment, by considering what was the state of Jerusalem at this time, as to size, civilization, religion, and