An essay on the divine authority of the New Testament

Front matter

&>vv i - c

• «g: <s scs<

•

Preface

The following Treatise was drawn up at the request of the London Missionary Society. That zealous and active body resolved to print a very large edition of the New Testament for the use of the people of France. On considering the wide spread of infidelity in that country, it was thought it would be for their edification, to accompany it with an Essay' on the Divine Authority of the Writings of the Evangelists and Apostles. The office was assigned to me, and it was accepted by me. The difficulty of it was felt, when it was too late to retract : and I blushed to think, that 1 should have dared to take up the pen on a theme, to which many of the first men in the republic of letters for talents, learning, and goodness^ had. bent the whole strength of their mind. However I had undertaken the task, and it was necessary to proceed. One thing gave rae encouragement, as it pointed out the necessity of the work, namely, that though there were many books of the highest excellence on the evidences of the christian religion, not one was suited to our views : and a treatise more appropriate to the particular object was needed to answer the present purpose. Such a treatise it has been my endeavour to furnish.

But that the reader may judge of the Essay according to the writer's design, I beg leave to Jay before him the plan I pursued, as best adapted to attain the proposed object.

I have endeavoured to keep always in view the persons for whose benefit it was intended. Deists are the men addressed. Atheists I leave entirely out of the question. To propose the evidences of Christianity to men who cannot read the existence of God in the works, of creation, is perdere et oleum et operam. The deists are supposed to hold what we call the principles of natural religion : and if in addition to this, they be considered as in a great measure ignorant of the real doctrines of the gospel, and prejudiced against it as containing all the superstition of the church of Rome, it will finish the outlines of their character. For such I write: and it will be proper for the English reader to keep this in view.

It has been my study to select those arguments of which a person may see the force by reading the New- Testament: and to it has been my constant appeal. Such proofs as required a critical skill in languages or history, did not appear suited to the occasion. As the Essay should suit the mass, as well as men of science, what may be called common sense arguments, addressed to the understanding and conscience of men who had the New Testament in their hands, have been chiefly employed, as best adapted to general conviction.

Those who are intimately acquainted with the deistical controversy, and who need but a hint in order to recal a whole chain of reasoning to the mind, may complain that I have dweit too long on each particular. Others who love to see a subject accurately treated, and arguments fully exposed to view, will find fault, because the particulars are not sufficiently illustrated. My course lay between these two. The former was altogether improper, because the persons I address are supposed to be in a great measure unacquainted with the subject. The latter would have been tedious to those for whom it is designed, and besides would have swelled the Essay into several volumes. It has been my aim to bring forward the substance of the evidence, and to illustrate each particular so far, that a person who previously had little knowledge of the subject might see and feel the force of the argument. Whether I have succeeded, it is the province of the reader to judge. If I could have spared more

VI

room, I should have enlarged (what some ma} think least to the purpose) the first chapter of the Essay: because I believe that one grand reason why many reject the New Testament, is because they are ignorant of its principles, and have taken up false ideas of the gospel of Jesus Christ.

If the arrangement be perspicuous and easily remembered, it will answer the author's wish. The divisions may appear formal ; but he thought they would render an Essay of this kind more distinct ; and likewise that a person who would not venture on an undivided book, might be induced to read a short section, and from one be led on to another. As to language, his endeavour has been to render the ideas as plain and as obvious as he could, to minds unaccustomed to religious enquiries; and to comprise as much useful matter in as few words, as could be done without obscurity. Whether he has been able to render it interesting must be left to the judgment of others. A more adorned style might have been agreeable to many ; but one man has his gift and taste in one way, and another in another.

Readers need to be reminded of this diversity of taste in composition ; and that on account of it, all cannot possibly have their own gratified in any one performance. How differently do vn

men convey their ideas ! We perceive a difference as to the matter, the form, the arrangement, the length and manner of illustration, the st}^le and degree of decoration. Very many persons who read, but never wrote books, are not sufficiently considerate as to this point. They expect a greater conformity to their taste, than it is in the power, were it the inclination, of a writer to comply with; and if they do not find their own favourite mode of composition, they condemn the work. But a man might as well insist, that others should have the same contour of face, and eyes and hair of the same colour with his own. It should be remembered, that every man has his manner; and if a person write a book, provided it be composed so as to answer the purpose in a suitable degree, impartial and candid readers should allow him to do it, and indeed should expect him to do it in his own manner ; and they have no just reason to complain on this account.

It has been, as you will observe, my study to address deists, without bitterness and without contempt. I have made use of no harsh terms nor furious invectives, being convinced " that the wrath of man worketh not the righteousness of God :" but I have treated them fairly, as I wish them to treat the gospel and its advocates, A person who is conscious of truth on his side, is under no necessity of having recourse to

Vlll

scurrility and abuse. Some writers on the subject have taken very high ground, and always speak of deists with the most sovereign contempt, and the most pointed virulence, as men destitute of the- shadow of a pretence for their infidelity. One would imagine from their representations, that those who profess to be christians are all angels ; and those who reject it are all devils. With respect to the fulness of evidence from the scriptures for the truth of Christianity, we perfectly accord : but when we consider frdm what premises men frequently draw their conclusions, and form their judgment ; and that they look at the effects of a religion more than at its principles , there is reason to lament that they have had so much to offer as an excuse for their unbelief. The superstitious worship of the church of Rome, combined with the absurdity of her peculiar tenets, and rendered more offensive by the impure or ambitious lives of many of the most dignified of her clergy, have proved a stumbling block to millions, and produced a rejection of the gospel. In protestant countries, though the creeds of the different churches be pure, have not deists had too much to alledge against the conduct of those who profess the christian religion, and still more against the worldly spirit (I speak it with grief) of too many of its ministers? What indecorous means are often publicly employed to obtain ecclesiastical preferments : and when obtained, though presenting full employment for the utmost exertions of an individual ; in every lounge of idleness, in every scene of amusement, in every haunt of pleasure, are they to be daily found. What influence may such conduct be expected to have on those who witness it, and especially oh those who associate with them ? " These men," they will say, " know the gospel better than we: but it is plain from their life and conversation, that they do not believe it: and w r hy should we?" These excuses will not avail for their acquittal in the sight of God; but they should influence the defenders of Christianity to treat them with less severity.

It may be said, " they have treated Christianity in the most shameful manner." True: but if their religion warrants them in such unbecoming dispositions of mind, let us act according to the tenor of ours, and defend the gospel in its own spirit. " The servant of the Lord, while he contends earnestly for the faith once delivered to the saints, must not strive, but be gentle unto all men, in meekness instructing those that oppose themselves, if God, peradventure, will give them repentance to the acknowledging of the truth." Many deists, considered as members of civil society, are respectable men : let them too as immortal creatures be treated with respect. Their situation

A3 is dangerous beyond expression ; let them be treated with the tenderest pity : they need it. Christianity loses nothing by being defended with her own weapons alone.

I am not at all astonished at the increase of infidelity : but let it ever be remembered, the causes were not of yesterday. In France, after the persecution and banishment of the protestants w r ith a thousand circumstances of worse than Robertspierrcan cruelty, and the entire destruction of their public worship, there remained nothing but the vast mass of superstition, which covers the Romish church from head to foot. Such a figure may beworshipped among a grossly ignorant people, as in Austria, and Bavaria, and Portugal, and Spain ; but knowledge was rapidly increasing in France ; and men enlightened by science could not view the tricked up harlot, but with contempt and with disgust. As the New Testament was not a book in common use as here, they fell into the same mistake with their descendants, concerning whom an author who wrote not long ago at Paris, in her description of the literary deists, says, " It never entered into their mind to conceive that popery and Christianity are two different things." Imagining what they saw was the very religion which Jesus and his apostles published to the world, they despised it, and they rejected it. After having seen

XI

high mass performed in all its splendour in the capital of Louis xvi, and low mass in various churches there; I profess that instead of wondering that multitudes of the people in that country became deists, I rather wonder that any could possibly continue to profess themselves christians, provided popery and Christianity be the same.

In England the seeds of infidelity began to be sown above a century ago in the neglect of the religious instruction of young people by ministers and parents, along with the other causes which have been enumerated. The field became green : it grew slowly towards maturity, tUl late events, like the rains and suns which rapidly advance the harvest, made the ears of the vast field appear. Multitudes were thunderstruck, when they observed that the crop was Infidelity; whereas it was just as natural a produce, as if hemlock had been sown, and a field of hemlock was raised to maturity. Nothing else could reasonably have been expected.

While I am not astonished at, I am not afraid of infidelity. No fears either for the gospel, or the church of Christ disturb my mind. The church is founded on a rock, and the gates of hell shall not prevail against it. The gospel has stood its ground against far more formida-

XIV

which the whole may be seen to greatest advantage, so it is in such subjects as that before us. There is a, first, which a writer will endeavour to seize, and from thence be led on to a second, and a third, so as to give to the whole the greatest degree both of clearness, interest, and force. It frequently happens that the proper beginning is not with that which is first in point of time : — in the present instance this is the case. The person who is little acquainted with, and rejects the scriptures, should begin with the New Testament, as containing the system of Christianity in its full perfection. When he has read it with serious attention, let him then ascend to the writings of the Old Testament, and he will find additional confirmation of the gospel, from the preparations which, he will see, were made for the coming of Jesus Christ : the Old Testament will likewise be moi*e easily and better understood. Whereas if a deist begin with the Old Testament, there are so many things through the whole of the volume, but especially in the Mosaic oeconomy, referring to the christian dispensation, which cannot be understood, and the design of which cannot be known till he has read the New Testament, that he is in danger of growing weary of the pursuit, and giving it up in disgust. In the other way he perceives the reason of every thing as he goes along; and his task is rendered more easy and delightful. It has this

XV s

additional recommendation, that it was the method which the apostles pursued. — Should this essay be deemed to answer the purpose for which it is designed, the writer at a future time, should opportunity be given, may attempt a treatise on the Divine Authority of the Old Testament : and he conceives that there is a great variety of important considerations on the subject, to which not only deists but likewise many christians have Hot paid the attention which they merit.

If it be asked why an essay which was intended for France alone, is printed in the English tongue, my answer is, that the measure was approved and recommended by some gentlemen to whose judgment I pay great deference. They thought it might be useful in this country : and it was giving me an opportunity of submitting it more fully to the friends of the gospel, from whose remarks I promised myself much assistance ; and hoped that I should thus be enabled to render it more fit to answer the proposed end, and less unworthy of being translated into the French tongue. On a perusal of the Essay, faults and defects are perceived in the printed copy which were not so obvious in the manuscript. Those which the writer had remarked, and such as were observed and communicated to him by others, there would be an opportunity of altering, be-

XV1J1

was likewise published at Paris. I am not sufficiently acquainted with that tongue to form a judgment of it ; but I am informed, that to a high degree of elegance it unites the strictest fidelity.

The English edition being sold off, a second has been called for, and is now presented to the public with various corrections, which, it is hoped, will be found to be improvements. That the divine blessing may accompany it, and render it profitable to every reader, and to those especially for whose use it was designed, is the author's fervent prayer.

Contents

Page

Introduction...... *

chapter i

CF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE NEW TESTAMENT, ARISING FROM THE PRINCIPLES WHICH IT CONTAINS , 14

Sect.

I. The Character of God as delineated in the New

Testament 15

II. The Character of Jesus Christ 19

III. The delineation of human nature 29

IV. The doctrine of a Mediator, and redemption

through him. ^31

V. The moral precepts of the Gospel : 39

VI. The manner in which a future state is represented

in the New Testament 44

VII. The motives proposed by the Gospel 48

VIII. The characters which the New Testament is designed to form 51

IX. The happiness which results from the influence of

the Gospel in forming such characters 55

X. There is every thing in the New Testament which a revelation from God may be expected to contain .... 60

CHAPTER H.

OF THE EVIDENCE FOR THE DIVINE AUTHORITY 0* THE NEW TESTAMENT, ARISING FJIOM CONSIDE- RATIONS SUGGESTED BY ITS CONTENTS 64

I. The New Testament conveys more improvement

to the mind than any other book 65

II. There are no false principles in the New Testament 69

III. The New Testament is in direct opposition to

every depraved principle in human nature..... 7ft

XX

Sect. Ttige

IV. Men never get before the Testament 76

V. The fullness of the New Testament.. 79

VI. The scheme of the divine government as represented in the New Testament is vast and extensive 82

VII. The appearance and tendency of the moral world

confirm the principles of Christianity 84

VIII. The manner in which the New Testament ad-

dressesmen 89

IX. The harmony of the writers of the New Testament * 91

Chapter III

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE NEW TESTAMENT, ARISING FROM THE TES- TIMONY OF THE APOSTLES 90

I. The quality and number of the witnesses 103

II. Their qualifications for bearing testimony to

Christ 105

III. Their sincerity and personal conviction of the

truth of their testimony 107

IV. Their constancy and perseverance in bearing

testimony 108

V. Their sufferings for the sake of their testimony 1 1 1

VI. Their martyrdom as a seal to their testimony 113

VII. It could not be the design of the apostles to accomplish a good end by bad means 116

Chapter IV

OF THE EVIDENCE FOR THE DIVINE AUTHORITY O? THE NEW TESTAMENT, ARISING FROM SOME ADDI- TIONAL CONSIDERATIONS, WHICH FURTHER CON- FIRM THE TESTIMONY OF THE APOSTLES 118

I. The improbability of the apostles contriving a

II. The divine origin of the New Testament may be

inferred from the talents of the writers 121

III. The penmen of the New Testament wrote with

ease on every subject 123

IV. The serious spirit with which the apostles write

gives weight to their testimony.. 124

XXI

Sect. Page

V* No little or evil passions are betrayed by the

writers of the New Testament 125

VI. The humility of the writers of the New Testament . 127

VII. The apostles acted as men believing their testimony to be true 130

VIII. The apost!es do not encourage the prejudices, nor

flatter the passions of men 133

IX. The high tone of authority which the writers of the

New Testament use , 136

X. The character in which the founder and first

teachers of Christianity appeared 138

Chapter V

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE NEW TESTAMENT, ARISING FROM MIRA- CLES « 142

I. The possibility and existence of the miracles of the

Ne w Testame nt .' 144

II. The number, variety, and manner of the miracles performed in confirmation of the christian religion . 145

III. The design of the miracles recorded in the New

Testament..., 148

IV. The time and place of the miracles of the New

Testament considered as furnishing evidence in

favour of Christianity 150

V. Evidence of the reality of the miracles of the New

Testament 152

VI. A review of some particular miracles of the New

Testament ,.. 155

Chapter VI. Of The Evidence For The Divine Authority Of The

NEW TESTAMENT, ARISING FROM PROPHECY... 161

I. The character of the prophets 162

II. The nature, minuteness, and extent of prophecy.. 164

III. The design of prophecy ,,.. 167

IV. The degree of clearness in prophecy. , 169 sect. Page -

V. The prophecies concerning Christ 171

VI. The destruction of Jerusalem by the Romans 173

VII. The prophecies concerning Antichrist 176

Villi The existence and state of the Jews as a separate

Chapter VII

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE NEW TESTAMENT, ARISING FROM THE SUC- CESS OF THE GOSPEL 187

I. The nature of the christian religion as contained

in the New Testament 188

II. The persons by whom the christian religion was

propagated... 189

III. The means which were employed for propagating

the Gospel 191

IV. The opposition made to the Gospel 194

V. The sacrifices which those must make who embrace the Gospel., 197

VI. The success of the Gospel, and the number of its

converts 200

VII. Christianity could have had no success if it had not

been true 204

CHAPTER Via.

OBJECTIONS AGAINST THE DIVINE AUTHORITY OF THE

NEW TESTAMENT CONSIDERED 209

I. Obj. If we must examine one religiou in order to discover its divine origin, it is reasonable that we should examine all, and weigh their evidence ; and this is so tedious, as well as arduous a task, that our lives would be at end before it can be

accomplished 212

II. Obj. Christianity generates a timid passive spirit, and is not calculated for forming great characters, or producing men who will prove extensive

benefactors to mankind..... 215

III. Obj. Christianity is the friend of despotism, and

the enemy of liberty... M , 21?

Sect. pjjc IV. Obj. Christianity establishes a system of priestcraft, and exalts the Clergy to exorbitant wealth, and a spiritual despotism over the consciences of men 222

V. Obj. The blood which Christianity has shed, the massacres which it has planned and executed, and the miseries it has brought upon the earth, must seal its condemnation 227

VI. Obj. Christ's appearance on earth was distinguished by a meanness which seems beneath the dignity of the Son of God 223

VII. Obj. Christianity is known only to a small portion of mankind : if it were from God would it

not be universal in its extent? 231

VIII. Obj. The effects produced in the world by the christian religion have been few and small, and of little benefit to the human race.. 233

IX. Obj. The attachment of multitudes to Christianity

arises merely from the prejudices of education 237 X. Obj. Very few of the great and the learned embraced the christian religion 238

XI. Obj. There are many divisions, and great dissensions among christians 240

XII. Obj. There is much obscurity in the New Testament, and there are many things mysterious.... 242

XIII. Obj. When we survey the form and mode of com-

position of the books of the New Testament, we cannot conceive that they were written by divine inspiration 247

XIV. Obj. How can we be certain that the books of the

New Testament were written by the Apostles of Christ: and if they were, that they have not

been interpolated and corrupted since 250

XV. Obj. Many of the advocates for the religion of Jesus inveigh bitterly against philosophy, because they know that Christianity cannot bear the strict scrutiny of her penetrating eye 254

XXIV

CHAPTER IX. page

THE SENTIMENTS AND CONDUCT OF THE DEISTS

BRIEFLY CONSIDERED 260

Sect.

I. Deists do not examine Christianity with the spirit

of men who are searching after truth. 261

II. Deists do not seem, even with respect to their own

system of religion, to be in earnest, either as

to the practice or propagation of it 264

III. How little the enemies of Christianity have been

able to say against it, merits notice 269

IV. From a spirit of opposition to the Gospel, and in

order to destroy its credibility, deists run into

the grossest absurdities 272

V. The system of the deists does not supply the place of the Gospel, nor make suitable and sufficient provision for the happiness of man 275

VI. There is good reason to conclude that the system of natural religion, which the deists profess to

hold, is derived from the New Testament 279

VII. A comparison between the most eminent deists and christians, as to their temper and conduct

in life 282

VIII. The most eminent deists and christians compared, as to their views and hopes at the approach of death 284

CHAPTER X.

SOME MISCELLANEOUS CONSIDERATIONS, AND CON- CLUSION , 292

I. The harmony of the different parts of the evidence

for Christianity 293

II. Every man of a good disposition must wish the

Gospel to be true... 295

III. The temper required by the New Testament in

those who examine the evidences of Christianity 297

IV. The truth of the christian religion believed by those

who have spent all their days in studying the

New Testament 300

Introduction

Immortality is the glory of man. Take it away, and he sinks into insignificance. They debase human nature who consider death as the close of their existence. But you shudder at the degrading thought; and, agreeably to the dictates of reason and truth, deem yourselves formed for eternity. Cherish the vast idea ; and aspire after a happiness which will never end.

Will you permit a friend, though unknown ^ to solicit your attention to a book which was written with the godlike design of raising you to the perfection of your nature and to happiness, by conducting you to God? The book demands examination, and represents it as criminal in men, if they will not weigh its evidence and contents in the balance of impartial reason, and give it that reception to which it is entitled.

Do not turn away with disdain and say, <c I

will not read it." That is not the language of

• wisdom. The book claims its origin from God ;

and its object is to teach you how to serve him,

and how to attain the highest felicity. — " Bat I

B am sure it is not true/' Millions have read and acknowledged its truth: among: these have been the most conscientious of men, and the first luminaries of science, than whom none were ever better qualified to examine its nature and excellence: and they had no. worldly interest to serve by professing to believe the gospel. When a Bacon, a Paschal, a Boyle, a Newton, a Locke, and a Leibnitz, have examined and received Christianity as true, can you call yourselves impartial enquirers after truth and happiness, if you refuse to examine. It is not desired that you should believe because they believed ; but that you would examine what they believed to be truth? and the most important truth. I intreat you to read the New Testament. Till then, you cannot possibly know whether it is to be rejected or received. A cursory reading is not sufficient: it requires a repeated perusal and diligent study, that you may clearly perceive its scope, its design, its general principles, and particular truths. Without this, to call yourself either christian or deist would be alike unbecoming and unreasonable ; for you are not qualified to judge of its merits, and cannot with justice either approve or condemn. Without reading and understanding the New Testament, either of the names will cover him who wears it, not with honour but with disgrace. A man of reason will examine before he decide.

Let the examination be conducted with impartiality. Christianity desires no bias in her favour till examination take place ; all she requires is, (and is it not reasonable r ) that no prejudice should beenlertained to her disadvantage. She calls you to banish levity when you begin to read ; to proceed with seriousness of mind ; and to summon up all the energies of the soul to the work. The enquiry, she says, is of infinite importance ; and your happiness in a future state depends upon the issue. Will it then be unsuitable, before you proceed, to offer up a supplication to the Father of Lights, from whom cometh down every good and perfect gift ; that he would illuminate your understanding to perceive the truth; and incline your heart to embrace it, wherever it may be found ?

True Religion is the thing sought for ; and it will be allowed that it ought to teach us not only what God is, but how he is to be worshipped and served-, in what manner we may be admitted to enjoy his friendship ; and how we may do the things which please him. A religion which does not give us information on these subjects, is entirely insufficient. That a revelation from God is necessary for thispmrposc, has been a common sentiment among mankind : and may we not consider it just r Let him who would deny it, take a view of the condition of the world, and of the history of man. What nation in a state of nature, in ancient or mo- B 2

3ern times, whether civilized or barbarous, has preserved itself from sinking into gross idolatry ? Not an exception can be found, unless it be among those rude tribes which are so stupid that no traces of religion are to be discovered among them. — Wherever idolatry reigns, it is an evident proof, that men have stumbled and fallen at the very threshold of the temple ; and have not advanced so far as to have a sight of the proper object of worship. Ignorance of the nature of God has been uniformly attended with ignorance of man's duty and condition, and of a future state of being ; and likewise, as may naturally be expected, with the most dreadful depravity of manners, and the prevalence of every kind of vice. — Let the description of the ancient heathen world in the epistle of Paul to the Romans, the 1st chapter from the 20th verse, to the end, be compared with the most authentic documents of the state of morals among the pagan nations of antiquity, or those of modern times ; and it will be found that the portrait drawn by the apostle is not overcharged in its colours, but is a perfect likeness of the original.