CHAPTER VIII.

There is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed 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 entitled 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 passages 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 circumstantial 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 principal 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 principal 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.¹⁷¹⁷Why should not the candid and modest preface of this historian be believed, as well as that which Dion Cassius 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 passages describe truly enough the situation of the authors. 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.

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, publishing 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 institution of which these accounts were the foundation, is, that the same men voluntarily exposed themselves to harassing 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 institution 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 hardships, 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 circumstances 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 associated 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 assigning the authors of our books, we are entitled 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 passages 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 documents 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 cumulation 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 passages, in any wise relating to the history of Christ is read to us out of the epistle of Clemens Romanus, 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 assured, 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 principal agents in the business, upon the business, and during the time of their activity and concern in it, assuming 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 documents 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 harassings 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.¹⁸¹⁸This 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. 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 institution 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 passing, 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.

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 documents 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 circumstantial 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 circumstance 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.

But to return to the point which led to these reflections. By considering our records in either of the two views in which we have represented them, we shall perceive that we possess a connection of proofs, and not a naked or solitary testimony; and that the written evidence is of such a kind, and comes to us in such a state, as the natural order and progress of things, in the infancy of the institution, might be expected to produce.

Thirdly: The genuineness of the historical books of the New Testament is undoubtedly a point of importance, because the strength of their evidence is augmented by our knowledge of the situation of their authors, their relation to the subject, and the part which they sustained in the transaction; and the testimonies which we are able to produce compose a firm ground of persuasion, that the Gospels were written by the persons whose names they bear. Nevertheless, I must be allowed to state, that to the argument which I am endeavouring to maintain, this point is not essential; I mean, so essential as that the fate of the argument depends upon it. The question before us is, whether the Gospels exhibit the story which the apostles and first emissaries of the religion published, and for which they acted and suffered in the manner in which, for some miraculous story or other, they did act and suffer. Now let us suppose that we possess no other information concerning these books than that they were written by early disciples of Christianity; that they were known and read during the time, or near the time, of the original apostles of the religion; that by Christians whom the apostles instructed, by societies of Christians which the apostles founded, these books were received, (by which term “received” I mean that they were believed to contain authentic accounts of the transactions upon which the religion rested, and accounts which were accordingly used, repeated, and relied upon,) this reception would be a valid proof that these books, whoever were the authors of them, must have accorded with what the apostles taught. A reception by the first race of Christians, is evidence that they agreed with what the first teachers of the religion delivered. In particular, if they had not agreed with what the apostles themselves preached, how could they have gained credit in churches and societies which the apostles established?

Now the fact of their early existence, and not only of their existence, but their reputation, is made out by some ancient testimonies which do not happen to specify the names of the writers: add to which, what hath been already hinted, that two out of the four Gospels contain averments in the body of the history, which, though they do not disclose the names, fix the time and situation of the authors, viz., that one was written by an eye-witness of the sufferings of Christ, the other by a contemporary of the apostles. In the Gospel of St. John (xix. 35), describing the crucifixion, with the particular circumstance of piercing Christ’s side with a spear, the historian adds, as for himself, “and he that saw it bare record, and his record is true, and he knoweth that he saith true, that ye might believe.” Again (xxi. 24), after relating a conversation which passed between Peter and “the disciple,” as it is there expressed, “whom Jesus loved,” it is added, “this is the disciple which testifieth of these things, and wrote these things.” This testimony, let it be remarked, is not the less worthy of regard, because it is, in one view, imperfect. The name is not mentioned; which, if a fraudulent purpose had been intended, would have been done. The third of our present Gospels purports to have been written by the person who wrote the Acts of the Apostles; in which latter history, or rather latter part of the same history, the author, by using in various places the first person plural, declares himself to have been a contemporary of all, and a companion of one, of the original preachers of the religion.