First, that we have a Zacharias in the book of Chronicles, whose death, and the manner of it, corresponds with the allusion.

Secondly, that although the name of this person's father be erroneously put down in the Gospel, yet we have a way of accounting for the error by showing another Zacharias in the Jewish Scriptures much better known than the former, whose patronymic was actually that which appears in the text.

Every one who thinks upon the subject will find these to be circ.u.mstances which could not have met together in a mistake which did not proceed from the circ.u.mstances themselves.

I have noticed, I think, all the difficulties of this kind. They are few: some of them admit of a clear, others of a probable solution. The reader will compare them with the number, the variety, the closeness, and the satisfactoriness, of the instances which are to be set against them; and he will remember the scantiness, in many cases, of our intelligence, and that difficulties always attend imperfect information.

CHAPTER VII.

UNDESIGNED COINCIDENCES.

Between the letters which bear the name of Saint Paul in our collection and his history in the Acts of the Apostles there exist many notes of correspondency. The simple perusal of the writings is sufficient to prove that neither the history was taken from the letters, nor the letters from the history. And the undesignedness of the agreements (which undesignedness is gathered from their latency, their minuteness, their obliquity, the suitableness of the circ.u.mstances in which they consist to the places in which those circ.u.mstances occur, and the circuitous references by which they are traced out) demonstrates that they have not been produced by meditation, or by any fraudulent contrivance. But coincidences, from which these causes are excluded, and which are too close and numerous to be accounted for by accidental concurrences of fiction, must necessarily have truth for their foundation. This argument appeared to my mind of so much value (especially for its a.s.suming nothing beside the existence of the books), that I have pursued it through Saint Paul's thirteen epistles, in a work published by me four years ago, under the t.i.tle of Horae Paulinae. I am sensible how feebly any argument which depends upon an induction of particulars is represented without examples. On which account I wished to have abridged my own volume, in the manner in which I have treated Dr. Lardner's in the preceding chapter. But, upon making the attempt, I did not find it in my power to render the articles intelligible by fewer words than I have there used. I must be content, therefore, to refer the reader to the work itself. And I would particularly invite his attention to the observations which are made in it upon the first three epistles.

I persuade myself that he will find the proofs, both of agreement, and undesignedness, supplied by these epistles, sufficient to support the conclusion which is there maintained, in favour both of the genuineness of the writings and the truth of the narrative.

It remains only, in this place, to point out how the argument bears upon the general question of the Christian history.

First, Saint Paul in these letters affirms, in unequivocal terms, his own performance of miracles, and, what ought particularly to be remembered, "That miracles were the signs of an Apostle." (Rom. xv. 18, 19. 2 Cor. xii. 12.) If this testimony come from Saint Paul's own hand, it is invaluable. And that it does so, the argument before us fixes in my mind a firm a.s.surance.

Secondly, it shows that the series of action represented in the epistles of Saint Paul was real; which alone lays a foundation for the proposition which forms the subject of the first part of our present work, viz. that the original witnesses of the Christian history devoted themselves to lives of toil, suffering, and danger, in consequence of their belief of the truth of that history, and for the sake of communicating the knowledge of it to others.

Thirdly, it proves that Luke, or whoever was the author of the Acts of the Apostles (for the argument does not depend upon the name of the author, though I know no reason for questioning it), was well acquainted with Saint Paul's history; and that he probably was, what he professes himself to be, a companion of Saint Paul's travels; which, if true, establishes, in a considerable degree, the credit even of his Gospel, because it shows that the writer, from his time, situation, and connexions, possessed opportunities of informing himself truly concerning the transactions which he relates. I have little difficulty in applying to the Gospel of Saint Luke what is proved concerning the Acts of the Apostles, considering them as two parts of the same history; for though there are instances of second parts being forgeries, I know none where the second part is genuine, and the first not so.

I will only observe, as a sequel of the argument, though not noticed in my work, the remarkable similitude between the style of Saint John's Gospel and of Saint John's Epistle. The style of Saint John's is not at all the style of Saint Paul's Epistles, though both are very singular; nor is it the style of Saint James's or of Saint Peter's Epistles: but it bears a resemblance to the style of the Gospel inscribed with Saint John's name, so far as that resemblance can be expected to appear, which is not in simple narrative, so much as in reflections, and in the representation of discourses. Writings so circ.u.mstanced prove themselves, and one another, to be genuine. This correspondency is the more valuable, as the epistle itself a.s.serts, in Saint John's manner, indeed, but in terms sufficiently explicit, the writer's personal knowledge of Christ's history: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life; that which we have seen and heard, declare we unto you." (Ch. i. ver. 1--3.)Who would not desire, who perceives not the value of an account delivered by a writer so well informed as this?

CHAPTER VIII.

OF THE HISTORY OF THE RESURRECTION.

The history of the resurrection of Christ is a part of the evidence of Christianity: but I do not know whether the proper strength of this pa.s.sage of the Christian history, or wherein its peculiar value, as a head of evidence, consists, be generally understood. It is not that, as a miracle, the resurrection ought to be accounted a more decisive proof of supernatural agency than other miracles are; it is not that, as it stands in the Gospels, it is better attested than some others; it is not, for either of these reasons, that more weight belongs to it than to other miracles, but for the following, viz., That it is completely certain that the apostles of Christ, and the first teachers of Christianity, a.s.serted the fact. And this would have been certain, if the four Gospels had been lost, or never written. Every piece of Scripture recognizes the resurrection. Every epistle of every apostle, every author contemporary with the apostles, of the age immediately succeeding the apostles, every writing from that age to the present genuine or spurious, on the side of Christianity or against it, concur in representing the resurrection of Christ as an article of his history, received without doubt or disagreement by all who called themselves Christians, as alleged from the beginning by the propagators of the inst.i.tution, and alleged as the centre of their testimony. Nothing, I apprehend, which a man does not himself see or hear can be more certain to him than this point. I do not mean that nothing can be more certain than that Christ rose from the dead; but that nothing can be more certain than that his apostles, and the first teachers of Christianity, gave out that he did so. In the other parts of the Gospel narrative, a question may be made, whether the things related of Christ be the very things which the apostles and first teachers of the religion delivered concerning him? And this question depends a good deal upon the evidence we possess of the genuineness, or rather perhaps of the antiquity, credit, and reception of the books. On the subject of the resurrection, no such discussion is necessary, because no such doubt can be entertained. The only points which can enter into our consideration are, whether the apostles knowingly published a falsehood, or whether they were themselves deceived; whether either of these suppositions be possible. The first, I think, is pretty generally given up. The nature of the undertaking, and of the men; the extreme unlikelihood that such men should engage in such a measure as a scheme; their personal toils, and dangers and sufferings in the cause; their appropriation of their whole time to the object; the warm and seemingly unaffected zeal and earnestness with which they profess their sincerity exempt their memory from the suspicion of imposture. The solution more deserving of notice is that which would resolve the conduct of the apostles into enthusiasm; which would cla.s.s the evidence of Christ's resurrection with the numerous stories that are extant of the apparitions of dead men. There are circ.u.mstances in the narrative, as it is preserved in our histories, which destroy this comparison entirely.

It was not one person but many, who saw him; they saw him not only separately but together, not only by night but by day, not at a distance but near, not once but several times; they not only saw him, but touched him, conversed with him, ate with him, examined his person to satisfy their doubts. These particulars are decisive: but they stand, I do admit, upon the credit of our records. I would answer, therefore, the insinuation of enthusiasm, by a circ.u.mstance which arises out of the nature of the thing; and the reality of which must be confessed by all who allow, what I believe is not denied, that the resurrection of Christ, whether true or false, was a.s.serted by his disciples from the beginning; and that circ.u.mstance is, the non-production of the dead body. It is related in the history, what indeed the story of the resurrection necessarily implies, that the corpse was missing out of the sepulchre: it is related also in the history, that the Jews reported that the followers of Christ had stolen it away.* And this account, though loaded with great improbabilities, such as the situation of the disciples, their fears for their own safety at the time, the unlikelihood of their expecting to succeed, the difficulty of actual success,+ and the inevitable consequence of detection and failure, was, nevertheless, the most credible account that could be given of the matter. But it proceeds entirely upon the supposition of fraud, as all the old objections did. What account can be given of the body, upon the supposition of enthusiasm? It is impossible our Lord's followers could believe that he was risen from the dead, if his corpse was lying before them. No enthusiasm ever reached to such a pitch of extravagancy as that: a spirit may be an illusion; a body is a real thing, an object of sense, in which there can be no mistake. All accounts of spectres leave the body in the grave. And although the body of Christ might be removed by fraud, and for the purposes of fraud, yet without any such intention, and by sincere but deluded men (which is the representation of the apostolic character we are now examining), no such attempt could be made. The presence and the absence of the dead body are alike inconsistent with the hypothesis of enthusiasm: for if present, it must have cured their enthusiasm at once; if absent, fraud, not enthusiasm, must have carried it away.

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* "And this saying," Saint Matthew writes, "is commonly reported amongst the Jews until this day" (chap. xxviii. 15). The evangelist may be thought good authority as to this point, even by those who do not admit his evidence in every other point: and this point is sufficient to prove that the body was missing. It has been rightly, I think, observed by Dr.

Townshend (Dis. upon the Res. p. 126), that the story of the guards carried collusion upon the face of it:--"His disciples came by night, and stole him away while we slept." Men in their circ.u.mstances would not have made such an acknowledgment of their negligence without previous a.s.surances of protection and impunity.

+ "Especially at the full moon, the city full of people, many probably pa.s.sing the whole night, as Jesus and his disciples had done, in the open air, the sepulchre so near the city as to be now enclosed within the walls." Priestley on the Resurr. p. 24.

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But further, if we admit, upon the concurrent testimony of all the histories, so much of the account as states that the religion of Jesus was set up at Jerusalem, and set up with a.s.serting, in the very place in which he had been buried, and a few days after he had been buried, his resurrection out of the grave, it is evident that, if his body could have been found, the Jews would have produced it, as the shortest and completest answer possible to the whole story. The attempt of the apostles could not have survived this refutation a moment. If we also admit, upon the authority of Saint Matthew, that the Jews were advertised of the expectation of Christ's followers, and that they had taken due precaution in consequence of this notice, and that the body was in marked and public custody, the observation receives more force still. For notwithstanding their precaution and although thus prepared and forewarned; when the story of the resurrection of Christ came forth, as it immediately did; when it was publicly a.s.serted by his disciples, and made the ground and basis of their preaching in his name, and collecting followers to his religion, the Jews had not the body to produce; but were obliged to meet the testimony of the apostles by an answer not containing indeed any impossibility in itself, but absolutely inconsistent with the supposition of their integrity; that is, in other words, inconsistent with the supposition which would resolve their conduct into enthusiasm.

CHAPTER IX.

THE PROPAGATION OF CHRISTIANITY.

In this argument, the first consideration is the fact--in what degree, within what time, and to what extent, Christianity actually was propagated.

The accounts of the matter which can be collected from our books are as follow: A few days after Christ's disappearance out of the world, we find an a.s.sembly of disciples at Jerusalem, to the number of "about one hundred and twenty;" (Acts i. 15.) which hundred and twenty were probably a little a.s.sociation of believers, met together not merely as believers in Christ, but as personally connected with the apostles, and with one another. Whatever was the number of believers then in Jerusalem, we have no reason to be surprised that so small a company should a.s.semble: for there is no proof that the followers of Christ were yet formed into a society; that the society was reduced into any order; that it was at this time even understood that a new religion (in the sense which that term conveys to us) was to be set up in the world, or how the professors of that religion were to be distinguished from the rest of mankind. The death of Christ had left, we may suppose, the generality of his disciples in great doubt, both as to what they were to do, and concerning what was to follow.

This meeting was holden, as we have already said, a few days after Christ's ascension: for ten days after that event was the day of Pentecost, when, as our history relates, (Acts ii. 1.) upon a signal display of divine agency attending the persons of the apostles, there were added to the society "about three thousand souls." (Acts ii. 41.) But here, it is not, I think, to be taken, that these three thousand were all converted by this single miracle; but rather that many who before were believers in Christ became now professors of Christianity; that is to say, when they found that a religion was to be established, a society formed and set up in the name of Christ, governed by his laws, avowing their belief in his mission, united amongst themselves, and separated from the rest of the world by visible distinctions; in pursuance of their former conviction, and by virtue of what they had heard and seen, and known of Christ's history, they publicly became members of it.

We read in the fourth chapter (verse 4) of the Acts, that soon after this, "the number of the men," i. e. the society openly professing their belief in Christ, "was about five thousand." So that here is an increase of two thousand within a very short time. And it is probable that there were many, both now and afterwards, who, although they believed in Christ, did not think it necessary to join themselves to this society; or who waited to see what was likely to become of it. Gamaliel, whose advice to the Jewish council is recorded Acts v. 34, appears to have been of this description; perhaps Nicodemus, and perhaps also Joseph of Arimathea. This cla.s.s of men, their character and their rank, are likewise pointed out by Saint John, in the twelfth chapter of his Gospel: "Nevertheless, among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue, for they loved the praise of men more than the praise of G.o.d." Persons such as these might admit the miracles of Christ, without being immediately convinced that they were under obligation to make a public profession of Christianity at the risk of all that was dear to them in life, and even of life itself.*

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* "Beside those who professed, and those who rejected and opposed, Christianity, there were in all probability mult.i.tudes between both, neither perfect Christians nor yet unbelievers. They had a favourable opinion of the Gospel, but worldly considerations made them unwilling to own it. There were many circ.u.mstances which inclined them to think that Christianity was a divine revelation, but there were many inconveniences which attended the open profession of it; and they could not find in themselves courage enough to bear them to disoblige their friends and family, to ruin their fortunes, to lose their reputation, their liberty, and their life, for the sake of the new religion. Therefore they were willing to hope, that if they endeavoured to observe the great principles of morality which Christ had represented as the princ.i.p.al part, the sum and substance of religion; if they thought honourably of the Gospel; if they offered no injury to the Christians; if they did them all the services that they could safely perform, they were willing to hope that G.o.d would accept this, and that He would excuse and forgive the rest." Jortin's Dis. on the Christ. Rel. p. 91, ed. 4.

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Christianity, however, proceeded to increase in Jerusalem by a progress equally rapid with its first success; for in the next chapter of our history, we read that "believers were the more added to the Lord, mult.i.tudes both of men and women." And this enlargement of the new society appears in the first verse of the succeeding chapter, wherein we are told, that "when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews because their widows were neglected;" (Acts v. 14; vi. 1) and afterwards, in the same chapter, it is declared expressly, that "the number of the disciples multiplied in Jerusalem greatly, and that a great company of the priests were obedient to the faith."

This I call the first period in the propagation of Christianity. It commences with the ascension of Christ, and extends, as may be collected from incidental notes of time, (Vide Pearson's Antiq. 1. xviii. c. 7.

Benson's History of Christ, b. i. p. 148.) to something more than one year after that event. During which term, the preaching of Christianity, so far as our doc.u.ments inform us, was confined to the single city of Jerusalem. And how did it succeed there? The first a.s.sembly which we meet with of Christ's disciples, and that a few days after his removal from the world, consisted of "one hundred and twenty." About a week after this, "three thousand were added in one day;" and the number of Christians publicly baptized, and publicly a.s.sociating together, was very soon increased to "five thousand." "Mult.i.tudes both of men and women continued to be added;" "disciples multiplied greatly," and "many of the Jewish priesthood as well as others, became obedient to the faith;" and this within a s.p.a.ce of less than two years from the commencement of the inst.i.tution.

By reason of a persecution raised against the church at Jerusalem, the converts were driven from that city, and dispersed throughout the regions of Judea and Samaria. (Acts viii. l.) Wherever they came, they brought their religion with them: for our historian informs us, (Acts viii. 4.) that "they that were scattered abroad went everywhere preaching the word." The effect of this preaching comes afterwards to be noticed, where the historian is led, in the course of his narrative, to observe that then (i. e. about three years posterior to this, [Benson, b. i. p. 207.]) the churches had rest throughout all Judea and Galilee and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. This was the work of the second period, which comprises about four years.

Hitherto the preaching of the Gospel had been confined to Jews, to Jewish proselytes, and to Samaritans. And I cannot forbear from setting down in this place an observation of Mr. Bryant, which appears to me to be perfectly well founded;--"The Jews still remain: but how seldom is it that we can make a single proselyte! There is reason to think, that there were more converted by the apostles in one day than have since been won over in the last thousand years." (Bryant on the Truth of the Christian Religion, p. 112.) It was not yet known to the apostles that they were at liberty to propose the religion to mankind at large. That "mystery," as Saint Paul calls it, (Eph. iii. 3--6.) and as it then was, was revealed to Peter by an especial miracle. It appears to have been (Benson, book ii. p. 236.) about seven years after Christ's ascension that the Gospel was preached to the Gentiles of Cesarea. A year after this a great mult.i.tude of Gentiles were converted at Antioch in Syria.

The expressions employed by the historian are these:--"A great number believed, and turned to the Lord;" "much people was added unto the Lord;" "the apostles Barnabas and Paul taught much people." (Acts xi.

21, 24, 26.) Upon Herod's death, which happened in the next year, (Benson, book ii, p. 289.) it is observed, that "the word of G.o.d grew and multiplied." (Acts xii. 24.) Three years from this time, upon the preaching of Paul at Iconium, the metropolis of Lycaonia, "a great mult.i.tude both of Jews and Greeks believed:" (Acts xiv. 1.) and afterwards, in the course of this very progress, he is represented as "making many disciples" at Derbe, a princ.i.p.al city in the same district.

Three years (Benson's History of Christ, book iii. p. 50.) after this, which brings us to sixteen after the ascension, the apostles wrote a public letter from Jerusalem to the Gentile converts in Antioch, Syria, and Cilicia, with which letter Paul travelled through these countries, and found the churches "established in the faith, and increasing in number daily." (Acts xvi. 5.) From Asia the apostle proceeded into Greece, where, soon after his arrival in Macedonia, we find him at Thessalonica: in which city, "some of the Jews believed, and of the devout Greeks a great mult.i.tude." (Acts xvii. 4.) We meet also here with an accidental hint of the general progress of the Christian mission, in the exclamation of the tumultuous Jews of Thessalonica, "that they who had turned the world upside down were come thither also." (Acts xvii.

6.) At Berea, the next city at which Saint Paul arrives, the historian, who was present, inform us that "many of the Jews believed." (Acts xvii.

12.) The next year and a half of Saint Paul's ministry was spent at Corinth. Of his success in that city we receive the following intimations; "that many of the Corinthians believed and were baptized;"

and "that it was revealed to the Apostle by Christ, that be had much people in that city." (Acts xviii, 8--10.) Within less than a year after his departure from Corinth, and twenty-five (Benson, book iii. p, 160.) years after the ascension, Saint Paul fixed his station at Ephesus for the s.p.a.ce of two years (Acts xix. 10.) and something more. The effect of his ministry in that city and neighbourhood drew from the historian a reflection how "mightily grew the word of G.o.d and prevailed." (Acts xix.

20.) And at the conclusion of this period we find Demetrius at the head of a party, who were alarmed by the progress of the religion, complaining, that "not only at Ephesus, but also throughout all Asia (i. e. the province of Lydia, and the country adjoining to Ephesus), this Paul hath persuaded and turned away much people." (Acts xix. 26.) Beside these accounts, there occurs, incidentally, mention of converts at Rome, Alexandria, Athens, Cyprus, Cyrene, Macedonia, Philippi.

This is the third period in the propagation of Christianity, setting off in the seventh year after the ascension, and ending at the twenty-eighth. Now, lay these three periods together, and observe how the progress of the religion by these accounts is represented. The inst.i.tution, which properly began only after its Author's removal from the world, before the end of thirty years, had spread itself through Judea, Galilee, and Samaria, almost all the numerous districts of the Lesser Asia, through Greece, and the islands of the Aegean Sea, the seacoast of Africa, and had extended itself to Rome, and into Italy. At Antioch, in Syria, at Joppa, Ephesus, Corinth, Thessalonica, Berea, Iconium, Derbe, Antioch in Pisidia, at Lydda, Saron, the number of converts is intimated by the expressions, "a great number," "great mult.i.tudes," "much people." Converts are mentioned, without any designation of their number,* at Tyre, Cesarea, Troas, Athens, Philippi, Lystra, Damascus. During all this time Jerusalem continued not only the centre of the mission, but a princ.i.p.al seat of the religion; for when Saint Paul returned thither at the conclusion of the period of which we are now considering the accounts, the other apostles pointed out to him, as a reason for his compliance with their advice, "how many thousands (myriads, ten thousands) there were in that city who believed."+

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* Considering the extreme conciseness of many parts of the history, the silence about the number of converts is no proof of their paucity; for at Philippi, no mention whatever is made of the number, yet Saint Paul addressed an epistle to that church. The churches of Galatia, and the affairs of those churches, were considerable enough to be the subject of another letter, and of much of Saint Paul's solicitude; yet no account is preserved in the history of his success, or even of his preaching in that country, except the slight notice which these words convey:--"When they had gone throughout Phrygia, and the region of Galatia, they a.s.sayed to go into Bithynia." Acts xvi. 6.

+ Acts xxi. 20.

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Upon this abstract, and the writing from which it is drawn, the following observations seem material to be made: