Part 9 (1/2)

If you mean by the above proposition, simply that miracles are not wrought before our eyes, it is granted; but have you shown that a _continuance_ of miracles would more rationally vindicate the gospel, than the divine economy has done by preserving the _variety of evidence_ which is now at our command? If this cannot be done, then the discontinuance of miracles is no reason why we should doubt the truth of this revelation. How then is your third proposition, even in any sense in which it can be true, to be understood unfavourable to divine revelation?

It may not be improper to notice some reasons why the continuance of the miracles, on which the gospel was first propagated, would not comport with the divine economy.

1st. As has been before suggested, it would, if combined with the force it first had, preclude the exercise of the mental powers of investigation.

2d. This power of working miracles must have been distributed to various sects and heresies, or by being confined to one order, prevent the existence of any other, which would be another preventive of immense reasoning, and tend to circ.u.mscribe the sphere in which the human mind is capacitated to move.

3d. The continuance of those miracles must have changed the order of nature, and continued men on earth forever, or from generation to generation; for if this power had been exercised on some and not to the advantage of others, it would look like the partial systems of men, and in room of commending the impartial goodness of G.o.d, would have refuted it.

But, the manifestation of this divine power, in those miracles on which our religion is founded, while it is attended with none of the evils which a continuance would evidently produce, besides forming an immoveable rock on which so glorious a superstructure is safely founded, furnishes an immense subject for the power of ratiocination.

You will excuse me for not noticing particularly all you say about modern pretensions to revelations and miracles, as I think it would occupy time that may be better employed. But I will observe on your opinion, that it is remarkable, that Saul when he was converted, did not go to Jerusalem to inquire more fully into the circ.u.mstances of the resurrection, that if he had done this, you would not have hesitated to make use of it against his declaration recorded in Gal.

i. 11, 12. ”But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.”

Why do you mention that we have not a particular account of St. Paul's conversion written by his own hand? Do you think that what a man writes of himself is more to be depended on, than what his biographer writes of him? Your suggestions on this subject seem to indicate, at least, some scruples respecting this conversion, but not in a way to show where the ground of scruples lies. What is there for me to answer? Why do you treat this subject with such neglect? In a former communication, I requested your attention to it in a special manner, with a view to confine our reasoning to our subject, and to avoid rambling from one thing to another without making ourselves acquainted with any thing. In your reply you never attempted to give any account why Saul should embrace the religion he had persecuted; you made no attempt to give any reason why he preached Jesus and the resurrection; nor did you a.s.sign any reason why he should be willing to suffer the loss of all earthly enjoyments and endure persecutions for Christ's sake; nor did you attempt to prove that there never was such a man and such a conversion. The subject you considered still before you, and in this seventh number you have spoken of it again, but have paid no particular attention to it.

What you say on the subject of prophecy, does not appear to me, either to reflect any light on it, or to call up any question of importance.

Your query whether the books of the New Testament were not written after the destruction of Jerusalem, which would suppose that the prophecy of the destruction of that city was written after the events took place of which the prophecy speaks, is an old suggestion in which I am unable to see any thing very reasonable. And I will remark here, that men who seem to lay an uncommon claim to reason, ought to make use of it when arguing on such momentous subjects. What difference would it make whether St. Matthew wrote his gospel before, or after the destruction of Jerusalem, as it respects the prophecy which Jesus delivered concerning it? You allow St. Matthew to be an honest man.

You do not doubt then but Jesus did deliver such a prophecy before his death, which was certainly before the destruction of the city. Then surely it makes no difference whether the prophecy was committed to paper before, or after the fulfilment of it. Besides, you seem to urge the _silence_ of St. John on the subject as unfavourable to the account, because he wrote his gospel after Jerusalem was destroyed. As to interpolations which you think might have found their way into the gospels, it appears to me, sir, that a candid consideration of this subject would issue in this conclusion; if any important interpolations had been admitted, they would have produced such a disagreement as to effectually destroy the validity of the books; for if one heresy could be indulged, it is reasonable to suppose that another would be, and so on, which in room of allowing us the scriptures in their present consistent form, would either have destroyed their existence altogether, or have varied so as to confound their ideas.

For a candid, learned, and impartial view of the scriptures of the New Testament, I refer you to Paley's evidences, and in particular to his eleven propositions, which he has proved in a manner satisfactory, as I conceive to the candid inquirer.

These propositions begin on page 103, and are the following.

1. ”That the historical books of the New Testament, meaning thereby the four gospels, and the Acts of the Apostles, are quoted, or alluded to, by a series of christian writers, beginning with those who were contemporary with the apostles, or who immediately followed them, and proceeding in close and regular succession from their time to the present.

2. ”That when they are quoted, or alluded to, they are quoted or alluded to with peculiar respect, as books _sui geneus_, as possessing an authority which belonged to no other books, and as conclusive in all questions and controversies among christians.

3. ”That they were in very early times collected into a distinct volume.

4. ”That they were distinguished by appropriate names and t.i.tles of respect.

5. ”That they were publicly read and expounded in the religious a.s.semblies of the Christians.

6. ”That commentaries were written upon them, harmonies formed out of them, different copies carefully collected, and versions of them made into different languages.

7. ”That they were received by Christians of different sects, by many heretics as well as catholics, and usually appealed to by both sides in the controversies which arose in those days.

8. ”That the four Gospels, the Acts of the Apostles, thirteen epistles of St. Paul, the first epistle of John, and the first of Peter, were received without doubt, by those who doubted concerning the other books which are inclosed in our present canon.

9. ”That the gospels were attacked by the early adversaries of Christianity, as books containing the accounts upon which the religion was founded.

10. ”That formal catalogues of authentic scriptures were published, in all which our present sacred histories were recorded.

11. ”That these propositions cannot be affirmed of any other books, claiming to be books of scripture; by which I mean those books which are commonly called Apochryphal.”

The first evidence adduced by this celebrated author to prove his first proposition, proves that the gospel of St. Matthew, which contains a very particular account of the prophecy of Jesus concerning the destruction of Jerusalem, was written before the event took place.

This evidence is a quotation from the epistle of Barnabas, St. Paul's companion, in the following words: ”Let us therefore, beware lest it come upon us, _as it is written_, there are many called, few chosen.”

St. Matthew's gospel is the only book in which these words are found; and you will perceive by the expression, ”as it is written,” that Barnabas quoted the pa.s.sage from an author of authority. Barnabas wrote his epistle during the troubles which ended in the destruction of the Jews and their city. This epistle of Barnabas is quoted by Clement of Alexandria, A.D. 194: by Origen, A.D. 230. It is mentioned by Eusebius, A. D. 315, and by Jerome, A. D. 392. (Paley's evidences, p. 106.)