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multiplied the evidences of the true religion, and account for a phenomenon in ancient history that is otherwise inexplicable, the existence and preservation of one solitary monument of pure theism in the midst of a corrupt and idolatrous world.
But to descend a little farther. We gather from the state of opinions at the time of our Saviour so many testimonies to the clearness of the old prophecies. The time and the place of our Saviour's appearance in the world, and the triumphant progress, if not the nature of his kingdom, were perfectly understood by the priests and chief men of Judea. We have it from the testimony of profane authors, that there was, at that time, a general expectation of a prince and a prophet all over the East. The destruction of Jerusalem was another example of the fulfilment of a clear prophecy; and this, added to other predictions uttered by our Saviour, and which received their accomplishment in the first generation of the Christian church, would have its use in sustaining the faith of the disciples amidst the perplexities of that anxious and distressing period.
We can even come down to the present day, and point to the accomplishment of clear prophecies in the actual history of the world. The present state of Egypt, and the present state of the Jews, are the examples which we fix upon. The one is an actual fulfilment of a clear prophecy ; the other is also an actual fulfilment, and forms in itself the likeliest preparation for another accomplishment that is yet to come. Nor do we conceive, that these clear and literal fulfilments exhaust the whole of the argument from prophecy. They only form one part of the argument, but a part so obvious and irresistible, as should invite
every lover of truth to the examination of the remainder. They should secure such a degree of respect for the subject, as to engage the attention, and awaken even in the mind of the most rapid and superficial observer; a suspicion that there may be something in it. They should soften that contempt which repels so many from investigating the argument at all, or at all events, they render that contempt inexcusable.
The whole history of the Jews is calculated to allure the cu. riosity, and had it not been leagued with the defence and illus. tration of our faith, would have drawn the attention of many a philosopher, as the most singular exhibition of human nature that ever was recorded in the annals of the world. The most satisfying cause of this phenomenon is to be looked for in the history, which describes its origin and progress; and by deny. ing the truth of that history, you abandon the only explanation which can be given of this wonderful people. It is quite in vain to talk of the immutability of Eastern habits, as exemplified in the nations of Asia. What other people ever survived the same annihilating processes? We do not talk of conquest, where the whole amount of the effect is in general a change of dynasty or of government; but where the language, the habits, the denomination, and above all, the geographical position, still remain to keep up the identity of the people. But in the history of the Jews, we see a strong indestructible principle, which maintained them in a separate form of existence amid changes that no other nation ever survived. We confine ourselves to the overthrow of their nation in the first century of our epoch, and appeal to the disinterested testimonies of Tacitus and Josephus, if ever the cruelty of war devised a process of more terrible energy for the utter extirpation of a name, and a remembrance from the world. They have been dispersed among all countries. They have no common tie of locality or government to keep them together. All the ordinary principles of as. similation, which make law, and religion, and manners, so much a matter of geography, are in their instance suspended. Even the smallest particles of this broken mass have resisted an af. finity of almost universal operation, and remain undiluted by the strong and overwhelming admixture of foreign ingredients. And in exception to every thing which history has recorded of the revolutions of the species, we see in this wonderful race a vigorous principle of identity, which has remained in undimin. ished force for nearly two thousand years, and still pervades every shred and fragment of their widely scattered population. Now if the infidel insists upon it, we shall not rest on this as an argument. We can afford to give it up : for in the abundance of our resources, we feel independent of it. We shall say that it is enough, if it can reclaim him from his levity, and compel his attention to the other evidences which we have to offer him. All we ask of him is to allow, that the undeniable singularity which is before his eyes, gives him a sanction at least, to examine the other singularities to which we make pretensions. If he goes back to the past history of the Jews, he will see in their wars the same unexampled preservation of their name and their nation. He will see them surviving the process of an actual transportation into another country. In short, he will see them to be unlike all other people in what observation offers, and authentic history records of them; and the only concession that we demand of him from all this, is, that their pretension to be unlike other people in their extraordinary revelations from heaven is at least possible, and deserves to be inquired into.
It may not be out of place to expose a species of injustice, which has often been done to the Christian argument. The defence of Christianity consists of several distinct arguments, which have sometimes been multiplied beyond what is necessary, and even sometimes beyond what is tenable. In addition to the main evidence which lies in the testimony given to the miracles of the Gospel, there is the evidence of prophecy; there is the evidence of collateral testimony; there is the internal evi. dence. The argument under each of these heads, is often made to undergo a father subdivision ; and it is not to be wondered at, that in the multitude of observations, the defence of Chris. tianity may often be made to rest upon ground, which, to say the least of it, is precarious or vulnerable. Now the injustice which we complain of is, that when the friends of our religion are dislodged from some feeble outwork, raised by an unskilful officer in the cause, its enemies raise the cry of a decisive vic. tory. But, for our own part we could see her driven from all her defences, and surrender them without a sigh, so long as the phalanx of her historical evidence remains impenetrable. Behind this unscaled barrier, we could entrench ourselves, and eye the light skirmishing before us with no other sentiment than of regret, that our friends should, by the eagerness of their mis. placed zeal, have given our enemy the appearance of a triumph. We offer no opinion as to the two-fold interpretation of prophecy; but though it were refuted by argument, and disgraced by ridicule, all that portion of evidence which lies in the nu
merous examples of literal and unambiguous fulfilment remains unaffected by it. Many there are, who deny the inspiration of the Song of Solomon. But in what possible way does this af. fect the records of the evangelical history? Just as much as it affects the lives of Plutarch, or the Annals of Tacitus. There are a thousand subjects on which infidels may idly push the triumph, and Christians be as idly galled by the severity, or even the truth of their observations. We point to the histori. cal evidence of the new Testament, and ask them to dispose of it. It is there, that we call them to the onset; for there lies the main strength of the Christian argument. It is true, that in the evidence of prophecy, we see a rising barrier, which, in the
progress of centuries, may receive from time to time a new accumulation to the materials which form it. In this way, the evidence of prophecy may come in time to surpass the evidence of miracles. The restoration of the Jews will be the fulfilment of a clear prophecy, and form a proud and animating period in the history of our religion. “ Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness."
REMARKS ON THE SCEPTICISM OF GEOLOGISTS.
VII. The late speculations in geology form another example of a distant and unconnected circumstance, being suffered to cast an unmerited disgrace over the whole of the argument: They give a higher antiquity to the world, than most of those who read the Bible had any conception of. Admit this antiquity, and in what possible way does it touch upon the historical evidence for the New Testament ? The credibility of the Gospel miracles stands upon its own appropriate foundation, the recorded testimony of numerous and unexceptionable witnesses, The only way in which we can overthrow that credibility is by attacking the testimony, or disproving the authenticity of the record. Every other science is tried upon its own peculiar evidence; and all we contend for is, that the same justice be done to theology. When a mathematician offers to apply his reasoning to the phenomena of inind, the votaries of moral science resent it as an invasion, and make their appeal to the evidence of consciousness. When an amateur of botany, upon some vague analogies, offers his confident affirmations as to the struc. ture and parts of the human body, there would be an instantaneous appeal to the knife and demonstrations of the anatomist. Should a mineralogist, upon the exhibition of an ingenious or well-supported theory, pronounce upon the history of our Sav.iour and his miracles; we would call it another example of an arbitrary and unphilosophical extension of principles beyond the field of their legitimate application. We would appeal to the kind and the quantity of testimony upon which that history is supported. We would suffer ourselves to be delighted by the brilliancy, or even convinced by the evidence of his specu. lations ; but we would feel that the history of those facts, which form the ground work of our faith, is as little affected by them,