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the facts he has recorded, and compare them with the other Evangelists, who appear to record the same, or others very similar. On Mark, we shall omit, or pass lightly over what corresponds with Mat thew, and so with Luke and John, which will prevent much repetition, and reduce our work within as narrow limits as can be done conveniently. As to any attempts at chronological arrangement, we confess that we see little like it in either of the Evangelists. Events were recorded as they recurred, or were brought to mind by the Holy Spirit who directed them, their great object not being to form a well digested history, but to collect such facts and discourses as were adapted to direct their faith to the true Messiah. Thus St. John says, "These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name." John xx. 31.

SECTION I.

The Old and New Dispensations (or Testaments) compared.

But there is another point of view in which the harmony of the New Testament may be considered, namely, as it corresponds with the Old Testament in several interesting points of view, two or three of which we shall just mention, before we proceed farther in our inquiries.

1. Considered historically, we may observe, that the Mosaic revelation is not only admitted but confirmed by that of Christ. The former may lead a dispassionate inquirer to embrace the latter; but the latter so necessarily supposes the former, that we find it difficult to conceive of any man as a believer in Christ, who rejects Moses and the Prophets. Indeed our Saviour himself places this in the strongest point of view, when he says, "If men hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead." (Luke xvi. 31.)

2. The New Testament corresponds with the Old, as it contains the fulfilment of many of its prophecies; those particularly which relate to the Messiah. To him "gave all the Prophets witness," and the New Testament records the fulfilment of their predictions. From the first promise, that the seed of the woman should bruise the serpent's head, we have a long series of predictions, pointing to the character and works, the life and death, resurrection and future triumphs of the Messiah, the fulfilment of which is distinctly pointed out in various parts of the New Testament, and particularly in the Gospels. Some passages of the Old Testament may be cited only by way of accommodation, or illustration; but others, quoted by way of argument, have stood the test of the most

rigorous examination, as we shall have occasion to show in the farther progress of our work.

Typical institutions are a species of prophecy, by means of emblems and figurative action, which, though not so well understood in our western world, were in the east equally intelligible and satisfactory, with the clearest verbal prophecies. Travellers into these countries are surprised to find the frequency of figurative action, and the ease with which it is understood. Among the Old Testament types, the sacrifices are the most interesting and important. The scape goat, the paschal lamb, and the whole burnt-offering, all, though in different points of view, direct us to the one offering of Messiah. But the New Testament, while it clears away the obscurity of former prophecies, presents us with a new series, extending no less distance into fu turity than those of Abraham and Jacob, and terminating only with the church and with the world. Our Lord himself foretold the past calamities and present dispersion of the Jews. St. Paul has drawn the character of the Man of Sin, and marked his progress and final overthrow; but St. John, in his Revelations, presents us with the most extensive set of prophetic visions that ever were exhibited. They are indeed enveloped in the same obscurity as those of former ages; but Time has already partially withdrawn the veil, and, as he passes on, will still roll back the remaining clouds.

3. Another point of view in which these dispensations may be compared, regards their peculiar temper and spirit. That of the Old Testament was partial and severe. It was confined to the children of circumcision; yea, with some exceptions, to a single nation, and that one of the smallest, and which, as their own Scriptures assure us, had as little to boast in respect of merit as of numbers. (Deut. vii. 7,8; Dan. ix. 8, 16.) But the gospel has in it nothing peculiar to any nation, or country. We have the clearest proofs in matter of fact, that it suits equally with the climates of England, of India, and of Labrador. It is calculated, therefore, for universal use, and its universal spread is promised.

If we advert also to the miracles with which each dispensation was introduced, we find those of Moses were miracles of judginent, inflicting punishment upon sinners (not, indeed, undeserved), but of a very different character from those by which our Redeemer introduced the gospel: these were almost, without exception, miracles of mercy, as we shall have occasion to point out as we proceed.

4. Another point of view in which we may advantageously compare the Old and New Testaments, relates to the gradual

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THE NEW TESTAMENT.

developement of divine truth, which is like that of light, "shining more and more into the perfect day." The gospel dispensation dawned on Adam, and gradually opened during the Patriarchal and Mosaic dispensations; the Sun of Righteousness aruse under the clearer revelations of David and Solomon; but attained not its zenith until the day of Pentecost, when the shadows of the Old Testament types were all withdrawn, and the whole scheme of redemption by Jesus Christ exhibited. Daring the middle ages, indeed, darkTess, even such as night be felt," again covered Christendom, but the Reformation in a great measure cleared away the gloom; and that mighty engine, Printing, has diffused its truths more extensively than ten thousand Missionaries could have done. Nor has it rested there. By the invention of stereotype and steam-printing, a new impulse has been given to this vast machine. Steam-navigation is another important discovery, which will facilitate the rapid dispersion both of Bibles and of Missonaries throughout the world.

The revival of zeal and energy in the propagation of the Christian religion among almost all denominations of Christians, promises a speedy accomplishment of the divine predictions. Christianity is planted in every quarter of the globe, and is spread g on every band. Savages of Africa, and in every part of the Pacific Ocean, hitherto considered as the most untameable, are stretching out their hands to welcome it; Hindoos have began to throw away their ast; and the bigoted Chinese are studying language, the printed word of God. There is a shaking" even "among the dry hones" of the house of Israel; and Scripture and facts equally assure us, that the time is coming, when the knowledge and the glory of God shall cover the earth as the waters do the bottom of the sea."

in their own

SECTION II.

The Evidences of Christianity.
In our Introduction to the Old Testa-
ment, we touched (and touched only)
pou several points relative to the authen-
ticity and inspiration of the Old Testament
Seriptures; but whatever argument may
be named in defence of the Jewish Scrip-
fares, applies with two-fold, yea, with
-fold, force, in favour of the Christian
revelation, while there are others peculiar
itself, one only of which we can here
tention, referring our readers, who wish
to examine for themselves, to Mr. Horne
and other able writers.*

We have already referred (vol. i. p. iv.) to Mr.
Hame's excellent and comprehensive manual,
Dean Refuted;" of which an enlarged and im
pred edition has been lately published. Those
who wish to pursue the subject farther, may consult

iii

The argument we here mean to present to our readers, is from one who boldly assumed the character of a free-thinker," and scorned the shackles of a creed: we refer to the ingenious and elegant, but eccentric and sceptical, ROUSSEAU.

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"I will confess to you, that the majesty of the Scriptures strikes me with admiration, as the purity of the gospel hath its influence on my heart. Peruse the works of our Philosophers with all their pomp of diction how mean, how contemptible are they, compared with the Scriptures! Is it possible that a book, at once so simple and sublime, should be merely the work of man? Is it possible that the sacred personage, whose history it contains, should be himself a mere man? Do we find that he assumed the tone of an enthusiast, or an ambitious sectary? What sweetness, what purity in his manners! What an affecting gracefulness in his delivery! What sublimity in his maxims! What profound wisdom in his discourses! What presence of mind, what subtilty, what truth in his replies! How great the command over his passions! Where is the man, where the philosopher, who could so live, and so die, without weakness, and without ostentation? When Plato described his ima

ginary good man, loaded with all the shame of guilt, yet meriting the highest rewards of virtue, he describes exactly the character of Jesus Christ: the resemblance was so striking, that all the Fathers perceived it.

"What prepossession, what blindness must it be, to compare the son of Sophroniscus to the son of Mary! What an infinite disproportion there is between them! Socrates, dying without pain or ignominy, easily supported his character to the last; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was any thing more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had put them in practice; he had only to say, therefore, what they had done, and to reduce their examples to precepts. Aristides had been just before Socrates defined justice; Leonidas had given up his life for his country

before Socrates declared patriotism to be a duty; the Spartans were a sober people before Socrates recommended sobriety; before he had even defined virtue, Greece abounded in virtuous men. But where could Jesus learn, among his competitors, that pure and sublime morality, of which he only hath given us both precept and example? The greatest wisdom was made

the other authorities to which we have there referred.

* That is, Socrates.

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known amidst the most bigoted fanaticism, and the simplicity of the most heroic virtues did honour to the vilest people upon earth. The death of Socrates, peaceably philosophising with his friends, appears the most agreeable that could be wished for; that of Jesus, expiring in the midst of agonizing pains; abused, insulted, and accused by a whole nation; is the most horrible that could be feared. Socrates, on receiving the cup of poison, blessed indeed the weeping executioner who administered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates were those of a sage, the life and death of Jesus are those of a God. Shall we suppose the Evangelical History a mere fiction? Indeed, my friend, it bears not the marks of fiction; on the contrary, the history of Socrates, which nobody presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty, without obviating it it is more inconceivable that a number of persons should agree to write such a history, than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and strangers to the morality contained in the gospel, the marks of whose truth are so striking and inimitable, that the inventor would be a

a

more astonishing character than the hero." (Letter to the Archbishop of Paris.)

How lamentable is it to add, that a man

who saw thus clearly the beauty of the gospel, was prevented, by the depravity of his own heart, from embracing it. He at once admired and hated it.

A judicious writer has remarked, that few Deists have ventured to attack the moral character of Christ. Even Thomas Paine, in the midst of his virulence against Christianity, observes, "Nothing that is here said can apply, even with the most distant disrespect, to the real character of Jesus Christ. He was a virtuous and amiable man. The morality that he preached and practised, was of the most benevolent kind." Age of Reason, parti. p. 7. Carlile's Ed.

Nothing, however, is too daring for some writers.

A French infidel of the name of Volney (celebrated

as a traveller), undertook to prove, in spite of all history, sacred and profane, that Christ (or Chrestus, as he calls him) was an allegorical personage-the Sun. In answer to which ridiculous notion, we need only refer to the very learned Grotius, whose admirable work" On the Truth of the Christian Religion," is translated in one 12mo. volume, by Dr. John Clarke, Dean of Sarum.

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SECTION III.

The Authenticity of the four Gospels.

Of the authority of the four Gospels already named, we shall quote only the concluding remarks of the very learned and candid Dr. Lardner,

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"In the first part of this work (his Credibility') it was shown," says the Doctor, "that there is not any thing in the books of the New Testament, however strictly canvassed, inconsistent with their supposed time and authors. second part we have had express and positive evidence, that these books were written by those whose names they bear, even the Apostles of Jesus Christ, who was crucified at Jerusalem in the reign of Tiberius Cæsar, when Pontius Pilate was governor in Judea; and their well known companions and fellow-labourers. the concurring testimony of early and later ages, and of writers in Europe, Asia, and Africa, and of men of different sentiments in divers respects. For we have had before us the testimony of those called heretics, .... as well as Catholics. These books were received from the beginning with the greatest respect, and have been publicly and solemnly read in the assemblies of Christians throughout the world, in every age from that time to this. They were early translated into the languages of divers countries and people. They were quoted by way of proof in all arguments of a religious nature: and were appealed to, on both sides, in all points of controversy that arose among Christians themselves. They were likewise recom. mended to the perusal of others as containing the authentic account of the Christian doctrine. And many commentaries have been writ to explain and illustrate them. All which affords full assurance of their genuineness and integrity. If these books had not been writ by those to whom they are ascribed, and if the things related in them had not been true, they could not have been received from the beginning. If they contain a true account of things, the Christian religion is from God, and caunot but be embraced by serious and attentive men, who impartially examine, and are willing to be determined by evi

dence."

Of these four Gospels, the first and last Grotius says, "That Jesus of Nazareth formerly (Matthew and John) were written by two

lived in Judea, in the reign of Tiberius, the Roman emperor, is constantly acknowledged, not only by Christians dispersed all over the world, but also by all the Jews which now are, or have ever wrote since that time; the same is also testified by heathens, That is, such as did not write either on the Jewish or Christian religion; Suetonius, Tacitus, Pliny the younger, and many after these." Bk. ii. 2.

Appeal may also be made, not only to the received, but the apocryphal gospels; not only to Josephus, but to Try pho and Celsus, the great Jewish and Pagan antagonists of Christianity. In short, there is no great character of equal antiquity; neither Julius

of our Lord's confidential Apostles; the other two by the travelling companions of Apostles, Mark with Peter, and Luke with Paul: so that, independent of their own inspiration, the writers had the best possible means of correct information.

nor Augustus Cæsar; neither Cato nor Cicero ; nei. ther Virgil nor Horace; whose existence and cha

racter is better attested.

Lardner's Credibil. vol. xii. p. 155–157.

THE NEW TESTAMENT.

SECTION IV.

Of Apocryphal Gospels. The learned and laborious writer just quoted (Dr. Lardner) adds, "Much has been said by some, in late times, about spurious and apocryphal books, composed in the early days of Christianity. I hope that all objections of that sort have been answered or obviated in the preceding Volumes. Nevertheless I shall put together some observations concerning them in this conclusion." Of these observations we shall here give a brief abstract.

There are no

canon, and those pretensions were rejected,
and are refuted both by Dr. Lardner and
Mr. Jer. Jones: least of all are the Pseudo-
gospels, placed in the front of the volume,
entitled to such distinction. We shall enu-
merate them with the remarks of the latter
writer in the margin.*

He remark, 1. "These books were not much used by the primitive Christians. quotations of them in the apostolical fathers." Irenæus mentions some of them, but he never quotes them. 2. "These books do not overthrow the Evangelical history, but confirm it. They all suppose the dignity of our Lord's person, and a power of working miracles, together with a high degree of authority, to have been conveyed by him to his apostles." 3. Few or none of these books were composed before the beginning of the second century," and most of them refer to the commonly received books of the New Testament. 4. These books," though not all properly spurious, are fitly called apocryphal, for they have in their titles the names of Apostles; and they make a specious pretence of delivering a true history of their doctrine, discourses, miracles, and travels: though that history is not true and authentic, and was not written by any apostle, or apostolical man." 5. The publication of these apocryphal writings was very much owing to the fame of Christ and his apostles;" and lastly, the case of these writers is not singular. Many distinguished characters have had works ascribed to them, of which they were not the

authors.

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Such are the pretended Gospels, placed by some persons in competition with those of the received Canont of the New Testament, on the nature of which we shall add another short extract from Dr. Lardner to close the subject of this section.

"This Canon (says the Doctor) was not determined by the authority of councils :

* Of "The Gospel of the birth of Mary," i. e. the mother of Jesus, Mr. Jones says it is extracted from the works of Jerome, according to whom, it was published by a certain disciple of the Manichees, named Seleucus (who also composed a spurious History of the Acts of the Apostles), " and it tends rather (says Jerome) to the rain than the interest of religion, and was judged to be such (in a certain synod) as the Church should justly disregard. Let not, therefore, any one reproach or censure (my translation). For I am not about to make any addition of a book to the Canonical Scriptures; but by translating the (pretended) writings of an Apostle and an Evangelist, to lay open the tricks of the heretics." Quoted, Jones on the Canon, vol. ii. p. 96.

2. On "The Protevangelium of St. James," as it
is called, Mr. Jones observes, that in the early ages
that it was received by several of the heretics of that
there was a book of "the nativity of Mary," and
time as genuine. But it suffered many alterations,
and is, for the most part, contained in the Protevan-
gelium, which, however, it contradicts in six circum-
stances, pointed out by him, p. 130, &c. He con-
cludes that both should be rejected, not only on
this account, but also because they are not in the
catalogues of the primitive Christians, nor cited by
them, except in very few instances, and then to their
disadvantage. So Epiphanius ranks these among
"the impudent forgeries of the Gnostics."

3. "The Gospels of the Infancy of Jesus," seem to
have been both taken from one original, though now
very different, that was received only by the Gnostics,
being full of idle and foolish tales. There is no au-
thority to believe that Christ wrought any miracles
in his infancy, as this pretends." p. 226, &c.
4. "The Epistles of Jesus Christ and Abgarus,
king of Edesa." The compiler of this Apocryphal
Testament admits that they are not mentioned by
any writer before the fourth century. They are a

As to the apocryphal books which have
been lately collected and republished under
the specious name of "The Apocryphal popish figment, intended to recommend the pre-
tended portrait of Christ, which generally accom-
panies them.

New Testament,"
two or three remarks more distinctly. The
latter part of the volume, containing "The
Apostolical Fathers," as published by Abp.

we beg leave to offer

Wake,

we have no objection to, under that character; that is, as pieces of Chris

them that made any pretensions to the

It has often,

Credib, vol. xii. p. 158-174. theagh anjastly, been objected to the mitred adtes of Christianity in the Established Church, at they were deeply interested in the cause Which they defended; but this cannot be alleged

the present instance. Dr. Nathaniel Lardner ve a dissenting minister, with a small income, vio pablished his great work, "The Credibility of the Gospel History," at his own risk, and with great deity, and at last sold the whole copyright of 12 you, svo. for 151. Life, by Kippis,

5. "The Gospel of Nicodemus," or pretended acts of Pilate, is doubtless one of those forgeries called" pious frauds." So Mr. Jones classes it, and says it was probably composed in the latter end of the third century. Ibid., p. 336.

6. Since the publication of Mr. Hone's Apocry

phal Testament, Mr. Carlile has published all

other gospel," called Toldoth Jesu, (or Jeshu),
which Voltaire says is "the most ancient Jewish
writing that has been transmitted to us against our
religion. It is a life of Jesus quite contrary to our
holy Gospels." It is, however, not quite contrary,
for it allows Jesus to have been born at Bethlehem,
and to have wrought miracles." In particular, it
represents him to have raised the dead, healed
lepers, &c., only it pretends that he did it by means
of the ineffable name," which he had stolen from
the temple! See Findlay's Vindic. of the Sacred
Books, against Voltaire, p. 489, &c.

+ The term Canon is in the New Testament ren.
dered Rule, Gal. vi. 16; Phil, jii. 16, Du Pin says,

vi

INTRODUCTION TO THE NEW TESTAMENT.

but the books of which it consists were

known to be the genuine writings of the Apostles and Evangelists, in the same way and manner as we know the works of Cæsar, Cicero, Virgil, Horace, Tacitus, to be theirs. And the canon has been formed upon the ground of an unanimous, or generally concurring, testimony and tradition."*

SECTION V.

Of the plan of this Exposition, and the aids employed. The plan of our Exposition

of the Old Testament was detailed in the Preface to our first volume, and the same

is intended to be pursued throughout the work. It may not be improper, however, to acknowledge, as in the former instance, the principal helps made use of, as they will, of course, be different from those employed in the former volumes.

We have already remarked the gradual discoveries of divine truth, which, as they become more full, will naturally elicit a more decided expression of our Theological sentiments. But while we thus avow our opinions on the great and important doctrines of human depravity, the atonement of Christ, and salvation by grace alone: while we maintain the supreme dignity of the Son of God, and the absolute necessity of the Holy Spirit's influence to convert the heart; we shall, at the same time, study to avoid all party language; and if, at any time, the Editor ventures to express an opinion on any of the minor points on which true Christians are divided, he hopes to do it with becoming modesty, and without assuming the language either of dictation or of censure.

Our work is partly Expository (or by way of explanation), and partly practical. In the former, we shall continue to avail ourselves of the ablest biblical critics. Upon the Evangelists, particularly, our inquiries will be directed chiefly, though neither implicitly nor exclusively, by Drs. Doddridge and Campbell, names of the highest rank in the department of sacred literature. On the point of harmonizing, beside Doddridge, we have consulted Abp. Newcome's

"This word signifies, not only a law, or rule, but likewise a table, catalogue, list. Some have supposed that the canonical books were so called because they are the rule of the faith. But though it be true that they are the rule of our faith, yet the reason of their being called canonical is, because they are placed in the catalogue of sacred books." Dr. Lardner, who quotes this passage, seems willing to admit its truth; at least, that "there is no need to dispute about "it. Sup. to Cred. vol. i. p. 6. * Supplement to Cred., vol. i. p. 50.

Harmony, Mr. T. Browne's " Evangelical History; and a Skeleton Harmony (on two broadside sheets) by the Editor's late respected friend, the Rev. S. Greatheed, F.S.A., of Bishop's Hull ;† Mr. Prebendary Townsend's recent and valuable Chronolo gical arrangement of the New Testament, with many curious and learned Notes; and the last Edition of Mr. Hartwell Horne's "Introduction to the Critical Study of the Bible." Nor shall we wholly neglect the light lately thrown upon the New Testa ment by Dr. (now Bp.) Jebb, from his ap plication to it of the system of Bp. Lowth, though it must be obvious that it can be but slightly touched on in a Cottage Testament.

The above, and many other commenta. tors and critics, whose names will be referred to, furuish the critical and explana- ) tory parts of our work; and we are also indebted for many excellent remarks to Bps. Hall, Horne, and Taylor, Drs. David and Henry Hunter, and others, both deceased and living authors. But for all that is anonymous, the Editor is himself responsible.

It would be unpardonable in the Editor to conclude these observations, without acknowledging the merciful Providence which has enabled him thus far to persevere, and to close the Old Testament with the completion of his 70th year; with the prospect also of being able, in a few months, to finish the whole of his design; great part of the present volume being already sketched, and the whole of the materials collected.

The Editor feels peculiar pleasure in entering on this department of his work, and especially on the evangelical memoirs of the Evangelists, as in them he finds exhibited, in the person of our Saviour, a model of every moral virtue, and in his death, a demonstration of infinite mercy and condescension.

* Printed in 2 vols. cr. 8vo. (Buckland, 1777), but we know nothing of the author.

+These sheets were printed at Taunton (1817), and addressed to Dr. Ryder, now Bp. of Litchfield and Coventry. Mr. G. was equally eminent as a scholar, a divine, and a philanthropist.

The system here referred to, is that of the Hebrew parallels, which Dr. Jebb applies to many parts of the New Testament with good effect; though in some instances, perhaps, he has carried it too far. Dr. Henry Hunter is well known by his "Sacred Biography." Dr. David Hunter is only known as" one of the Ministers of St. Andrews," and by his admirable "Observations on the History of Christ," 2 vols. 12mo. 1770.

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