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hundred, joined themselves; who was slain: and all, as many as obeyed him, were scattered and brought to nought."

Josephus has preserved the account of an impostor of the name of Theudas, who created some disturbances, and was slain; but according to the date assigned to this man's appearance, (in which, however, it is very possible that Josephus may have been mistaken),* it must have been, at the least, seven years after Gamaliel's speech, of which this text is a part, was delivered. It has been replied to the objection, that there might be two impostors of this name: and it has been observed, in order to give a general probability to the solution, that the same thing appears to have happened in other instances of the same kind. It is proved from Josephus, that there were not fewer than four persons of the name of Simon within forty years, and not fewer than three of the name of Judas within ten years, who were all leaders of insurrections: and it is likewise recorded by this historian, that, upon the death of Herod the Great (which agrees very well with the time of the commotion referred to by Gamaliel, and with his manner of stating that time, "before these days"), there were innumerable disturbances in Judea. Archbishop Usher, was of opinion, that one of the three Judases above mentioned was Gamaliel's Theudas; and that with a less variation of the name than we actually find in the Gospels, where one of the twelve apostles, is called, by Luke, Judas; and by Mark, Thaddeus.|| Origen, however he came at his information, appears to have believed that there an impostor of the name of Theudas before the nativity of

was

Christ. ¶

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IV. Matt. xxiii. 34. 'Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharius, son of Barachias, whom ye slew between the temple and the altar."

There is a Zacharias, whose death is related in the second book of Chronicles,** in a manner which perfectly supports our Saviour's allusion. But this Zacharias was the son of Jehoiada.

There is also Zacharias the prophet; who was the son of Barachiah, and is so described in the superscription of his prophecy, but of whose death we have no account.

I have little doubt, but that the first Zacharias was the person spoken of by our Saviour; and that the name of the father has been

+ Michaelis's Introduction to the New Testament (Marsh's Translation), vol. i.

p. 61.

Lardner, part i. vol. ii. p. 922.

Antiq. 1. xvii. c. 12. sect. 4.

Luke vi. 16. Mark iii. 18.

Annals, p. 797.
Orig. cont. Cels. p. 44.

** And the spirit of God came upon Zechariah, the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, why transgress ye the commandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you. And they conspired against him, and stoned him with stones, at the commandment of the king, in the court of the house of the Lord." 2 Chron. xxiv. 20, 21.

since added, or changed, by some one, who took it from the title of the prophecy, which happened to be better known to him than the history in the Chronicles.

There is likewise a Zacharias, the son of Baruch, related by Josephus to have been slain in the temple a few years before the destruction of Jerusalem. It has been insinuated, that the words put into our Saviour's mouth contain a reference to this transaction, and were composed by some writer, who either confounded the time of the transaction with our Saviour's age, or inadvertently overlooked the anachronism.

Now suppose it to have been so; suppose these words to have been suggested by the transaction related in Josephus, and to have been falsely ascribed to Christ; and observe what extraordinary coincidences (accidentally, as it must in that case have been) attend the forger's mistake.

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 shewing 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 circumstances which could not have met together in a mistake, which did not proceed from the circumstances 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 circumstances in which they consist, to the places in which those circumstances 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 assuming 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 title of Hora Paulinæ. I am sensible how feeble 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.' 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 assu

rance.

Secondly, it snews 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 shews, 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 were 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 Epistles. 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

*Rom. xv. 18, 19. 2 Cor. xii. 12,

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 circumstanced, prove themselves, and one another, to be genuine. This correspondency is the more valuable as the epistle itself asserts, 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. 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 or Christianity: but I do not know, whether the proper strength of this passage 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 cer- ' tain that the apostles of Christ, and the first teachers of Christianity, asserted the fact. And this would have been certain, if the four Gospels had been lost, or never written. Every piece of Scripture recognises 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 institution, 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 resurrec tion, no such discussion is necessary, because no such doubt can be

Chap. i. ver. 1-3.

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 class the evidence of Christ's resurrection with the numerous stories that are extant of the apparitions of dead men. There are circumstances 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 circum stance 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 asserted by his disciples from the beginning; and that circumstance 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

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 circumstances would not have made such an acknowledgement of their negligence, without previous assurances of protection and impunity.

Especially at the full moon, the city full of people, many probably passing 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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