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CHAPTER III.

Paley on the Auxiliary Evidences of Christianity.

On Prophecy.

THE strongest and clearest prophecy, among the great number that refer to Christ, is contained in Isaiah, from the 13th verse of the 52nd chapter, to the end of the 53rd chapter.

It was incontestibly written 700 years before Christ. It is unmixed with history; it is unequivocal in its application; and it is contained in a book declaredly prophetic. The Jews, the adversaries of Christianity, acknowledge it as such; and their ancient rabbis considered it as pointing to the Messiah. The modern rabbis contend it is a description of the calamitous state of the Jews, represented under the character of a single person. The words of the prophecy, however, will not bear this interpretation, ex. gra. " With his stripes we are healed; he hath borne our griefs; he bare the sins of many, and made intercession for the transgressors." Here is so manifest an opposition of persons that the ap

plication of the words to one and the same individual will not hold. Besides the mention of a ' grave' and a 'tomb,' in other parts of the prophecy, are utterly inapplicable to the fortunes of a nation *.

A second argument from prophecy is taken from our Lord's prediction of the destruction of Jerusalem t. The peculiar concurrence of the events with this account is universally allowed; the only argument is, whether it were written before or after the events. That it was written before may be thus proved.

1st. All antiquity concur in assigning the date of the three Gospels' publication before the destruction of Jerusalem.

2nd. It is not probable that all the Evangelists would defer writing till seventy years after Christ's birth.

The Septuagint version (which Bishop Lowth adopts) has it, "He was smitten to death;" this is the correct interpretation, as is shewn by Dr. Kennicott, who tells us that Origen pressed his adversaries (learned Jews) hardest by this, which he could not have done if the word did not bear this interpretation, both in Origen's opinion and in that of his adversaries. This puts an end to the dispute as to applying the prophecy to a people instead of a person.

+ Luke xxi. Matt. xxiv. Mark xxiv. 13; particularly also Luke xix. 41.

3rd. Had it been written after, there would have been some hint of, or allusion to, its fulfilment. Besides the character of the Evangelists is evidently not such, that we could suppose them impostors.

4th. Either Christ did utter his admonitions to his disciples to flee and save themselves, and they acted accordingly; or if nothing of the sort happened, then it is not probable the Evangelists would have published such admonitions in opposition to the experience of those to whom they were said to be addressed.

5th. If written after it would have been more specific in names, dates, &c.

On the Morality of the Gospel.

The Gospel does not contain a system of morality, because it is intended chiefly to supply motives and sanctions, such as that of a future life, and its consequences; it gives, therefore, generally the principle, and man himself can perceive the specific details. But the morality of the New Testament is remarkable for its preference of solid to popular virtues; as of patience before heroism; meekness before courage; for its placing the check upon the right place, viz. on the heart instead of the actions; for its excellent summary of the principles of human

action, "Love to God and man;" for its exclusion

of all study for reputation.

The authoritative way of Christ's teaching is also remarkable; it was calculated for impression; as was also His admirable mode of conveying truths by parables. In His doctrine there was nothing to catch vulgar prejudice, as austerities, enthusiasm,

&c.

Without reality, it is impossible to account how such a system sprung from such persons, as Christ and His disciples were, the son of a carpenter and a few fishermen. It may be here observed of Christ's character, that none of His enemies for 500 years ever charged Him with any personal vice; in this particular He is unlike every other moral teacher. Whilst on all occasions we read of His piety, devotion, benevolence, and every most admirable virtue.

On the Candour of the Sacred Historians. This is observable in their stating things that made against their cause, ex. gra. speaking of Christ, they tell us " many went back and walked no more with him." Speaking of Paul's preaching, they relate that some believed, and some believed not.” It is also entirely improbable that a fabricator could have ever thought of such a passage as this: the bread that I will give him is my flesh." The his

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torian himself confesses its difficulty," this is a hard saying."

There is a naturalness in the accounts of the Gospel, or such a representation of persons acting and speaking under peculiar circumstances, as stamps its truth; ex. gra. the struggle in the father's heart, between anxiety for his child's life, and a sort of distrust of Christ's power is thus forcibly shewn, "He cried out and said with tears, I believe; Lord, help thou mine unbelief."

There are properties also observable in the Gospels; ex. gra. Matthew states that the Pharisees cavilled against Jesus and his disciples for eating with unwashen hands. Mark records the same thing, with the additional information, that the Jews always washed before eating. Now Matthew, a Jew, wrote for Jews only; whilst Mark wrote his Gospel for general use, and therefore he gives the explanation.

On the Identity of Christ's Character.

In the accounts given of Christ by the different Evangelists, although the actions and discourses ascribed to Him by some, vary from those ascribed to Him by others; yet they all preserve a similitude of manner, which shews that they proceeded from the same person. This argument holds most upon

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