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 assign 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 titles of respect.
5. "That they were publicly read and expounded in the religious assemblies 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.