4th place with the book of Acts. And the list will be closed by

5. The Apocalypse, 2 Peter, and the Epistle to the Hebrews.

This arrangement might be justified, if it were necessary, in detail. But my sole purpose in stating it now, is to convey a distinct idea of the kind of graduated scale of proof which, from the very nature of the enquiry, must be applied to the authenticity of the Christian records; and to give force to the protest, which truth compels me to enter against the indiscriminate coercion of assent attempted by theologians in this argument. With this qualification then, we approve the general decision of the Protestant Churches, and adopt as authentic the canon as it stands. “Unitarians,” we repeat, “have neither canon nor version of their own.”

“What! not the Improved Version?” I shall be asked:—that favourite achievement of your most renowned Unitarian champions;—published by a Unitarian society;—circulated among your laity in three simultaneous editions; when assailed successively by Dr. Nares and Archbishop Magee, repeatedly defended by your ablest critics in your own Journals; containing moreover all the standard heresies of your sect; using all your received methods of getting rid of troublesome texts; and especially relieving you of the doctrine of the miraculous conception by the liberal application of Jehoiakim’s pen-knife to the initial chapters of Matthew and Luke?[[58]] “The shades of Belsham, Lindsey, Jebb, Priestley, Wakefield, &c., might well be astonished to hear their learned labours so contemptuously spoken of by” the “modern disciples of their school.”[[59]]

Now it so happens, that, excepting two, all these good men were dead before the commencement of that work. Of the two survivors, Mr. Lindsey was disabled, by the infirmities of age, from any participation in it, and scarcely lived to see it published.[[60]] The remaining divine, Mr. Belsham, was the real editor of this translation; and alone, among Unitarians, must have the whole honour or dishonour of the work. The funds for the publication were doubtless furnished by a society, whose members hoped thus to present the theologian with a valuable contribution to Biblical literature; but had neither power nor wish to bind themselves or others to an approval of its criticisms, or a maintenance of its interpretations. That “all the ministers belonging to this Society” were enrolled in the Committee for preparing the Work, is itself a proof of the small proportion which the Association bore to the whole body of Unitarians; and is well known to have been an inoperative form, which had no practical effect in dividing the chief Editor’s responsibility. The Version adopts, as a basis, the “Attempt towards revising our English Translation of the Greek Scriptures,” by Archbishop Newcome, Primate of Ireland; from which, including the smallest verbal variations, there are not, on an average, more than two deviations in a page; and it is a principle with the Editors, that these departures shall be noticed in the margin; so that any one, having the Improved Version in his hand, has the Archbishop’s Revision also before him. How far this translation has authority with Unitarians, may perhaps be judged of from one fact. The clergymen who are holding up this work to the pious horror of their hearers are repeating charges against it, long ago preferred by Archbishop Magee; who, in his time, reproduced them from Dr. Nares, the Regius Professor of modern history in the University of Oxford; who, again, borrowed no small part of his materials from a Review of the Version, in the Monthly Repository for 1809, by Dr. Carpenter, a distinguished Unitarian Divine. I do not mean that there was nothing but reproduction of the original Reviewer’s materials throughout all these steps; if it were so, I should be ashamed to call that venerable man my friend: fresh objections were added at every stage; and, by Archbishop Magee, a mass of abuse the most coarse, and misrepresentation the most black; repeated still by unsuspecting and unlearned admirers, who find it easier to acquire from him his aptitudes for calumny than his acuteness in criticism. But the principal objections to the Improved Version were certainly anticipated by Dr. Carpenter, who furnished a list of unacknowledged deviations from Newcome’s revision, and from Griesbach’s and the Received Texts;—who censured the whole system of departure from that text, which seemed to be adopted as a standard; the license allowed to conjectural emendation; the preference of Newcome’s to the authorized version as a basis; the introduction of any doctrinal notes; and, what is especially to our present purpose, who vindicated, from the suspicion of spuriousness, the initial chapters of St. Luke’s Gospel, and consented to part with those of St. Matthew’s, only because at variance with the authority of the third Evangelist. From the armoury, therefore, of our own church, are stolen the very weapons, wherewith now, amid taunts of sacerdotal derision, we are to be driven as intruders from the fair fields of learning. For myself, when the learned labours of Dissenters are ridiculed, and the “defective scholarship” of heretics affirmed, by the privileged clergy of the established church, I always think of the Universities,—those venerable seats of instruction, from which Nonconformists must be excluded. The precious food of knowledge is first locked up; the key is hung beyond our reach; and then the starvelings must be laughed at, when they sink and fall. But so is it always with unjust power; the habit of injury begets the propensity to scorn.[[61]]

But we are called upon to say, whether we really mean to repudiate the Improved Version. If by “repudiate” be meant, confess the truth of all the accusations brought against it, or reject it from our libraries as unworthy of consultation, we do not repudiate it. But we do refuse to be held responsible, directly or indirectly, for any portion of its criticisms; with which we have no more concern, than have our Reverend assailants with the Translation of Luther or the Institutes of Calvin. If we are pressed with the personal inquiry, “but, what portion of its peculiarities, especially in relation to the narrative of the miraculous conception, do you as a matter of fact, approve?” I can answer for no one but myself, for we have no theological standards, nor any restriction on the exercise of private judgment, on such subjects. But, individually, I have no objection to state, that I consider Mr. Belsham as having brought over the threshold of his conversion so much of his original orthodoxy, that, like all who insist upon finding a uniform doctrinal system prevading the various records of Christianity, he is justly open to the charge of having accommodated both his criticism and his interpretations to his belief; that his objections to the authenticity of both accounts of the miraculous conception, appear to me altogether inconclusive; that I therefore leave these histories as integral parts of the gospels they introduce.[[62]] Whether I receive all their statements as unerringly true, is a question altogether different; nor can the Lecturer who calls on us to satisfy him on this point, link together in one query our reception of these chapters as authentic and as true, without falling into Mr. Belsham’s own error of mixing these two things so obviously distinct. It no more follows, because these chapters are Matthew’s, that they must be reconcilable with Luke, and so, free from objection to their truth; than, because they are inconsistent with Luke, therefore they cannot be Matthew’s. This part of the enquiry belongs to the second portion of our discussion respecting the New Testament; whether, granting that we have the veritable words of the reputed authors, we have, in consequence, the ipsissima verba of God. To this topic let us now proceed.

(2.) The advocate of plenary inspiration, having obtained our assent to the authenticity of the Christian Scriptures, proceeds to show their truth. He reminds us that the depositions are no longer anonymous; and that, the testimony having been duly signed, we may examine the character of the witnesses. We call them therefore before us. They are plain, plebeian, hard-handed men of toil, who have laboured in the fields and olive-grounds of Judæa, or held an oar on the Galilean Lake; who nevertheless have been not without the cottage and the home, the parent, wife and child; belonging, moreover, to a country having something to remember, and more to expect. Addressed by a solitary and houseless wanderer from Nazareth, won by some undefinable attraction that makes them think him a man of God, they follow him awhile, hoping for promotion, if he should prove, as they suspect, to be some great one. Daily this hope declines, but hourly the love increases. They hang upon his words; their passions sink abashed before his look; they blindly follow his steps, knowing nothing but that they will be the steps of mercy; they rebuke the blind beggar who cries; but he calls him groping to him, and sends him dazzled away; they go to help the cripple, and ere they reach him, at a word he leaps up in strength; they fly at the shriek of the maniac from the tombs, when lo! he lapses into silence, and sits at the feet of the Nazarene in the tears of a right and grateful mind. How can they leave him? yet why precisely do they stay? If they depart, it is but to return with joy; and so they linger still, for they learn to trust him better than themselves. They go with him sorrowing; with occasional flashes of brilliant ambition, but with longer darkness between; with lowering hopes, but deepening love; to the farewell meal; to the moonlit garden, its anguished solitude, its tranquil surrender to the multitude, making the seeming captive the real conqueror; a few of them to the trial; one, to the cross; the women, even to the sepulchre; and all, agitated and unbelieving, were recalled in breathless haste from their despair by the third day’s tidings, the Lord has risen indeed! Thenceforth, they too are risen from the dead; the bandages, as of the grave, drop from their souls; the spirit of God, which is the spirit of truth, comes to loose them and let go. Not higher did the Lord ascend to the heaven which holds him now, than did they rise above the level of their former life. They understand it all, and can proclaim it; the things that were to come,—that dreadful cross, that third day, so darkly hidden from their eyes,—are shown them now; a thousand things which he had said unto them, rush, by the help of this new spirit, to their remembrance. And forth they go, to tell the things which they have seen and heard. They most of them perished, not without joy, in the attempt; but they did tell them, with a voice that could summon nations and ages to the audience; which things are this day sounded in our ears.

But I suppose we must endeavour to speak coolly of these venerable men, if we are to save them from being deprived of their manhood, and turned into the petrified images and empty vessels of a physical or intellectual inspiration. Why will the extravagance of Churches compel us to freeze down our religion into logic, to prevent it blazing into an unsocial fanaticism? If, however, we must weigh the Apostles’ claims with nice precision, we must say (at this stage of our enquiry we can say only) that they were honest personal witnesses of visible and audible facts; deserving therefore of all the reliance to which veracity, severely tested, is entitled. To everything then which comes under the description of personal testimony, their demand on our confidence extends; their own impressions we believe to have been as they record. But their inferences, their arguments, their interpretations of ancient writings, their speculations on future events, however just and perfect in themselves, are no part of the report which they give in evidence, and cannot be established by appeal to their integrity.

Nor, in this limitation of testimony to its proper province, is there anything in the slightest degree dishonourable to these “chosen witnesses.” “Is the judgment of the writers of the New Testament,” says Archdeacon Paley, “in interpreting passages of the Old, or, sometimes perhaps in receiving established interpretations, so connected either with their veracity, or with their means of information concerning what was passing in their own times, as that a critical mistake, even were it clearly made out, should overthrow their historical credit? Does it diminish it? Has it any thing to do with it?” “We do not usually question the credit of a writer, by reason of an opinion he may have delivered upon subjects unconnected with his evidence; and even upon subjects connected with his account, or mixed with it in the same discourse or writing, we naturally separate facts from opinions, testimony from observation, narrative from argument.”[[63]] Moreover, our dependence upon a faithful witness, besides being restricted to matters of fact, is measured by his opportunities of observation; and it would be absurd to insist on his being heard with precisely equal belief, whether he relates, to the best of his knowledge, that which happened before he was born, or tells an occurrence that passed under his eyes. If this distinction be not well founded, then has personal contact with events no advantage; the stranger is on a footing with the observer; and all the defensive reasonings which theologians have thrown round Christianity, from the station which the Apostles occupied as eye-witnesses, are destitute of meaning; supported though they are by the sanction of the Apostles themselves, whose constant claim to belief, when they preached, was this only, “and we are witnesses of these things.” And if this distinction be well founded, there is just ground for discriminating between the different parts of an historian’s narrative, and giving the highest place of credit to that which he had the best means of knowing; nor is it possible to admit the rule which I heard laid down on Wednesday evening, that if we discover in an Evangelist a single incorrect statement, the whole book must be repudiated,—selection being wholly out of the question. Of the birth of Christ, for example, St. Matthew was not a witness; of his ministry he was; and has the report of the latter no higher claim upon belief than the history of the former,—seen as it was only in retrospect, at the distance of from thirty to sixty years, and through the colours of a subsequent life so great, so marvellous, so solemn? Hence, with relation to the initial chapters of the first and third Evangelists, while I leave them on an equality with the rest of the Gospels, in respect of authenticity, I place them in an inferior rank of credibility; especially since I find it impossible to reconcile them with each other. To justify this opinion, I will point out two inconsistencies between them, one chronological, the other geographical. I heard it affirmed on Wednesday evening, that the former of these difficulties was only apparent, and arose from the mistaken calculation of our Christian era, the commencement of whose year, 1, does not really strike, as it ought, the hour of the nativity. Well, then, we will throw this era aside for the moment, and employ another mode of reckoning, prevalent among the historians of those times, dating from the building of Rome. St. Luke tells us that in the fifteenth year of Tiberius, our Lord was about thirty years of age; this would assign the birth of Christ, at the earliest, to Jan. 1 of the year of Rome 751. According to St. Matthew, he was born full one year before the death of King Herod, whose massacre of the innocents included all under two years; the latest date that can be fixed for the death of Herod is Feb. or March 751, so that the nativity falls, according to one Evangelist not later than 750, according to the other not earlier than 751.[[64]] The geographical discrepancy between the two Evangelists has reference to the habitual residence of the Virgin Mary; St. Matthew supposes Bethlehem to have been Joseph’s usual dwelling place; and “nothing can be more evident than that, according to the account of St. Luke, Joseph was a total stranger at Bethlehem.” I quote the opinion of the Rev. Connop Thirlwall, a divine whose distinguished philological attainments have given him a European reputation, without at present raising him to that station in his own church, which would best suit his merits and her dignity.[[65]]

The variance between two narratives is no sufficient reason for rejecting both, though it compels the disbelief of one. In the present instance, the probabilities appear to preponderate in favour of St. Luke’s. And, returning from the particular case to the general rule, I conclude this topic by repeating, respecting the “credibility” of any set of historical works, the remark formerly made respecting their “authenticity.” I protest against its being urged upon us as an indissoluble magnitude, without fractional parts, incapable of increment or decrement, analysis or composition, which must be taken whole, or rejected whole; and I claim the right, till it can be shown not to belong to me, of reducing the recorded events of Scripture into classes, according to their decree of probability and their force of testimony. With this qualification, we maintain, with all other Christians, the ample credibility and the actual truth of the Gospel records, making no divorce between the natural and the miraculous, but taking both as inseparably woven together into the texture of the same faithful narrative.