This was an obvious reason of the hope, that was in them, and level to all capacities. It was, also, a sufficient reason, if it was any at all, that is, if the fact alleged be true; and, that it was so, they might appeal to the testimony of those, who had seen the Lord and conversed with him, after his resurrection; nay, whom themselves had seen confirming that testimony by signs and wonders, done in the name of Jesus.
We see, then, what is the true and full meaning of the text. The Apostle exhorts those, to whom he writes, all of them, the simpler, as well as more informed, to bear in mind the end of their religion, EVERLASTING LIFE; and the grounds, on which they expected it, the WORD of their divine MASTER, confirmed to them by them that heared him[108], and by his rising from the dead.
And now we are at liberty to make some reflexions on the text, which may be useful and instructive to us.
And, first, I observe, as most others have done, that Christians are allowed and encouraged to reason on the subject of their religion, and to build their faith on conviction. For the Apostle’s advice is, not to decline the way of argument, but to use such arguments as are cogent and satisfactory. And in this free exercise of the understanding, which is permitted, or rather enjoined to all Christians, the manly genius of our religion is seen, and by it is distinguished from that of every blind and servile superstition. But then,
Secondly, I observe, that this work of reason is enjoined, only, with regard to the hope, that is in us, that is, to the end and scope of Christianity, and to the authority on which it rests; in other words, with regard to the EVIDENCES of this Religion.
It is true, these evidences are a different thing to different persons, according to their respective situations. To the primitive Christians, such as those to whom the exhortation of the text is addressed, it was evidence sufficient, “That they had the great facts of the Gospel, especially that decisive fact, the resurrection of Christ, reported to them by persons, who had been eye-witnesses of those extraordinary transactions, or, who had heared them, at least, from eye-witnesses, and were endowed, besides, with the power of working miracles in confirmation of their testimony.” For in those days, it is to be observed, they, who were commissioned to plant the Gospel in the world, went forth, and preached every where, the Lord working with them, and confirming the word with signs following[109].
This state of things continued through what is called the Apostolic Age, and perhaps longer, during which time it was easy for the plainest Christian to give such an answer, to these who required a reason of the hope that was in him, as was perfectly satisfactory. But, when the Gospels were admitted by the faithful, as authentic accounts of their Master’s history and doctrine, and when the Apostles had further drawn out and explained the principles and proofs of Christianity in their several writings, that is, when the Canon of the New Testament was completed, and generally received (all which was done within the first century from the Christian æra), Then the appeal lay to these scriptures, and the ground of a Christian’s persuasion was, the authority of the inspired writers. And now, if believers were asked the reason of the hope that was in them, the answer was, “That so it was written in books, which were in all hands, and allowed by all to contain nothing but infallible truth.” Nor could the force of this answer be disputed, when the memory of certain facts was recent, when the places where, and the person to whom, or for whose use the sacred books were written, could be pointed out, and when the writers of them were known, by the miracles wrought by them, to have been under the direction of the Holy Ghost.
On the conviction, which this apology carried with it, the world became Christian. But in process of time, and after a course of many ages, it might be doubted whether those books had been transmitted pure and uncorrupted. And under these circumstances the answer, being somewhat enlarged, stands thus: “That the hope of a Christian is founded on the authority of the sacred canon, composed by inspired men, as was universally allowed in the first ages of Christianity, and not materially altered, as we have reason to believe, to this day.”
The answer given in these three periods, is, you see, very general, because the question is, on what grounds of reason a plain man could justify his profession of Christianity: and the answer, in each case, is a proper one, and of real weight. But the answer of knowing and skilful men is more particular, may indeed be infinitely varied and extended according to the abilities of the answerer; and, from such minute, and laboured apologies much additional light and conviction hath been derived. Still you see the subject of inquiry, is, the EVIDENCES of Christianity, how different soever in different ages, and in the view of different persons in the same age. All that unbelievers have a right to ask, is, on what grounds we affirm the truth and divinity of our religion: and the sole duty which the text imposes upon us, is to satisfy that question. Their curiosity, and our labour, should not, at least needs not, be extended beyond these bounds. But
Thirdly, what if inquisitive men should go farther, and, when they have set forth the evidences of Christianity to their own satisfaction, and that of others, should proceed to give us a rationale of its doctrines: Would not their pains be useful, as tending very much to promote the honour of our divine religion?