The Grounds of Christianity Examined by Comparing The New Testament with the Old

Introductory,-showing that the Apostles and the authors of the

New Testament, endeavour to prove Christianity from the Old.

Christianity is founded on Judaism, and the New Testament upon the Old; and Jesus of Nazareth is the person said in the New Testament to be Promised in the Old, under the character and name of the Messiah of the Jews, and who as such only claims the obedience, and submission of the World. Accordingly, it is the design of the authors of the New, to prove Christianity from the Old, Testament; which is said Jo. 5:39, to contain the words of eternal life: and it represents Jesus and his Apostles, as fulfilling by their mission, doctrines and works, the predictions of the Prophets and the Law: which last is said to prophecy of, or to typify Christianity.

Matthew, for example, proves several parts of Christianity from the Old Testament, either by asserting them to be things foretold therein as to come to pass under the gospel dispensation; or to be founded on the notions of the Old Testament.

Thus he proves Marys being with child by the Holy Spirit, and the Angels telling her she shall bring forth a son, and call his name Jesus; and the other circumstances attending his miraculous birth; Jesus birth at Bethlehem; his flight into Egypt; the slaughter of the infants; Jesus Dwelling at Nazareth, and at Capernaum, in the borders of Zabulon, and Naphtali; his casting out devils, and healing the sick; his eating with Publicans and sinners; his speaking in parables that the Jews might not understand him; his sending his disciples to fetch an ass, and a colt; the childrens crying in the Temple; the resurrection of Jesus from the dead; Jesus being betrayed by Judas, and Judas returning back the thirty pieces of Silver, and the Priests buying the Potters Field with them; and his hanging Himself; &c. &c. All these events, and many more, are said to be fulfillments of the Prophecies of the Old Testament, see Mat. 1, 2: and 4 chapters, and ch. 8: v. 16,17, and ch. 9: 11,13, and ch. 13: 13, ch. 21: 2-7. 15,16, ch. 22: 31, 32, ch. 26: 54, 56, ch. 27: 5-10.

Jesus himself is represented as proving the truth of Christianity thus. He, joining himself to two of his Disciples, (Luke 28: 15- 22,) after his resurrection, who knew him not, and complaining of their mistake about his person, whom they now took not to be the Messiah, because he had been condemned to death, and crucified; he, observing their disbelief of his resurrection, which had been reported to them by certain women of their acquaintance, upon the credit of the affirmation of angels, said unto them, O Fools, and slow of heart to believe all that the Prophets have spoken. Ought not Christ (i.e. the Messiah) to have suffered these things, and to enter into his Glory? and beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself.

Again he discoursed to all his Disciples, putting them in mind, that, before his Death, he told them (Luke 24: 44, 46, 47,) that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning him; adding, thus it is written, and thus it behoveth Christ (1. e. the Messiah) to suffer, and to rise from the dead the third day; and that repentance, and remission of sins should be preached in his name, beginning at Jerusalem.

When the people of several nations, Acts 2:12, were amazed at the Apostles speaking in their several tongues, and when many mocked the Apostles, saying they were full of new wine, Peter makes a speech in public, wherein, after saying they were not drunk, because it was but the third hour of the day, he endeavours to show them, that this was spoken of by the Prophet Joel, and he concludes with proving the resurrection of Jesus from the book of Psalms.

Peter, and John, tell the people assembled at the Temple, that God had showed by the mouth of all his Prophets, that Christ should suffer, Acts 3:18.

Peter to justify his preaching to the Gentiles, concludes his

discourse with saying, Acts 10: 43-To Jesus gave all the

Prophets witness, that through his name whosoever (i.e. Jew, or

Gentile) believeth in him, shall receive remission of sins.

Paul also endeavours to prove to the Jews in the Synagogue of

Antioch, (Ib. v. 13) that the history of Jesus was contained in the

Old Testament, and that he, and Barnabas were commanded in the

Old Testament, to preach the gospel to the Gentiles.

On the occasion of a dispute among the Christians whether the Gentile converts were to be circumcised after the Law of Moses, and to observe the Law, we find, that after much disputing, the point was settled by James by quotation from Amos.

The Bereans are highly extolled (Acts 17: 11,) for searching the Scriptures, i.e. the Old Testament, daily, in order to find out whether the things preached to them by the Apostles were so, or no: who if they had not proved these things, i.e. Christianity from the Old Testament, ought, according to their own principles, to have been rejected by the Bereans, as teachers of false doctrine.

Paul, when accused before Agrippa by the Jews, said (Acts 26; 6,) I stand, and am judged for the hope of the promise made of God unto our fathers, i.e. for teaching Christianity, or the true doctrine of the Old Testament, and to this accusation he pleads guilty, by declaring in the fullest manner, that he taught nothing but the Doctrines of the Old Testament. Having therefore (says he) obtained help of God, I continue unto this day, witnessing both to small, and great, saying now other things than those which the Prophets, and Moses did say should come, that the Christ should suffer, and that he should be the first who should rise from the Dead, and should show light unto the People, and unto the Gentiles.

The Author of the first Epistle to the Cor. says, 15 ch. v. 4, that Jesus rose again from the dead the third day, according to the Scriptures, that is, according to the Old Testament, and he is supposed to ground this on the history of the prophet Jonas, who was three days and three nights in the fish's belly: though the cases do not seem to be parallel, for Jesus being buried on Friday evening, and rising on Sunday morning, was in the tomb but one day and two nights.

But most singular is the argument of the Apostle Paul (in his Epistle to the Galatians) to prove Christianity from the Old Testament. Tell me (says he, Gal. 4: 21,) ye that desire to be under the Law, do ye not hear the Law? For it is written, that Abraham had two Sons, the one by a bondmaid, the other by a free woman. But he who was of the bond woman, was born after the flesh; but he who was of the free woman was by promise. Which things are an Allegory. For these are the two covenants, the one from Mount Sinai which gendereth to bondage, which is Agar. But this Agar is Mount Sinai in Arabia, and answereth to Jerusalem that now is, and is in bondage with her Children. But Jerusalem which is above is free, which is the Mother of us all. For it is written (Isaiah 54: 1,) Rejoice thou Barren that bearest not, break forth, and cry thou that travailest not, for the desolate hath many more children than she which hath an husband. Now, we Brethren, as Isaac was, are children of the Promise. But as then he that was born after the flesh persecuted him that was born after the spirit, even so it is now. But what saith the Scripture (Gen. 21: 10, 12,) Cast out the bond woman, and her son, for the son of the bond woman shall not be heir with the son of the free woman. So then, Brethren, we are not the children of the bond woman, but of the free. Stand fast, therefore, in the Liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

In fine, the Author of these Epistles reasons in the same singular manner from the Old Testament throughout; which is, according to him, (2 Tim. iii: 15,) able to make men wise unto Salvation: asserting himself and others to be ministers of the New Testament, as being ministers, not of the letter but of the Spirit, (2Cor. iii: 6.) That is. Of the Old Testament, spiritually understood; and endeavouring to prove, especially in the Epistle to the Hebrews, that Christianity was veiled and contained in the Old Testament, and was implied in the Jewish history, and Law, both which he considers as types and shadows of Christianity.