, I' i A." i i, I I IT COMPENDIOUS INTRODUCTION TO THE STUDY OF THE BIBLE: LIEUh au lalyasix gf "AN INTRODUCTION TO THE CRITICAL STUDY AND KNOWLEDGE OF THE HOLY SCRIPTURES," IN FOUR VOLUMES, BY THE SAME AUTHOR. BY THOMAS HARTWELL HORNE. ELEVENTH THOUSAND. PUBLISHED BY CARLTON & PORTER, 200 MULBERRY-STREET. ADVERTISEMENT TO THE LAST ENGLISH EDITION; THE present Edition has been carefully revised and corrected throughout. A few passages, which were considered too critical to be interesting to general readers, have been omitted; and by condensing that part which treats on the Interpret- Lion of Scripture, the Author has obtained room, withlou increasing the price of the volume, foi various additions:-particularly, a Table of the principal Predictions relative to the Person and Offices of the Mes siah, with their Fulfilment, and also a Geographical Index, abridged from his larger work, of the most remarkable places mentioned in the Holy Scriptures, especially in the New Testament. These additions, the Author trusts, will be found to render this Manual more permanently useful as a Compendious Introduction to the Study of the Bible, and not unworthy a continuance of that patronage with which his labours have hitherto been honoured. PREFACE. THE little Manual, now offered to the Public, has been undertaken in consequence of requests long since communicated to the Author, and frequently repeated, that he would prepare an ANALYSIS, or Abridgment of the four octavo volumes of his larger " Introduction to the Critical Study and Knowledge of the Holy Scriptures;" as an assistant to the studies of Gentlemen, at the Universities and other Seminaries of Theological Literature, as also of those individuals who may respectively possess that work, and to whom such an auxiliary would be acceptable. At the same time, the present volume has been so arranged, as to form a Comprehensive Guide to the Study of the Bible, adapted to the use of GENERAL READERS: it will be found to contain, I. A Summary of the Evidences of the Genuineness, Inspiration, &c. of the Holy Scriptures, refuting the most modern objections of Infidels; II. An Outline of the Literary History and Interpretation of the Bible; III. A Compendium of Biblical Geography and Antiquities; and IV. Introductory Prefaces to the several Books of Scripture. In preparing this Manual for the press, the order of the larger Introduction has generally been followed; the Parts and Books, into which it is divided, corres 4 PREFACE. ponding with the volumes, and parts of volumes in that work. Those bibliographical, critical, and other details only have been omitted, which either would not admit of abridgment, or which would be uninteresting to the generality of English readers. The Author has subjoined, in an Appendix, a List of Select Chapters of the Bible, forming an Epitome of the Old and New Testaments, adapted to perusal in the family, or in private, together with chronological and other tables; which he trusts, with the Divine blessing on his labours, will contribute to facilitate the devout. and attentive reading of "the Holy Scriptures, which ALONE are able to make us wise unto salvation. ITHROUGH FAITH which is in Christ Jesus." TABLE OF CONTENTS. PART I. ON THE GENUINENESS, AUTHENTICiTY, INSPIRATION, ETC., OF TEE HOLY SCRIPTURES. Page. CRHAPTER I. On the Necessity, &c. of a Divine Revelation- - * l CHAPTER II. On the Genuineness find Authenticity of the Books of the Old and New Testament 4 Sect. I. Genuineness and Authenticity of the Old Testament * ibid. Sect. II. Genuineness and Authenticity (;f the New Testament -. 6 Sect. II. On the uncorrupted Preservation of the Books of the Old and New Testament -. * 8 CHAPTER III. On the Credibility of the Old and New Testaments 10 Sect. I. Direct Evidences of the Credibility of the Old and New Testaments.. - ibid. Sect. II. Testimonies to the Credibility of the Old and New Tes. taments, from Natural and Civil History. -. 14 ~ 1. Testimonies from Natural and Civil History to the Credibility of the Old Testament - ibid. ~ 2. Testimonies of Profane Writers to the Credibility of the New Testament, - - 1.9 ~ 3. Collateral Testimonies to the Truth of the Facts record ed in the Scriptures, from ancient Coins, Medals, and Marbles. - - - - - 2 CHAPTER IV. All the Books of the Old and New Testaments are of Divine Authority, and their Authors are divinely inspired 24 Sect. I. Preliminary Considerations - - ibid. Sect. II. The Miracles related in the Old and New Testaments are Proofs that the Scriptures were given by Inspiration of God - 25 Sect. III. On Prophecy -37 Class I. Prophecies relating to the Jewish Nation in particular 39 Class IT. Prophecies relating to the Nations or Empires that -were neighbouring to the Jews 41 Class III. Prophecies directly announcing the Messiah - - 42 Class IV. Prophecies by Jesus Christ and his Apostles -. 43 Refutation of various Objections against Prophecy * - 45 CHAITER V. Internal Evidences of the Inspiration of the Scriptures 47 Sect. I. The System of Doctrine and the Moral Precepts, which are delivered in the Scriptures, are so excellent and so perfectly holy, that the persons who published them to the World, must have derived them from a purer and more exalted Source than their own Meditations - - - ibid., 1. A Concise View of the Religion of the Patriarchal Times 48 ~ 2. A Summary View of the Doctrines and Precepts of the Mosaic Dispensation.49 ~ 3. A Summary View or the Doctrines and Precepts of the Gospel Dispensation * v - vi CONTENTS. ~ 4. On the Objections of Unbelievers to the Doctrine and Morality of the Bible 63 Sect. II. The wonderful Harmony and intimate Connexion subsisting between all the Parts of Scripture are a further Proof of its Authority and Divine Original. 658 Sect. III. The Preservation of the Scriptures is a Proof of their Truth and Divine Origin - ibid. Sect. IV. The Tendency of the Scriptures to promote the present and eternal Happiness of Mankind constitutes another unanswerable Proof of their Divine Inspiration - ibid. Sect. V. The peculiar Advantages possessed by the Christian Religion over all other Religions, a Demonstrative Evidence of its Divine Origin and Authority - - 60 Sect. VI. Inability to answer all objections, no just cause for rejecting the Scriptures.-Unbelievers in Divine Revelation more credulous than Christians -..63 CHAPTER VI. Recapitulation.-Moral Qualifications for the Study of the Scriptures - -. 64 PART II. ON THE LITERARY HISTORY, CRITICISM, AND INTERPRETAT'ON OF THE SCRIPTURES. BOOK I.-ON THE LITERARY HISTORY AND CRITICISM OF THE SCRIPTURES. CHAPTER 1. On the Original Languages of Scripture - - - 67 Sect. I. On the Hebrew Language, and the Samaritan Pentateuch - ibid. Sect. II. On the Greek Language 69 CHAPTER II. On the Manuscripts of the Bible - 71 Sect. I. On the Hebrew Manuscripts of the Old Testament i- bid. Sect. II. Account of Greek Manuscripts containing the Old and New Testaments.. 74 CHAPTER T1I. On the Divisions and Marks of Distinction occurring in the Old and New Testaments - - 78 Sect. I. Divisions and Marks of Distinction occurring in the Old Testament - - - ibsd. Sect. II. Divisions and Marks of Distinction occurring in the New Testament - 81 CHAPTER IV. On the Ancient Versions of the Scriptures - - - 82 Sect. I. Of the Targums or Chaldee Paraphrases. -. ibid. Sect. II. Ancient Greek Versions of the Old Testament - - 83 Sect. III. Ancient Oriental Versions of the New Testament - 86 Sect. IV. Ancient Western Versions of the Scriptures - - 88 Sect. V. Use and Application of Ancient Versions - - - 89 CHAPTER V. On the Modern Versions of the Scriptures - - - 90 Sect. I. On the Modern Latin Versions of the Old and New Tes, taments ibid. Sect. II. Versions in the Modern Languages of Europe, Asia, Africa, and America 9'2 C'HAPTER VI. On the Various Readings occurring in the Old and New Testaments 100 FAPrTEIa VII. On the Quotations from the Old Testament in the New.. - 101 cONTEN'r. vii Pages CHAPTER VIIL On the Poetry om the Hebrews a. 108 CHAPTER IX. On Harmonies of Scripture... 11 BOOK II.-ON THE INTERPRETATION OF SCRIPTURE. CHAPTER I. Of the Literal, Grammatical, or Historical Sense of Scripture -. - 113 Sect. I. Rules for Investigating the Meaning of Words gene. rally.... 114 Sect, II. Aids for Investigating the Meaning of Words in com. bination.-... 115 ~ 1. Of the Scope and Context -. ibid. ~ 2. Analogy of Scripture or Parallel Passages - - 118 ~ 3. Of the Analogy of Faith - ~ 121 ~ 4. Historical Circumstandes o. 123 ~ 5. Ancient Versions. -. ~ 127 ~ 6. On Commentators - - -.bid. CHAPTER II. On the Interpretation of the Figurative Language of Scripture - 129 Sect. I. General Observations on the Interpretation of Tropes and Figures - - - - ibid. Sect. II. On the Interpretation of the Metonymies occurring in Scripture -. 131 Sect. III. On the Interpretation of Scripture Metaphors and Allegories - 134 Sect. IV. On the Interpretation of Scripture Parables 136 Sect. V. On Scripture Proverbs - - 138 Sect vI. Concluding Observations on the Figurative Language of Scripture.. 139 CHAPTER III. On the Spiritual Interpretation of Scripture - - 140 Sect. I. General Observations on the Spiritual or Mystical Sense of Scripture.-.-. -..ibid. Sect. II. Rules for the Spiritual or Mystical Interpretation of Scripture - 141 Sect. Ill. On the Interpretation of Types - 142 CHAPTER IV. On the Interpretation of Scripture Prophecies. 144 CHAPTER V. On the Doctrinal, Moral, and Practical Interpretation of Scripture - 149 Sect. I. On the Doctrinal Interpretation of the Scriptures - ibid. Sect. IT. On the Interpretation of the Moral Parts of Scripture - 151 Sect. IIL. On the Interpretation of the Promises and Threatenings of Scripture.152 Sect. IV. On the Practical Reading of Scripture. -. 154 PART III. A COMPENDIUM OF BIBLICAL GEOGRAPHY AND ANTIQUITIES. BOOK I.-A SKETCH OF THE GEOGRAPHyI OP THE HOLY LAND CHAPTER I. Historical Geography of the Holy Land -. 158 CHAPTER II. Physical Geography of the Holy Land - 1 69 Boor II.-POLITICAL ANTI(UITIES OF THE-JEWS. CHAPTER I. Different Forms of Government, from the Patriarchal Times to the Babylonish Captivity 182 Vll CONTENTS. Page CHAPTER II. Political State of the Jews, after their Return from the Babylonish Captivity, to the Subversion of their Civil and Ecclesiastical Polity... CHAPTER III. Courts of Judicature, Legal Proceedings, Criminal Law, and Punishments of the Jews 191 Sect. I. Jewish Courts of Judicature and Legal Proceedings. ibid. Sect. II. Roman Judicature, Manner of Trial, and Treatment of Prisoners. * - - 193 Sect. III. On the Criminal Law of the Jews - * 195 Sect. IV. On the Punishments mentioned in the Scriptures -200 CHAPTER IV. Jewish and Roman Modes of computing Time, mentioned in the Scriptures. * 204 CHAPTER V. Of the Tributes and Taxes mentioned in the Scriptures. Contracts-how made 208 CHAPTER VI. Of the Military Affairs of the Jews, and other Nations mentioned in the Scriptures.. 209 Booi III.-SACRED ANTIQUITIES OF THE JEWS AND OTHER NATIONS MENTIONED IN THE SCRIPTURES. CHAPTER I. Of Sacred Places * ~ 214 Sect. I. Of the Tabernacle... {iid. Sect. II. Of the Temple 217 Sect. III. Of the High Places, Proseuchre, or Oratories of the Jews.. 222 Sect. IV. On the Synagogues of the Jews.... 223 CHAPTER II. Sacred Persons.... 225 Sect. I. Of the Jewish Church and its Members - ibid. Sect. II. On the Ministers of the Temple and other Ecclesiastical or Sacred Persons. 226 CHAPTER III. Sacred Things.-On the Sacrifices and other Offer. ings of the Jews -..231 CHAPTER IV. Sacred Times and Seasons observed by the Jews- 236 CHAPTER V. Sacred Obligations and Duties.-Of Oaths.-Nature and Different Sorts of Vows..242 CHAPTER VI. On the Corruptions of Religion by the Jews - - 245 BooK IV.-DOMESTIC ANTIQUITIES OF THE JEWS AND OTHER NATIONS INCIDENTALLY MENTIONED IN THE SCRIPTURES. CHAPTER I. On the Dwellings of the Jews -.... 250 CHAPTER II. On the Dress of the Jews * - 253 CHAPTER 1II. Marriage Customs of the Jews. 254 CHAPTER IV. Birth, Education, &c. of Children.. 256 CHAPTER V. Condition of Slaves, and the Customs relating to them, nentioned or alluded to in the New Testament ~ 257 CHAPTER VI. Domestic Customs and Usages of the Jews - 259 CHAPTER VII. On the Occupations, Arts, and Sciences of the Jews. 262 Sect. I. Agriculture and Horticulture of the Jews ibid. Sect. II. On the Arts and Sciences of the Jews. 265 CHAPTER VIII. Allusions to the Theatres, Theatrical Performances, and to the Grecian Games in the New Testament - 271 CrIAPlrnP IX Tewislh Mode of treating the Dead. —Funeral Rites 272 CONTENTS. i PART IV. ON THE ANALYSIS OF SCRIPTURE. BooK L.ANALYSIS OF THE OLD TESTAMENT. Page CHAPTER I. On the Pentateuch 276 Sect. I. On the Book of Genesis..... ibid. Sect. ITI. On the Book of Exodus.. e. 277 Sect. III. On the Book of Leviticus - o. 278 Sect. IV. On the Book of Numbers e... ibid. Sect. V. On the Book of Deutoronomy... 280 CHAPTER II. On the Historical Books - ibid. Sect. I. On the Book of Joshua...... 281 Sect. II. On the Book of Judges...... bid. Sect. III On the Book of Ruth....... 282 Sect. IV. On the Two Books of Samuel.. ibid. Sect. V. On the Two Books of Kings... - 283 Sect. VI. On the Two Books of Chronicles.... 286 Sect, VII. On the Book of Ezra -. 286 Sect. VIII. On the Book of Nehemiah l...,bid. Sect. IX. On the Book of Esther.. 287 CHAPTER III. On the Poetical Books... v 288 Sect. I. On the Book of Job -.... ibid Sect. II. On the Book of Psalms... 289 Sect. III. On the Book of Proverbs... 291 Sect. IV. On the Book of Ecclesiastes -.. 292 Sect. V. On the Song of Solomon...... 293 CHAPTER IV. General Observations on the Prophets and their Writings.294 CHAPTER V. On the Prophets who flourished before the Babylonian Captivity...... 297 Sect. I. On the Book of the Prophet Jonah.... id Sect. II. On the Book of the Prophet Amos. -. ibiF Sect. III. On the Book of the Prophet Hosea - - - 29 Sect. IV. On the Book of the Prophet Isaiah. 299 Sect. V. On the Book of the Prophet Joel. ^. 301 Sect. VI. On the Book of the Prophet Micah. -. ibid. Sect. VII. On the Book of the Prophet Nahum.. 302 Sect. VIII. On the Book of the Prophet Zephaniah.. 303 CHAPTER VI. Of the Prophets who flourished near to and during the Babylonian Captivity..ibid. Sect. I. On the book of the Prophet Jeremiah -.. ibid. Sect. II. On the Lamentations of Jeremiah.. 305 Sect. III. On the Book of the Prophet Habakkuk. ibid. Sect. IV. On the Book of the Prophet Daniel... ibid. Sect. V. On the Book of the Prophet Obadiah.. 306 Sect. VI. On the Book of the Prophet Ezekiel,. 307 CHAPTER VII. On the Prophets who flourished after the return of the Jews from Babylon -... 308 Sect. I. On the Book of the Prophet Haggai - ibid. Sect. II. On the Book of the Prophet Zechariah 309 Sect. III. On the Boolk of the Prophet Malachi i. bid. CHAPTER VIII. On the Aporryplia 310 CONTENTS. Book II. —ANALYSIS OF THE NEW TESTAMENT. Page, CHAPTER 1. On the Historical Books of the New Testament. ~ 315 Sect. I. On the Name and Number of the Canonical Gospels ibid. Sect. II. On the Gospel by Saint Matthew. 316 Sect. III. On the Gospel by Saint Mark. 317 Sect. IV. On the Gospel by Saint Luke. 318 Sect. V. On the Gospel by Saint John.. 319 Sect. VI. On the Acts of the Apostles -. 32] CHAPTER II. On the Epistolary or Doctrinal Writings of the New Testament, particularly those of Saint Paul. -. 323 Sect. I. A Brief Account of the Apostle Paul.-Nature of the Epistolary Writings of the New Testament... ibid. Sect. II. On the Epistle to the Romans. 326 Sect. III. On the First Epistle to the Corinthians 328 Sect. IV. On the Second Epistle to the Corinthians * * ~ 329 Sect. V. On the Epistle to the Galatians a. - 330 Sect. VI. On the Epistle to the Ephesians.-. ibid. Sect. VII. On the Epistle to the Philippians.. 331 Sect. VIII. On the Epistles to the Colossians.. ibid. Sect. IX. On the First Epistle to the Thessalonians. - 332 Sect. V. On the Second Epistle to the Thessalonians. 333 Sect. XI. On the First Epistle to Timothy -.. 334 Sect. XII. On the Second Epistle to Timothy. 335 Sect. XIII. On the Epistle to Titus... 336 Sect. XIV. On the Epistle to Philemon... 337 Sect. XV. On the Epistle to the IIebrews. 338 CHAPTER III. On the Catholic Epistles. 339 Sect. I. On the Genuineness and Authenticity of the Catholic Epistles. o. ibid. Sect. II. On the General Epistle of James.... 340 Sect. III. On the first General Epistle of Peter... 341 Sect. IV. On the second General Epistle of Peter - - 343 Sect. V. On the first General Epistle of Saint John... ibid. Sect. VI. On the Second and third Epistles of Saint John -. 345 Sect. VII. On the General Epistle of Saint Jude... 346 CHAPTER IV. On the Revelation of Saint John the Divine - 347 APPENDIX. No. I. Tables of Weights, Measures, and Money, mentioned in the Bible. 351 II. A Table of the Order and Dates of the Books of the New Testament - 353 III. A Table of the Psalms, classed according to their several subjects, and adapted to the Purposes of Private Devotion 354 IV. A Table or List of Select Chapters of the Holy Scriptures, forming an Epitome of the Bible, and adapted to Family or Private Reading.. 355 V. A List comprising the most necessary works upon the Holy Scriptures 363 VI. A concise Chronological Table of the Principal Epochs mentioned in the Old and New Testaments.. 364 VII. A Table of the principal Prophecies relative to the MESSIAH, with their accomplishment as related in the New Testament 369 INDEXES. 1. Geographical Index of the principal Places mentioned in the Scriptures, especially the New Testament 375 2 In[dex of Malt.t es.- crf COMPENDIOUS INTRODUCTION TO THE STUDY OF THE BIBLE, ETC., ETC. PART I ON THE GENUINENESS, AUTHENTICITY, INSPIRATION, ETC., OF THE HOLY SCRIPTURES. CHAPTER I. ON THE NECESSITY, ETC., OF A DIVINE REVELATION 1. REVELATION defined. Revelation is a discovery by God to man of Himself or of his will, over and above what He has made known by the light of nature, or reason. II. A DIVINE REVELATION possible. No one, who believes that there is a God of infinite wisdom, power, and knowledge, can reasonably deny the possibility of His making a revelation of Himself, and of his will to men, in an extraordinary way, different from the discoveries made by men themselves, in the mere natural and ordinary use of their own powers. To admit the existence of a God, and to deny him such a power, is a glaring contradiction. Though we cannot explain in what manner ideas originate,-or are impressed upon the human mind; yet, since we know that this is effected in various ways, it is reasonable to suppose that God can act upon the mind, in order to impart to us the knowledge of his will. And, if so, he can do it in such a manner as to give those, to whom such revelation is made, an sislr.ilnce th-bat it proceeds from himself. NECESSITY OF A 1II The PROBABILITY of such Revelation appears from the two following arguments: 1. From the general sense of mankind in every age, who believed that divine revelations were probable: and from the credit given to pretended revelations, thus evincing a consciousness of their own ignorance, and the need of a supernatural illumination. 2. From the confession of some of the wisest philoso phers, that they stood in need of such a revelation, and the hope they expressed that God would at some future time vouchsafe to make one. IV. Divine revelation is not only possible and probable, but NECESSARY 1. From the utter inability of mere human reason to attain any certain knowledge of the will or law of God, of the true happiness of man, or of a future state, as is evident from the endless differences and inconsistencies, which prevailed among the most celebrated ancient philosophers, sonme of whom taught immoral doctrines, while the influence of all was very inconsiderable, both in rectifying the notions, and in reforming the lives of mankind. Thus (1.) Their ideas respecting the Nature and Worship of God were dark, confused, and imperfect. (2.) They were ignorant of the true account of the Creation of the World. Also, (3.) Of the origin of Evil, and the cause of the depravity and misery which actually exist among mankind. (4.) Of any Method by which a Reconciliation could be effected between God and man. (5.) Of Divine Grace and Assistance towards our attainment of Virtue and perseverance in it. (6.) They had only dark and confused notions of the Summum Bonum or Supreme Felicity of man: (7.) They had weak and imperfect notions concerning the Inlmmortality of the Soul; and also concerning (8.) The Certainty of the Eternal Rewards and Pnmishments of a Future State, and the Resurrection of the Body. 2. From the defective instructions of the best of the philosophers, which, moreover, were unsuited to the common people, and which they wanted authority to enforce in practice. 3. From the gross ignoiance and idolatry universally prevalent among unenlightened heathen nations. DIVINE REVELATION. 3 V. Refutation of the OBJECTION that Philosophy and Right Reason are sufficient to instruct men in their duty. ANSWER 1. It is a fact, that the doctrines of Christ have had a more powerful influence upon men, than all the reasonings of philosophers: and though modern opposers of Revelation ascribe the ignorance and corruption of the heathen, not to the insufficiency of the light of reason, but to their non-improvement of that light; yet, if this were true, it would not prove that there is no need of a revelation, because it is certain that the philosophers wanted some higher assistance than that of reason. 2. Notwithstanding the pretences of modern deists to superior wisdom, it is a fact that they have borrowed almost all their wise and true observations from divine revelation. It is one thing to perceive that the rules of life, which are laid before us, are agreeable to reason, and another thing to discover them by the mere light of reason. 3. Besides, the speculations of modern deists, concerning religion, are so glaringly contradictory, and their ethical precepts are so utterly subversive of every principle of morality, as to demonstrate the necessity of a divine revelation now, in order to lead mankind to the knowledge of God, and of their duty to one another. VI. POSSIBLE MEANS of affording a Revelation. There appears to be only two ways of doing this, viz. 1. An immediate Revelation to each individual; or, 2. A Commission given by God to certain persons to make known his will, accompanied with indisputable credentials of their being delegated by him. The former method would be ineffectual: for either the freedom of the will must be destroyed, or else it would fill the world with continual impostures and pretences to revelation. The latter method, therefore, is the most eligible and satisfactory; and writing was the best means of transmitting such a revelation, on account of 1. The uncertainty and insecurity of oral tradition. 2. The greater security and permanence of writing. 3. The fairness and openness, which is the result of writing. 4. The importance of the matter, the variety of the subjects, and the design of the institutions contained in the books, which Jews and Christians receive as containing a divine revelation. CENUINENESS AND) AUTHENTICITY C HAPTER I1. ON THE GENUINENESS AND AUTHENTICITY OF THE BOOKS OF THE OLD AND NEW TESTAMENT. SECTION I.-Genuineness and Authenticity of the Old Testament. I. GENUINENESS and AUTHENTICITY defined. A Genuine Book is one, that is written by the person whose name it bears.-An Authentic Book is one in which matters of fact are related, as they really happened. There are two classes of proof; 1. Historical Testimony or External Evidence; and 2. Internal Evidence arising from an examination of the Books themselves. II. HISTORICAL TESTIMONY, or External Evidence. 1. The persons, contemporary with any Hebrew writer whose books they transcribed, knew by whom they were written; and, having a certain knowledge of the author and of the age in which he lived, delivered them to their descendants, and these again to their posterity. 2. The small number of books, extant at the time when the books of the Old Testament were written, would render fault impossible. 3. The Hebrews or Jews, by testifying that these books are genuine, become witnesses against themselves, and their testimony consequently is unexceptionable. 4. A particular tribe was consecrated for the express purpose of watching over the preservation of these books. 5. The testimony of the ancient Jews, of which we have an unbroken chain; and the fact that the Greek version of the Old Testament, usually called the Septuagint, was executed at Alexandria two hundred and eighty-two years before the Christian era. III. INTERNAL EVIDENCE, arising from an examination of the Books themselves. ARG. 1. The difference in language, style, and manner of writing, proves that the Books of the Old Testament mrust have been written at various times and by different persons. As Hebrew ceased to be spoken as a living language soon after the Babylonish captivity, all those books must be nearly as ancient as that captivi'y: and OF THE NEW TESTAMEN'T as they could not all be written in the same age, some mnust be considerably more ancient. ARG. 2. The multitude of minutely particular circumstances of time, place, persons, &c., mentioned in the books of the Old Testament, is a further argument both of their genuineness and authenticity; because no forger of false accounts superabounds in such peculiarities, or could furnish them; and because such forgeries or falsehoods could be easily detected and exposed. IV. Proofs of the genuineness and authenticity of the PE~NTATEUCH in particular. This is manifest. 1. From the language in which it is written, the simplicity and archaisms of which prove it to be the earliest of all the Hebrew sacred books. 2. From the Nature of the Mosaic Law, as contained in the four last books of Moses. These books contain a system of ceremonial and moral laws, which, unless xwe reject the authority of all history, were observed by tile Israelites, from their departure out of Egypt until their disp)ersion at the taking of Jerusalem. Their civil and religious polity are so inseparably connected, and many of their institutions are so connected with historical facts, as to render for.gery impossible. 3. From the United Historical Testimony of Jews and Gentiles [i.] Jewish Testim.ony:-Jesus Christ, Ezra, Daniel, Solon1l`, David, Moses, and others; to which is to be added the fact, that the law of Moses was received by both Jews and Saniarilans before they became divided into two kingdoms. [ii.] Gentile Testizony: —Manetho, Eupolemus, Artapanls, Tacitus, Diodorus, Siculus, Strabo, Justin, the abbreviator of Trogus, Juvenal, and many other writers, testify that Moses was the leader of the Jews, and the founder of their laws. aThe great critic Longinus, and Numenius, a Pythagorean philosophi-er of Apafnlea, in Syria, both speak highlv of Moses: and Porphyry admitted the genuineness of the Pen-tateuch. I he Efsgyptian, Greek, and Roman authors concur in relating the tradition respecting the creation, the fall of man, the deluge. and the dispersion of mankind. 4. From the contents of the Pentateuch. The frequent genealogies prove that it was composed by a writer of very early date, and from original materials. 2 GENUINENESS AND AUTHENTICITY The geographi}cal details of places bespeak a writer personally present, at the transactions reco:ded. The frequent repetitions, which occur in the Pentateuch, and the neglect of order in delivering the precepts, are strong proofs, that it has come down to us precisely as it was written by Moses; to which may be added coincidences, so minute, latent, indirect, and undesityned, that they could only have been produced by reality and truth infllencing the mind and the pen of the legislator. SECTION II.-Genuineness and Authenticity of the New Testament. 1. General TITLE of the New Testament. Every thing we know concerning the belief, worship, mnanners, and discipline of the first Christians, corresponds swith the contents of the books of the New Testament now extant, and which therefore are most certainly the prirlitive instructions which they received. The collection of these books is known by the appellation of the New Testament or New Covenant, (because it contains the terms of the new covenant, upon which God is pleased to offer salvation through the mediation of Jesus Christ;) in opposition to the doctrines, precepts, and promises of the Mosaic dispensation, which Saint Paul terms the Old Covenant. IL. CANON of the New Testament. The records, thus collectively termed the New Testament, consist of twenty-seven books, composed on various occasions, and at different times and places, by eight different authors contemporary with Jesus Christ, whose history they either relate, together with the first propagation of his religion, or unfold the doctrines, principles, and precepts of Christianity. III. The GENUINENI:SS and AUTIIENTICITY Of the New Testament are proved, not only from arguments which demonstrate that it is not spurious, but also from positive evidence arising fiom the impossibility of forgery, and from direct external or historical evidence. Of all the grounds, th.at either have been or may be assigned for denying a work, to be genuine, not one can justly be applied to the New Testamnent: for, OF THE NEW TESTAMENT. 7 I. No one doubted of its genuineness and authenticity when it first appeared.'2. No ancient accounts are on record, whence we may conclude it to be s)ullrious. 3. No considerable period of time elapsed after the death of the Apostles, in which the New Testament was unknown. On. the contrary, it is mentioned not only by tleir contemnloraries, but also by succeeding writers. 4. No argumenIts can be brought in its disfavour from the nature of its style, which is exactly such as miglht be expected firom the writers of its several books. 5. No facts are recorded, which happened after the death' of the apostles. 6. No doctrines or precepts are mahitained, which contradict their known tenets. IV. Positive Evidence: 1. The absolute impossibility of forgery arising from the nature of the thing itself; because it is impossible to establisll forged writings as authentic where there are persons strongly inclined and qualified to detect fraud, as was the case both with Jews and Gentiles. 2. External or Historical Evidence, ri.] The Books of the New Testament are quoted or alluded to, times innumerable, by a series of Christian writers as well as by adversaries of the Christian faith, who may be traced back in regular succession from- the present time to the apostolic a o-e. [ii.] The Ancient Versions of the new testament are another important evidence for its genuineness and authenticity, as well as of its antiquity; some of them (as the Syriac and several Latin versions) being made so early as the close of the first, or at the beginning of the second celtury. 3. Internal Evidence of the Genuineness and Authenticity of the New Testament. [i.] The CHARACTER of the Writers of the New Testament: Thev are said to have been Jews by birth, and of the Jewish relig'ion, and immediate witnesses of the events which thev have recoirded. And every page of their writings corresponds with their actual character. [ii.] The LANCU.AGE and STYLE. —The Lcting'zrge is Greek, wNrThich was a kind of universal language,' just as the French now is: but it is Hebrew-Greek, i. e. Gree:k intermixed with many peculiarities friom the native dialect of the Jews of Palesflt0e, and (.mlo'llenllt. Sl(l uch as ~e rligflit exectl fir(ml the per 8 GENUINENESS AND AUTHENTICiTY sons, to whom the several parts of the New Testament are ascribed. The Style or manner of writing, too, is such as shows that its authors were born anli educated in tile Jewish religioii. [iii.] The C:lcuT.s'rAN'rIALI OF'rHE NAiR'ATIVE, and the coinicidence ol the accounIts delivered in tile Ne'l'estament with the history of those times, are also an indisputable inten:al evidence of-t.s authenticity. bECTION III. —On the Uncorrupted Preservation of the Booli of the Old ane New Testament. I. The UJncorrupted Preservation of the OLD TEST.a MENT iS proved from the impossibility of its being cor rupted: for 1. There is no proof or vestige whatever of any pretended alteration: if the Jews had wilfully corrupted the books of the Old Testament before the time of Chirist and his apostles, the prophets would not have passed such an heinous offence in silence: and, if they had been corrupted in the time of Christ and his apostles, these would not lhave failed to censure the Jews. If they had been mutilated or corrupted after the time of Christ, the Jews would unquestionably have expunged the falsified prophecies concerning Christ, whichl were cited by him and by his apostles. 2. In fact, neither before nor after the time of Christ could the Jews corrupt the Hebrew Scriptures; for, beJore that event, any forgery or material corruption would be rendered impossible by the reverence paid to these books by the Jews themselves, tlie publicity given to their contents by the reading of the law in public and in private, and by the jealousies subsisting between the Jews and Samaritans, and between the different sects into whi.ch the Jews were divided. And since the birth of Christ, tile Jews and Christians have been a mnutual guard and check upon each other. 3. The Agreement of all the Ml'anuscripts. II. The integrity and uncorruptness of the books of tlhe N;euw TESTAMENT is manifest, 1. From their contents; for, so early as the two first centiuies thlp,,.'i same facts and (ocitrines xere nI;vI'vr o(F TIlE NEW TE;s'rTAM:ENT.. sally received by the Christians, which we at this time believe on the credit of the New Testalrment. 2. Because an Iuniversal corruption of those writings was both impossible and impracticable, in consequence of the earlvy dispersion of copies, which were rmultiplied nnd dissein-ated, either in the orioinal -Greek or in tr'a" slatiois, as rapidly as the boundaries of the church iiicreased, anid also of the effectual chec'k interposed by the various sectsc that existed in the Chris.ian church.;3. Fromn the ag'reerneit of all the itanuscripts, the various re-idings in w\hich are not only of so little niorrient, as riot to afle tany article of faith or practice; but they also prove that the books of the New Testament exist at present, in all essential points, precisely the same as they were, whten they ieft the hands of their authors. 4. From the agreement of the ancient versions of these books, aand the quot' tions made from thern in the writinogs of the Christilans of the three first centuries, and in those of the succeeding fa.thers of the church. III. Tihat no canonical books of Scripture have been lost, may be proved by the follovwing conisiderations, viz: 1. The ordinarv contict (of Divine Providelce, arind the care which the Divine Being has in all ages taken to preserve these books. 2. The zeal of the faithful to preserve their sacred bookls. 3. The d spersion of these books into the most distant countries and into the hands; of innumerable persons. IV. With regard to the Old Testament, niore particularly, we may conclude, that, if any books seeiri to be wiTanting in our present catlon, they are either such as are still remarnining ill the Scriptures, unobserved, under other appellations; or they are such as never were accounted catnonical, and contained no points essential to the salvation of manl. Consequently they are such of which we may safely remain ignorant here, and for which we shall ne sver be responsible hereafter V. The same observation applies with equal force to the Books of the New Testament; inr which some learned men have imagined that they have discovered allusiolns to writings no longer extant; but on examrination, their conjectures prove to be destitute of fobundation.- Thus the 10 ON THE CREDIEILITY OF expression Eypi,,x I have written2, in I Co-. v. 9, (which has aiven ri-e )o a supposition that St. Pa I had aiready w;ritte.n an epistle to the Corinthian Church, that is no lonoer extant,) nay probably be put for t'Fai), 1 "write; there being nearly one hundred instances in the New Testamnent, in xxhich the past tense is put for the present. — So also, the expression i ELtr-cX7 X.AaoeJIELoas-t/e LEist/e Ji'om Laodicea (Col. iv. 16.) which seems to iltiniate that the samne apostle had previously written an epistle to the church at Laodicea. is in ail probability that which is c;dled the Epistle to the Ephesians, Laodicea being within the circuit of the Ephesian. Church. CHAPTER III. ON THE CREDIBILITY OF THE OLD AND NEW TESTAMENTS. SECTION I.-Direct evidences of the Credibility of the Old and New Testaments. 1. The writers of the Books of the Old and Newv Tes taments had a perfect knowledge of the subIjects which they relate: and their moral character, though rigidly tried, was never impeached by their keenest opporients. II. If there had been any falsehood in the accounts of such transactions as xwere public and generally known. it could (and doubtless w ould) have been easily detected: fir these accounts were published amnong( the people, who witnessed the events related by the historians. But this was not the case with the iwritirios, either of lMoses and the Prophets, or of the Evangelists. 1. It is impossible that 5MosEs could have asserted false hoods in his \ritinos': for [i.] If h:e had i)eell an iil-riostor, it is ulterl)y incredible thl.at he-could have given to meii so perflect and holy a law as he did. [ii.'l As Mo;ses had been educated in all the learning of the E-yl)tiails atd was not of a rash, crled ullu, or suptrsl i tiLous telllper, tie cou11l not )possibly hlave been hiimsel i'deceive]. [iii.j It is. blsdlutely ilcle(dible thlat le slhoulid or c',ould have. ipluostn on, tIbe tsri elites, as tirue, thiuis tllht were nloriolslsv filse, ait)( of tle falseihood of' whtichl they couldl colntvict lim: for lie relates facts arnd events wliicih had taken place in tre THE OLD AND) NEW TESTAMENTS. I presence of six hundred thousand mlen: and urges the reality and truth of those facts ilponl them, as motives to believe and obey the new relision which he had introduced among them. [iv.] We cannot conceive for what end or with what view Moses could have invented all these things. He sought nei ther riches nor honours for himseli; and he left neither offices of hon;our nor emolulents to his children. He did not. write to flatter his nation, nor did he conceal his own failings, or attempt to palliate or excuse the errors or sins of his countrymen. These observations are equally applicable to the writers who succeeded Aioses. 2. The credibility of the WmRTTERS OF TlHE BOOKS OP riH:E NEW TESTAMEINT is established on evidence equally eon1clusive with that adduced for tle old Tes-tamcnt. v or (1.) The actions ascribed to Jesus Christ in the New restament are of such a description, that they could not possibly have been recorded, if they had not been true, Plain and unlettered Jews, as the apostles were, though a3equate to the office of recording what they had seen and }card, were incapable of fabricating a. series of actions, hrlich constituted the most exalted character that ever wved upon earth. It is, indeed, highly probable, that tile postles and evangelists were not wholly aware of that perfection which they themselves have described': for it is not contained in any formal panegyric, but is known ol,!y by comparison and inference. Whence it follows, t! at the actions which are ascribed to Jesus Christ, either.ir-e truly ascribed to him, or they have been invented for a pumrpose, of which the inventors themselves were proba-!y not aware, viz. the delineating of a model of perfectiin; and applied to that purpose by means wliich the iventors did not possess. And when we further consider t:dat the plan, developed by those facts, was in direct o-pposition to the notion and expectation of the Jews respecting a temporal MIessiah, it is impossible to believe tlait the apostles could have invented them. (2.) The apostles could NOT be deceived in the facts wlvich they have recorded; because i.] They wlere competent witnesses of the facts whlch they at!ested: and their testimony respected facts which they lhad themselve s witnessed Nwith their eNyes ald with thleir ears. (See I John i. 1-3., and 2 Peter i. 1t.) They had lived withl Jesus O{N TIlE RtEDIBI11TY OF Christ during his ministry; they had heard his discourses; they had seen his wonderful works, and consequently received them on the testimony of their own senses. T'hey had all the same knowledge and in the same degree, and they all agree in the same essential testimony. [ii.] They were neither enthusiasts nor fanatics. They were not enthusiasts: for they became Chr st's disciples, not upon internal persuasion alone, but upon rational conviction, arising from proofs submitted alike to the judgment of their minds and to the evidence of their senses, which elllthusi-,ts1i could not have counterfeited, and would never have iequlred: and, at every step of their progress. as their faith was called to signalise itself by new exert.ons, or to sustain new-7 trials, it was fortified by new proofs. Their slowness and cation in giving credit to miraculous operations, particularly tihe account of their Master's resurrection from the dead, exempt them from all suspicion of being the dupes of delusion alid credulity. Throughout their writings the utmost impartialit,. sobriety, and modesty prevail; and, contrary to the practice of enthusiasts, they record their own mistakes, follies, and faults. Neither were theyfanatics.-This is evinced by the style of the New Testament, which is the very reverse of fanaticism. which is always obscure, arrogant, and violent. Though they insist on the necessity of receiving and believing the Christian system, yet they equally condemn all spirit of persecution and all religious differences. (3.) As they could not be deceived themselves, so they NEITHER would NOR did deceive others. The whole tenor of their lives proved (what their adversaries on fessed) that they were men of piety and integrity. If tile evangelists and apostles had confederated to impose upon maikilnl, it is incredible that none of their associates should nlot h;ve con fessed the fraud. They had nothing to gain by obtrudinzr falsehoods; but, on the contrary, they were exposed io the loss of every thing, even of lifb itself, for preaching the doctrine of the cross, and bearing witness to the truth of Christianity. It is also utterly incredible, that so many precepts c)l piety and virtue should have been delivered by men of sucli abandoned principles as they must have been, had they really been impostors. Still less is it to be credited on that sutLpposition, that thee performed miracles, (the reality of which was acknowledged by their enemies,) in confirmation of their doctrine. Lastly, if the apostles and evangelists had designed to imnlo,-e upon mankind. they would have accommodated thellselves o,) the humours of the people whom they addressed; and woulldi carefully have avoided whatever might shock or offend them: whereas they acted in quite a different manner. (4.) On the contrary, they were men of the STRICT EST INTEGRiTY ali SINCERITY. THE OLD ANI) NEW T'i'E:'AMENTS. 13 This is evident from the style and manner of their.writin-s, which are cllaracterized by the most rigid impartiaiity and fi(Telity. There is in them no preparation of events; there are no artful transitions or collllnexions; no set characters or l)ersons to be introduced; no reflections on past transactions or tlhe authors of them; no excuses or apologies for vwhat llirhllt prl'bably disturb their readers; no slpecious -artifices, no plausible argumlenls to set off a doubtful action, and to reconcile it to some other, or to the character of the person who did it.. T1tl, do not dissemble certain ciruetmstances in the life tand siiQ-t'ings of their Master, which have no tendency io advaice his glory in the eyesof the world. They announce the mir;ieles of Jesus Christ, with the same dispassionate cooltness,;1s if they had been common transactions sayina nothinl prevu i orsly to raise expectation, nor, after the recital, breakih, out iito exY lanations. The same striking integrity marks the conduct of the evangelists, when speaking of their enemies, and also xrhen they are relating any circumstances respecting themselves. Their enemies are barely mentioned, writhout censure and without resentnmetit; while they record the meanness of their own. stations, the inveteracy of their prejudices, the weakness of their faith, their ambition, and, on certain occasions their secular views. (5.) They appealed to MIRACLES and other notorious proofs, in such a manner, that if they had conspired to impose falsehoods upon thle world, they might have been easily detected and confuted. And (6.) Lastly, they SUFFERED every thing for the iruth of their narration, even death itself;, and brought many of their contemporaries, (among whom were persons of eminent rank and acquirements,) to a conviction of its truth. Ill. The Credibility of the Old and New Testaments is furtlher attested by the principal facts contained in them being CONFIRMED BY CERTAIN COMMEMORATIVE ORDINANCES, or monuments of great celebrity, tlhat existed among Jews and Christians from the very time when the events took place, which they are said to commemorate, and which subsist to the present day in every country wvhere either Jews or Christians are to be found. For instance, [i.] Amo!ng the Jews there are the ordinance of Circumci'sion and( tlle'feasts of the Passover, of Tabernacles, and of Pentecost. [ii.] In like manner, among Christians, the sacraments of Baptism and of the Lord's Supper, and the festival observed on A14 TESTIMONIES TO THE CREDIBILITY OF the first.day of the week, in honour of Christ's resurrection fronm the dead. IV. The wonderful ESTABLISHMENT and PROPAGATION of CIHRISTIANITY is a most convincing proof of the entire credibility of the New Testament, and of the religion which it establishes. It prevails without the assistance of any temporal power, and it triumphs over all opposition. In considering all these direct evidences of the credibility of the writers of the New Testament, it is of irnportance to observe, that there is no opposite testimony to contradict the positive credible testimony of the apostles, evangelists, and multitudes of other persons, to the history and miracles of Jesus. Those persons, therefore, who reject the Gosple, are compelled to maintain, in opposition to positive credible testimony, that the most extensive and important events have taken place, without any adequate cause. SECTION II. Testimonies to the Credibility of the Old and New Testaments, 4om Natural and Civil Ilistory. ~ l.-Testimonies from Natural and Civil History to the Credibility of the Old Testament. I. Testimonies to the Mlosaic Account of the CREATION'F THE WORLD. 1. The Hleathens had a tradition concernin.r the primeval chaos and the iproduction of all things by the Supreme Mind.'lis a-applies particularly to the Chalfdaean, Egyptian, Phoenician, mindoo, Chinese, Etruscan, Gothic, Greek, and American C({S)110o. o IIiies. 2. Thie division of time into weeks has prevailed among the Hehrews, Egyptians, Chinese, Greeks, Romans, and northern barba ialls. s 3. Even the Mosaic method of reckoning by nights, instead of days, has prevailed in more than one nation. II. Thze FORn.IATION of MAN int7 the MORAL IMAGE of GoD and his State in 1Paradise. These Nwere the origin of the fabled golden are, which is described by thie 1[oets; and may also be distinctly trac(d il the legends of our Scythian forefathers, and in the age of perfec THE OLD AND NEW TESTAMENTS. 15 t:on of the Hindoos. ]n the classical story of the.arden of the Hesperides, we may equally discover a traditinll (f the Mosaicai Parad(;se, and of the promised Saviour who should bruise the head of the infernal dragon. liI. Th e FALL OF MAN and the Introduction of Sin into the World. The Mosaic Narrative of these events agrees in the most strikilk lM anner, both with the obvious factls of labour, sorrow, pain zland death. Whatever some mav a(ssert to the colntrarl', and however thev imay attempt to exlplain away tlial narrative, attempt to prove it false; yet the evidently ruiloed conmdition of tle hunman race would still remain as ain undeniable fact; and the Mosaic Account of the Fall is confirimed by varioLs historical traditions.''Thus, 1. -Pr-rly the Fall of the Angels, in all probability, originated the i';:ill hou of the Titans, and giants invading heaveJn. 2.'1 i. Disobedience of Eve is plainly alluded to in the legend of Pandora. 3. The Corruption and Depravation of Human Nature ari.frequent subjects of complaint among the ancient ~heathl-,n moralists, philosophers and poets. 4. The foram, assumned by the Tempter, has been hand.el: down in the tradit)ions of the most ancient nations, partliclnlarly the Persians: Hindoos, Greeks, Egyptians and Scythians, or) G:oths. 5. A conviction of the necessity of an Atonemnent for sin hIas universally prevailed, together with the practice of devotinr piacular victims. IV. The TRANSLATION of ENoocH.May be traced in the Grecian fables of the translation of their heroes and demi-gods, particularly of Hesperlus land Astr-a; and in the translation of Dhruva amonir the Hinldoess (ot B3uddha among the Ceylonese, and of Xaca, among the Calmucks of Siberia. V. The LONCGEVITY of the Antideluvians Is confirmed by various heathen writers, mentioned by Jo sOplus3: (Antt. Jud. lib. i. c. 3,) and the Mosaic. accoun!t of;e.e, of a Gi an2tic Staut'ulre is confirm ned by the Creek and Ronied poets and historians, particularly Paulsanias, Philostratus, aiod Pliny. VI. The.Fcact of the DEIrUGF is most completely at.. tested both by latural and Civil ifistory. 1. Testimonies from NATURAL HISTORY. The Mosaic narrative of the Deluge is confirmed by the fos. 163 TESTIMONIES TO TIlE CREDIBILITY OF silised remains of animals belonging to a former world, which are found in every (ltiarter of the globe, frequentlyv on tle sulninits of the nrost lofty mountains: and it is Worth) of remllark, tha-t the remlains of animals, belonging to onle i)art ofthe globe, are ()iten fotlld in another part very distant. Furtlher, the d:ep southeril illdentations on the different continelnts of fihe l;rlrqueotus globe, and thle bold projeclino capes onl the nortli, corroborate the account of the ark driftingl northwards. 2. Testimonies. f/om CIVIL HISTORY. [i.] The paucity of mankind, and the vast tracts of uininhabited land, mentioned in the accounts of the first a re s. [ii.] The late invention and progress of arts and scie nces. rThe fabulous nature of early history shows how little credit is due to tile pretences to antiquity, made by the several nations amomil the heatlhens:-pretences, wlhich have no suplport whatever friom authentic history, but are grounded only on( the u!ncertain calculations of astronomy, in which science they ac tlally had but little or no skill. [iii.] The universal tradition of this event, which Iaes obtained among mankind in all ages. The Chaldeans, Phlenicinns, Assyrians, Greeks, Romants, offths, and Druids, the Persians, Hidoos, Burmese, Chillnes lex icans, Peru vians, Brazilians, Nicaraguans, tlhe inhabilanis of \' esternl Caledonia, the Otaheitans, ~Iand Sandwich Island-,,Ss, nll bear testimony to this fact.'Ihe deluge is also nlentioned by Berosus, Hieronvmus the Etrvptial, and Nicolatu's o3f Damascus, acctrding to Josephlus; aiid by Alexander Pol;hlistor, Plato, Diodorur' Siculus, and Lucian. It is moost evi-!ea1ltlv alluded to in Ovid's description of Deucalioan's flood. (and Plutarch relates the same particulars of a dove sent out hvby Deucalion, as Moses records of the dove sent out by Noah. Notwithstanding all these testimonies, the Mosaic narrative of the deltlge has been objected to, as an improbab)le event, contrary to matter of fact. OBJECTION 1.-'The Ark could not contain all the amrnals z2vich are said to have entered it. AN'SWER.-Tble contrary hasbeen satisfactorily demotlstrated. Reckoning tize cubit at eighteen ilneles, Dr. Hales has i-prvled that the Ark was of the burden of 42,413 tons. (Analysis oi Chronology, vol. i. p. 328.) Larger calculations hasve THE OLD AND NEW TESTAMENTS. 1 been made, but the preceding is abundantly sufficient for our pur pose. OBa.. 2. —As the same causes produce the same effects, the Rainbow must have existed before the flood. ANswER. —S it may, but not as a sign of the Covenant. hlie Hebrew word, which in Gen. ix. 13, is rendered oset, ought to be rendered appoint; in which case the passage would rill] thus:-.' I do APPOINT my bow in the cloud to be a sign or token of the covenant between me and the earth." OBJ. 3. —If all mankind sprang from one white pair, (Noah and his wife,) it is impossible to account for the origin of the blacks. ANswER.-This difference of colour does not invalidate tile Miosaic Narrative: for it has been ascertained that the infliuence of clinmate and the local circumstances of air, water, food, custloms, &c. are abundantly sufficient to account for the disslimilarity in the appearance of different nations. OnJ. 4.-The peopling of America and of several islands, in which mischievous terrestrial animals have been found, has also been urged as an objection to the universality of the deluge. ANSWER.-The straits that divide North America from Tartary are so narrow, as to admit of a very easy passage from one continent to the other: and the resemblance found between the inhabitants of the opposite sides of that passage, and their ulncivilised state and rude ignorance of the arts, prove them to have had one common origin. VII. The BUILDING of the TOWER of BABEL Is circumstantially mentioned by Berosus, a Chaldwan historian: according to Josephus, it is mentioned by Hestilmus and one of the ancient Sybils; and, as Eusebius informs us, by Abydenus and Eupolemus. That it was constructed with burnt bricks and bitumen, is attested by Justin, Quilitus Curtills, and Vitruvius, and also by the relations of modern travellers. VIII, The HISTORY of the DESTRUCTION of SODOM and GOMoORRAl Is attested by Diodorus Siculus, Strabo, Solinus, Tacitus, Plin, and Josephus, whose accounts mainly agree with the Mosaic Narrative: and their reports concerning the physical appearance of the Dead Sea are confirmed, in all material points, by the relations of all modern travellers. 1.8 TESTIMONIES TO THIE CREDIBILITY OF IX. Ancient historians, cited by Josephus and Eusebius, make mention of Abraham, Isaac, and Jacob. X. The DEPARTURE Of the Children of' Israel from Egypt, and their miraculious p]assage of the Red Sea, Are attosted by Berosus, Artapanus, Strabo, Diodorus Siculus, Nulnenius, Justil, and Tacitus. XI. Thle HItEATHEN WRITERS borrowed images from the accounts communicated in the Scriptureso Such are the representations of their deities being veiled in clouds, &ec.; together with several religious institutions, and other particulars. XII. Mfany other occurrences related in the Old Testamnzent appear to have given rise to various stories anmong the ancients Thus, the Story of Iphigenia being sacrificed by her fathey Aogamemnnon,1, was borrowed from the circeumsthince of Jephthlall's devoting his dauglhter. The story of Scylla havNingl cut. off tile purple lock of her fathller, Nisus, and given it. lo his enemy, Minos, was in all probability taken from the listo'y of Sampson's being shaved. Herodotus relates the departure of the sun from its course four times, Vwhlich seems to refer to the times of Joshua and Hezekia. Nunerous other instanices occur, in which scripture characters and events are mentioned by heathen writers. XI1I. Lastly, the FERTILITY of the Soil of Palestine ts confirmed by the unanimous testimony of ancient writers, is well as of imost, if not all the travellers who have visited.-that country: and, if Palestine were as well inhabited and as wcell cultivated as formerly, its produce unquestionably would exceed all calculation. Besides the attestations from natural and profane history, we may consider the Jews themselves as bearing testimnony, to this day, in all countries of the world, to the truth of their ancient history, that is, to the truth of the Old Testament. Allow this, and it will be easy to see, why they still persist in their attachment to that religion, those laws, and those predictions, which so manifestly condemn them, both in past times and in the present. Suppose, however, that any considerable alterations have neen made in their ancient history, that is, any sulch alteration as may answer their prpnoses of infidelity,.1ld their pr, ese nt sta to wili be i rb:2,P?:,' /Zfa;L'./,. THE OLD AND NEW TESTAMENTS. 19 ~ 2.-Testimonies of Profane Writers to the Credibility of the NEW TESTAMENT. I. Testimonies of Jewish and Pagan A~uthors to the Ac-, C'OUNTS of PRINCES and GovERNORs mentioned in the New Testament. Thus, Josephus, the Jewish historian, and various ancient writers, ment ion 1Herod, Archelaus, Pontius Pilate, and o(t ier persons, whose names occur in the New Testament; and they differ but little from the Evangelical Historians, concernoingl their offices and characters. II. The Evangelical Writers agree with Josephus, and with profane Authors respecting the SECTS, MlORALS, and CUSTOMS of the Jews. III. The CHARACTERS and PURSTITS of Heathen NVations, for instance, the Cretarns, Athenians, &c. which are occasionally introd uced in the New Testament, are corroborated by the testimonies of profane writers. IV. Testimonies of JEwIsHi ADVERSARIES to the NVamze and Faith of Christ. 1. JOsEPHUS bears testimony to the character, miracles, and doctrines of Jesus Christ, in the eighteenth book of his Jewish Antiquities, Chap. iii. Sect. 3, which passage, though rejected by some writers as spurious, has been satisfactorily demonstrated to be genuine. 2. The TALMUDS, or Books containing, the Jewish Traditions, the rabbinical constitutions, and explications of the law, though blended with falsehood, refer to the nativity of Jesus Christ, they relate his journey into Egypt; and do not deny that he performed numerous eminent mliracles. V. Testimonies of HEATHEN ADVERSARIES to the Christian Name and faith. I. Mention is inade of thle LIFE and CHARACTER of JESUS CHRIST ill the Acta Pilati, (which were an account sent by Pi]ate to Rome of the transactions that occurred in his province, and to which the Christian writers, Justinl and Tertullian. appealed in their apologies;) and also in the writings of the heathen historians, Suetonius, Tacitus, Pliny, and aliuis Lampridius. And Celsus, Porphyry, and Julian', who were the earliest learIned opposers of the Christian Religion, bear evidence to the genuineness of the books received by Christians, and corisequently to the truth of the history of the Life and Character of Jesus Christ. 2. To tile INNOCENCY of LIFE, and constancy of the first Christians in the profession of their faith, explicit testimony is borne, durin- the Neronian persecution (A. D. 95,) by'rac'itus Sletonius, Martial, and Juvenal: and the celebrated ejpistle of the Younger Pliny, which nwas written to the eilmperor''rtjail, 20 TESTIMONIES O TO T CREDIBILITY OF A. D. 107, together with that emperor's reply or rescript, are valuable documents, corroborating the truth of the New''estamlent, inasmuch as they attest (1.) T'Ihe great progress made by the Christian Religion in a short space of' time. (2.) The fortitude of the Christians in suffering, and their steady perseverance in the faith of Jesus Christ. (3.) That they disowned all the Gods of the Heathens, paid divine worship to their God and Saviour Jesus Christ, and devoted themselves to the practice of moral virtue. (4.) The innocent and virtuous lives of the first Christians, whose religion was their only crime. Further, Celsus ridicules the Christians for their worship of Christ, and attests the gradual increase of their numbers. He also acknowledges that there were modest, temperate, and intelli-ent persons among them; and bears witness to their faith in, Christ. Lucian also, another bitter enemy of the Christian Faith, has borne testimony to its principal facts and doctrines, as well as to the upright character of the Christians: and their fortitude and constancy under persecution are referred to by the philosopher Epictetus (A.D. 109,') tile emperor Marcus Antoninus (A.D. 161,) and by Galen. (A.D. 200.) Porphyry also, (A.D. 270,) and the emperor Julian (A.D. 361,) have both attested the truth of many facts and things related in the New Testament. VI. Refutation of the OBJECTION to the Credibility ot the Scripture History, which has been raised, in consequence of the silence of profane historians to the facts therein recorded. That silence may be satisfactorily accounted for, by their great ignorance of facts which occurred very long before their own time, and by the peculiar contempt which several of them entertainled both for Jews and Christians, arising from thle diversity of their customs and institutions. To these consideratimions we may add1. That many books of those remote ages are lost, in whlich it is very possible that some mention might have been made of these facts. 2. Some of the Roman Historians, whose works have come down to our time, are defective. 3. Trhat of the few remaining historians, who wrote about the ares in question, most were engaged upon other subjects. Besides, no profane historians, whether Jews or Gentiles, take (,tice of all occurrences. 4. That several of the facts relating to Christ and his miraCc1,s, coming from Jews, would be slighted as fabulous by the Gentile writers, especially considering, on the one hand, how cor:nmon prodigies and magical stories were; and, on the other, how superstitious and credulous the Jews were reputed to be; a id 5. That the first appearance of the Christian scheme would TIHE OLD AND NE:' TESTAMENTa1s. 2 shock them, as seeming so improbable, and so contrary to their received maxims, that it cannot excite surprise, that many of them =ared but little to inquire into the evidences and facts relating to Christianity. Many, however, who did inquire, doubtless became Christians; their testimony therefore is not to be reckoned in this place. ~ 3.-Collateral Testimonies to the Truth of the Facts recorded in the Scriptures, from ancient Coins, Medals, and Marbles. These are confessedly among the most important proofs of ancient history in general; and the confirmation which they afford of many particulars recorded in the Scriptures, is not less important and decisive than the series of evidence, furnished by profane historians in the preceding sections. Thus, 1. The MosAIc NARRATIVE of the DELUGE Is confirmed by a coin, struck at Apamea in the reign of Philip the elder; which commemorates the sending forth.of the dove by Noah. (Gen. viii. 7-11.) On one of the front pannels of the chest or ark, which is represented on the reverse of this medal, is the word NOE in ancient Greek characters. II. The account of PHARAOH-NECHO'S WAR against the Jews and Babylonians, which is related in 2 Chron. xxxv. 20-24, and xxxvi. 1-4, Is confirmed by Herodotus, (Hist. lib. ii. c. 159,) and especially by the discoveries of the late Mr. Belzoni, in the tombs of the Egyptian sovereigns. (See his Narrative of Operations in Egypt, &c. pp. 242, 243. 4to. edit. and Nos. 4, 5, and 6, of his fo'io Atlas of Plates.) III. TAe INVASIoN of the Kingdom of Israel, by Shalmaneser, King of Assyria, and the carrying of the ten tribes into captivity, which are narrated in 2 Kings, xvii. 6, and xviii. 10, Are confirmed by certain ancient sculptures on the mountains of Be-Sitoon near the borders of the ancient Assyria which are described in Sir Robert Ker Porter's Travels in Georgia, Persia, &c. vol. ii. pp. 154-162. IV. ACTS xiii. 7, is confirmed by a coin, proving that the island of Cyprus was at that time under the government of a procons'ul. 22 rTESIIuNIES TO'11E (ICEi)IIBILITY OF On this coin the same title ANOYIIATOC, or Deputy, is givenf to Proclus, which St. Paul gave to his predecessor, Sergius Paulus. V. In ACTS xvi. 11, 12, the evangelist Luke says, " We came....... to Philippi, which is the chief city of that part of Macedonia, and a colony."- This passage may more correctly be rendered —" Pilippi, a city of the first part of Macedonia, or of MIacedonia Prima." The province of Macedonia had undergone various chanlles, and had been divided into various portions, particularly into four, while under the Roman government. Many medals of the first province or Macedonia Prima, are extant, with the inscription MAKEAONU2N IIPHQTHE, or the "first part of i@iacedonia," which confirm the accuracy of Luke, and show his attention to the minutest particulars. Further, by using the term KOAt2NIA, (which was originally a Latin word, Colonia,) -nstead of the corresponding Greek word 5rodtda, the historian plainly intimates that it was a Roman colony, which the twenty. first verse certainly proves it to have been. Now, among somne coins that have been discovered, in which it is recorded under this character, there is one in particular, which explicitly states that Julius Caesar himself bestowed the privileges of a Roman colony on the city of Philippi, which were afterwards confirmed by Augustus. VI. In ACTS xvi. 14, we read that Lydia, a dealer in purple, from Thyatira, had settled at Philippi. Now, among the ruins of Thyatira, there is an inscription extant with the words OI BAIEIE (the diers;) whence we learn that the art and trade of dying purple were carried on in that city. VII. In ACTS xvii. 23, Paul relates his having found an altar at Athens, with the inscription AFrN2ET2 OEt2, TO THE UNKNOWN GOD. We know from the testimony of Lucian, that there was such an inscription: and the occasion of this altar being erected, in common with many others bearing the same inscription, is related at length by Diogenes Laertius (in Epimenide, lib. i. c. x. ~ 3.) VrIII. In ACTS Xix. 35, the word NEtQKOPON (in the Eanglish version rendered a worshipper) is very emphatic. It properly signifies - person dedicated to the service of some THE OLD AND NEW TESTAMEN5S. i2 god or goddess, whose peculiar office it was to attend the temple, and see that it was kept clean. At length the NEQK OPOI became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals. Ephesus is supposed to have been the first which assumed this title; and there is a medal extant, in which it is given to that city. IX. The TRIUMPHAL ARCH erected at Ronme in honour of Tituts, (whereon are represented certain vessels used by the Jews in their religious worship, agreeably to the statements in the Old Testament,') is an evidence to the truth of the historic accounts, which describe the dissolution of the Jewish State and Government, and relate the conquest of Jerusalem. Further, there are extant numerous MEDALS of Judeea vanquished, struck by order of the Roman-general Titus, (who was afterwards emperor,) in order to commemorate the conquest of Judaea and the subversion of the Jewish state and polity. The following representation of the reverse of one of these is given from the original very rare coin, preserved in the cabinet of the British lMiuseum. /s/ It- represents the conquered country as a desolate female sitting under a tree, and affords an extraordinary falfilment of Isaiah's prediction (iii. 26. She being desolate sHALL SIT upon the ground,) delivered at least eight hundrecd years before, as well as a striking illustration of the Lamentations of Jeremiah (ch. i. ver. 1.) How dotl the city sIT solitary, that was full of people! low is she * The vignettes, given in the subsequent part of this volume, are copied fron this arch. DIVINE AUTIIORtITY' CF' become as a widow/! she that was great among the nations, princess among the provinces, h/ow is she become tributary CHAPTER IV. ALL THE BOOKS OF THE OLD AND NEW TESTAMENTS ARE OF DIVINE AUTHORITY, AND THEIR AUTHORS ARE DIVINELY INSPIRED. SECTION I.-Prellminary Observations. 1. INSPIRATION defined. It is the imparting of such a degree of divine influence, assistance, or guidance, as enabled the authors of the several Books of Scripture to communicate religious knowledge to others, without error or mistake. II. Such Inspiration is both reasonable and necessary. 1. It is reasonable that the sentiments and doctrines delivered in the scriptures, should be suggested to the minds of the writers by the Supreme Being himself; since they relate to matters, concerning which the communication of information to men is worthy of God. 2. Further, Inspiration is necessary; for, (1.) Some past facts are related in the Bible, which could not possibly have been known, had not God revealed them. (2.) Some events are predicted, which God alone could foreknow. (3.) Other things also are contained in the Scriptures which are far above the capacity of man. (4.) The authoritative language of Scripture argues the necessity of inspiration, admitting the veracity of the writers. They do not present us with their own thoughts, but exclail,' Thus saith the Lord;" and on that ground they demand our assent. III. The Scriptures could not have been the invention of men. Wicked men would not have produced books which condemn every thing that is unholy, even if they were capable of doing so; and good men could not deceive. IV. Criteria of Inspiration. These are twofold, viz. Miracles and Prophecy. THE OLD AND NEW TESTAMENTS. 25 To these may be added other intet nal evidences fom the divine inspiration of the Scriptures; viz. The sublime doctrines and precepts which they con tain; The harmony and connexion subsisting between theh various parts; The miraculous preservation of the Scriptures; and Their tendency to promote the present and eternal happiness of mankind, as evinced by the blessed effects which are invariably produced by a cordial belief of the doctrines of the Bible. SECTIOs II.-The Miracles, related in the Old and New Testaments, a'e Proofs, that the Scriptures were given by Inspiration of God. 1. A MIRACLE defined. A MIRACLE is an effect or event, contrary to the esta blished constitution or course of things; or, a sensible suspension or controlment of, or deviation from, the known laws of nature, wrought either by the immediate act, or by the assistance or by the permission of God, and accompanied with a previous notice or declaration that it is performed according to the purpose and power of God, for the proof or evidence of some particular doctrine, or in attestation of the authority or divine mission of some particular person. Nature is the assemblage of created beings: these beings act upon each other, or by each other, agreeably to certain laws, the result of which is, what we call the course or order of lnature. These laws are invariable: it is by them God governs the world. Ile alone established them; He alone therefore can suspend them. Effects, which are produced by the regular operation of these laws, or which are conformable to the established course of events, are said to be natural; and every palpable deviation from the constitution of the natural system and the correspondent course of events in that system: is called a miracle. II. Nature of the EVIDENCE arising from Miracles. OBJEcTION.-Miracles are beyond comprehension, and therefore are contrary to reason. ANSWER.-This is by no means the case: for the possibility, f miracles is not contrary to reason. Every thing we see, in-.ei,:d, is in,nhe sense a miracle. HIow manyi of the most corn I IVINEI A;TiO..ITY OF mont phenolnena In nature are beyond our comprehension! And yet, notwithstanding we cannot comprehend or solve the most common of these phenomena, they malke no impression on us, because they are common, because they happen according to a stated course, and are seen every day. If they were out of the common course of nature, though in themselves not more difficult to comprehend, they would still appear more wonderful to us, and more immediately the work of God. Thus, when we see a child grow into a man, and, when the breath has left the body, turn to corruption, we are not in the least surprised, because we see it every day: but were we to see a man restored from sickness to health by a word, or raised to life from the dead by a mere command, though these things are not really more unaccountable, yet we call the uncommon event a miracle, merely because it is uncommon. We acknowledge, however, that both are produced by God, because it is evident that no other power can produce them. Such, then, is the nature of the evidence which arises froln miracles: and we:have no more reason to disbelieve them, when well attested, and not repugnant to the goodness or justice of God, only because they were performed several ages ago, than we have to disbelieve tile more ordinary occurrences of Providence which passed before our own time, because the same occurrences may le ver happen again during our -lives. The ordinary course of nature proves the being and providence of God; these extraordinary acts of power prove the divine commission of that person who performs them. II. DESIGN of Miracles. This is, not to prove the great doctrines and duties of natural religion, but to prove new revealed doctrines, which neither were nor could be known to the reason of man Consequently, believers in the Bible do not argue in a circle (as some modern objectors have asserted,) proving the doctrines first by the miracles, and then the miracles by the doctrines: because the doctrines which theyprove by miracles, and the doctrines by which they try them, are not the same doctrines. No miracles are related in the Scriptures to have been wrought in confirmation of falsehoods; yet this has been objected in the cases of the Egyptian Magicians, the Witch of Endor, and Satan in the time of Christ's temptation But this objection is utterly destitute of foundation: for, I. Tile Magicians did Inot perfrinm any miracle. All they did, —as the narrative of MKoses expressly st.tes, —was to busy OF TI-E NEW TESTAMEN'T 27 themselves in their enchantments; by which, every man knows. miracles cannot be accomplished. 2. The Witch of Endor neither wrought nor expected to work any miracle, being herself terrified at the appearance of Samuel, who was sent by God himself. 3. There was nothing miraculous in Satan's leading Christ, by his free consent, to a lofty mountain, whence he could discover,-not all the world, but all the four tetrarchies or king doms'of /xeou'~svXg, that is, the land of Judxea. The proper effect of miracles is, to mark clearly the divine interposition; and the Scriptures intimate this to be their design; for both Moses and the Prophets, and Jesus Christ and his Apostles, appealed to them, in proof of their divine mission. IV. CREDIBILITY of Miracles vindicated and proved. Whatever miracles are wrought, they are matters of fact, and capable of being proved by proper evidence, as other historical facts are. The witnesses, however, must be supposed to be acquainted with the course of nature so as to be able to judge that the event in question was contrary to it; for an event is not miraculous merely because it is to us strange or unaccountable, but because it is contrary to the known course of nature. To those who beheld the miracles of Moses and Jesus Christ, the seeing of those miracles was sufficient evidence of their divine inspiration. But to other men, miracles, like other events, admit of the evidence of testimony: the credibility of the witnesses therefore is the only point now to be considered. Hints for estimating the value of human testimony. 1. Any thing capable of being proved by mere testimony is credible, in proportion to the opportunity which the witness had of being well informed concerning it himself, and his freedom from any bias which might mae him wish to impose upon others. If the person, who gives us information of any fact, appears to be a competent judge of it,-and to have been in a situation in which he had the best opportunity of being rightly informed, and if there be no ap pearance of its being his interest to deceive us, we give our assent,-but we hesitate in proportion to the doubts we entertain on either of these heads. 2. The mnore persons there are, who relate the same transaction of which they are equally credible witnesses, the stronger is the evidence for it. But the more persons there are, throu~,h whose hands the same narration is conveyed to us th11 wVealker is t-le eviden(ce. 2-3 DIVINE AUTHIOlITY OF In the lattei case the witnesses are called dependent ones; but in the former they are said to be independent. Whatever imperfection there may be in any one of a number of independent witnesses, it is in part removed by the testimony of others: but every imperfection increases in proporticn to the number of dependent witnesses, through whose hands the story is transmitted. 3. The proper mark or criterion of a story being related by a number of independent witnesses, of full credit, is their complete agreement in. the principal arguments, and their disagreement with respect to things of less consequence, or, at least, variety or diversity, in their manner of relating the same story. 4. We likewise distinguish respecting the nature of the fact to which our assent is required. Miracles require stronger testimony than common facts; and such testimony they really have. The greater part of our knowledge has no other foundation than testi mony. Yet has it been laid down as a maxim, that no human testimony is sufficient to establish the truth of a miracle. This assertion was first made by the ablest and acutest of the deistical philosophers, and it has commonly been accounted the strong hold of infidelity. His argument, in substance, is this:-" Experience, which in some things is variable, in others is uniform, is our only guide in reasoning concerning matters of fact. Variable experience gives rise to probability only; an uniform experience amounts to proof. Our belief of any fact from the testimony of eye-witnesses is derived from no other principle, than our experience of the veracity of human testimony. If the fact attested be miraculous, there arises a contest of two opposite experiences, or proof against proof. Now, a miracle is a violation of the laws of nature: and as a firm and unalterable experience has established these laws, the proof against a miracle,-from the very nature of the fact,-is as complete as any argument from experience can possibly be imagined: and if so, it is an undeniable consequence, that it cannot be surmounted by any proof whatever, de. rived from human testimony." To this specious reasoning it may be replied, (1,) That the evidence arising from human testimony is nrot derived solely from experience: on the contrary, test.imony has a natural influence on belief. It is therefore more consonant to truth, to say, that our dzffidence in testimony is the result of experience, than that our faith in it has this foundation. Besides, the uniformity of experience, in favour of any fact, is lnot a proof against its being reversed in any particular instance. The evidence, arising from the single testimony of a man of known veracity, will go further to establish a belief of its being reversed. (2.) VWhat is usually called the'course of nature' is nothing but the will and pleasure of God acting continually upon matter, according to certain rules of uniformity, still bearing relation to contingencies. Now God is the governor of the moral as well as of the physical world: and, since the moral wellbeing of the universe is of more consequence than its physical order and regularity it follows, that the latter may be subservient, and occasionally yield to the former. (3.) The futility of this sophism may also be shown upon its ow r! avotwed principles. If the s.ere-t of' (,ropon!pol illg hg: THE OLD AND NEW TESTAMENTS. 29 powder had perished by the accidental death of its inventor immediately after its extraordinary powers had been exhibited before a hundred competent witnesses, on the principles of the sophism now before us, the fact of its extraordinary powers must be rejected as a falsehood. V. The Credibility of Miracles does NOT decrease with the lapse of years, as the antagonists of Christianity object. There may be cases, in which crediblity vanishes with time; but no testimony is really, in the nature of things. rendered less credible by any other cause than the loss or want of some of those conditions, which at first made it rationally credible. A testimony continues equally cre dible so long as it is transmitted with all those circumstances and conditions, which first procured it a certain degree of credit amongst men, proportionate to the intrinsic value of those conditions. But the evidence in favour of the facts of the Christian Religion has increased instead of diminishing; as recent inquiries of learned men have produced fresh testimonies. VI. Criteria of Miracles: —they are six in number viZ.: 1. A miracle should have an important end in view, worthy of its author. 2. It must be instantaneously and publicly performed, before credible witnesses. 3. It must be sensible and easy to be observed; in other words, the fact purporting to be miraculous must be such, that the senses of mankind can clearly and fully judge of it. It ought to be independent of second causes. OBJECTION.-In three of his miracles (John ix. 1-7. Mark viii. 23-26. Mark vii. 32-37.) Jesus made use of external applications. ANswER.-These applications were made only upon the blind or the deaf; and in these cases, the reason for using them seenls to have been, to convey to the persons on whom the miraculous cures were performed, a clear assurance that Jesus Christ was the author of such cures. 5. Not only public monuments must be kept up, but some outward actions must also be constantly performed. in memory of the facts thus publicly wrought. 6. Such monuments must be set up, and such actions anil observances iusitstitutd, at the ver'y time when those DIVINE AUTHORITY OF events took place, and be afterwards continued without interruption. These two rules render it impossible that the belief of any facts should be imposed upon the credulity of after aes, when the generation asserted to have witnessed them had expired; for, whenever such facts come to be recounted, if not only mlonuments are said to remain of them, but public actions and observances had further been constantly used to commemorate them by the nation appealed to, ever since they had taken place, the deceit must be immediately detected, by no such monuments appearing, and by the experience of every individual, who could not but know that no such actions or observances had been used by them, to commemorate such events. VII. Application of these Criteria to the Miracles related in the Sacred Writings. 1. With regard to the miracles recorded to have been wrought by Moses and Joshua:The posterity of Abraham, Isaac, and Jacob, being chosen by Jehovah to be his peculiar people for the preservation of true religion, the miracles performed on their behalf were unquestionably worthy of their Almighty Author. These miracles were instantaneously performled at the command of Moses, and before great liumbers of Egyptians or Israelites, sometimes in the presence of both nations; as in the case of the plagues, and the destruction of Pharaoh's army, which were witnessed by the whole people of Israel, and were felt by the EgDyptians. In commemoration of these and other miraculous occurrences, were instituted the three great festivals of the Hebrews -the Passover, the feast of Tabernacles, and the feast of Pen tecost; all the first born of man and beast were solemnly consecrated to God; and the tribe of Levi was set apart, in special commemoration of the destruction of the first born of the EPogyptian e. The mernory of the miraculous supply of the Israelites witi food was perpetuated by the pot of manna; and the twvelvt stones, taken out of the midst of Jordan at tile time of the iniraculous passage of the Israelites over that river, were set ui by Joshua at Gilgal, as a perpetual memorial to them. In all these instances, the preceding criteria are mos decisively established. 2. With respect to the miracles related in the Nes Testament. (Lo) The NUMBER of Christ's miracles was very great. About forty of them are narrated at length. The gospel history is fill of them: and one of Christ's biographers intfrmns lis that he performed a greater number than are in any way recorded. THE OLD AND NEW TESTAMENTS. 31 (2.) There was great VARIETY in the miracles recorded in the New Testament. They were of a permanent nature, and might be reviewed and re-examined, as in many instances they actually were. We behold Christ giving sight to the born blind;-healing the obstinate leprosy;-making those who wanted a limb, perfect;those who were bowed double, straight; —those who shook with palsy, robust -nerving the withered arm with strength; — restoring the insane and demoniacs to reason;-and raising the dead to life. VWe behold the apostles also expelling demons, restoring the lame from his birth, giving sight to the blind, healing all manner of diseases, and giving life to the dead. All these supernatural works were performed, not in a few instances with hesitation and diffidence, but were very frequently repeated through a series of years; so that all suspicion of human management, compact, and imposture, was for ever precluded. (3.) The DESIGN of Christ's miracles was important, and worthy of their Almighty Author. The end and purpose, for which these miracles were wrought, was, to carry on one vast and consistent plan of Providence, extending from the creation to the consummation of all thillgs to establish a system of belief, hope, and practice adapted to the wants and conditions of mankind; which had been revealed in part to the Jews, and promised to the prophets, and which tended to destroy the four great moral evils, so prevalent and so pernicious, viz.-atheism, scepticism, immorality, and vice. In subservience to their grand object, (the confirmation of his divine mission,) the miracles of Christ were wrougaht for the most benevolent of all pnrposes,-the alleviation of misery in every form; and they carry in them the characters ol tl}e greatest goodness, as well as of the greatest power. Only two of Christ's miracles bear any marks of severity; viz. his suffering the demons to enter the herd of swine (Matt. viii. 28-34. Mark v. 12-17.,) and his causing the fig-tree to wither away. [i.] As to the destruction of the swine, though commonl) regarded as a miraculous vwork, it was in point of fact not a miracle. He did not coMmmand, but only permilted, the demons to enter the swine; f)r which permission several sati::factory reasons may be assigned. For, if the owners of itc swine were Jews, as there is every reason to believe, they vweie justly punished for their deliberate violation of their la-s, which prohibited the keeping of swine: and if they were (eXM?tiles, Christ might have permitted the demons to enter tlhe swine, to convince them of the sanctity and divinity of the Jewish laws (which they were accustomed to ridicule,) aid(1, filrther, it may he, to punish themi for laying a snare in tilhe way;[' t tt 1 sl e. 32; I)IVINE AUTHIORITY Ofi lii.] In causing the barren fig-tree to wither away, Jesus Christ neither invaded private property, nor did any injury to the community at large; but by this action he dictated an impressive and important moral lesson both to his disciples and to all mankind: viz.-That if we neglect or wilfully misemploy our opportunities of improvement in religious knowledge and in holiness, we must expect to be withered like the barren figtree before the displeasure of the Lord Jesus, when he shall come to judge the world. Consider further the GREATNESS of Christ's Miracles. The diseases which he healed were incurable, inveterate, and had baffled every attempt of art: and this greatness of Christ's miracles secures them against the suspicion of imposture. Impostors usually satisfy themselves with little tricks, because they are less open to suspicion, and usually gain credit. (5.) Observe also the persons BY whom these miracles were accomplished. They were wrought by persons, who were known to be poor, unlearned, of low condition, and destitute of great friends and powerful patrons; who gave other proofs of their mission, and did not rest the whole of their cause upon miracles, but likewise insisted upon the reasonableness of the doctrines which they offered to examination. Further, they were offered by persons, who appealed to God, and declared that they would perform them. (6.) The persons, BEFORE whom the miracles were wrought, claim our especial notice. They were wrought in a learned age, and before people who were not easily deluded, and they were stigmatised by the name of magic. (7.) The MANNER too in which these miracles were performed is equally worthy of attention for its publicity, simplicity, and disinterestedness. (8.) Another circumstance, which confirms the validity and truth of these miracles, is, the EFFECTS produced ht)y them. Numbers who were spectators of them yielded to conviction, and embraced the Gospel. (9.) Lastly, the REALITY of the miracles of Christ an:1 his apostles was never denied. Both Jewish and Heathen opposers of the Christian faith were constrained. however reluctantly, to admit the reality of the miracles of Christ and his apostles; though they ascribed them to magric,.and denied the divine comnmnission of him who I-rflramedl t]henli. THE OLD AND NEW TESTAMENTS. 33 VIII. A brief examination of a few of the principal Miracles related in the New Testament. 1. The Conversion of Water into Wine. (John ii. 1-10.) The Jewish weddings continued seven days: during the nuptial feast, from the poverty of the bridegroom and bride, or perhaps from the num. ber of guests being greater than was expected, there was a deficiency of wine. Jesus commanded the servants to fill the vessels with water up to tome brim; it was therefore impossible to mix any wine. The servants alone were privy to the process; and the governor of the feast gives his attestation to the miraculous supply in so easy and natural a manner, that we cannot but esteem it beyond the reach of artifice. 2. The miraculous Feeding of five thousand men, besides women and children. (Matt. xiv. 15-21. Mark vi. 35-44. John vi. 5-13.) The orderly disposition of the multitude, in ranks by hundreds and by fifties, exposed the miraculous operation to the view of all; so that de. ception was impossible. The gathering up of twelve baskets full of frag. meaits is a proof that they had plenty of food; and the circumstance of the people being desirous to make Christ a King (for which he rebuked them on the following day,) is a further proof of the reality of the miracle, and of the impression which it had made. 3. The Healizg of the Paralytic. (Matt. ix. 2-8. Mark ii. 4 —12. Luke 5. 18 —26.) This miracle was wrought in the presence of many witnesses, some of whom were enemies to Jesus Christ. The manner in which the sick man was presented, is unparalleled, and shows the confidence which he and others had in Christ's power of healing him. The manner, too, in which Christ addressed him, is still more striking, beginning with the remission of his sins, without saying any thing concerning his malady. 4. The giving of Sight to a man who had been born blind. (John ix. 1-7. There are many remarkable circumstances in'this miracle. The man had not become blind by any accident, which admits of relief. He was born blind. He did not ask to be restored to sight: thus there was no room for suspicion on his part. The question, proposed by the disciples (John ix. 1, 2,) proves that the man's blindness was from his-birth; but the answer was so little in unison with their -notions, that it never could have entered their minds if they had not heard it from Jesus. The mcde employed for giving this man sight, was utterly inadequate to produce the effect which followed. Lastly, the miracle was performed in public, and immediately subjected to the strictest possible scrutiny. 5. The Cure, by Peter and John, of a man who had been Lame from his Birth (Acts iii. 1-10,) is equally remarkable. The man's person and lameness were universally known in Jerusalem; a perfect cure was instantaneously wrought; and the transaction immediately underwent a severe examination, the effect of which was only to make the miracle still more widely known. 6. The Raising of the Daughter of Jairus to life. (Matt. ix. 18.-26. Mark v. 22-43. Luke viii. 41-56.) Though all the circumstances in the account of this miracle have the aspect of the most natural and unexpected occurrences, (which could neither have been combined by human contrivance nor anticipated by human foresight,) no circumstance was wanting, either to ascertain the 33 4 DIVINE AUTHORITTY OF reality of the miracle, or without any apparent ostentation or design, to give it the most unquestionable publicity. 7. The Raising of the Widow's Son fronm the Dead at Nain. (Luke vii. 11-15.) The fact of the young man's death was indisputable: a considerable number of her townsmen accompanied his mother who was following his remains to the grave: and in their presence the miracle was instantaneously and publicly performed. 8. The Resurrection of Lazarus fromn the dead. (John xi.) The precise time of Christ's arrival at Bethany gave his enemies an opportunity of observing the transaction. "M Iany of the Jews had come to Martha and Mary:" and the restoring of Lazarus to life has every cha. racter of a miracle. For it was instantaneously and publicly performed before credible witnesses; it was independent of second causes; and the end for which it was performed, was important, for it was, to attest the divine mission of the Son of God. IX. The most remarkable of all the miracles, related in the New Testament, is the RESURRECTION of Jesus Christ from the dead, and it demands a distinct examination. 1. As to Christ's PROPHETIC DECLARATIONS concerning his death and resurrection. Jesus repeatedly predicted the circumstances of his death and resurrection to his disciples. Now, when he did this, he either did or did not foresee his resurrection. If he did not foresee it, with what hopes did he comfort his disciples? and why did he voluntarily offer himself to death, and actually endure the ignominious death of crucifixion? If he did foresee that he should rise again, he could not have believed it, but only on the experience he had already made of his power of giving sight to the blind, health to the sick, and (above all) life to the dead. HIis miracles therefore must be true; and, if so, he then possessed sufficient power to raise himself to life. No one can doubt that Christ foretold his resurrection, who considers that it was on this very account that the chief priests and pharisees set a watch at the sepulchre. 2. Evidence of the REALITY of the resurrection. It is an indisputed fact that Jesus died upon the cross and was interred in the sepulchre; at which the Jews took the precaution of placing a military guard. After the resurrection, the Jews reported that the disciples stole the body away while the guard were sleeping; a circumstance so manifestly improbable as well as false, that Matthew, though he faith. fully records the report, does not offer a syllable to refute it. Consider further, (1.) The terror of the timid disciples, and the paucity of their number; the season,-that -of the great annual festival, the Passover, when Jerusalem was full of people, and when also, it being the time of the full moon, the night was very lignt. (2.) Is-it probable that so many men, as composed the guard, would all fall asleep in the open air at once? (3.) If the soldiers were all asleep, they could not know what was doing in the mean time; would not the noise, made in opening the sepulchre, have awakened some, if not the whole of them? and if any of them were awake, would thev not soon have alarmed the rest, and prevented such an attempt? (4.) Besides, mae the appearances of composure and regularity in the THE OLD AND NEW TESTAIMENT;S. 35 tomlb consistent with the hurry and trepidation of thieves, stealing when an armed guard is at hand, and in a moonlight night. (5.) But, observe the conduct of the rulers. Why did not they order the Apostles to be seized? Why did they not command the soldiers to be punished? Why did they not bring the whole to a judicial determilation? Why is this neglect in men who had been so anxious to have a guard placed upon the sepulchre? Why did they lnever after charge the disciples or apostles themselves with having stolen the body? OBJECTION. Christ did not show himself to the Chief Priests and Jews. ANSWER.-For this various satisfactory reasons may be assigned. [ i.] It is not probable that the Jews would have submitted to that evidence. [ii.] If Jesus had appeared to them after his resurrection, and they had acknowledged him to be the Messiah, it is most probable that the persons who made this objection would not have been satisfied, but would have suspected, and would have represented, the whole as an artifice and imposture. Or, it might have been said that they were haunted with spectres, and consequently that their testimony was of no value. [iii. ] If they had remained unconvinced, the fact would have been questioned: if they had been convinced, without honesty or resolution to declare the truth, the fact would still have been doubtful; and, if they had been convinced, and had acknowledged Jesus to have been the Messiah or Christ, loud would have been the clamour of a combination, and the progress and prevalence of Christianity would have been ascribed to the secular influence of its advocates. 3. The CHARACTER OF THE WITNESSES also proves the truth of the Resurrection of Christ. Observe, (1.) The Condition of these witnesses. They were mean, despised, and unlearned men, and consequently were unequal to the task of imposing upon others. (2.) Their Number and also the number of the different appearances of Jesus Christ, which was more than sufficient to establish any fact. Seven different JEWISH WRITERS have related or mentioned not fewer than eleven distinct appearances of Jesus Christ at different hours of the day and at differentplaces; and on one occasion to " above five hundred" persons. (3.) The Incredulity of the witnesses, anld their slowness in believing the resurrection of Christ. (4.) The Moral Impossibility of their succeeding in palming an imposition upon the world. Because, [i.] It is inconceivable that a man should willingly expose himself to all sorts of punishment-even to death itself-on purpose to testify a matter of fact which he knew to be false. [ii.] Although there should have been one person so disposed, it cannot be imagined-indeed it would be the height of absurdity to imagine,-that NUMBERS would have formed the samne resolution. [iii.] Though a great number of persons should have agreed together to attest a falsehood, yet it is incredible that they should bear witness to it, who considered perfidy and lying as sins utterly inconsistent with their salvation: neither could it be supposed or expected of those, who, if they allowed the resurrection of Jesus Christ to be a fiction, must also allow that they had followed an imaginary Messiah. q''6 laDIVINE AUTHORITY OF [iv.] Such a mutual concert or agreement could never have been so carried on, but that some of them, in order to avoid punishment, or to gain reward, would have disclosed the whole intrigue. [v.] The very same principles, which had dissolved their mutualfidelity, would more probably break off their emutual treachery. It cannot reasonably be supposed that those disciples, who were scattered when their master was crucified, would afterwards conspire to affirm a bold and unprincipled falsehood. (5.) Observe the Facts, which they themselves avow. Their testimony relates to facts, in which it was impossible that they could have been deceived; such as the seeing, touching, sitting at table and conversing with, their risen master. (6.) Consider further the Agreement of their evidence. They all unanimously deposed that Christ rose from tile dead. Observe also the Tribunals before which they gave evidence. and the multitude of people by whom their testimony was scrutinised,-by Jews and heathens, philosophers and rabbis, and by a vast number of persons who went annually to Jerusalem: for Providence so ordered those circumstances, that the testimony of the apostles might be unsuspected. (8.) Take notice also of the Time, when this evidence was given. Only three days after the crucifixion, they declared that Christ war risen again, as he had foretold. Would impostors act thus 3 (9.) Consider likewise the Place. where the apostles bore their testimony to the resurrection. They preached a risen Saviour, in the synagogues, and in the praetorium, at Jerusalem, the very city where he had been ignominiously crucified. (10.) Consider the lMotives, which induced the apostles to publish the fact of Christ's resurrection. It was, not to acquire fame, riches, or glory, but to found on this fact a series of exhortations to repentance, faith, and holiness:-topics these which were never proposed by an impostor. At the same time, they lived as no impostor ever did, and were enabled to appeal to their converts for the sanctity, justice, and unblamable tenour of their own lives. (11.) Lastly, the MIRAcLES performed by these witnesses in the name of Jesus Christ, after the effusion of the Holy Spirit on the day of Pentecost, and the success which attended their preaching throughout the world, are God's testimony to the fact of Christ's resurrection from the dead, as well as to their veracity in proclaiming it. On the miraculous fact of Christ's resurrection, the first four of the Criteria above noticed (see p. 29. supra) are most clearly to be discerned. With regard to the last two, (see p. 30,) we may remark, that the Lord's Supper was instituted as a perpetual memorial of the death of Jesus Christ; and that the weekly festival of the Lord's Day (or Sunday) commemorates thie mieculous fact of his resurrection. These memorials, it musL be observed, were THE OLD AND NEW TESTAMENTS. 87 instituted at the very time when the circumstances to which they relate took place, and they have been observed throughout the Christian world, in all ages, to the present time. X. A Comparison of the Scripture Miracles with pretended Pagan and Popish Miracles. Counterfeit miracles are no proof that the miracles, related in the New Testament, are not real: the more strictly such pretended miracles are investigated, the more defective is the evidence adduced for them. For, 1. The scene of most of them is laid in remote countries and -in distant ages. 2. They were performed in ages of gross ignorance when the common people were likely to be deceived, and were wrought in secresy. 3. They were performed by persons of high rank, who were held in the profoundest veneration by the common people, and were never subjected to any scrutiny. 4. The heathen miracles were designed to support the established religion, and were engrafted upon the superstitious notions of the vulgar. 5. They are not vouched to us by any credible testimony. 6. They were not credited by the intelligent and judicious even among the heathen. The same remarks are equally applicable to the pretended popish miracles. But the contrary is the case with respect to the miracles recorded in the Scriptures, the reality of which is substantiated by the most positive and irresistible evidence. SECTION III,-On Prophecy. 1. PROPHECY defined. Prophecy is a miracle of knowledge, a declaration, or description, or representation of something future, beyond the power of human sagacity to discern or to calculate; and it is the highest evidence, that can be given, of supernatural communion with the Deity, and of the truth of a revelation from God. II. DIFFERENCE be'ween the pretended predictions of Heathen Oracles, and the Prophecies contained in the Scriptures. The oracles of the ancient heathens were delivered either for the purpose of satisfying some trivial curiosity, 4 38 DIVINE AUTHORIIW OF or to abet the designs of some ambitious leader. They uttered no spontaneous predictions. Those, who conducted them, threw various obstacles in the way of inquiry by sacrifices, &c. Sometimes, the gods were not in a humour to be consulted: at other times, when no means of evasion remained, the answers given were ambiguous or delusive; and whenever the oracles failed, there was always some subterfuge, to which the priests had recourse. If an evil event took place, when an auspicious one had been promised, this was ascribed to the fault of the inquirer. Something defective in the sacrifices was discovered, when too late; or the gods were averse to him. If the contrary proved to be the case, this was ascribed to the intercession of the priests. Widely different are the prophecies contained in the Scriptures: for, 1. They were delivered without solicitation, and were pronounced openly before the people: and the prophet knew himself to be exposed to capital punishment, if any one of his predictions were to be overthrown. The events foretold were often complicated and remote; depending on the arbitrary will of man, and arising firom a great variety of causes, which concurred to bring them to pass. 2. Some were accomplished shortly after they were delivered: others somewhat later; and others had a still more distant object. But the different events foretold wlere so connected with each other, that the most distant bordered pretty nearly upon some others, the accomplishment of which was preparatory to the fulfilment of the last. The fulfilment of the first served to raise an expec tation of those which were distant, and the accomplishment of the last served to confirm the first. 3. A large portion of the scripture-prophecies was committed to writing, and left open to public examination: this is a test, which the spurious predictions of the heathens could never endure. III. The UsE and INTErNT of Prophecy was,-to raise expectation, and to soothe the mind with hope; to maintain the faith of a particular providence, and the assurance of a promised Redeemer; and to attest the divine inspi ration of the Scriptures. TlHE OLD ANi) NEW TESTAMENT. 39 IV. Of the CHAIN of PROPHECY. The scripture-prophecies respect contingencies too wonderful for the powers of man to conjecture or to effect. Many of those, which are found in the Old Testament, foretold unexpected changes in the distribution of earthly power: and, whether they announced the fall of flourish ing cities, or the ruin of mighty empires, the event has minutely corresponded with the prediction. These prophecies form a regular chain or system, which may be reduced to four classes, vjz. 1. Prophecies relating to the Jewish Nation in particular. 2. Prophecies relating to the neighbouring nations or empires. 3. Prophecies directly announcing the Messiah. 4. Prophecies delivered by Jesus Christ and his apostles. CLASS I. —Prophecies relating to the Jewish Nation in particular. 1. Predictions concerning the Posterity of Abralham Gen. xii. 1. xlvi. 3.; Exod. xxxii. 13. Gen. xiii. 16. xv. 5. xvii. 2. 4 —6. xxii. 17. xxvii. 4. xxviii. 14. xxxii. 12. xxxv. 11. See the fulfilment of these predictions, as it respects the Jews (to omlit the increase of Abraham's other posterity,) in Exod. i. 7. 9. 12 Numb. xxiii. 10. 1)eut. i. 10. x. 22. Ezek. xvi. 7. Iteb. vi. 12. In less than five hundred years after the first of the above predictions was delivered, the number of the Israelites amounted to six hundred thousand men, besides women and children. 2. Prophecies' concerning Isima'ael-Compare Gen, xvi. 10-12. xvii. 20, and xxv. 12-18. From him descended the various tribes of Arabs, wN7hose numbers and nlanner of living have ever since been, andc to this very day are, a verllication of the predictions respecting them. 3. It was foretold that the Posterity of Abraharm, isaac, and Jacob, should possess the land of Canaan: so that, though they should be expelled thence for their sins, vet their tttle should endure, and they should be resettled il it, and there continue in peace to the end of the world. (See Gen. xii. 7. xiii 14, 15. 17. xv. 18-21. Exod. iii. 8. 17. Gen. xvii. 7, 8.) Accordingly, the Jews enjoyed this land for above a thousand years: anld wllhen the two tribes of Judah and Benjamnin were carried into capti 40) DIVINE AUTHORITY OF vity, it was announced that it should be for seventy years: which the event proved to be true, and they continued in possession of Canaan, for six hundred years, until the final subversion of their polity by Titus. Although the ten tribes carried captive by Shalmaneser, and the body of the two tribes who were carried into captivity by Titus, are not now in Canaan; yet since the time of theirfinal restoration has not'arrived, this is no objection against these ancient prophecies, but a fulfilment of others: besides we have reason to believe that the Jews will ultimately be restor. ed to their native country. 4. The twenty-eighth chapter of Deuteronomy contains most striking Predictions concerning the Jews, which have literally been fulfilled during their subjection to the Chaldaeans and Romans, and in later times in all nations where they have been dispersed. To specify a very few particulars:(1.) Moses foretold that their enemies would besiege and take their cities: This prophecy was fulfilled by Shishak King of Egypt, Shalmaneser King of Assyria, Nebuchadnezzar, Antiochus Epiphanes, Sosius ant Herod, and finally by Titus. (2.) Moses foretold grievous famines during those sieges, so that they should eat the flesh of their sons and daughters. This was fulfilled six hundred years after the time ofMoses, among the Israelites, when Samaria was besieged by the King of Assyria; again, about nine hundred years after Moses among the Jews, during the siege of Jerusalem before the Babylonish captivity; and, finally, fifteen hundred years after his time, during the siege of Jerusalem by the Romans. (3.) Moses predicted that the Jews should be fesw in number. This was literally fulfilled by immense numbers perishing by famine during the last siege of Jerusalem, after which many thousands were sold; and also after their final overthrow by Hadrian, when many thousands were sold, and those for whom purchasers could not be found (Moses had foretold that no man would buy them) were transported into Egypt, where very many perished by shipwreck or famine; and others were massacred. Yet notwithstanding all their miseries and oppressions. they still continue a separate people, and have become " an astonishment and a bye-word among the nations." 5. Josiah was prophetically announced by name, (1 Kings xiii. 2,) three hundred and sixty-one years before the event. The fulfilment of this prophecy was remarkable, plainly showing it to be, not from man, but from lnod. (2 Kings xxxiii. 15.) 6. The titter Subversion of Idolatry among the Jews, foretold by Isaiah (ii. 1 —21,) was fulfil.ed after their return from the Babylonish Captivity. The calamities, denounced against them by the same prophet, on account of their wvickedne s. within two hundred years afterwards overtook T'IE OLD ANi NEW'EI'SlTAMEN'TS. them. (Isa. iii. 1-14, compared with 2 Chron. xxxvi.) And, on the capture of Jerusalem by the Chalddeans, a few poor people were left to till the land, as Isaiah had prophesied. (Isa. xxiv. 13, 14, compared with Jer. xxxix. 10.) 7. Jeremiah foretold the Conquests of Nebuchadnezzar,. and the consequent captivity of the Jews. These were literally accomplished. Compare Jer. xxvii. 3-7, with xxxix. 11-14. And although the predictions of Jeremiah and Ezekiel ooncerning Zedekiah appeared to contradict each other, BOTH were fulfilled in the event; Zedekiah seeing the King of Babylon at Jerusalem, who commanded his eyes to be put out, and being carried to Babylon where he died. 8. While Ezekiel was a captive in Chaldoea, he prophesied (v. 12, and viii.) that the Jews, who remained in Judea, should be punished for their wickedness. In a very few years all the evils predicted, literally came upon them by the Chaldaeans. 9. The profanation of the temple by Antiochus Epiphanes, was foretold by Daniel (viii.) four hundred and eight years before the accomplishment of the prediction. The same prophet also foretold the destruction of Jerusalem, and the cessation of the Jewish sacrifices and oblations. 10. Hosea foretold the present state of the people of Israel in these words-_' They shall be wanderers among the nations." (12. 17.) CLASS II.-Prophecies relating to the Nations or Empires that were neighbouring to the Jews. 1. The once prosperous city of Tyre, as Ezekiel had foretold, (xxvi. 3-5. 14. 21,) is now become like " the top of a rock, a place for fishers to dry their nets on." 2. The prophecies concerning Egypt, (see Isai. XlX. Jer. xliii. 8 —13, and xlvi.; and Ezek. xxix.-xxxii., particularly Ezek. xxix. 10. 15, and xxx. 6. 12. 13,) have been signally fulfilled. Not long after these predictions were delivered, this country was successively attacked and conquered by the Babylonians and Persians; next it became subject to the Macedonians, then to the Romans, after them to the Saracens, then to the Mamelukes, and is now a province of the Turk. ish empire. And the denunciation-" I will make her rivers dry," is ful. filled by the generally neglected state of the numerous canals with which Egypt was anciently intersected. 2. The doom of Ethiopia was foretold by Isaiah, 42 DIVINDi AUTHORITY OF (xviii. 1-6, xx. 3-5, and xliii. 3,) and by Ezekiel, (xxx. 4-6.) This country was invaded by Sennacherib, King of Assyria, or by Esarhaddon his son, and also by Cambyses, King of Persia. About the time of Christ's birth, it uwas ravaged by the Romans, and has since been ravaged successively by the Saracens, Turks, and Giagas. 4. Such an'" utter end" has been made of Ninevel, agreeably to the predictions of Nahum, (i. 8, 9. ii. 8-13$ iii. 17 —-19,) and Zephaniah, (ii. 13. 15,) that its very site cannot be ascertained. 5. Babylon is made " a desolation forever," as Isaiah (xiii. 4. 19-22. xliv. 27,) and Jeremiah (1. 38. li. 7. 36, 37. 64,] had severally foretold. This city was taken, when Belshazzar and his thousand princes were drunk at a great feast, after Cyrus had turned the course of the Euphrates, which ran through the midst of it, and so drained its waters that the river became easily fordable for his soldiers to enter the city. Its site cannot now be exactly determined. 6. Daniel predicted the overthrow in succession of the four great Empires of antiquity; the Babylonian, Persian, Grecian, and Roman. (Dan. ii. 39, 40. vii. i7-24 viii.) This prediction has literally been fulfilled: but neither the rise of the last three, nor their fall, could have been foreseen by men. CLAss III. Prophecies directly announcing the Messiah. The great object of the prophecies of the Old Testament is the redemption of mankind. This, as soon as Adam's fall had made it necessary, the mercy of God was pleased to foretel. And as the time for its accomplishment drew near, the predictions concerning it gradually became so clear, that almost every circumstance in the lifb and character of the most extraordinary personage, that ever appeared among men, was most distinctly foretold. The prophecies announcing the Messiah are numerous, pointed, and particular. They not only foretel that a Messiah should come; but they also specify the precise Time when he was to come; the Dignity of his Character, that he should be God and man together; firomn whom he was to be descended; the Place where he was to be born; the circumstances of his Birth, M l'a-nner of THE OLD AND NEW TESTAMENTS. 43 Life and Doctrine, his suferings and Death; Resurrection and Ascension; and the Abolition of the Jewish Covenant by the introduction of the Gospel. —See a Table of the Principal Prophecies relative to the Messiah, in the Appendix, No. VII. The connexion of the predictions belonging to the Messiah, with those which are confined to the Jewish people, gives additional force to the argument from prophecy; affording a strong proof of the intimate union which subsists between the two dispensations of Moses and of Jesus Christ, and equally precluding the artful pretensions of human imposture, and the daring opposition of human power. The plan of prophecy was so wisely constituted, that the passions and prejudices of the Jews, instead of frustrating, fulfilled it, and rendered the person whom they regarded, the suffering and crucified Saviour, who had been promised. It is worthy of remark, that most of these predictions were delivered nearly, and some of them more than three thousand years ago. Any one of them is sufficient to indicate a prescience more than human; but the collective force of all taken together is such, that nothing more can be necessary to prove the interposition of Omniscience, than the establishment of their authenticity. And this, even at so remote a period as the present, we have already seen, is placed beyond all doubt. CLASS IV.-Prophecies by Jesus Christ and his Apostles. Jesus Christ foretold, 1. The Circumstances of his own death; Matt. xvi. 21. Mark x. 33, 34. Matt. xx. 18, 19. xxvi. 23. 31, all which were most minutely accomplished. 2. His Resurrection; Matt. xvi. 21. xxvi. 32, fulfilled in Matt. xxviii. 3. The Descent of the Holy Spirit; Luke xxiv. 49. Mark xvi. 17, 18, fulfilled in Acts ii. 4. The Destruction of Jerusalem with all its preceding signs and its concomitant circumstances; (Matt. xxiv. 1-28. Mark xiii. 1-23. Luke xxi. 5-24,) and the very generation that heard the prediction lived to be the miserable witnesses of its accomplishment. 5. The Spread of Christianity; and both sacred and profane historians bear testimony to the rapid propagation of tile Gospel. 14 DIVINE AUTHORITY OF The character of the age, in which the Christian Faith was first propagated, must be considered. It was not barbarous and uncivilized, but was remarkable for those improvements by which the human faculties were strengthened. The profession of Christianity was followed by no worldly advantage, but, on the contrary, with proscriptions and persecutions. Sceptics, particularly Mr. Gibbon, have endeavoured to account for the miraculous success of Christianity from causes merely human, viz. (1.) The inflexible and intolerant Zeal of the first Christians. This indeed might supply Christians with that fortitude which should keep them firm to their principles: but it could hardly be of service in converting infidels. No intolerance, however, existed among the primitive Christians; but, on the contrary, among their heathen persecutors. (2.) The Doctrine of a Future Life. The success which attended the preaching of this doctrine, was owing rather to the demonstration of the spirit and of the power that accompanied it, than to the doctrine itself, which was by no means suited either to the expectations or the wishes of the Pagans in general. Men must have believed the Gospel, generally, before they believed the doctrine of a future life on its authority. (3.) The Miraculous Powers ascribed to the Primitive Church. The actual possession of such powers by the apostles and first preachers of Christianity has already been proved. But when the numerous pretended miracles ascribed to the popular deities of the heathen, and the contempt in which they were held by the philosophers and by other thinking men, are considered, the miracles ascribed to the first propagators of Christianity, must have created a prejudice against their cause which nothing could have subdued but miracles really and visibly performed. (4.) The Virtues of the first Christians. These Mr. Gibbon reduces to a mean and timid repentance for sins, and zeal in supporting the reputation of their society. But such virtues would have equally excited opposition to Christianity. The infidel historian does not account for the exemplary virtues of the first Christians; whose virtues arose from their faith, and not their faith from their virtues. (5.) The Union and Discipline of the Christian Republic, as he terms the Christian Church. THE OLD ANI) NEW TESTAMENTS. 45 But it is an incontrovertible fact, that the Gospel was propagated, before its professors were sufficiently numerous to establish a discipline, or to form themselves into a society. V. Notwithstanding the variety and force of the evidence in favour of Christianity, its opposers continue to raise a variety of objections, viz. OBJECTION 1.-The rejection of Christianity by the unbelieving JEWS, in the time of Christ, and also by the greater part of the GENTILES. In reply to this objection, we may ANSWER 1.-As to the Jews-That the Almighty does not force the judgment, and that their wickedness and strong prejudices blinded their understandings, and prevented them fromn receiving the evidences of the Gospel. Anger, resentment self-interest, and worldly-mindedness induced the scribes and pharisees to reject Christ and cause him to be put to death, and to prevail upon the people at large to reject the Gospel. Such were the principal causes of the infidelity of the Jews and of their rejection of Christ at first: noris it difficult to conceive what may be the reasons of their persisting in their infidelity now. For (1.) In the first place, on the part of the Jews, most (if not all) the same reasons which gave birth to their infidelity, continue to nourish it, particularly their obstinacy, their vain hopes and expectations of worldly greatness, and the false Christs and false prophets who at different times have risen up among them. To which may be added their want of charitableness towards Christians and their continuing to live insulated from the rest of mankind. (2.) Secondly, on the part of the world, the obstacles are, the prevalence of Mohammedism, and other false religions, the schisms of Christians, the unholy lives of many nominal Christians, and the cruelties, which have at various times been inflicted on this unhappy people. So far, however, is the infidelity of the Jews from being an objection to the truth of the Gospel, that, on the contrary, it affords us a great number of unsuspected witnesses to the truth of the Old Testament: and many predictions of Moses and the prophets, of Christ and his apostles, are remarkably fulfilled. It is also a great advantage to the Christian Religion, to have been first preached and propagated. in a nation of unbelievers: for nothing but divine truth could have stood the trial, and triumphed over all opposition. ANSWER 2.-With regard to the rejection of the Gospel by the GENTILES, many of the preceding observations on the infidelity of the Jews are equally applicable to them. Both Jews and Gentiles were influenced by the prejudices of education,by hatred of the pure morality of the Gospel,-by the temporal inconveniences which attended the profession of Christianity, and the temporal advantages to be obtained by rejecting or opposing it,-by the mean appearance, which Christ had made 46 DIVINE AUTHORITY OF in the world,-and by his ignominious death, which they knew not how to reconcile with the divine power ascribed to him by his disciples. The Gentiles also had other causes of unbelief peculiar to themselves, viz. the high notion, entertained by them, of the efficacy of magic, of charms and incantations, and of the power of demons and demi-gods;-their indifference about religion in general,-the utter incompatibility of Christianity with the established worship of their several countries, —the bad opinion which they had of the Jew's in general, of whom Christians were for some time accounted to be a sect,-the false doctrines and crimes of heretical teachers and vicious professors of Christianity,-and iastly, the antiquity of paganism. OBJECTION 2.- The prevalence of Mohammedism over a considerable portion of the world. ANSWER.-The prophecies are fulfilled, when all parts of the world shall have had the offer of Christianity; but it by no means follows that it shall be upheld among them by a miracle. The present state of those countries, where the Koran is received, is an accomplishment of prophecy; inasmuch as it was foretold that such an apostacy would take place. The rapid progress of Mohammedism is not to be compared with the propagation of Christianity, for Mohammed came into the world at a time exactly suited to his purposes, when its policy and civil state were favourable to a new and ambitious conqueror: and he availed himself of every means, especially force of arms, to promote the diffusion of his pretended revelation. OBJECTION 3.-Christianity is known only to a small portion of mankind. ANSWER.-For one who professes deism, we shall find in the world ONE THOUSAND who profess Christianity. The partial propagation of the Gospel, with the other objections brought against'Christianity, having rendered its divine original a matter of dispute, the tendency of these disputes has been to separate the wheat from the chaff, and to make Christians draw their religion from the Scriptures alone. The not having more evidence for the truth of'the Gospel is not a sufficient reason for rejecting that which we already have. If such evidence were irresistible, it would restrain the voluntary powers too much, to answer the purpose of trial and probation. "Men's moral probation may be, whether they will take due care to inform themselves by impartial consideration; and afterwards, Whether they will act as the case requires, upon 1he evidence they have." Further, if the evidence of the Gospel were irresistible, it would leave no room for internal evidence. They who sincerely act, or endeavour to act accordmng to the just result of the probabilities in natural and revealed religion, seldom fail of proceeding further; while those, who act in a contrary manner, necessarily fail to perceive the fiorce of the evidences for the truth of the Gospel. INTERNAL EVIDENCE;: OF TH-E SCRIPTUREIS. 47 VI. Objections have been made to the darkness and uncertainty of prophecy, which have been ascribed. 1. To its Language; and 2. To the Indistinctness of its Revpresentations. AN sWER 1.-With regard to prophetic Language, as prophecy is a peculiar species of writing, it is natural to expect a peculiarity in the language of which it makes use. Sometimes it employs plain terms, but most commonly figurative ones. It has symbols of its own, which are common to all the prophets; and these symbols have their appropriate rules of interpretation. 0 ANSWER 2. —With respect to the alleged Indistinct Representations of events predicted, it should be remembered, that, if some prophecies be obscure, others are clear: the latter furnish a proof of the inspiration of the Scriptures, the former contain nothing against it. Some predictions were to have their accomplishment in the early ages of the church, while others were designed for the benefit of those who lived in after ages. ANSWER 3.-Another reason for throwing a veil over the face of prophecy will appear on considering the NATURE OF THE SUBJECT. Some of the events predicted are of such a nature, that the fate of nations depends upon them; and they are to be brought into existence by the instrumentality of men. In the present form of prophecy, men are left entirely to themselves; and they fulfil the prophecies without intending, or hinking, or knowing that they do so. The accomplishment strips off the veil, and then the evidence from prophecy appears in all its splendour. CHAPTER V. INTERNAL EVIDENCES OF THE INSPIRATION OF THE SCRIPTURES. SECTION I.-The System of Doctrine and the Moral Precepts, which are delivered in the Scriptures, are so excellent and so perfectly holy, that the Persons who published them to the World, must have derived them fronm a purer and more exalted Source than their own Meditations. THE sacred volume opens with an account of the crea-.tion of the world by the Almighty, and of the formation of man in a happy state of purity and innocence. In this account there is nothing but what is agreeable to right reason, as well as the most ancient traditions which have obtained among the nations. We are further informed, that man fell from that state by sinning against his Maker; and that sin brought death into the world, together with all the miseries to which the human race is now obnoxious; 48 INTERNAL EVIDENCES ()F but that the merciful Parent of our being, in his great goodness and compassion, was pleased to make such revelations and discoveries of his mercy, as laid a proper foundation for the faith and hope of his offending creatures, and for the exercise of religion towards him. (Gen. iii.) Accordingly, the religion delivered in the Scriptures is the religion of man in his lapsed state: and every one, who impartially and carefiully investigates and considers it, will find, that one scheme of religion and of moral duty, substantially the same, is carried throughout the whole, till it was brought to its full perfection and accomplishment by Jesus Christ. This religion may be considered principally ander three periods, viz. 1. The Religion of the Patriarchal Times; 2. The Doctrines and Precepts of the Mosaic Dispensation; and 3. The Doctrines and Precepts of the Christian Reve ation. ~ I-A Concise View of the Religion of the Patriarchal Times. The Book of Genesis exhibits to us a clear idea of the Ptriarchal Theology, which taught I. Concerning the nature and attributes of God: That He is the Creator, Governor, and Preserver of all things; that He is eternal, omniscient, true, omnipotent, holy, and just, kind, supreme, merciful, long-suffering, gracious towards them that fear Him, and that He is not the Author of Sin. [I. Concerning the Worshi]p of God: The Patriarchs held that it was the duty of men to fear Him, to bless Him for mercies received, and to supplicate Him with profound humility; that the knowledge of God is to be promoted; vows made to Him are to be performed, and idolatry is to be renounced. With regard to the external rites of religion, the most ancient on record is that of offering sacrifice; and the Sabbath also appears to have been observed by the Patriarchs. III. With regard to the Moral Duties between man and man: These likewise are clearly announc3d, either by way of precept or by example; more particularly, the duties of children to honour their parents, of parents to instil religious principles into the minds of their offspring, and of servants to obey their masters. Wars may be waged in a good cause. Anger is sinful in the sight of God; strifes are to be avoid. ed; murder is prohibited; hospitality is to be exercised; and injuries are to be forgiven. Matrimony is appointed by God, from whom a virtuous THE INSPIRATION OF THE SCRIPTURES. 49 wife is to be sought by prayer; and a wife is to be subject to her husband. Children are the gift of God; and adultery and all impurity are to be avoided. ~ 2.-A Summary View of the Doctrines and Precepts of the Mosaic Dispensation. The Mosaic Dispensation was substantially the same as that given to the Patriarchs, but with the addition of a special covenant made by the Almighty with a particular people, for wise and moral purposes worthy of the Supreme Being, and beneficial in its results to the whole human race. I. In the Mosaic Law the essential Unityv of God is most explicitly inculcated, no less than His underived selfexistence, eternity, immutability, omnipotence, providence, justice, mercy, and other perfections. And the same sublime representations of the Divine Being and Perfections are made by the prophets and other inspired writers among the Jews. II. Concerning the Duty of JMan towards God,-both Moses and the Prophets enforce the obligation of loving Him, fearing Him, believing in Him, trusting in His pro mises, and obeying all His commandments; together with the duties of patience and resignation to the divine will, and the internal worship of the heart. I.Io The belief of a Future State, which was held by the Patriarchs, (though not explicitly taught by Moses, whose writings pre-suppose it as a generally adopted article of religion,) was transmitted from them to the Israelites, and appears in various parts of the Old Testament. The Book of Job is very explicit on this subject; David has spoken of it with great confidence, particularly in Psalms xxi. xxxvi. xlix. lxxiii. and cxxxix.; and Solomon expressly alludes to it in Proverbs v. 21-23. xiv. 32, and Eccles. iii. 16, 17, and viii. 11. 13. This doctrine is also incul. cated, and pre-supposed as a matter of popular belief, by the prophets Isaiah (xiv. 19. xxvi. 19-21,) Hosea (xiii. 14,) Amos (iv. 12, 13,) ancr Daniel (viii. 9-14. xii. 1-3.) IV. The Expectation of a Redeemer, which had been cherished by the Patriarchs, was also kept up by various predictions, delivered by Moses and the prophets. V. The Morality of the Jewish Code exhibits a perfection and beauty in no respect inferior to its religious doctrines and duties. We owe to it the decalogue-a manllual of duty to God and man, so pure and comprehen 50 I:'NTERNAL EVIDENCES OF sive, as to be absolutely without parallel: and the sanctions of the remaining enactments of the law are such as morality possessed in no other nation. More particularly, 1. It taught humility and meekness. 2. It prohibited all uncleanness and unnatural lusts, as well as drunkenness, gluttony, and all covetous desires. 3. Our duty towards our neighbour is also cle-arly set forth (Levit, xix 18,) together with all the social and relative ditties of life. 4. Every kind of justice was strictly required by the law of Moses. Murder was forbidden by the sixth commandment, adultery by the seventh, and theft by the eighth. All kinds of violence, oppression, and fraud were also forbidden. 5. All hatred and malice were prohibited; nor were kind offices to be confined to brethren and friends; they were also to be performed to enemies and to strangers. Nay, mercy was to be extended even to the brute creation. VI. The Mosaic Dispensation was introductory to Christianity. The Law of Moses, though not absolutely perfect, had a perfection suited to its kind and design. It was adapted to the genius of the people to whom it was given, and calculated to keep them distinct from the rest of mankind, and to prevent them from being involved in the idolatries (ommon among other nations. It was at the same time ordained to pre-signify good things to come, and to-bear a strong attestation to the truth ol the Christian Religion. But, however excellent in itself, and admirably adapted to the purposes for which it was designed, the Mosaic Dispensation was only of a local and temporary nature, and preparatory to that fuller manifestation of the divine will, which " in the fulness of timne" was to be made known to the world under the Gospel Dispensation. ~ 3.-A Summary View of the Doctrines and Precepts of the Gospel Dispensation. 1. The whole CHIARACTER and CONDUCT of the Founder of Christianity proved him to be a divine person. Never indeed was there so perfect a character, so godlike, venerable, and amiable, and so utterly remote from that of an enthusiast or an impostor. II. The LEADING DOCTRINES of the Gospel are worthiy of the character of the Almighty, and adauted to the ne-, cessities of mankind. More particularly, 1. The Account of God aned of his Perfections, is worthy of the highes.t iand most excellent of all beings. Of all the views of God which had ever been given, none was so calculated to endear Him to us, and to inspire our hearts with confidence, as this short but interesting description, of which the scheme of redemption affords a sublime illustration-'" Coe is Lova "' THE INSPIRATION OF TIIE SCRIPTUITES.. 2. Whllat men had, in all ages, wished for in vain-an Atonement for sin, (which conscience and their natural notions of divine justice taught them to be inecessary)-the Sacred Books point out in the death of Jesus, which, in consequence of the dignity of his person, our reason perceives to have been of sufficient value to expiate the guilt of innumerable millions. 3. The divine justice being satisfied, we are assured of the Forgiveness of ou?r Sins, through Jesus Christ, upon sincere repentance; and our sinlt being forgiven, we are justiSfed, or "accounted righteous before God, on ly for the amerit of our Lord Jesus Christ, by faith, and not for our own meni ti or deservings." 4. In the Gospel we find the best principles of comfort and refreshment to the soul, under all the calamities and afflictions of life, as well as a rich magazine of all means proper fbr the sanctification of our souls, and our most successful advances in true piety. In-the Scriptures we see that the Holy Spirit is ready with his mighty aids (which are promised to all who humbly pray for them,) to assist, enlighten, and strengthen orur spirits in proportion to our sincere desires and endeavours after godliness; and there we are directed every day and at all times, to seek unto God, through Christ, by fervent and believing prayer, for his guidance and protection, and are assured that we shall never seek his face il vain. 5. In favour of the nmzorltality of the Sovl, a point so important, but which to the wisest of the Gentiles seemed so doubtful, the Scriptures speak in the most decisive language, and hold out to the hopes arnd fears of mankind rewards and punishments suited to their nature, and which it is worthy of God to dispense. 6. Lastly, ill the Gospel we see the dead both small and great resto'red to life, and appearing before the tribunal of God, to receive a sentence, " according to the deeds done in the body." The glories of heaven, which are reserved "for them that love him," and the everlasting miseries, which will be the terrible portion of all the wilfully impenitent workers of iniquity, are disclosed in the Scriptures: which alone set forth the true reason of our being in this world, viz. not for enjoyment but for trial; not to gain temporal pleasures or possessions, but that our souls may be disciplined and prepared for immortal honour and glory. While the divine displeasure is declared against all ungodliness and unrighteousness of men, and the most awful warnings are denounced against sinners, the means by which they may obtain mlercy are clearly displayed and offered to them. In all these doctrines we observe nothing low, or mean, or frivolous: every one of them is grand, sublime, and worthy of God; every one of them is most deeply inte resting to man; and, altogether, they nake up an infinitely mnore consistent and rational schemne of belief, than the most distinguished sages of antiquity ever did contrive, or the most cunning of modern unbelievers can possibly invent. II1. The MORAL PRECEPTS of the Gospel are admirably adapted to the actual state of mankind. 1. As to the Duties between man and man, the Gospel particularly en. joins integrity of conduct, charity, forgiveness of injuries. 2. It lays down the duties incumbent upon us in the several relations which we sustain in civil and social life; for instance, the mutual duties of governors and subjects, masters and servants, husbands and wives, parents and children. 5usk INTERNAL EVIDENCES OF 3. It enforces, and recommends by various considerations, the personal duties of sobriety, temperance, chastity, humility, &c.; and guards us against an immoderate passion for transient worldly riches; while it affords us the best remedies against anxious cares, excessive sorrows, and desponding fears. While it enjoins trust in God, it directs us to the use of all honest and proper means and industry on our parts. 4. The Holiness of the moral precepts of the Gospel is another proof of its divine origin. All its precepts aim directly at the heart; teaching us to refer all our actions to the will of our Creator, and correcting all self. ishness in the human character, by teaching us to have in view the happiness of those about us. 5. The Manner in which the morality of the Gospel is delivered attests its divine origin. Among the heathen, no provision was made for the moral instruction of the unlettered multitude: but Christ taught all that would listen to him, with inimitable plainness and simplicity, and at the same time with the most perfect modesty and delicacy, blended with the utmost boldness and integrity. The character of Christ forms an essential part of the morality of the Gospel. To the morality of almost every other teacher, some stain attaches: but he is charged by no vice either by friends or by enemies. In each of tile four narratives of his life, besides the absence of every appearance of vice, we perceive traces of devotion, humility, patience, benignity, be. nevolence, mildness, and prudence. In short, the New Testament is replete with piety and devotional virtues, which were unknown to the ancient heathen moralists. IV. Superiority of the MOTIVES to duty presented by the Gospel. However excellent and complete a rule of moral duty may be in itself, it will not and cannot answer the end proposed, unless it be enjoined by a proper authority, and enforced by the most powerful motives. Now in this respect the religious and moral precepts of the Gospel have an infinite advantage over every other system of doctrine or of morals; for they are urged upon us as the commands of the Eternal God himself and are enforced by various motives, which are admirably adapted to influence the human heart. These motives are drawn, 1. From a consideration of the Reasonableness of the Duty recomin. mended or enforced, or the infamy of the vice from which Christians are dissuaded. See instances of this in Rom. xii. 1. Acts iv. 19. Rom. x 12, 13, and Phil. iv. 8. 2. The singular Favours conferred upon us by God, as in Acts iii. 26. 1 Cor. vi. 20. Eph. iv. 32. Tit. ii. 14. 3. The Example of Christ. Matt. xi. 29. Eph. v. 2. Rom. xv. 2, 3 Phil. ii. 3-5. 1 Pet. i. 15. 4. The Sanctions of Duzty which the civil relations among men have received from God: as in Rom. xiii. 2. 4, 5. Eph. vi. 5-7. 9. Col. iii. 22 5. The Regard which Christians owe to their holy profession. Eph. iv. 1-3. 1 Thess. ii. 12. Phil. i. 27. Tit. ii. 10. 6. The Acceptableness df trute Repentance, and the assurance of pardor to the really penitent. 7. The Divine Assistance, offered to support men in the performance of their duty. John xiv. 16. 1 Cor. iii. 13. vi. 16, Luke xi. 13. 2 Cor xlii. 14. Heb. iv. 16. 8. Our Relation to HIeaven, while upon earth. Phil. iii. 20. 1 Pet ii. 11. 9. The Ipw1rd.'t t?,td P7.hni1h:,entS proclairmled in the Gospel. THE INSPIRATION OF TIlE SCRIPTURES., All these sublime lessons of morality are found in various parts of the New Testament. They enrich the divine sermon on the mount; and they are contained in the excellent parables delivered by Jesus Christ; they are also to be found in the discourses and epistles of the apostles. Wherever indeed we open the Christian volume, we may find some direction, which, if properly observed, would render us good neighbours, good members of society, good frienrds, and good men. Is it possible, then, to doubt the divine original of a system, which furnishes such rules, and contemplates so glorious an object? All these sublime moral precepts and motives are found in various parts of the New Testament. How the writers of that volume should be able to draw up a system of morals, which the world, after the lapse of eighteen centuries, cannot improve, while it perceives numberless faults in those of the philosophers of India, Greece and Rome, and of the opposers of revelation, is a question of fact, for which the candid deist is concerned to account in a rational way. The Christian is able to do it with ease The Evangelists and the Apostles of Jesus Christ " spake as they were moved by the Holy Spirit." ~ 4.-On the Objections of Unbelievers to the Doctrines and Morality of the Bible. OBJECTION I. —Some of the peculiar doctrines which the Scriptures propound to our belief, are mysterious and contrary to reason: and, where mystery begins, religion ends. ANSWER.-This assertion is erroneous: for nothing is so mysterious as the eternity and self-existence of God; yet, to believe that God exists, is the foundation of all religion. We cannot comprehend the common ope rations of nature; and if we ascend to the higher departments of science -even to the science of demonstration itself, the mathematics-we shall find that mysteries exist there. Mysteries in the Christian Religion, instead of being suspected, should rather be regarded as a proof of its divine origin: for, if nothing more were contained in the New Testament than we previously knew, or nothing more than we could easily comprehend, we might justly doubt if it came from God, and whether it was not rather a work of man's device. Further, the mysteries which appear most contrary to reason, are closely connected with the truths and facts of which reason is convinced. Though some of the truths revealed in the Scriptures are mysterious, yet the tendency of the most exalted of its mysteries, is practical. If, for instance, we cannot explain the influences of the Spirit, happy will it be for us, nevertheless, if we experience that the " fruits of the spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temper ance.,' 54 INTERNAL EVIDENCES OF OBJECTION II.-The scripture doctrine of redemptlo: is inconsistent with the ideas, which are now generally re ceived concerning the magnitude of creation. ANSWER.-The comparative dimension of our world is of no account if it be large enough for the accomplishment of events, which are sulff cient to occupy the minds of all intelligences, that is all which is re quired. OBJECTION II. —The doctrine of a future judgment is improbable: and the two-fold sanction of rewards and punishments is of human invention. ANswvEr-It is but reasonable, that the same person, by whom God carried on his merciful design of recovering mankind from a state of sin, who felt our infirmities, and was tempted as we are, should be appointed the final judge of all men, and the dispenser of future retribution. Lord Bolingbroke intimates, that the notion whereon the sanction of future rewards and punishment is founded, savours more of human passions than of justice or prudence; and that it implies, that the proceed. ings of God towards men in this life are unjust, if they need rectifying in a future one. But the present life is a state of trial, to fit us for a future and better condition of being. Though justice requires that rewards and punishments should, in this world, be proportioned to the different degrees of virtue and vice; facts prove that this is not the case. If therefore there be no recompense hereafter, injustice must characterise the divine government, and the Christian doctrine alone vindicates the ways of God to man. Lord Shaftesbury argues against the doctrine of future rewards and punishments, as affording a mercenary and selfish motive to virtue, which ought to be practised because it is good and amiable in itself. It will however be seenl, that this is not the case, if it be considered that the Christian l.olks for his reward, only to higher improvemlents in useful knowledge and moral goodness, and to the exalted enjoyments which resuit from these. But it is a proper reason to choose virtue, because it will make us happy; for man has a natural desire of life and happiness, and a fear of losing them; and a desire of wvell being may conspire with the rest in the discipline of the mind, and assist the growth of more libe. ral principles. Further, when this respect to a future recompense is the effect of a deliberate trust in the Judge of the universe, an acquiescence in his government, and a belief that he is the rewarder of such as faithfully seek him, and disposes us to well-do.ing, it becomes religious faith, the first duty of rational beings, and a firm bond of virtue, private, social, and divine. OBJECTION IV.-Christianity establishes a system of priestcraft and spiritual despotism over the minds and consciences of men. ANswER. —Christianity establishes no such thing. That there should be teachers of religion, to instruct men in its principles, to enforce its pre. cepts, and to administer its consolations, has nothing in it contrary to the fitness of things, and the public good. This argument acquires additional weight, when we consider the qualifications which the New Testament requires of the different orders of Christian ministers. See particularly I Tim. iii. 1 —7. iv. 11, 12. 16. 2 Cor. vi. 3. 2 Tim. ii. 22. 24, 25. 1 Tim. Iv 12, 13, 14. 1 Tim. iii. 8-10. It has however been said, that the most extravagant claims to wealth ensd power have been made by men, who call themselves ministers of the ~o spel. But with these claimrs Christianity is not chargeable. file New TIHE INSPIRATION OF THE SCRIPTURES. 65 Testament establishes the support of the ministers of religion on a rea. sonable footing. Is it thought equitable, that those who teach philosophy and the learned languages should be recomlpensed for their labour? T'he Gospel sets the maintenance of its ministers on the same footing (see Luke x. 7. 1 Cor. ix. 11-14;) but it does not countenance in them any claim of either power or wealth. OBJECTION V.-The Gospel prohibits free inquiry, and demands a full and implicit assent, without any previous exarmination. ANSWER.-The contrary is the fact. The Gospel not only invites but demands investigation: free inquiry is not prejudicial, but in the highest degree beneficial to Christianity, whose evidences shine the more clearly, in proportion to the rigour with which they are examined. OBJECTION VI. —The Morality of the Bible is too strict, and lays mankind under too severe restraints. ANSWER. —'he contrary is the case: for the morality of the Bible restrains us only from what would be hurtful to ourselves or to others, while it allows of every truly rational, sober, and humane pleasure. OBJECTION VII.-Some of the Moral Precepts of Jesus Christ are unreasonable and impracticable. ANuswaR.-A candid examination of a few of the precepts objected to, will show how little foundation there is for such an assertion. For, 1.'he prohibition of anger, in Matt. v. 22. condemns only implacable anger,-sinful anger unrepented of. The same restriction must be understood respecting other general assertions of Jesus, as Matt. x. 33, which cannot apply to Peter. 2. The precept of Jesus Christ to forgive injuries, has been asserted to be covTtrary to reason and nature. A few of the most erninent heathen philosophers, however, have given the same direction; particularly Socrates, Cicero, Seneca, and Confucius. It has further been objected that this precept is given in a general and indefinite way; whereas there are certain necessary restrictions. Assuredly. But these exceptions are so plain, that they will always be supposed, and consequently need not to be specified. The Christian reliIgoon makes no alteration in the natural'ights of mankind, nor does it forcid necessary self-defence, or seeking legal redress of injuries in cases whlere it may be expedient to restrain violence and outrage. The substance )f what it recommrends, relates chiefly to the temper of the mind. 3. Against the injunction to love our enemies, it has been (argued, "].!ove carry with it conmplacence, esteem, and friendship, acnd these are d,?e to all seen, —wmat distinction can toe then nmake beltoeenL the best and worst of nen?" But, is this precept, as in all moral writings " love" signifies benievolence and good will; which may be exercised by kind actions toowards those whom we cannot esteem, and whom we are even obliged,rn punish. 4. The commandment to " love our neighbour as ourselves," is also o(). jected to as unreasonable, and impossible to be observed. In moral writings, love (as we have just noticed) signifies good will expressing itself in the conduct. Now, this precept of Jesus Christ nlray he un derstood, (1.) As enjoining the same kind of affection to our fellow creature as to ouiselves, disposing us to avoid his misery, anid to consult his happiness as vell as our own. Or, (2.) It nmay require us to love our neighbour in some certain proportion ra t we ilvle ou,:stlres. The love of our neiglfttlir niust bear some pio i56 INTERNAL EVIDENCES OF porti*n to self-love, and virtue consists in the due proportion of it. Or, (3.) The precept may be understood of an equality of affection. Moral obligation can extend no further than to natural possibility. Now, we have a perception of our own interests, like the consciousness of our own existence, which we always carry about with us; and which, in its continuation, kind, and degree, seems impossible to be felt with respect to the interests of others. Therefore, were we to love our neighbour in the same degree (so far as this is possible) as we love ourselves, yet the care of ourselves would not be neglected. The precepts,-to " do to others as we would have them do to us," and to " love our neighbour as ourselves,"-are not merely intelligible and comprehensive rules: but they also furnish the means of determining the particular cases which are included under them: and they are likewise useful means of moral improvement, and afford a good test of a person's progress in benevolence. 5. The command to believe in Jesus Christ, and the sanctions by which it is enforced,-" he that believeth and is baptised, shall be saved, but he that believeth not shall be condemned:" (Mark xvi. 16,) —have been objected against: and it has been said that "Faith, considered in itself, can neither be a virtue nor a vice, because men can no otherwise believe than as things appear to them." Yet, that they appear in such a particular mannerto the understanding of individuals, may be owing entirely to themselves. All threatenings, moreover, must be understood of unbelievers, who had osuiciesni light and evidefnce afforded them, and who, through inattention, neglect, xwillul prejudice, or from corrupt passions andvices have rejected the Gospel, as Christ himself says in John iii. 19, and xv. 22. OBJECTION VIII.-Christianity produces a timid passive spirit, and also entirely overlooks the generous sentiments of friendship and patriotism. ANSWER 1. Christianity omits precepts founded upon false principles, such as recommend fictitious virtues, which, however admired and celebrated, are productive of no salutary effects, and in fact are no virtues at all. Valour, for instance, is for the most part constitutional; and, when not under the control of true religion, so far is it from producing any salutary effects by introducing peace, order, or happiness into society, that it is the usual perpetrator of all the violences, which, from retaliated injuries, distract the world with bloodshed and devastation. But, though Christianity exhibits no commendation of fictitious virtues, it is so far from generating a timid spirit, that, on the contrary, it forms men of a singular courage. It teaches them to be afraid of offending God, and of doing injury to man; but it labours to r'inder them superior to every other fear. The lives of Christians have: in numberless instances, displayed the efficacy of its divine principles, -rhich have enabled them to sustain unexampled active exertion, persevering labour, and patient suffering. 2. With regard to Friesidship, various satisfactory reasons may be as.signed why Jesus Christ did not enact any laws concerning it. [i.] A pure and sincere friendship must be a matter of choice, and re. luctant to the very appearance of compulsion. [ii.] It depends upon similarity of disposition, and coincidence of sentiment and affection, and upon a variety of circumstances not within our control, or our choice. [iii.] Partial attachments, which usually led persons to prefer their friends to the public, would NOT be favourable to the general virtue and happiness. But though the Gospel makes no provision for friendship, it does not prohibit that connexion, but rather sanctions it by the example of Christ himself; whose attachment to Lazarus and his family, and to INSPIRATION OF TIlE SCRIPTURES. 57 John the beloved disciple, may satisfy us of his approbation of friendshirt both as a duty and as an enjoyment. 3. With respect to Patriotismn,-if by this be meant a bigoted, selfish, oi fiery love of our country, which leads us to seek its aggrandisement, regardless of the morality of the means by which that is accomlplished, it is no virtue. Jlut Jesus Christ virtually established the duty of patriotism, by establishing the principle from which it flows, viz. the uLnirerseal obligation of justice and lcve; leading us to do good unto all mein, but e.pecially unto them who are of the household of faith, and enforcing miore than ordinary affection between husbands and wives, parents and children, brethren anl sisters. In all which cases he has decided that every additional tie, by which man is connected with man, is an obligation to addi. tional love. Above all, Christ himself, by his own conduct, salictioned, exenlplified, and commanded patriotism. OBJECTION IX.-The Bible is the most immoral book in the world. ANswER.-A candid examination of the morality of the Scriptures, most completely refutes this assertion. If, indeed, the Bible be an inmmoral tclk, how is it that the reading of this book should have reclaimed millions fiom immnorality?-a fact, t{oo notorious to be denied by any impartial observer. Further, many of the immoral statements, whiclh are said (but which cannot be proved) to exist in the Bible, are fouinded on a wilful inattention to the difference which exists between ancient anld modern manners. The characteristic of modern manners is the friee intercourse of the two sexes in the daily commerce of life and conversation. Hence the peculiar system of modern manners; hence that system of decorum, delicacy, and modesty (founded on the morality of Scripture) which belong entirely to this relation of the sexes, and to the state of soctety in which it exists. But in the ancient world there was nothing of this intercourse. Besides, the immoral actions which are recoided in Scripture, are not related for our imlitation, but for our caution. OBJECTION. X. The Bible inculcates a spirit of intolerance and persecution. ANsSWER.-The religion of Jesus Christ has been represented as of an. unsocial, unsteady, surly, and solitary coRplexion,, tending to destroy every other but itself. It does, indeed, tend to destroy eveJy other, but in thle same manner as truth in every subject tends to destroy falsehood, that is, by rational conviction. Jesus Christ uniformly discountenanted bigotry and intolerance in his disciples. Distinctions of nations, sects, or parties, as such, to him were nothing: distinctions of truth and falsehood, right and wrong, were to him every thing. The moderation and liberality of pagan governments have been eulogised by the opposers of Christianity, who have asserted that persecution for religion was indebted for its first rise to the Christian systen. The very reverse is the fact. Ancient history records numerous instances of pagan governments that persecuted the professors of other religions. Thus, the.Athenians put Socrates to death, on account of his religiour tenets; and Antiochus Epiplhanes exercised the most horrid cruelties against the Jews for theilr religion. (1 Mac. i. 40-64,) Tiberius prohibited the Egyptian and Jewish worship, banished the Jews fiom Rcme, and restrained the wvorship of the Druids in Gaul, while Claudius had recourse to penal laws, to abolish their religion. Domitian and Vespasiaill anished the phlilosophers firon Rorne, and the former confined sorrle of them in the islands, and whipped or put others to death. The violent mleans anld cruel persecutions, which were adopted by pagan governors to annihilate the Clhristians religion, for three hundred years after its first origin, are too well known to be controverted. Men, indeed, calling themselves Christians, have cruelly persecuted 58 INTERNAL EVIDENCES OF others; out the Gospel does not authorise such a conduct, and therefore is not charaeable with it. And facts and experience have proved (particularly in France during the revolution,) that not tle friends but the enemies of the Gospel, —not sincere believers, but apostates and atheists,have been the mlost cruel oppressors and persecutors, and the greatest enemies both of civil and religious liberty. SECTION II.-The wonderful Harmony and intimate Connexion subsisting between all the Parts )'f Scripture, are a further proof of its Divine Autlhority and Original. Most of the writers of the Scriptures lived at very different times, and in distant places, through the long period of sixteen hundred years, so that there could be no confederacy or collusion: and yet their relations agree with, aiid mutually support, each other. The same essential agreement, and the same dependency of one upon another, obtains also among the chief practical precepts, as well as between the doctrines and precepts of Christianity. OBJECTION. —There are contradictions to morality as well as among the different writers themselves. ANswER. —These contradictions, as they are termed, are seegming only, and not real: they perplex only superficial readers. Nor is thlere a single instance, which does not admit of a rational solution, by attending to the original languages, and to the manners, customs, &c., that ohb tained in the countries where scenes mentiosed in the Scriptures were situated. SECTION III.-The Preservation of the Scriptures a Proof of their Truth and Divine Origin. To nothing, indeed, but the mighty power of God, can we ascribe their preservation. amid all the attempts made to annihilate them. SECTION IV.-The tendency of the Scriptures to promote the present and eternal Happiness of Mankind, constitutes another Proof of their Divine Inspiration. Were all men sincerely and cordially to believe the Bible to be a divine revelation, and to obey its precepts, how would the moral face of the world be clhanged! Wherever it has been thus embraced, the most beneficial effecti have beent the result. THE INSPIRATION OF THE SCRIPTURES. 59 i. The Writings of the earliest Professors of Christianity prove, that the first converts were reformed charac ters. i. For testimonies from the New Testament, compare Rom. vi. 21, 22. Cor. vi. 9-11. I Pet. iv. 3, 4. 2. The various Christian Apologists, who were compelled to vindicate their character, bear ample testimony to their exemplary lives and conversation. Among these, the attestations of Justin TMartyr, Athenagcnias, Tertullian, Minucius Felix, Origen, and Iactantius, are particularly worthy of notice. Though we cannot expect, from PAGANS, direct testimonies to the virtues of men whom they persecuted; yet the works of heathen writers incidently furnish proofs of their innocence and worth. Pliny, for instance, in his memorable letter to Trajan, says, that the great crime of the Christians consisted,-not in the commission of any wickedness, but-in assembling together on a stated day before light, to sing hymns to Chlrist as God The apostate emperor Julian, also, in his epistle to an heathen pontiff, commended their charity and other virtues to the imitation of the pagans. If the Gospel were merely the contrivance of man, the virtues and holiness of the first Christians would be an inexplicable fact. II. A Summary of the beneficial effects of Christianity on SOCIETY IN GENERAL. The benevolent spirit of the Gospel has served as a bond of union between independent nations, and has broken down the partition which se parated lieathens and Jews; has abated their prejudices, and has rendered them more liberal towards each other. Further, it has checked pride and promoted humility and forgiveness; has rendered its sintcee professors just and honest, and it has inspired them with firmness under pelsecution. The benign influence of the Gospel has descended into families, and abolished polygamy; has diminished the pressure of private tyranny, has exalted and improved the feniale character; has improved every domestic endearment; given tenderness to the parent, humanity to the master, respect to superiors, and to inferiors ease: numberless charitable institutions unknown to the heathen world, have sprung from Christianity. II. Beneficial Effects of Christianity on the POLITICAL STATE of thle W\orld. A milder system of civil governnment, and a better administration of civil justice. have been introduced: the horrors of war have been mitigated; and the measures of governments have been directed to ther oroper objects. IV. Beneficial Effects of Christianity on LITERATURE ntnd the FINE ARTS. Christianity has been the means of preserving and disseminating moral, classical, and theological knuowledge in every nation where it has been established. The Law, the Gospel, thle comments on them, and tlhe vorks of the fatlhers, were written in Hebrew, Greek, or latin, so that thle knowledge of these lnnguages became necessary to every nan, wlho wished to become an intelligent Christian. The Christian doctrines iand precepts being contained in books. the use of letters became necessary to its teach ers; and by thlem w as le arn ing preserved. Modern opposers of revelation as'vi.e all our improvements to philosophy: but it was religion, the arLI. ON~ OP CaRIST, trhat took the lead. The reformers opened to us the Scrip. 60 INTERNAL EVIIDENCES OF tures, and broke all those fetters which shackled human reason. Phi'l. sophy crept humbly in her train, and now ungratefully claims all the honour and praise to herself. Luther, Melancthon, and Cranmer, preceded Lord Bacon, Boyle, Newton, and Locke. Christianity is not to be charged with tile crimes of those who have as sumed the name of Christians, while their conduct has shown that they were utterly destitute of every Christian sentiment. It is not peculiar to the Christian revelation, that it has sometimes furnished a pretext for introducing the very evils and oppressions which it wasdesigned to remedy. The mischiefs, which, through the corrupt passions of- men, have been the accidental consequences of Christianity, ought not to be imputed to its sp-irit. Nothing is better calculated to diffuse real comfort, peace, and happiness throughout the world:. and a candid comparison of the morals of professing Christians throughout the world, with those of heathen nations in a similar stage of society, will demonstrate the beneficial effects of Christianity. V. Historical facts attest the benefits conferred by the Gospel on the world. Wherever Christian Missionaries have gone, the most barbarous heathen nations have become civilised. The ferocious have become mild; those, who prowled about for plunder, have acquired settled property, as well as a relish for domestic happiness. Persons, who dwelt in caves or huts have learnt from missionaries the art of building; they who fed on raw flesh have applied toagriculture; men who were clothed in skins and were ignorant of manufactures, have become acquainted with the comforts of apparel; and the violent and rapacious have renounced their ra. pine and plunder. The ancient inhabitants of Germany, Hungary, Scythia, Denmark, Sweden, and the aboriginal inhabitants of Britain and Ireland, as well as the modern inabitants of North and South America, the East and West Indies, Greenland, South and West Africa, are all illustrious monuments of the blessed effects produced by Christianity. VI. The PRACTICAL EFFICACY of Christianity, Especially when contrasted with the effects of infidelity, is seen more conspicuously and more satisfactorily in the holy, useful, and exemplary lives of real Christians in the private walks of life, and in the peculiar supports and consolations which they enjoy under adversity and afflictions, and ial the prospect of futurity: while infidelity offers, and can offer, no ground or prospect of support to its unhappy professors. SECTION V.-The peculiar Advantages, possessed by the Christian Religion over all other Religions, a demonstrative Evidence of its Divine Origin and authority. It is the peculiar and distinguishing excellency of the Christian Religion, that it possesses advantages which no other religions or revelations have: at the same time it has none of the defects by which they are characterised. No other religions are confirmed by ancient prophecies, or by the blood of an infinite number of sensible and in telligent martyrs, who voluntarily suffered death in defence of what they had seen and believed. And although other ITHiE INS1PIRAT'lON OF THE SCRIPTURES. 61 religions may pretend to be confirmed by signs and re markable events, (as the Romans ascribed the success of their arms to their deities, and the Mohammedans consider the successes of their prophet as a proof of the divinity of his mission;) yet il Is not prosperity or adversity simply considered, but prosperity or adversity as foretold by God or hispropheets, which is a certain character of true re ligion. Nor has the Christian Religion any of those defects, by which other religions are characterised. It is not design~ ed for the satisfaction of the carnal and worldly appetites of men, as that of the Jews, who aspire after temporal prosperity and worldly pomp; nor is it a medley like that of the ancient Samaritans, made up of a mixture of the Jewish and Pagan religions; nor has it any of the faults or extravagant superstitions of the various religions of the heathen nations, ancient or modern. The superiority of the Christian Religion over every other is particularly evident in the following respects: I. In its Perfection. Other religions, as being principally of human invention and institu. tion, were formed, by degrees, fiom the different imaginations of several persons, who successfully made such additions or alterations as they thought convenient. But it is not so with the Christian Religion: which was wholly delivered by Christ, is entirely contained in each of the Gos. pels, and even in each epistle of the apostles. II. In its Openness. Other religions durst not show themselves openly, and therefore were veiled over with a mysterious silence, and an affected darkness. But the Christian Religion requires no veil to cover it, no mysterious silence, no dissimulation or disguise; although it proposes to us such objects as are contrary to our prejudices and received opinions. III. In its Adaptation to the Capacities of all Men. In heathen countries, the philosophers always derided the religion ol the vulgar; and the vulgar understood nothing of the religion of the philosophers. But the Christian Religion is alike suited to the learned and to the unlearned, having a divine efficacy; and an agreeable power suitable to all hearts; and it is most wonderfully adapted to those habits and sentiments which spring up in proportion as knowledge and refinen.ent advance. IV. In the Spirituality of its Worship. The heathen worship was corporeal and grossly sensual, both in its object and in its rites. But the Christian Religion gives us for the obJect of oui worship,-not a God in human form,-but a God who is a Spir't, whom it teaches us to honout qt with a carnal butwith a spiritual worship. (John iv. 24.) 2 TERNAL EVIDENCE Op V. In its Opposition to the Spirit of the World. Wlhile all other religions induce men to seek after the pleasures and profits of the world, in the worsiip of God; the Christian Religion makes us glorify God by renouncing the world, and teaches us that we must either glorify God, at the expense of worldly pleasures, or possess the ad. vantages of the world with the loss of our religion. VI. In its Humiliation of man, and Exaltation of the Deity. All false religions debase the Deity and exalt man: but the Christlaa Religion debases iman and exalts the Deity. III[. In its Restoration of Order to the world. The heathen religions degraded their deities to an equality with themselves, and elevated four-footed beasts, fowls of the air, and creeping things,-yea, even their own vices and imperfections, to the rank of gods. But the Christian Religion alone restores that order which ought to be established in the world, by submitting every thing to the power of man, that he might submit himself to the will of God. VIII. In its Tendency to eradicate all evil passions from the heart. Other religions chiefly tend to flatter the corrupt desires and propensities of mren. But the Christian Religion tends to eradicate those desires and propensities from our hearts, and' teaches us utterly to renounce them. IX. In its Contrariety to the covetousness and ambition of niankind, and in its aversion to policy, and corruption, all of which were promoted by other religions. X. In its Restoration of the Divine Image to Man. Other religions would have God to bear the imnage of weak and sinful manll; but the Christian Religion teaches us, that men ought to bear the image of God, which is a most powerful motive to holiness. XI. In its Mighty effects. False religions were the irregular, confused productions of the politest and ablest men of those times; whereas the Christian Religion is a won. derful cormposition, which seeens to proceed- only from the most sinaple and ignorant sort of people; and, at the same time, is sucl as evinces that it settSt lave for its principle the God of holiness and love. To conclude this argument:-if we contrast the advantages, which infidelity and Christianity respectively afford to those who embrace them, we shall perceive the evident superiority of the latter. The deist is not happier, or more useful, in society, than the real Christian, nor call he look into futiurity with more composure. But the latter is botlh happy in llimself; and useful in his day, and Ihe looks forward to futurity with humble and holy tranquillity. At least, he is as safe in his deathl as any of the children of mlen. The deist, on the contrary, by rejecting all moral THE INSPIRATION OF THE SCIIPTURES. 63 evidence, fojrfeits all things, and gains nothing; while the Christian hazards nothing, and GAINS ALL THINGS. SECTION Vi. —Inability to answer all Objectiens, no just Cause for reject. ing the Seriptures.-lUnbelievers in Divine Revelation more credulous than Christians. EVEN though all the difficulties which are alleged to exist in th-e Sacred Writings cotlid not be accounted for, yet this would be no just or sufficient cause, why we should reject the Scriptures; because objections are, for the most part, impertinent to the purpose for which they are adduced; and if they were pertinent, yet, unless they could confute that evidence, they ought not to determine us against the Bible. If the various arguments by which our Religion appears to be true, cannot be disproved (and disproved they cannot be,) all the objections which can be conceived must proceed from some mistake; and those arguments, together with the conclusions deduced from them, ought not to be rejected on account of the objections, but such objections ought to be rejected on account of the arguments. There is no science without its difficulties, and it is not pretended that theology is without them. But difficulties can never alter the nature of things, and make that which is true to become false. To a considerate mind, all the objections which can be invented against the Scriptures, cannot seem nearly so great as tilat which arises from infidelity, from the supposition that God should not at all reveal himself to manlkind; or that the heatlen oracles, or the Koran of MIohamnined shlould be of divine revelation. Nothling is more frequent than the charge of superstition and credulity, which is brought by modern unbelievers against Christianity: and yet this charge attaches with no snlall force to the opposers of revelation. For it is much more easy to believe the facts recoTded in the New Testament, than to suppose them false, and believe the absurd consequences which must follow from such a supposition. It is much more credible that God should work a mniracle for the establishment of a useful system of religion, tlhan that the first Christians should act against every principle that is natural to man. 64 RECAPITULATION. They, who will not be convinced by the present evidence of the truth and certainty of the Christian Religion, would not be convinced by any other evidence whatever. No man of reason can pretend to say, but that God may require us to take notice of some things at our peril, to inquire into them, and to consider them thoroughly And the pretence of want of greater evidence, which is sometimes made, will not excuse carelessness or unreasonable prejudices, when God has vouchsafed to us all Ll...t evidence, which was either fit for him to grant, or reasonable for men to desire, or of which the nature of the thing itself, that was to be proved, was capable. CHAPTER VI. RECAPITULATION.-1EORAL QUALIFICATIONS FOR THE STUDY OF THE SCRIPTURES. I. SUCH are the principal proofs for the genuineness, authenticity, credibility, and inspiration of the Holy Scriptures: and taking the whole together, every candid inquirer must be convinced that we have every possible evidence for their truth and divinity, which can be reasonably expected or desired. How absolutely NECESSARY a revelation was, to make known to mankind the proper object of their worship, and to communicate to them a just rule of life, is manifest from the deplorable state of religion and morals in the Heathen world, both ancient and modern, II. The manner in which the sacred Scriptures have been transmitted to us, their language and style, together with the minute circumstantiality of the facts and doctrines recorded in them, added to the moral impossibility of imposing forged writings upon mankind-are all indisputable proofs of their GENUINENESS and AUTHENTICITY. III. Equally satisfactory is the evidence for the CRErDIBILITY of the writers. For they had a perfect knowledge of the subjects which they have related, and their moral character was never impeached by their keenest opponents: their accounts were published among the people, who wit RECAPITULATIlON. 65 nessed the events which they had recorded, and who could easily hlave detected falsehood if any such there had been, but who did not attempt to question either the reality of those facts or the fidelity of the narrators; there is an entire harmony between the Sacred Writers and profane histoary, both natural and civil; and the reality of the principal facts related in the Bible, is perpetuated and commemorated by monuments that subsist to this day in every country, where either Jews or Christians are to be foun d. IV. And that the Scriptures are not merely entitled to be received as credible, but also as containing the revealed will of G-od,-in other words, that they are divinely iMspired,-we have evidence of various kinds amounting to moral deimonstration: for, on the one hand, their sacred origin is evinced by the most illustrious external attestations, viz. miracles and prophecy, which carry with them the most manifest proofs of a divine interposition; and which it cannot reasonably be supposed that God would ever give, or permit to be given, to an imposture. And, on the other hand, the Scriptures have the most excellent internal characters of truth and goodness, in the sublimity, excellence, and sanctity of the system of doctrines and morals which they announce,-in the harmony and connexion that subsist between all the parts of which they consist, in the preservation of the Sacred Scriptures, and in their admirable tendency (which is shown by its effects wherever the Scriptures are cordially and sincerely believed) to promote the glory of God and the good of mankind, and the cause of virtue and righteousness in the world, and to prepare men, by a life of faith and holy obedience upon earth, for the eternal enjoyment of God in Heaven;-together with the peculiar advantages possessed by the Christian Religion over all other religions. On all these accounts the Holy Scriptures are thankfully to be received and embraced, as the word of God, and as the rule of Christian faith and practice. "And till I can see the evidence of them disproved, or the religion of Christ demonstrated to be irrational and absurd, I am determined, by the grace of God, to hold fast my profession to the end, seeking after the kingdom of glory by the practice of that righteousness which prepares for, and 66 THE STUDY OF THE SCRIPTURES. leads to it, in a firm dependence upon that comfortable declaration of Jesus Christ: That God so loved the world that WHOSOEVER believeth in him should not perish, but have everlasting life."* Since the Holy Scriptures contain all things necessar) to salvation, it becomes the indispensable duty of all, care fully and constantly to peruse these sacred oracles, that through them we may become perfect, thoroughly fuirnished to every good work, (2 Tim. iii. 17.) This, indeed, is not only agreeable to the divine conimand —Search the Scriptures, (John v. 39,) and to the design of the Sacred Writings, but is further commended by the practice of the Church in every age, and by the divine promnise to all true believers, that they shall all be taught of God, (isa. liv. 13.) The circumstances of every individiual must regulate the portion of time, that ought daily to be devoted to this important study; which should be undertaken with devout simplicity and humility, and prosecuted with diligence and attention, with a willingness to resort to all necessary helps for advancement in the truth, and for security against error. To these qualifications, especially, should be added prayer fer divine aid and teaching, together with a sincere desire to know and perform the will of God, and, laying aside all prejudice, to follow the Scriptures wherever conviction may lead our minds: fo(r it is indubitable that persons of piety, who are anxiously desirous of the knowledge of divine truth, are aided by the Spirit of God, in searching out the meaning of Scripture, particularly in such subjects as have a special reference to faith and religious practice. * Bishop Watson's Tracts, vol. iii. p. 484. 67 PART II. ON TIHE LITERARY HISTORY, CRITICISM, AND INTERPRETATION OF THE SCRIPTURES. BOOK 1.-ON TIHE LITERARY HISTORY AND CRITICISM OF TIlE SCRI'PTURES. CHAPTER I. ON THE ORIGINAL LANGUAGES OF SCRIPTURESECTION I. —On the IIebrew Language, and the Samaritan PentateutLh. 1. ANTIQUITY of the Hebrew Language.-In this language the Old Testament is written, with the exception of a few words and passages in the Chaldaean dialect, which occur in Jcr. x. 11. Dan. ii. 4, to the end of vii. and Ezra iv. 8, to vi. 19, and vii. 12-17. It derived its name from the root'D:; (aber) to pass over: whence Abraham was denominated the Hebrew, (GQen. xiv. 13,) }laving passed over the Euphrates, to come into the land of Canaan. The shortness of its words, the descriptive character of the names of places, of animals, and of nations, as well as of the names given to heathen deities, (as Jove, which is deduced from Jehovah, Vulcan from Tubal-cain, &c.) together with the traces of Hebrew, which are to be found in the Chaldee, Syriac, Arabic, Persian, and other languages;-all combine to prove that HIebrew is the original of all the languages or dialects which have been spoken in the world. The knowledge of this language was very widely diffused by means of the commercial connexions of the Phoenician merchants. The Hebrew language has had its several ages or degrees of purity. Its golden age was the period from the time of Moses to that of David; its silver age was tile interval bletweenl the reitrls Of Solomon and lezA ekiah 0or Manaslit; th, I ro0,:, I he we-u 9l"t period and ille ORIGINAL LANGIUAGES 70 years' captivity in Babylon: after which the Jews for a short time spoke a mixed dialect of Chaldee and Hebrew, and ultimately lost it. The Priests and Levites, however, continued to cultivate it to the time of Christ, as a learned language, that they might be enabled to expound the law and the prophets to the people; which last period has been termed the leaden age. II. ANTIQUITY of the Hebrew characters.-The twenty-two characters, now in use, are of a square form, and are generally ascribed to Ezra, who transcribed the ancient characters of the Hebrews into the square characters of the Chaldaeans, since which time the Samaritan or an cient Hebrew character has fallen into disuse. [II. ORIGIN of the Samaritans.The Samaritans, mentioned in the New Testament, were descended from an intermixture of the ten tribes with the Gentile nations. This origin rendered them odious to the Jews, who refused to acknowledge them as Jewish citizens, or to permit them to assist in rebuilding the Temple, after their return from the Babylonish captivity. In consequence of this rejection as well as of other causes of dissension, the Samaritans erected a temple on Mount Gerizim, and instituted sacrifices according to the prescriptions of the Mosaic law. Hence arose that inveterate schism and enmity between the two nations, so frequently mentioned or alluded to in the New Testament. The Samaritans (who still exist but are greatly reduced in numbers) reject all the sacred books of the Jews except the PENTATEUCH, or five books of Moses, of which they preserve copies in the ancient Hebrew characters: these agree in all material points with our present copies, which were those of the Jews, and thus prove that the important books of Moses have been transmitted to us uncorrupted, in any thing material. II. The few differences that actually exist between the Samaritan and Hebrew Pentateuchs, may be satisfactori'vy accounted for by the usual sources of various readings, viz. the negligence of copyists, the confounding of similar letters, transposition of letters, &c. The Sanlaritan Pentateuch is of great importance in establishing correct rearldings. Two versions of it are extant. 1. The Samaritan Version, made in the Aramman dia OF SCRIPTURE. 69 tect (which is intermediate between the Chaldee and the Syriac languages,) by an unknown author in Samaritan characters before the schism took place between the Jews and Samaritans. It is close, and faithful to the original. 2. An Arabic Version, in Samaritan Characters, which was made by Abu Said in A. D. 1070, to suppiant the Arabic translation of the Jewish Rabbi, Saadia Gaon, which had till that time been in use among the Samaritans. SECTION II,.-On the Greek Language. I. The Septuagint Version of the Old Testament was executed in the Greek language; and as every Jew, who read Greek at all, would read the Greek Bible, the style of this operated in forming the style of the Greek Testament, to which, as well as to the Old Testament, the Septuagint is an important source of interpretation. II. The New Testament was written in Greek, because it was the language best understood both by writers and readers, being spoken and written, read, and understood throughout the Roman Empire. Its style is characterised by the prevalence of Hebrew phraseology, the language of the New Testament being formed by a mixture of oriental idioms and expressions, with those which are properly Greek. Hence it has been termed Hebraic Greek: and, from the circumstance of the Jews having acquired the Greek language rather by practice than by grammar from the Greeks, among whomn they resided, it has also been termed the Hellenistic-Greek. A large proportion of the phrases and constructions of the New Testament, however, is pure Greek, that is, of the same degree of purity as the Greek spoken in Macedonia, and that in which Polybius wrote his Roman History: whence the language of the New Testament will derive considerable illustration from consulting the works of classic authors, and particularly from the Septuagint Version of the Old Testament. III. The popular Greek dialect was not spoken and written by the Jews, without some intermixtures of a toreign kind; in particular, they intermixed many idion.s 70 ORIGINAL LANGUAGES OF SCR1PTURE. and the general complexion of their vernacular language, These peculiar idioms are termed Hebraisms; and their nature and classes have been treated at considerable length by various writers. A few examples will suffice to show the nature of these Hebraisms. Thus: 1. To be called, to arise, and to be found, are the same as to be. See Isa. lxi. 3. Matt. v. 9. 1 John iii, 1. Esth. iv. 14. Luke xxiv. 38. Dan. v. 12. Luke xvii. 18. 2. Verbs, expressive of a person's doing an action, are often used to signify his supposing the thing or discovering and acknowledging the fact, or his declaring and foretelling the event. Matt. x. 39. 1 Cor. iii. 18 Isa. vi. 9, 10. Acts x. 15. 3. Negative verbs are often put for a strong positive affirmation. Psal. lxxxiv. 11. Rom. iv. 19. John xiv. 8. 4. The privileges of the first born among the Jews being very great, the chief or most eminent thing of any kind is called the first boril. Job. xviii. 13. The first born of death is the most fatal and cruel death. 5. The words son, and children, have various peculiar significations: as, Sons of Belial, wicked men; Children of disobedience (Eph. ii.) are disobedient persons, &c. 6. Name is frequently synonymous with Persons. John i. 12. iii. IS Rev. iii. 4. 7. The Jews, having but few adjectives and no superlatives, in their language, had recourse to substantives to supply their place. Thus kingdomrr and glory denote a glorious kingdom, 1. Thess. it. 12; glory of his power, denotes glorious power. 2. Thess. i. 9; Mountains of God are exceeding high mountains, Psal. xxxvi. 7, &c. 8. According to the Hebrew idiom, a sword has a mouth; or, the edge of a sword is called a mouth. Luke xxi. 24. Heb. xi. 34. 9. The verb to know frequently denotes to approve; as in Psal. i. 6. Matt. vii. 23. 10. To hear denotes to understand, to attend to, and to regard what is said, Deut. xviii. 15, with Acts iii. 23. Matt. xvii. 5. Luke viii. 8. Besides these Hebraisms there are found in the New Testament various Syriac, Chaldee, Latin, and other idioms and words, which are respectively denominated Syriasms, Persisms, Latinisms, &c. &c. 1. Syriasms are the idioms peculiar to the Syriac or West-Aramrnan dialect; and Chaldaisms are those peculiar to the Chaldee or East-Aramnean dialect. Instances of these idioms occur in Rom. viii. 15. Matt. xxvii. 46. Mark v. 41. vii. 34. 2. Latinisms are those Latin words and phrases, which occur in the New Testament, in consequence of the intercourse of the Jews with tile Romans, after Judaea had been reduced into a Roman province. See Matt. x. 29. John ii. 15. Acts. vi. 9, &c. 3. The number of words used by St. Paul in peculiar senses, as well as words not ordinarily occurring in Greek writers, are considered to be provincial idioms at that time used in Cilicia: whence they have been termed Cilicisms. ON THE MANUSCRIPTS OF THE BIBLE. 71 CHAPTER II. ON THE MANUSCRIRTS OF THE BIBLE. Ulli1 5ECTION I.-On the lebrsew Manuscripts of the Old Testament I. Hebrew Manuscripts are dividedinto two classes, viz, autographs, or those actu ally written by the inspired is1 ii~~~ Form of a SY~NAGOGUE ROLL of the Pentateuch. eiECTION T.-On1 the lItebrer- M~anuscripts of the Old Testament. I. H~ebrew MIanuscripts are divided into two classes, viz. autogrnph~s, or those actually written by the inspir~ed penmen, and apograpis, or copies made from the originals, and multiplied by repeated transcription. The manuscripts still extant are of two descriptions; viz, 1. The RZolled Manuscripts used in the synagogues, which are transcribed with great care, and under various minute regulations designed to secure the purity of the sacred text. The form of one of these rolled manuscripts (frorns the original among the Harleian MSS. in the British Museum, No. 7619,) is given in the vignette at the head of this section. It is a large double roll, containing the Hebrew Pentateuch; written with very great care on forty brown African skins. These skins are of different breadths, some containing more columns than others. The columns are one hundred and fifty-three in numbelr, each of which contains about sixty-three lines, is about twenty-two inches deep, and generally more than five inches broad. The letters have no points, apices, or tiunr;~iO s T hoult thenm. Thel initi il wrorfls are not larger ON THE MANUSCRIPTS than the rest; and a space equal to about four lines, is left between every two books. Altogether, this is one of the finest specimens of the synagogue-rolls that has been preserved to the present time. 2. The Square Mlanuscripts, which are in private use among the Jews, are written, after the manner of our printed books, on vellum, parchment, or paper of various sizes. II. Among the Jews, five exemplars, or standard copies, have been particularly celebrated for their correctness; and from them all subsequent copies have been made. These are, 1. The Codex of fillel, a manuscript seen by Rabbi Kimchi, in the 12th century, at Toledo. 2, 3. The Codices of Aaron Ben Asher, President ot the Jewish Academy at Tiberias, and of Jacob Ber Navphtali, President of-the Jewish Academy at Babylon; who, in the eleventh century, respectively collated the Manuscripts of the Oriental and Occidental Jews. 4, 5. The Codex of.Jericho and the Codex of Sinai are both in high repute for their correctness. Of the Codex Sanbouki nothing certain is known. 111I. Various criteria, furnished by external testimony as well as by internal marks, have been laid down by learned men, for ascertaining the AGE of Hebrew Manuscripts: but these criteria have been questioned by other distinguished critics, who have advanced strong reasons to prove that they are uncertain guides in determining the age of manuscripts. IV. The ORDER in which the Sacred Books are arranged varies in different manuscripts. Few of those which have been preserved contain the Old Testament entire; the greater part, indeed, comprise only particular portions of it; and many have become mutilated by the consuming hand of time. V. As the Hebrew Manuscripts, which have been in use since the 11th century, have all been corrected after some particular recension or edition, they have, from this circumstance, been classed into three or four families. according to the country where such recension has obtained; viz. OF THE BIBLE. 73 1. Tile Spanish MIanuscripfs, which were corrected after the Codex of Hillel, foilow the Masoretic System with great accuracy. They are beautifully written, and highly valued by the Jews, though some critics hold them in little estimation. 2. The Oriental MIanuscripts are nearly the same as the Spanish MSS., and may be referred to the same class. 3. The German lIanuscripts are less elegantly written than the Spanish MSS. They do not follow the Masoretic Notation, and frequently exhibit important various readings, that are not to be found in the Spanish MSS. This class, though little esteemed by the Jews, is highly valued by Biblical critics. 4. The Italian 1ianuscripts hold a middle place, both in execution and critical value, between the Spanish and German MSS. VI. The total number of manuscripts collated by Dr. Keiinicott, for his edition of the Hebrew Bible, is about 630: the total number collated by M. De Rossi, for his Collection of Various Readings, is 479 MSS., besides 288 printed editions. Almost all the Hebrew Manuscripts of the Old Testa1ment, at present known to be extant, were written between the years 1000 and 1457; whence Dr. Kennicott infers that all the MSS. written before the years 700 or 800 were destroyed by some decree of the Jewish senate, on account of their numerous differences from the copies then declared genuine. VII. Among the valuable biblical manuscripts brought from India, by the late Rev. Dr. Claudius Buchanan, and now deposited in the University Library, at Cambridge, there is a roll of the Pentateuch, which he procured fiom the black Jews in Malabar, who (there is every reason to believe) are descended from the remains of the first dispersion of that nation by Nebuchadnezzar. Tile date of this MS. cannot be ascertained; but it is supposed to be derived from those copies which their ancestors brought with them into India. It agrees in all material points with our common printed Hebrew text, and.affords an addition-. al argument for the integrity of the Pentateuch. 74 ON THE MANUSCRIPTS SECTION II.-Account of Gleek Manuscripts containing the Old and New Testaments. I. MATERIALS of Greek Manuscripts.-These are twofold: viz. 1. Vellum, of various thickness, which is either purple-coloured, or of its natural hue; and, 2. Paper, made of cotton or linen. MSS. on paper are of much later date than those on vellum. II. FoRmI of Letters.-The letters are either CAPITAL, which in the time of Jerome were called uncial, i. e. initial, or cursive, that is, small. Greek MSS. were written ir capital letters till the seventh century; and a few so lately even as the ninth century: but the small letters were generally adopted towards the close of the tenth century. The most ancient MSS. were written without accents, spirits, or indeed any separations of the words, until the ninth century. III. Numerous ABBREVIATIONS exist in the earliest MSS. They are made by putting together the first and last letters, and sometimes also the middle letter: thus KC (KS) for Kvpsto (Kurios) Lord,PHP (sER) for Errsjp (sotWR,) Saviour, &c. In the author's larger work, fac-simile specimens are given of some of the more ancient MSS. which could not be reduced within the size of this page, so as to convey an accurate idea of them: but the following literal rendering of Matt. v. 1-3., according to the Codex Bezae, or Cambridge MSS. of the Four Gospels and Acts, (which is described in p. 78, infra,) will convey to the English leader some idea of the manner in which manuscripts were anciently written and printed:Matt. v. 1-3 ANDSEEINGTIIEMULTITUDES'HEWENTUPINTOAMOUNTAIN ANDWHENHEWASSETDOWN'CAMETOHIM HISDISCIPLES'ANDOPENINGHIISMOUTH HETAUGHTTHEMSAYING BLESSED./RETHEPOORIN SPT'FORTHEIRSIS' THEKINGDOMOFHEAVEN. SPT is contracted for SPiriT: the original Greek is UINI (pni) for HNEYMATI (PNeitmatI.) OF THE BIBLE. 25 Very few MSS. contain the whole either of the Old or the New Testament; and almost all the more ancient manuscripts are imperfect. Corrections and erasures occur in all MSS. Such corrections as were made a prim& manu, that is, by the copyist of a manuscript, are preferable to those made a secundd manu, that is, by later hands. Erasures were made, either by drawing a line through a word, or with the penknife, or sometimes the old writing was obliterated with a sponge, and other words-treatises indeed-were written in lieu of it. Manuscripts thus re-written are termed CODICES PALIMtPSESTI, or RESCRIPTI: many of them are of considerable antiquity. They may be easily known, as it rarely happens that the former writing is so completely erased, as not to exhibit some traces. In a few instances both writings are legible. IV. Account of GREEK MANUSCRIPTS, containing the Old and New Testaments. No existing MSS. of the New Testament can be traced higher than the fourth century; and most of them are still later. Some contain the whole New Testamnent; others comprise particular books or fragments of books, and several contain only detached portions or lessons appointed to be read in the public service of the Church. Some are accompanied with a version, either interlined or in a parallel column. These are called Codices Belingues: the greatest number of them is in Greek and Latin; and the Latin version is in general one of those which existed before the time of Jerome.* 1. The Codex Alexandrinus, or ALEXANDRIAN MANUSCRIPT, is one of the most precious relics of Christian antiquity. It consists of four folio volumes: the three first containing the Old Testament and Apocryphal Books; the fourth comprising the New Testament, together with the first epistle of Clement to the Corinthians, the apocryphal psalms ascribed to Solomon, and some liturgical hymns. Athanasius's Epistle to Marcellus precedes the * As the author found it impracticable to abridge the numerous bibliographieal accounts of MSS., which are given in his larger Introduction to the Critical Study and Knowledge of the Holy Scriptures, so as to convey a f, lU idea of their various contents, he has been obliged to confine the analyfil contained in this section, to a notice of the three most important manuscripts; viz the Alexandrian, Vatican, and Cambridge, MSS. 7I6 ON THE MANUSCRIPTIS Psalms, to which last are annexed the arguments of Eusebius, as his canons are, to the Gospels. In the New Tes. tament there is wanting the beginning as far as Matt. xxv. 6; likewise, from John vi. 50, to viii. 52; and from 2 Cor. iv. 13, to xii. 7. This MS. was procured at Alexandria, by Cyrillus Lucaris, Patriarch of Constantinople, by whom it was sent as a present to King Charles I., in the year 162S. Since the year 1752, it has been deposited in the British Museum. It was most probably written between the middle and end of the fourth century: and tradition attributes the transcribing of it to one Thecla, amartyress, of whom nothing certain can now be known. It is written in uncial or capital letters. A fac-simile of the new Testament was published in 1786, in folio, by Dr. Woide, Assistant Librarian at the British Museum; and a facsimile edition of the Old Testament is now in progress, under the editorial care of the Rev. H. H. Baber, keeper of the printed books in that noble library. 1 hia following passage, rendered rather more literally than the idiom of our language will admit, will enable the reader to form a correct idea of the manner in which the original Greek is written John 1-14. INTIIEBEGINNINGWASTHE WORDANDTHEWORDWAS WITHGOD'ANDGODWASTHEWORD' HEWASINTHEBEGINNINGWITHGOD ALLWEIREMADEBYHIMANDWITH OUTHIMWASMADENOTONE THING THATWASMADEINHIMILIFEWAS ANDTHELIFEWASTHELIGIITOFMEN ANUTHELIGHTINDARKNESSSHIN ETHIANDTHEDARKNESSDIDNOTITCOMPRtEB HEND' THEREWASA1MANSE NTFROMIGODWHOSENAME W'l SJOHN'THWSPERSONCAME ASAWITNESSTHATHEMIGHTTESTI FYCONCERNINGTHEL1GHTTIHATA LLMIGIITBELIEVETHROUGHHIIM. 2. The Codex Vaticanus, or VATICAN MANUSCRIPT, which is preserved in the Vatican Library at Rome, is OF THE BIBLE. 77 also written on vellum in uncial characters, and most probably before the close of the fifth century, though some critics assign to it an earlier, and others a later date. It wants, in the Old Testament, from Gen. i. to xlvi. and from Psalm cv. to cxxxvii. inclusive; and in the New Testament, from Hebrews, ch. ix. 14, to the end of that epistle, as well as St. Paul's other epistles to Timothy, Titus, and Philemon, and the entire book of the Revelations. This last book, however, has been added, as well as the latter part of the epistle to the Hebrews, by a modern hand in the fifteenth century. In many places, the faded letters have been retouched by a modern but careful hand. Various defects, both in orthography and language, indicate that this MS. was written by an Egyptian copyist. The following literal English version of the prophecy of Ezekiel, ch. i. ver. 1-3; will enable the reader to form a similarly correct idea of the manner in which the Codex Vaticanus was executed IEZEKIEL. + + + NOWITCAMETOPASSINTHETHIR INTHE TIETHYEARFOURTH MONTHONTHEFIFTHOFTHEMONTH WHENIWASINTHEMIDST OFTH ECAPTIVESBY TIE RIVERCHOBARAND THEHEAVENSWEREOPENED ANDISA W'rHE VISIONSOFGDONTfEF FTHOFTHEMONTHTHIS WAST'IIEFIFTHYEAROFTHE CAPTIVITYOFTHEKI N GJOACIIIM ANDCA DIETH EWORDOFTHELDTOE ZEK IELTNESONOFBUZI'rHE PRI ESTIN'H ELANDOFTHECHALDEESB YTHERIVERCHO BAI{AN DU PONMEWAS THEHANDOFTHELDANDILOOKEDANDLO AVi.'HIR LW'NDCAMEOUTOF THI ENORTHANDAGREATCLOUD This manuscript has been repeatedly collated by various critics: the Roman edition of the Septuagint, pub-. 7$ DIVISIONS AND MARKS OF DISTINCTION lished in 1587, professes to exhibit the text of this manuscript, of which no fac-simile edition has ever been printed. 3. The CODEX CANTABRIGIENSIS was presented to the University of Cambridge by Theodore Beza, in 1531, after whom it is most commonly called the Codex Bezce. It is a Greek-Latin manuscript; concerning its date, critics greatly differ; but it may inost probably be referred to the fifth or sixth century. It contains the four Gospels and Acts of the Apostles: sixty-six leaves of it are much torn and mutilated, and ten have been supplied by a later transcriber. Notwithstanding its acknowledged antiquity, this MS. is deemed of comparatively little value, in consequence of the Greek text having been altered and readings introduced from some Latin version, which were warranted by no Greek manuscript. An elegant fac-simile edition of it was printed at the expense of the university of Cambridge, under the editorial care of the Rev. Dr. Kipling, in 2 vols. folio, 1793. CHlAPTER III. ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING IN MANUSCRIPTS AND -PRINTED EDITIONS OF THE SCRIPTURES. SECTION I.-Divisions and Marks of Distinction occurring in the Old Testament. - I. Different APPELLATIONS given to the Scriptures. The collection of writings, which is regarded by Christians as the rule of their faith and practice, has been variously termed,-the Scriptures, as being the most important of all Writings;-the Holy or Sacred Scriptures, because they were composed by divinely inspired persons;-the Canonical Scriptures, either because they are the rule of our faith and practice, or to distinguish them from apocryphal writings, (those of uncertain authority and of human origin;)-and, most frequently, the BIBLE, that is, THE BOOK, by way of eminence, as being the Book of Books, infinitely superior to every unassisted production of the human mind. II. The CANONICAL BOOKs are usually divided into two parts: 1 The Old Testament, containing the revelations OCCURRING IN THE OLD TESTAMENT. 79 of the divine will before the Birth of Christ; and 2. The New Testament, which comprises the inspired writings of the Evangelists and Apostles. III. The Old Testament was divided into three portions or classes; viz.: i. The Law, including the Pentateuch, or five Books of Moses. 2. The Prophets, containing the Books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings: these were termed the Former Prophets; and also the prophetical Books of Isaiah, Jeremiah, Ezekiel, and the twelve minor Prophets, who were called the Latter Prophets, with reference to the time when they flourished. 3. The Cetubinm. or Hagiographa, that is, the Holy 4Writings, so called because the Jews affirm that they were written by holy men divinely inspired, but who had no public mission as prophets. This division comprehended the Psalms, Proverbs, Job, Song of Solomon. Ruth, Lamentations of Jerermiah, Ecclesiastes, Esther, Daniel. Ezra, and Nehemiah, and the two Books of Chronicles. The Pentateuch is divided into fifty or fifty-four Paraschioth, or larger sections, according as the Jewish year is simple or intercalary, one of which is read in the synagogues every Sabbath day: and these Paraschioth are further subdivided into smaller sections termed Siderim, or orders. The reading of the law being prohibited during the persecution of Antiochus Epiphanes, the Jews substituted for it fifty-four Haphttoroth or sections from the prophets, which are further divided into pesukim or verses. After the restoration of the reading of the law, by the Maccabees, the section which had before been read from the law was used for the first, and that from the prophets for the second lesson. IV. Origin and rise of the MASORA.-The sacred text was, originally, written without any divisions into chapters or verses, or even into words. In the lapse of ages, various readings having arisen in consequence of successive transcriptions, the Jews had recourse to a canon, which they judged to be infallible, in order to fix the reading of the Hebrew text. This rule they called MASORA, or Traclition, pretending that it was at first given by God to Moses, on Mount Sinai, when he taught him, first, its true reading, and, secondly, its true interpretation. The former is the subject of the Masora, the latter (or true interpretation) is that of the Misna, or Collection of Jewish Traditions and Expositions of Scripture Texts, and of the Gemara, or Commentary thereon. The Masoretic criticisms relate to the divisions of the so0 DIVISIONS ETC., IN THE OLD TESTAMENT. books and sections of books, the number of verses, the notation of omissions, alterations, repetitions of words and verses, and other minutiae. To this system also belong the marginal corrections found in Hebrew MSS. and printed editions of the Old Testament, termed Ketib, that is, written, and Keri, that is, read or reading, as if to intinate, " write in this manner," but " read in that manner;" for instance, instead of the sacred name JEHOVAI, the Jews substitute Adonai or Elohim. Learned men are greatly divided in sentiment concerning the date of the Masora; but the most probable opinion is that which refers its commencement to the sixth century, when it was invented by the learned Jews of Tiberias, and continued at different times by various authors. Their chief design in this undertaking, appears to have been the establishment ol preservation of the Hebrew text, without variations. V. The Old Testament is now divided into four parts; viz.: 1. The Pentateuch, or five Books of Moses. 2. The Historical Books, comprising Joshua to Esther, inclusive. 3. The Doctrinal or Poetical Books of Job, Psalms, Proverbs, Eccleslastes, and the Song of Solomon; and 4. The Prophetical Books of Isaiah, Jeremiah, with his Lamentations, Ezelkiel, Daniel, and the twelve Minor Prophets. These are severally divided into chapters ana verses. The fobrmer were invented by Cardinal Hugo de Sancto Caro, about the middle of the thirteenth century: who, having projected a concordance to the Latin Vulgate translation, divided the Old and New Testaments into chapters, which are the same we now have. These, again, he subdivided into smaller sections, distinguished by the letters A, B, C, D, E, F, and G. The facility of reference, afforded by these subdivisions, suggested the idea of a Hebrew concordance, upon the same plan, to Rabbi Mordecai Nathan, a celebrated Jewish teacher in the fifteenth century, who retained the divisions of chapters, but substituted numeraaf figures for the Cardinal's marginal letters. The introduction of verses into the Hebrew Bible was first made, in 1661, by Athias, a Jewish printer at Amsterdam: and firom him the division of verses has been adopted in all copies of the Bible in other languages. DIVISIONS, ETC., IN THE NEW TESTAMENT. 81 SECTION II.-On the Divisions and Manrs of Distinction occurring in the New Testament. I. ANCIENT DIVIsIoNs.-Before the fourth century the New Testament was divided into longer chapters, called nrTu, (titloi,) and others which were shorter called KeaX~LLa (kephalaia,) or heads, and also breves. The most celebrated division of the four Gospels into chapters was that of Amimonius, a learned Christian of Alexandria, in the third century, from whom they have been termed the Ammonian Sections. The Acts of the Apostles and the Catholic Epistles were similarly divided by Euthalius, an Egyptian Bishop, in the fifth century, after whom these divisions have been called the Euthalian Sections. Saint Paul's Epistles were divided in like manner, by some unknown author, in the fourth century. These divisions were superseded by Cardinal Hugo's chapters, in the thirteenth century. I.. PUNCTUATION and. DIVISION OF VERSES.-Euthalius, who has just been mentioned, was the inventer of the division of' the New Testament into.ixoi (stichoi,) or lines regulated by the sense; so that each terminated where some pause was to be made in reading. The introduction of points or stops, to mark the sense, is a gradual improvement, commenced by Jerome in the fourth century, and continued and improved by succeeding critics. The verses at present found in the New Testanient were invented (in imitation of those contrived by Rabbi Nathan) by Robert Stephens, a learned printer, who first introduced them into his edition of the New Testament published in 1551. III. The Inscriptions, or'lITLES, prefixed to the various books of tile New Testament, are of great antiquity They were added, in order to distinguish one book from another, after the canon of the New Testament was formed, but the author of thenm is not known. IV. But the SUBSCRIPTIONS annexed to the epistles are manifestly spurious, for some of them contradict both chronology and history. For instance, according to the subscriptions to 1 and 2 Thessalonians, those epistles wene written at Athens, whereas they were written at Corinth. The subscription to 1 Corinthians states that it was written at Philippi; notwithstanding it appears fi-rnt ON THE ANCIENT VERSIONS xvi. 8, and 19, that the apostle was at that very time in Asia. The subscription to the epistle to the Galatians purports that epistle to have been written from Rome; whereas Saint Paul did not go to Rome until ten years AFTER the conversion of the Galatians. And the subscription to the first epistle to Timothy evidently was not,