YALE UNIVERSITY LIBRARY ENQUIRY INTO THE NECESSITY, NATURE, AND EVIDENCES, OF REVEALED RELIGION; BY THOMAS ROBINSON, A.M. RECTOR 01'' RUAN MINOR, CORNWALL. I gratefully receive, and rejoice in, the light of Revelation, which sets me at rest in many things, the manner whereof my poor Reason can by no means make out to me, Locke. ' LONDON: PRINTED BY AND FOR C. AND R. BALDWIN, OF NEW BRIDGE-STREET, BLACKFRIARS; AND FOR L. IS. SEELE V QF AVE-M ARIA LANE. 1803. TO HIS GRACE THE DUKE OF LEEDS. MY LORD DUKE, AS the following Work is intended to pro mote the welfare of man, both in this life and another, You Grace, I am per suaded, will approve of the design, what ever sentence you may pass on the execu tion. A work, of this description, I have dedicated to your Grace, under a convic tion of your readiness to sanction by your name, or any other effectual mode of co operation, whatever may have a tendency to add to public security, or private hap piness. I have the honour to remain, with the highest respect, Your Grace's Most obedient and most faithful humble Servant, THOMAS ROBINSON. Helston, Jan. 14th, 1803. PREFA CE. It is remarked by Blackstone, in his introduc tory lecture on the Laws of England, that it is highly useful and essentially necessary to form some acquaintance with that system of civil regu lations under which we live; by which our actions are guided, and our rights protected. He points out the- advantages that are likely to result from a due investigation of this branch of knowledge ; and exhorts to the pursuit of it, because it is a subject of general interest. The truth and justice of these observations cannot be doubted. But if we admit their propriety in reference only to the laws of man, with how much greater force, shall we find them to apply to the laws of God ! If it be necessary to inform ourselves of the nature and tendency of those rules, by which our tem poral rights are preserved in safety, the most valuable of which are but transitory and preca rious; with how great attention, with what tin- •easing assiduity, should we apply to that neces* ( vi ) sary and important study which will infallibly direct us to the preservation of interests which are certain and eternal ! Such a study, though at all times fit to be recommended and pursued, has, at no former period, been more loudly called for, or had a juster claim on the attention of man kind, than at the present moment. In an age when infidelity has made such rapid strides amongst the thoughtless and inconsiderate of all descriptions ; when those dangerous tervets, on which dear-bought experience has stamped their true character in other nations, have been im ported into our own* and disseminated with un remitting diligence and activity, it must be highly expedient to make some attempt to withstand their progress; to put the ignorant and unwary on their guard against the artifices which are made use of to delude them ; and to expose the fallacies by which their judgments may be misled, and their principles corrupted. This can be effected by no readier means, than by shewing them, in a. plain and concise statement, the substance of those things to which revealed religion calls for their assent ; and the grounds on which its claims to credibility are advanced and supported. Though the assaults of infidelity cannot be prevented, they may be successfully resisted. Though it may not be possible to dash the poisoned cup from thel hand of him who is about to quaff destruction, ( vii ) yet the powerful antidote fnay be seasonably ap plied to counteract its dangerous arid fatal effect. Under this impression, various treatises in defence of Revelation seem lately to have been, offered to public notice; in some of which, the Scriptures themselves1 have been ably explained; and in others-, the arguments that establish their credi bility, judiciously selected arid powerfully en forced. But no modern publication of the kind alluded to has yet reached the writer of this Enquiry, in which the necessity, nature, arid evi dences of Revelation have been presented to the view of the Reader at once, and formed into a connected subject of discussion. This he has attempted, by exhibiting, in a plain and popular manner, the incompetency of reason as a religious instructor, by a brief elucidation of the several parts of which Revelation is composed, and by proving the strength and solidity of the grounds .on which mankind are expected to accept and believe it to be the Word of God. It has been his object to compress much useful matter into a narrow compass ; and to arrange it with . that degree of order and distinctness, which will render it intelligible to all capacities. He has laboured' to make it of so comprehensive a nature, that whilst sufficient may be found in it, to render it an instructive and explanatory companion to the Bible of the mechanic, it may not be Wholly 4 ( viii )- beneath the notice of others, whose education has been more liberal, and attainments more extensive. The former may, perhaps, gather from it as much knowledge of the subjects investigated, as he may have occasion to acquire ; whilst the latter may be induced, from such a cursory view of them, to solicit information from those great masters, who have brought to the discussion the united advan tages of exalted talents, patient enquiry, and pro^ found erudition. As ignorance of the true prin ciples of religion, and a cold indifference to every thing that. relates to it, is the prevailing character of the present times, it must be the object of every advocate for its truth, to excite a disposition to consider and understand it. Could men be but persuaded to make themselves, in some degree, acquainted with its nature, before they take upon them to discredit and reject it, it is reasonable to suppose, that the career of infidelity would effec tually be checked. They would not only perceive the necessity and use of a divine revelation; but acknowledge the force of the irresistible argu ments by which it is supported. They would see those objections, which the ignorant suppose to be the offspring of modern penetration and dis cernment, long since brought forward, and re peatedly confuted. They would find that Chris tianity has been attacked by wit, genius, learning, and power, but that she tose triumphant and ( ix ) unhurt from every contest, and runs but little risque of sustaining any injury from the feeble efforts which her modern antagonists have been able to make against her. But faint are the hopes of recommending this necessary knowledge with success, unless the way that leads to it be smoothed and shortened. As but little exertion may be made to proceed, difficulties and obstructions must be first removed. This has been done by modern defenders of the Christian cause, and is attempted by the writer of the present Treatise. Should he have brought forward the matter of which his work is composed, in a way adapted to answer so salutary a purpose, he may, perhaps, be instrumental in instructing those, who would have turned with disgust from more elaborate, though abler discussions of the subject. CONTENTS. CHAP. I. The Will of God necejfary to he known hy. his Crea tures. — Two different Methods of ascertaining his Will proposed to Mankind, one ly the use of Rea son only, the other hy Revelation from God him self. The former shewn to he an inadequate Guide to religious Knowledge, or moral Conduct, from a view of the $tate of those Heathen Nations, which had no other Instructor but Reason to direct them • Page I CHAP- II. A Divine Revelation necessary — Allowed to he so hy the hest and wisest of the Heathen Philo sophers. — The Reasonableness of expecting it. — Its Tossibility, Probability, Use, and Advan tages 25 CHAP. III. This Divine Revelation contained in the Old and New Testaments. The ancient Divisions of the former- hy the Jews. A Brief Account of the Five Books of Moses, and of the use made of them in the Jewish Worship .41 ( xii ) CHAP. IV. The Law of Moses divided into three separate Branches; the Moral, Ceremonial, and Pohtical. — Observations on each Page 5 1 CHAP. V. Arguments in proof of the Genuineness and Authenti city of the Books of Moses 63 CHAP. VI. Arguments in proof of the Divine Authority of the same Books 77 CHAP. VII. Summary View of the Books written by the Prophets ; of whom there were two kinds. — Methods by which the Divine Will was revealed to them. — The Arguments which prove the Genuineness, Au thenticity, and Divine Authority of the Pentateuch, equally applicable to the Historical and Prophetical Writings also 05 CHAP. VIII. The Hagiographia, or Books written by Holy Men but not with an equal degree of Inspiration, as those of the Prophets 1 24 ( xiii ) CHAP. IX. Of the Canon of the Old Testament. . . . Page 131 CHAP. X. i ON THE NEW TESTAMENT. The Dispensation recorded in the New Testament, - the End., and Consummation of all former Revela tions.— Divided into four separate Parts, the Gos pels, Acts, Epistles, and Revelation 138 CHAP. XI. [Life and Gospel of St. Matthew 143 CHAP. XII. Life and Gospel of St. Mark. 147 CHAP. XIII. Life and-Gospel of St. Luke. 150 CHAP. XIV. Life and Gospel of St. John 153 CHAP. XV. Acts of the Apostles. l6o CHAP. XVI. Of the Epistles ,.,163. ( 3tfV ) CHAP. XVII. Life and Epistles' of St. Paul.-^-Qceasion. of writing the different Epistles. — Where written. — Date.-— Summary of their Vohtents Page l66 CHAP. XVIII. Life and Epistle of St. James. . 188 CHAP. XIX. Life and Epistles of St. Peter. 191 CHAP. XX. Epistles of St. John « . . \ 1 98 CHAP. XXI. Life and Epistle of St. Jude 201 CHAP. XXII. The Revelation of St. John ... 203 CHAP. XXIII. Of the Canon of the New Testament 205 CHAP. XXIV. Credibility of the Gospel History shewn from the Knowledge and Veracity of the Writers 209 ( xv ) CHAP. XXV. Its Truth confirmed by the Conversion of St. Paul, and the corresponding accounts of prophane Au thors Page 217 CHAP. XXVI. The Divine Inspiration of the Sacred Writers as serted by themselves, and their claims allowed by the early Christians , 224 CHAP. XXVII. The Divine Origin of the Christian Religion shewn from the intrinsic Excellence of its Matter. — The Superiority of its Doctrines, Preceph, and Mo tives 228 CHAP. XXVIII. Evident also from the Supernatural Character and Powers of its Founder. His Personal Virtues, Faculty of predicting future Events, and working Miracles. 235 CHAP. XXIX. Demonstrated by his Resurrection, the Truth of which is established on the clearest and most undeniable Evidence. His Resurrection the Completion both of Prophecy and Miracle 250 ( xvi ) CHAP. XXX. The foregoing Proposition further confirmed by- Events that have occurred since the Commence ment of .Christianity, by its wonderful Propaga tion; its beneficial Consequences to Society, and by the extraordinary Dispersion and Preservation of the Jews Page 260 CHAP. XXXI. Jesus of Nazareth proved to be the Messiah from his appearing in the same Age and Country in which the Messiah was universally expected; and from his exact Correspondence with the Types that pre figured, and the Prophecies that predicted that illustrious Prophet ., 275 CHAP. XXXII. The Scriptures have been transmitted to the present Times without any material Corruption or Altera tion 286 CHAP. XXXIII. Rules for reading the Scriptures withAdvantagelQl CHAP. XXXIV. Recapitulation and Conclusion. 299 AN ENQUIRY, etc, CHAP. I. The Will of God necessary to be known by his Crea tures.— ~T wo different Methods of ascertaining his Wi'll proposed to Mankind, one by the Use of Reason only* the dther by Revelation from God himself. — The former shewn to be an inadequate Guide to religious Knowledge, or moral Conduct, from a view, of the State of those ancient Nations which had no other Instructor but Reason to direct therm J-iVERT one that believes in the existence of a Creatotj infinite in \frisdoni, goodness^ and power$ cannot but conclude from these attributes, that he is deeply interested in the Welfare of his creatures ; arid that he has made a sure and adequate provision for their attainment of happiness; It must be equally apparent, that the happiness of the Oreature must consist in a compliance with the Will of the Creator* Now if this Will be the rule of action, we must reasonably suppose^ that it has been public ly made known to every intelligent agent* and re commended by the clearest and most powerful tnotives to general observance. If God has thought fit to reveal his Will, we shall naturally 1;e led to "seek for information on so interesting a subject, ( 2 ) and be anxious to ascertain the peculiar mode by which such a great and extraordinary discovery has been made to mankind. Two methods have been offered to our notice for this purpose. On the one hand, it is con tended, that God has left us to collect the rule of our actions from the sole use of our natural faculties ; and on the other, that he has directly revealed, by a particular description, those doc trines and duties which are necessary for insuring our own happiness, and obtaining his approbation. Religion has thus been usually divided into two kinds, natural and revealed. Nor are these to be considered as essentially different, much less as contrary or contradictory to each other. As both of them are supposed to have proceeded, from a Being who is truth itself, they must necessarily harmonize and agree together. Nor are they wholly composed of the same materials, and dif ferent only in the manner of communication; for though a true revelation must be really consistent with, and contain nothing contrary to the light of nature, it may stiU be productive of such fur ther discoveries as the light of nature never could have made; or at least, not with sufficient cer tainty and clearness. These methods, which were evidently intended for mutual agreement .and co-operation, many have attempted, not only to separate, but to set in opposition. Re- ( 8 ) jetting the supposition that God^ from the be*- ginning, has manifested himself by both these ways, the advocates of reason have boasted its sufficiency for every purpose of religious instruct tion ; and inferred, that a revelation derived from the wordj as well as the works of God, is at once incredible^ absurd, and useless. With what probability, and on what foundation this pre tence is supported, a brief examination into the respective rnerits of these different; systems will enable us to determine. . ¦ Natural religion hae been differently defined by different writers ; but the common sense, in which it ¦has been taken by. deists, both of former and modem days, is absolutely exclusive of all particular revelation. By natural religion^ they usually understand those religious truths which are discoverable by the natural faculties of man. They assert that this is the only scheme of reli gious worship that can be embraced with safety; and that it comprehends the whole of the duties required of us towards God and our fellow- ereatures. They maintain that it is a system clear and obvious; an universal light shining ipto. the mind; and directing it, by the surest and most infallible means, to religion and happiness. If, therefore, the advocates for the light of nature can establish their principles; if it he. that perfect scheme of religion and morality which they are B 2 ( 4 } «o eager to make us believe it is; and if it be so strongly imprinted on the human heart, that there is no possibility of doubt or error, it must be allowed, that an external extraordinary revelation is superfluous and unnecessary. But these assertions, however fair and plausible in appearance, cannot be acquiesced in before they have been submitted to a serious examination. They must be brought to the test of fact and ex perience, and proved to be founded on reality and truth, by a retrospect of the general conduct of mankind. It must be shewn, that religion has been sufficiently explained by nature and reason ; and that its most important principles, and weightiest duties, have been so clearly elucidated, as to need no other, or more particular illustration. The truth or falsehood of such propositions can never be decided by a more equitable tribunal than that of the experience of past ages. Let us recur to this fair and satisfactory method of deter mining the question, and briefly enquire into the advances which reason has actually made, alone and untutored, when left to the exertion of its own powers, and wholly independent of the aid of re velation. That the advocates for the benefits of the light of nature may have every indulgence, we will not confine the lirttits of our researches to rude arid uncivilized nations only, but extend our enquiries ( 5 ) to the celebrated seats of science and refinement. We will examine into the manners of Greece and Rome; and take a view of the pretensions of ancient philosophy to accuracy and correctness, on the important subjects of God and religion. When we proceed to consider the superior pro ficiency of some who lived under this light of nature; when we reflect on the degree of excel lence they attained, not only in the depths of phi losophy and science, but in the finer arts and more elegant accomplishments; we cannot but suppose that these enlightened faculties were sometimes employed on the subject of religion ; and that the inmost recesses of reason and nature were thoroughly investigated in order to fur nish them with adequate notions of divine worship. Here then, if any where, we must look for the whole of that light which the powers of reason were capable of affording. From minds so ac customed to successful enquiry on other topics, we may fairly expect to receive all the information with which nature can supply us, in tracing out the most acceptable service to our Creator. To what length this power of reason was capable of advancing, and with what degree of success it was attended, a short abstract of the state of religion in the heathen world cannot fail to convince us. If we advert to the religious state of mankind in the earliest ages, in every nation where the dictates 4 C 6 ) of reason were the only guide, we find the worship of the heavens and heavenly bodies universally prer valent. This, it is asserted by ancient writers, was first introduced and generally practised by the Egyptians, Phoenicians, Assyrians, and Chaldaeans: nor can we wonder that man, unenlightened by knowledge of a higher nature, should, when he looked round for a visible manifestation of the Ruler of the universe, immediately transfer his attention and reverence to the most attractive object that came within his notice. From this cause the worship of the sun became almost Universal *. Ignorant of the nature of this glo- * This may be proved from an infinite variety of ancient authors. " The most ancient people of Egypt," says Diodorus Siculus; "looking up to the world above them, supposed the sun and moon to be the eternal, first, and principal gods." The same has been said, by other writers, of the Phoenicians, Assy rians, Chal^sans, Persians, and Arabians; amongst the latter of whom the custom is, alluded to in a well-known passage of the book of Job, chap. xxxi. ver. 26, 27, 28. " The first inha bitants of Greece," says Plato, (Oper.,p. 263) " appear to me to have esteemed those only to be gods, as the barbarians do now, the sun, moon, and stars, earth and heavens." And it is rer porded of the celebrated philosopher Anaxagoras, that he was fined by. the Athenians five talents, and driven into exile, because he maintained that the stars were inanimate bodies, the sun a globe of fire, and the moon an habitable earth. Travellers and historians of more modern times describe this superstition to have been equally prevalent amongst the Indian Brachmans, 'Chinese, Eastern Tartars, Mexicans, Peruvians, and many pther nations of Africa arid America. In Cook's Jast voyage, ( 7 ) nous luminary, he offered it the tribute of grati tude and admiration for its constant diffusion of heat and light around the whole creation. Easy is the transition from one object of idolatry to another. The moon came also to have her share of adoration ; and was frequently personified under different titles of honour and respect. Nor is it at all extraordinary, that a race of beings, so rude and barbarous, should be sensibly impressed by the splendour and magnificence of the celestial bodies: but as ancient tradition grew fainter, and more imperfect, the human m"ind deviated still further from the sober suggestions of truth and reason. In succeeding ages, the fancy rioted, without limit or controul, through the wildest mazes of extravagance and fiction. The mutilated remains of true bigotry, and a confused recital of former events, gave birth- to the most strange and incredible superstitions. The early monarchs', legislators, and heroes, whose actions were1 re corded by tradition only, were sOon regarded as of supernatural origin, and placed, by thier ignor rantand deluded countrymen, in the highest ranks of their tutelary deities*. So boundless, indeed, yol. i. p. 166', a similar observation is made on the people of Otaheite. * Philo-Byblius, (a grammarian of the first century,) quoted by Eusebius, observes that " The early barbarians, particularly the •Egyptians and Phoenicians, from whom other people took their ( 8 ) was their attachment to idolatry, that men were found to debase themselves still further ; the most abject creatures were advanced into divinities, and solicited to bestow protection and support on their degraded; worshippers. Nor was the,phrenzy of deification confined to the semblance of animal life, but extended to objects inanimate and ideal. Groves and rivers had their temples and their altars; the b,asest passions, and most scandalous impurities, were not refused admittance to their share of homage; but were readily included in that accommodating system which embraced every absurdity that folly could conceive, or fancy suggest *. From such practices, it may reasonably be sup posed, that the more virtuous and enlightened \yould have turned away with disgust,^; Some, indeed, there were, whoj from superior penetra tion, saw through, and lamented the general ig norance. But, however they might soar above the errors and superstitions of the surrounding vulgar, customs, reckoned those amongst the greatest gods, who had been benefactors of mankind, and the inventors of things useful and necessary to human life." "* * We know, on the authority of Cicero, (De Nat, Deor. lib. iii. ehap. i. 25.), that the Romans erected an altar to Fever,, and that the Athenians paid divine honours to Impudence, V The Heathens," says Cudworth, (Intell. Sys. 507.) "called every thing by the name of God, and God by the name of every thing,'* < 9 > however they might detect and despise their de lusions, thej were destitute themselves of cer* tain information, on which they could rely with comfort and conviction. Instead of instructing their unenlightened brethren, they wasted their time in trifling contests, and useless speculations* ¦ As: they widely disagreed on the principles of re ligion, they differed also in its niost essential duties, Every thing that was good or pure in their systems was debased by a mixture of absurdity and extravagance* One asserted that the human soul was a mere vapour, which was constantly passing through different bodies ; and expiating in one, the crimes it had before committed in another. Some of them maintained that the universe was Constructed by blind fate, and that all the events in it were the result of necessity ; others, that the world had a being from eternity, and that there never was a time when the heavens and the earth were first called into existence. Some taught that there was nothing certain ; that there was nq real distinction between justice and in justice ;! and that virtue and vice were mere arbitrary terms. Others insisted upon the mor tality of the soul; the^ fortuitous origin pf the world; and the nonexistence of a superintending providence, Scarcely can we conceive any thing low, false, or dangerous to virtue, that did not ^contaminate their religious systems, ( io ) ' Such were the tenets of many of the most cele brated teachers of mankind ; such were the opinions which they dispersed amongst their fol lowers, equally derogatory of the dignity of God, aud subversive of the reverence and submission of his creatures; equally adapted to remove the strongest incentives to virtue, and, take off the most effectual restraints from vice. The doctrines of the best, though something approaching to reality and truth, were imperfectly conceived, and obscurely expressed. So far, indeed, was reason from producing conviction, that the philosophers themselves pathetically complained of human igno rance; and lamented the numerous and insur mountable obstructions that impeded their en quiries. They candidly acknowledged, that they could offer nothing on divine subjects which was satisfactory or certain. They confessed their ignorance of the first and most necessary thing' of all — the nature and attributes of God himself; which were, as they asserted, hard to find out, and still harder to explain. They regretted that the means of instruction were so inadequate to the end; and that to make men wise and good was a thing involved in such inexplicable difficulties. It was a saying of Socrates, that he knew this only, that he knew nothing, and that he pretended to - be wiser than other men in no other respect, but that he was more sensible of his own ignorance; ( " ) Plato, speaking of religion and the worship of the* gods, observes that, Cf it is not possible for mortal nature to know any thing concerning such things as these ;" and in another place adds on the same subject" ; ff but these are things which we do nor. know." In his famous allegory of the Philosophic Cave, he represents the deficiency of human knowledge in the most striking manner. He supposes that " men are, as it were, bound with fetters in a subterraneous cave with their backs to the light, and unable to turn their heads towards it ; and that, until these fetters are loosed and removed, they are hindered from discerning the truth and substance of things, and only see the phantoms and shadows of them, which they con ceive to be the things themselves; but cannot raise their contemplations to that which really is; or that which is good itself*." ' Aristotle, though an opposer of those who denied all certainty and knowledge, was forced to make this remarkable confession — that (l as the eyes of bats are to the brightness of day, so, also, is the understanding of our souls towards those things which are by nature the most manifest of all -J-." Marcus Antoninus^ though of a sect % that boasted the greatest cer tainty and clearness, allows "the nature of things f Plat. Repub. lib. vii. + Aristot. Metaph. lib, ii. chap, 1, t Stoics, ( 12 > to be so covered up from us, that to many philo* sophers, and those no mean ones, all things ap peared uncertain and incomprehensible*." Cicero has asserted, " that the obscurity of things had brought almost all the ancients to an acknow ledgment of their ignorance ;" and in another part of his writings, expresses himself thus fully on the same subject : " All knowledge is obstructed and encumbered with^many difficulties ; there is that obscurity in the things themselves, and that weakness in our judgments, that it was not with out reason that the most learned men, and those of the greatest antiquity, despaired of being able to find out that which they were most desirous to know -f\" Hence then the deficiency of reason must be apparent, as an adequate instructor of religious truth ; hence we may perceive the ten dency of philosophy to unsettle the mind, rather than to rectify its errors ; and hence we shall be induced to acquiesce in the charge brought against philosophers in general by an ancient historian ^. They were, he observes, "continually innovating in the most considerable doctrines; and by per petual dissensions distracting their followers with uncertainty and doubt." * Marc. Anton, lib. vi. sect. 10*. + Qua:st. Acad. lib. iv. chap. 3« i Diqdorus Siculus, ( 13 ) Such is the character of that philosophy which has so often been held up as a sufficient guide to religious knowledge. Such is the representation which philosophers themselves, of the greatest eminence, have left us of its effects. However just may be its claim to respeGt and veneration as an investigation of truth — however fitted to dis cover every thing that the light 6f nature could reveal — however capable of inferring from ihe frame and constitution of the world itself the ex istence and attributes of an intelligent author- however admirable the sentiments Of moral virtue, by which the world has at once been ornamented and improved, yet still it must be allowed, that the notions of the -best and most enlightened; of its professors on the fundamental articles of all re ligion, the knowledge and worship of one true God, were miserably defective, and blended with so many and dangerous errors, as to be wholly unfit to rescue the world from the idolatries and superstitions with which it was corrupted. Many, indeed, were the causes that concurred to render the instructions of the philosophers ineffectual. The ideas they had conceived of natural religion were loose and scattered. Instead of being col lected into a body of doctrines, they were dispersed through the works Of different writers ; few of whom were capable of producing a noble senti ment, or- an useful maxim. But to lay down true ( 14 ) principles of religious obedience, or frame are- gular system of moral duties, .was a task that exceeded the powers of the most enlightened to conceive or accomplish. But had they been possessed of ability sufficient for such a purpose, many must have been the obstacles that would have impeded their progress, As they were not invested with personal authority over their fellow-citizens, their precepts were pot Jikely to make. a strong impression ; nor was much to be expected from the efforts of their instructors, when it was at the option of their. hearers to attend to or "disregard them. The public interest seemed but little excited by the disquisitions of the philoso phers ; which were generally regarded;, more as exercises of wit, than attempts to contribute to instruction or improvement : nor were the philo sophers themselves solicitous to extend the benefits of their researches. Instead of making a proper use of their acquisitions, by conveying information to those who stood in need of it, they wrapped themselves up in mystery and silence ; witihdrevy from their more humble and unenlightened bre thren, and endeavoured to display their superiority over others by no better means than an osten tatious parade of singularity and affectation. But that which was most material to make a favourable impression they entirely neglected. Faint must be the. hopes of propagating doctrines, . when -, the ( 15 ) actions Of the teachers are at variance with their precepts. Vain is declamation on the beauty of virtue,. or deformity of vice, if example be deficient in exciting imitation. They who laid down rules for the practice °f others, were often scandalous instances of an opposite conduct. Some of them were regardless of decency or reputation ; and openly ;exhjbited the most flagrant proofs of sen suality and intemperance. Even the best, and most enlightened were wavering and irresolute. Though capable of discerning, by superior pene tration, many true principles of virtue and religion t— though inferring from the visible works of the Creator, the necessity and fitness of obedience in the creature, yet they wholly failed in discovering a rational system of worship, either for themselves or others. Far from calling off the attention of their countrymen from the idolatrous rites of Pagan su perstition, they themselves conformed to its public institutions ; recommended them to strict and general observance; and thus furnished mankind with additional proofs of the weakness and incon sistency of human wisdom. Many and excellent are the passages that might be cited from the discourses of Socrates on re ligious subjects. Admirable are his reflections on the nature and structure of the human body, the fine disposition of its. several- parts, and the useful purposes for which they were intended. His ob- ( 16 ) sefvations on the powers and faculties of the sou! are equally noble. He enlarges also on the works of creation ; and endeavours to shew that they are not the effect of accidental concurrence, but the result of unbounded wisdom and goodness. He represents the gods as continual inspectors over human concerns; as ordering »all things for the use and benefit of man ; as giving him speech* sense, and reason ; and making the heavens, earthy seasons, arid animals, subservient to his necessities* AH these things he ascribes to the providence of the gods ; and enforces the duties of respect and adoration, as a proper return for such signal instances of protection and benevolence. But, amidst the noblest lessons of piety and wisdom, we have still to lament the fatal prevalence of error and superstition. In all his conversations he at tributes the several excellencies he enumerates, not to one sole creator and ruler of the worldj but constantly refers to a plurality of gods, as sharers in the glorious character he had described. When ever he speaks of that superior' power from whom all good things are derived, on whose favour we depend, and whom we are bound by the most indispensable obligations to obey ; he always di^ rects our attention to the gods i whom he takes every opportunity to recommend to the esteem and veneration of mankind *. Many of the express* * Xenophon, Mem. lib. Mr, 374* '( 17 ) ions made use of1 by Plato seem, at first sight, to contain an acknowledgment of one Supreme Being. He calls him '« the Maker, and Fatherof the universe; the God who is the builder and framer of nature ;" and describes him, by way of eminencej, as " the Being, the Good." But in following him through his proofs of a superintend ing power, we find him constantly asserting the existence of the gods '; when he argues for a pro vidence, it is the providence of the gods. He re commends to the people, as the objects of their reverence, the heavens, and heavenly bodies, and the other gods who had been publicly established by their laws and customs *. — The same observations are equally applicableto Aristotle, Xenophon, and other celebrated sages of the Grecian schools ; all of whom laboured tinder equal difficulties, when engaged in the discussion of this arduous subject. Nor are we to expect more uncorrupfed sentiments from the Roman philosophy; than we have already experienced from its Grecian original. Its most eminent professors have given us equal reason to regret; the inconsistency of the human mind.t- In. his well-known performance on the nature of the gods^ we see the powers of Cicero admirably suc cessful in asserting the existence of a first cause* and exposing the absurdity that a world, con- * Plat. Oper. vi, 64. c ( 18 ) structed with so much tieauty and order, could have arisen from a fortuitous concourse of atoms. But in the midst Of arguing against atheists and ' epicureans, on the existence and providence of a Supreme Being, he acquiesces in the notion of a plurality of- gods ; and openly encourages the ido latrous worship established amongst his country men*. That great master of morality, Epictetus, has debased the truth and excellence of his pre- cepfs, by the sarhe adherence to popular super stitions. His advice to mankind is, to conform to the religious customs of their country; and to comply with that system of divine worship, which the laws have appointed for general observance -f". Of many other points of infinite importance to human happiness, the wisest philosophers were wholly ignorant, or, at least, but doubtful. Of the mOde by which they who have offended God may again be taken into favour and protection, the most sagacious amongst them had not the smallest conception. They reasonably hoped, in deed, from serious reflection on the goodness of God, that his infliction of justice would be tem pered with mercy ; but that he would again re ceive the returning sinner, and accept of repent ance instead of perfect obedience, they could not * Cic. de Natura Deor. lib. iii. p. 260. t Epict. Enchir. 4b. Xxxii, ( 19 ) be sure of, to whom he had not declared his inten tion of doing so. So strong were the evidences which reason af forded for the immortality of the soul, and a future state of rewards and punishments, that the best of the Philosophers appeared almost convinced of their certainty and trUth ; yet many passages might be quoted from their works, iri which they, again relapse into doubt and infidelity, and which clearly prove that "life and immortality were not fully brought to light" by the most powerful efforts of unassisted reason. So unfavourable a description as this which has been given of the powers and utility of the light of Nature, is by no means intended to limit or "depreciate its value or extent. They who had no Other guide' to their inquiries were sometimes suc cessful in attaining the whole of the information it afforded. Noble were the sentiments, and exalted the ideas, of many of those who had no other light to direct them in their researches. The unity of God, the immortality of the soul, the su- ^erintendance of Providence, and many admirable 'lessons of moral virtue, which some of the most enlightened seem willing to admit, are standing monuments of sublimity of genius, and acuteness of penetration. But, however willing to give due credit to the efforts of reason, we may, perhaps, be •justified in doubting its ability to supply this know- q % ( 20 ) ledge imperfect as it was. It is a well-known cireumstance, that the philosophers of antiquity were accustomed to collect from different countries the different means of information they afforded. They travelled professedly in search of wisdom ; and carefully conveyed to their native soil those valuable, fruits which they found flourishing and exuberant in any other. Far from considering it as unfair or unreasonable, we have the clearest right to attribute their improvements in religious knowledge more to their accidental intercourse with others, than to the contemplative exercise of their reasoning faculties. The lamp of tradition was not wholly extinguished ; but still faintly illu mined the, dreary night of ignorance and error. Whatever portion of its light remained might be reasonably looked for in the eastern nations, whence the first inhabitants had disseminated the knowledge of letters and religion through the rest of the world. By travelling into Egypt, the cele brated seat of science and refinement, the Grecian sages improved and enlarged their former stock ; arid had an opportunity of conversing with other philosophers who professed to haye obtained their superior wisdom more from the source of ancient tradition, than the unaided disquisition of their own reason. They might, also, haye had recourse to the law of Moses in the Ptolomsean library, and thence collected some of those tenets, which they ( 21 ) afterwards published, debased arid intermixed with their Own superstitions. Theses and other considera tions] tend to make it probable that the heathen teachers readily availed themselves of such assist ance ; and were led to the discovery of the purest part of the principles they inculcated by' a more intelligent guide, than any with which the light of nature could have supplied them.' Whatever is most -excellent and useful in their doctrines, we may regard as originating from a better system ; whatever appears most bright and splendid, we may justly attribute to a borrowed light, rather than to a native and inherent lustre. From this brief- abstrabt of the conduct and*1 opinions Of the ancient world, we may easily de duce the variety and extent of human reason. If, as it has been shewn, the wisest of mankind were unsuccessful in their inquiries — if, after a longand^ laborious investigation of truth, they still continued . irresolute and wavering, it is reasonable to conclude, ; that they Wanted some clearer light to direct them; some more infallible guide to point out the path which ultimately led to certainty and conviction. Such a retrospect is the fairest mode of ascertaining with precision so important a cir cumstance ; for, could we be iriduced "to take' natural religion as many of its advocates have chosen to represent it, we should be led into the1 most fatal and pernicious error. Every system' ( 22 > which they have brought forward has been founded on. apparent deception and mistatement, and has been framed from the opinions,, not of men who lived destitute of revealed instructions, but of those who culled from revelation itself whatever portion of doctrine or duty best suited their con venience : wherever the light of nature was defi cient, they felt but little scruples about the method they pursued of supplying the defect. To view natural religion in its native colours, we must not have recourse to modern declaimers on its excellence and beauty ; but must refer to the systems of those moralists who were wholly unpro vided with superior information. These systems, as we have already seen, were obscure and imper fect ; debased by a mixture of the grossest ab surdities, and most wretched superstitions. If, then, men of the most distinguished genius and penetration were thus bewildered in their search after truth ; if the purest of their doctrines were still at so great a distance from perfection, what must we suppose was the religious state of the bulk of mankind ? Immersed in the cares and pleasuresof the world — inflamed by violent appetites and passions — what was to be expected from the mere exertions of their reasoning faculties, unaided by further assistance and instruction ? If persons of extraordinary sagacity and penetration were unable to establish an adequate system of morality and re- ligion., far greater, must the difficulty have proved to those who had neither leisure nqr capacity for,, , the same inquiries, oi ,- ;-.; Such a retrospect, has exhibited to our view the mass of mankind immersed in the deepest sensua lity and ignorance; and the ablest of their teachers proceeding on their journey, unadmouished of its dangers, and uncertain of its termination. Far from convincing us of the ability of reason to sup ply us with every thing that is necessary to be known, it has led us to regret that those things which nature clearly pointed out, truths which she proclaimed with the most impressive eloquence, were scarcely, if at all, comprehended or regarded. They who had an opportunity of daily witnessing the works of the Creator, were still ignorant of his true character. They to whom the structure both of heaven and earth declared the wonders of his wis dom, beneficence, and power, blindly transferred their homage and^ adoration to the vilest and most detestable objects he had created. Hence, theh, the conclusion is simple and obvious. *We cannot but infer that our rational powers are wholly inadequate to the -discovery of a clear and satisfactory system of religious principles or moral duties. From the history of those who had no other light but that of nature for their guide, we must be satisfied that reason could do no more for ( 24 )¦ us, than she did for those who have lived before us; and that, had we not been favoured with new and additional information to direct us, our in quiries must have terminated, like theirs, in dark ness, error, idolatry, and superstition. ( 25 ) CHAP. II. A Divine Revelation necessary.— Allowed to be so by the wisest and best of the Heathen Philosophers. — The Reasonableness of expecting it. — Its Possibility, Proba bility, Use, and Advantages. JT rom such an abridgment of the sentiments and conduct of those who lived under the light of nature, we cannot but perceive the insuperable obstacles which resisted the advancement of reli gious knowledge, and must allow that reasOn is wholly insufficient for the discovery of a true rational system of divine worship. Hence, then, we are naturally led to look round us, and perse vere in our inquiries after some other method more likely to contribute to so important a pur pose. Nor will such inquiries be long ineffectual. Another plan has been offered to our notice, which professes to be derived from a divine ori ginal, and asserts its superiority over every other that has yet been proposed for the acceptance of mankind. Let us therefore examine into the so lidity of the grounds on which such high preten sions rest for support ; and weigh them in that scale of impartiality and justice, in which those of ( 26 ) reason have been already proved, and found to be deficient. This System has been usually distinguished by the name of revel^ion ; a word which, in its plain and obvious" sense, means nothing more than the. making that known, which was before secret; but whenever it is. applied to religious purposes, is. that discovery which God has. made of himself and his will, in addition to that, which was otherwise deducible from the light of nature or reason. In discussing this question, it is necessary to remgmber, that the objects of our. knowledge are of three kinds. Some of them may be collected from the light of nature, without revelation, as the, knowledge of' God fcom the effects of his wisdom, goodness, and power ; others from revealed in formation only, as the salvation of mankind by" Jesus Christ; and others, discernible from the light of nature, but in an imperfect manner, as the important doctrine of life and immortality, which was fully brought to, light by the gospel only. But let the revelation be what it may,; be it entire or partial; a total discovery of new truths, or a fuller manifestation of those kuown before ; still it must of necessity be supernatural, and directly proved from God himself. No revelation, we may be well assured, would have been offered to the world, had the powers of reason been sufficient for its instruction ; sufficient ( 27 ) in such a sense, as to preclude the necessity of an extraordinary revelation. If any credit can with. safety be attached to the description that has been given of the light of nature ; if it really was so in competent, a teacher as it has here been repre sented, some abler guide was evidently necessary- for the direction of mankind. If their disorders, and corruptions were so great and general, and if the remedies which reason attempted to apply were so inadequate to the cure, some extraordinary: effort could alone accomplish so salutary an object. Nothing less than a divine revelation could recover mankind from so degenerate a condition, and bring, them nearer the excellence of their original nature. Such a revelation, the necessities of men, as well as their natural ideas of the Deity, gave them rea sonable grounds to expect and hope for. The best and wisest of the heathen philosophers, having sensibly experienced the insufficiency of reason,, candidly acknowledged the advantage and neces sity of such extraordinary information ; and ex pressed their hopes, that a time would arrive when this superior light would be granted to the world. "Ye may e'en give over," says Socrates, "all hopes, of amending men's manners for the future, unless. God be pleased to send you some other person to instruct you," " Whatever," says Plato, " is set right, and as it should be, in the present evil state ( 28 ) of the world, can be so only by the'par-ticular in* tirposition of God *" Bolingbroke himself was compelled to acknow ledge that Plato has insinuated, in various passages, the advantage and necessity of a divine revelation ; ' unable to deny so notorious a fact, he has endea voured to get over it by asserting, that, though- * " It seems best tome, says Socrates, " to one of his disciples, . (Alcibiades,)" " that we expect quietly ; nay it is absolutely neces. ssty that >we wait with patience till such time as we can learn certainly, how we ought to behave ourselves both towards God, and towards man." " When will that timecome," replies the dis-. ciple, " and who is it that will teach us this ? for, methinks, I ear-" nestly'desire to see and know who the person is that will do it." "It is one,*' answered Socrates, "who has now a concern for you.; But in like manner as Homer relates that Mineryartook away the- mist from before the eyes of Diomedes, that he might be able to distinguish one person from another, so it is necessary that the mist which is now before your mind be first takeri away, that after. wards you may be able to distinguish rightly. betwixt good and. evil; for as yet you are not able to do it." " Let the person you mentioned," replied the disciple, "takeaway this mist, or what ever else it be, as soon , as he pleases ; for I am willing to do any thing that he shall direct, whosoever this person be, so that I may become a good man." "Nay," answers Socrates, "that person has a wonderful readiness and willingness to do all this for you." " It will be best then," replies the disciple, " to forbear offering ariy niore sacrifices till the time, that this person appears." " You judge very well,'1 answers Socrates, "it will be much safer so to do, than to run so great a hazard of offering sacrifices,' which you know not whether they are acceptable to God, or no." "Well then," replies the disciple, " we will then make our offerings to the gods when that day comes ; and I hope, God willing, it may not be far off."— Plato, in Alcibiade. ( 29 ) Socrates, Plato, and other philospphersj might be of that opinion, it was still no proof that the want was real. Such were the opinions of the greatest philo sophers on this important subject ; such was their conviction of the reasonableness of hoping for ad ditional information. So far is revelation from being incredible ; so far is it from being contrary to, or at all inconvenient with the attributes of God, that the light of nature seems strongly to impel us to such a conclusion. So forcibly, im pressed were the ancient heathens with the same idea, that their greatest legislators* thought it not sufficient to represent their laws as agreeable to reason, unless they could recommend them to the observance of the people as authorized and sanctioned by a divine command. If, therefore, it be consonant with reason to suppose that God would supply, by a particular revelation, the nu merous defects of the light of nature; and that such a circumstance, so far from being incon sistent with, is highly suitable to the divine attri butes, we may fairly infer from the relative, situa tions of God and his creatures, that such a revela tion was likely to be made ; and that if any such system should be offered , for. our acceptance, ac companied with good and sufficient evidence of its * Minos and Nuiru. ( so )) proceeding from God, that it is our duty and inte rest -to believe and toembrace it. The possibility of such a discovery no one can deny, that is disposed to acknowledge a Supreme ¦Being. Nothing can be more evident' than that God, if he, pleases, can reveal his will, either im mediately to our minds and inward perceptions, or through the meditmvand intervention of our out ward senses. To admit the existence of an Al- inighty Power, arid to deny him the exercise of such an "exertion of it, would involve in itself an, apparent 'contradiction : and if such a revelation be allowed to be possible, its probability may fairly be inferred from the general sense and belief of mawlcirid ; scarcely any of those who professed to believe in the existence of a God, having doubted ¦ of an intercourse betwixt him and his creatures. This belief was the foundation of those different "rites and ceremonies which every nation pretended to have received from their different deities ; and bence originated ' that fond attachrrient to the arts* pf divination, which so generally prevailed through out the civilized world. Nbr is it probable, that God should have made us reasonable creatures 'On purpose to know him, arid to be happy in *that knowledge; arid yet thatiie should omit to com municate any thing farther of himself/ than what we could collect from the reflection of his works. If we look into* the pages of ancient history, we ( 3i ) shall see that a desire to be acquainted with the will of the Supreme Being is so natural to man, that scarcely any people will be presented to our notice, who had not their oracles and sybils to have recourse to. We find implicit confidence in the answers received, arid willing acquiescence in the orders enjoined. If, then, such an impulse be implanted in the heart, it is reasonable to con clude from the goodness of God, that he has made an adequate provision for the gratification Of' this, as well as of our other natural appetites. We may with safety infer, that the same power whieh made man a reasonable and inquisitive being, and has, in the wonders of creation, supplied him, with employment for his contemplative faculties, has also afforded him the means of ascertaining the will of his Creator, and of receiving information relative to the line of conduct to be pursued, that is likely to contribute most effectually to his hap piness. If such an extraordinary divine communication be allowed to be probable, as well as possible, little reflection will be necessary to convince us that it is equally fit to be credited and embraced on the Score of superior advantage and utility. It is highly useful to elucidate and explain those truths and principles which are regarded as the origin and groundwork of religion ; every thing relating to the nature, attributes, and perfections of the Deity. 6 ( 32 ) The bulk of mankind are by no means qualified to pursue the investigation of serious truth through a loflg and regular chain of reasoning ; and if they were, the cares, the business, and the amusements of the world, would leave them little leisure or in clination to do so. No one, it must be allowed, can be so fit to declare his own nature as God himself; or give so clear and satisfactory a de scription of his will, as must rectify the errors in which mankind might be. involved when they con template so awful and difficult a subject. That the Creator of the world should be wor shipped by his creatures is a plain dictate of natu ral religion. But the peculiar mode by which the act of reverence is best performed, reason alone is unable to determine. If God should have vouch-? safed to prescribe the form of worship he expects j if he should himself have appointed the rites and service which he requires and will accept* if he should not only have directed the performance of this duty, but held out the strongest encourage ments to its practice, such a declaration must evi dently tend to general instruction, satisfaction, and advantage. Another benefit conferred by revelation is the account it has given of the providence of God, Had the Deity been known through no other me dium but that of reason, doubts might have arisen whether a Being, exalted so far above conception, ( 33 ) \vould condescend to concern himself in any thing that related to us or our interests. But, if this gracious Being should have himself informed us of his constant inspection over all our actions 5 if he should have assured us that he keeps an unremit ting watch over every individual, arid orders every event that happens to take place; this must, with out question, dispel every doubt, restrain every fear> and inspire us with hope* resignation, and confidence. The important doctrine Of the immortality of the soul, and a future state of rewards and punish ments, is, in part, deducible from the light of nature; Butj though the general principle might be thus grasped atj the particular circumstances, on which its use and application must depend, could not be derived from the same source. They who were guided by this light alone, however they might wish for certainty and conviction, openly professed themselves suspicious and dissatisfied. They attempted to advance beyond the present scene, but were soon lost in doubt and conjecture. The fictions of the poets of an Elysium and a Tar tarus, were regarded as politic restraints on the Vulgar, father than as objects of rational belief*. * What the sentiments of the people at large were on this lieadi may be easily collected from the writings^" the poets ; who probably, spoke the popular opinion. The^. classical reader will recollect tha&the following quotations are,.taken from those ( 34 ) The ancient philosophers who argued in support of the immortality of the soul and a future state, thOugh strenuous advocates for the probability of the doctrine, did not maintain it to be an absolute . certainty. So.crates is introduced to us as express ing " a hope that he should go to good men after death ;" but acknowledging that " he was not so sure of it as to affirm it." Plato may be considered as speaking his own sentiments through the mouth of Socrates i and Cicero declares, in the plainest language, that " which of the two opinions con cerning the mortality or immortality of the soul was the true one, God only knows ;" and in an other place adds, " I wish you could prove to me that the soul is immortal." On these declarations Seneca has observed " that immortality, however durable in itself, was rather promised than proved by these great men." — Thus ignorant or doubtful who flourished at a most enlightened period, not long before or after the Augustan age and the commencement of Christianity. Nobis cum semel occidit brevis lux Nox est perpetua una ddrmienda. Catullus. Post mortem nihil est, ipsaque mors nihil. Seneca. Indulge genio; carpamus dulcia, nostrum Quod vivis, cinis et manes, et fabula fies. Persius. Esse aliquas manes, et subterranea regna, Atque una transire vadum tot millia cymba Nee pueri credunt, nisi qui nondum asre lavantur ! Juvenal. Lucretius and Horace are well known to have many passages • of the same tendency. ' • ( 35 ) were some of the greatest of the ancient philoso phers of those fundamental truths which are the strongest barriers of virtue and religion, if, then, revelation has dispelled this darkness— if it has made plain and perspicuous that which was in volved in mystery and doubt-— if it has positively assured us that death does not put a period to our being, and that the present life is but the morning of our existence— -if it has established the certainty that the soul and the body shall be again united— that the inhabitants Of the grave shall, at the trumpet's sound, awake from their slumbers, and' arise to judgment— -if it has convinced us that an endless state of happiness or misery shall inevitably follow this final decision — and if it has pointed out the various qualifications that are necessary for obtaining this sentence in our favour, no stronger evidence need surely be adduced of the unspeak able ad'varitages which such a revelation must con fer upon mankind ; no more powerful motive can operate upon the mind in favour of the interests of virtue and religion, or in opposition to those of in fidelity and disobedience. The light of nature may hold forth the expecta- tion that God will shew mercy to the repentant sinner ; but the mode by which he will exercise his goodness, or the length to which he will think fit to extend it, can never be ascertained by human inquiries. The same reason which proclaims his" d 2 ( 36 ) mercy,' asserts his justice. Whenever, therefore, he is inclined to, pardon, he must reconcile at once these different attributes, and execute his inten tions in such a manner as will best answer the ends of his moral government. How this can be effected, our reasoning faculties, though exerted to the utmost, never could have discovered. On this head, likewise, revelation has been successful in removing doubts, and explaining difficulties. It has published the terms on which God will receive his offending creatures to grace and favour; it has declared, that upon true amendment and repentance, he will wipe off the remembrance of their former iniquities; that he will not only deliver them from the penalties they had incurred; but reward their sincere, though imperfect obedi ence, with an eternity of happiness. To have these things confirmed by a divine authority, must give unspeakable satisfaction to creatures who are conscious of being liable to so many and serious errors; must have an evident tendency to fill the hearts of mankind with a pious confidence ; and animate them with constancy and diligence in well doing, amidst the numerous difficulties with which they are surrounded. It is asserted by the advocates for natural reli gion, that mankind have been left to collect the rules and motives of their actions, from the sole use of their reasoning faculties. Now, in answer 1 ( 87 ) to this, it may easily be replied, that, if human reason was always the same as it is at present; subject to those numerous imperfections and dis orders that we feel in ourselves,, and perceive in others, it cannot be allowed to be a competent director to moral virtue ; or such an adequate provision for human happiness, as we are led to believe, from the wisdom and goodness of the Divine Being, was originally intended. The state of nature supposes all men to be equal and inde pendent. Every man, therefore, will think for himself, and frame his own rule for the direction of his conduct. Though a few of superior pene tration and diligence might form a tolerable body of moral precepts, . their beneficial influence must be very limited. The bulk of mankind are not only unfit for abstract inquiries, but, in general, too confident in their own opinions, to be ready to submit to those of others. The conclusions of the wisest would never be admitted as universally binding; the sober, dictates of dispassionate reason would be but little regarded ; every man would collect his own rule of action, unawed and unas sisted by superior direction ; an utter confusion of all morality would be the natural consequence ; and the general effect, an accumulation of misery, passion, and folly let loose upon mankind*. But, * A celebrated infidel of our own country (Hobbes) perceived this difficulty in the scheme of infidelity. He clearly saw ( 38 ) on the supposition that God himself has inter posed, and by an authoritative declaration of his will to his creatures explained to them the mea sure qf their respective duties, and the several motives that induce to their performance, the face of things will instantly be changed; every diffi culty and disorder will vanish ; ignorance and folly will be silenced and enlightened, and every wayward passion brought into subjection by the controlling influence of divine power. Such an authority as that which Revelation unquestionably carries with it, every man, considered as a rational being, must feel himself bound to concur with and obey. The strongest motives that can induce to submission are here applied in their utmost force: gratitude calls upon him to reflect on his numerous obligations to the Prescriber ; prudence obliges him to confide implicitly in that unerring that it was necessary to the existence of social happiness, that men should be under some common rule which tended to the pro duction of the several virtues, which led to the promotion of that happiness. Convinced, of the necessity of finding out an authority equivalent with that of a divine Revelation, he sub, stituted Civil Power in the place of it, and was reduced to the expedient of making the prescription of the legal Magistrate his ultimate standard of moral conduct. However objectionable such an expedient may appear on reflection, however easily it may , be answered and refuted, the reason of the thing, as well as the concession of this eminent unbeliever, have rendered it apparent, that a system of morality can never be established as ageneral rule, unless it beprescribed by such an authority as all men are disposed to acquiesce in and submit to. ( 39 ) wisdom, Vv-hich knows his interests better than himself; fear will remind him of the effects of hfs disobedience; and hope poirit out the future recompense that is to crown his perseverance If, then, the social happiness of mankind depend oh' the practice' of that moral virtue which Reve lation alorie could discover or establish, no further proof is necessary to be brought Of the utility of a system, to which w6are indebted for such signal advantages. Thus then it is evident, that there existed a necessity of a particular revelation to instruct mankind in religious knowledge. It was requisite to supply the deficiency of reason in pointing out the form of that external worship which God would accept; in explaining the superintendance of Divine Providence; in confirming the immortal nature of the soul; in ascertaining the existence of another life ; in expounding the mode of ex piation for sin ; and establishing a fixed and uniform rule of mo/al virtue; in a word, to make the whole of religion clear and obvious ; to add weight and authority to the plainest precepts ; and to afford to all sufficient assistance to contend with and overcome the corruptions of their nature. If, then, it can be proved that God has in reality made such a revelation; if it can be shown, that he has communicated his w\\\ in so direct a man ner; no argument can possibly be wanted to ( 40 ) excite us to examine into and obey it. If it be really deserving of the high character that has here been given of it, nothing can be more wise in its directions, more powerful in its influence, or more capable of conducirig to universal happiness, In such a system of beneficial duties, we are bound by every tie that can influence the reason, or affect the feelings of an intelligent nature, Well then may we congratulate the world on a discovery, which has been productive of such, great and general advantage; and well may we - describe the situation of all who have partaken of its benefits, in its oWn language; f( Happy are the people that are in such a case ; yea, blessed are {he people who haye the Lord for their Qod*in so essential a degree as hath here been asserted; we shall naturally be desirous of investigating a volume, in which so beneficial a system has been carefully recorded ; a system which has challenged universal attention, as claiming the extraordinary and dignified character of being the 4rue and undoubted Word of God. This book, which has always been referred to by Christian writers as the groundwork of their religion, has been differently named by different writers. It has been stiled the Sacred and Divine Book,, Holy Writ, and Holy Scripture ; because it was composed under the influence and inspiration pf God himself, It was usually distinguished by the ancient Christians, as well as by those of more modern times, by ,fhe appellation of the Bible, pr the Book of Bpoks. The translators of the ( 42 ) Septuagint having used an expression which sig nifies a Testament, this term also came frequently to be adopted. But here we must remember, that such an expression is not to be taken in its ordinary sepse, as meaning a will to be executed after death, but as denoting a solemn league and covenant an established contract between God and his people. The Old Testament contains the covenant which God condescended to enter into with the Jews; promising to afford them protection and support, on condition of their5 observance of the law which he prescribed them. The New Testament describes the particulars of a second covenant between God and ourselves ; a covenant, on his part, of grace and salvation through Jesus Christ ; and on ours, of faith, gra titude, and obedience. They both corisist of the various directions which revelatiort has handed down as standing rules for our faith and1 practice; they comprehend the progressive history of man, and elucidate the dealings of the Almighty with his creatures, till his great and final purpose was accomplished. The different books of which the former is composed, were divided by the Jews into three classes. 1st, The Law ; secondly, The Prophets ; and thirdly, Those writings which they called Che- tubim, and the Greeks Hagiographia *, or books * Holy writings. ( 43 ) written by holy men, but not with such plenary inspiration of the spirit as those of the Prophets. This collection, which, in our Bibles, is divided into thirty-nine separate books, formed amongst the Jews but twenty-two, that being the number of letters in their alphabet ; and was written in Hebrew, being, as it is supposed, the only com position now extant in that language. The same order has not always been observed either by Jews or Christians. In one of the divisions the books are arranged in the following manner; Genesis, Exodus, Leviticus, Numbers, Deuteronomy. These books contain the Law of Moses. The writings of the Prophets are placed next, and con sist of the books of Joshua, Judges with Ruth, Samuel, Rings, Chronicles, Isaiah, Jeremiah with the Lamentations, Ezekiel, Daniel, the twelve minor* Prophets, Job, Ezra with Nehemiab, Esther: And the Hagiographia, of the Psalms, Proverbs, Ecclesiastes, and the Song of Solomon; which, taken together, complete the number of twenty-two books. But by another division, the books were increased to twenty-four, and are thus disposed of: 1st, The five books of MoseSj Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. 2ndly, The writings of the Prophets, which are divided into the former and latter Prophets : the * Thus called on account of the brevity, not from any infe, riority in the quality of their writings. ( 44 ) books of theformer being Joshua, Judges, Samuel, and Kings ; and those of the latter, Isaiah, Jere miah, Ezekiel, and the twelve minor Prophets. 3dly, The Hagiographia, as the Psalms, Proverbs, Job, Song of Solomon, (which they called the Song of Songs,) Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra with Nehemiah, and Chro nicles. But whatever difference there may be in their catalogues, the variation is of little or no moment. In whatever order the books may be placed, they are still the undoubted Word of God; and nothing of this kind can make any alteration in the divine authority with which they are im pressed. This threefold division was evidently alluded to by our Saviour himself3^: " These are the words which I spake unto you, whilst I was yet, with you, that all things might be fulfilled which are written in the Law, and in the Prophets, and in the Psalms, concerning me." The whole third part, containing the Hagiographia, is here meant by the term Psalms; it being a custom with the Jews, to name their books from the particular words with which they hegan -f. The order of arrangement in our Bibles is not always regulated by the exact time in which the books were written ; though Genesis is commonly aU * Luke, Ch. xxiv. v. 14. + Predeaux Conn, Vol. 1. p. 331. ( 45 ) lowed to be the first, and Malachi the latest of the inspired writings. The books of Moses were originally drawn up in one continued, undivided work, and are still remaining in the same form, in the publick service of the Jewish Synagogue. They are frequently quoted by the writers of the Old and New Testament, under the title of the Law ; and are sometimes distinguished by the name of the Pentateuch*. They were divided into fifty-four sections; a division which, some of the Jews are of opinion, was made by the appoint ment of Moses himself ; but which othersj with greater appearance of probability, ascribe to Ezra. The Jews intended that one of these sections should be read in the synagogues every Sabbath day. The number consisted of fifty-four ; be cause in their intercalated years a month-^ being added, there were fifty-four Sabbaths. In the other years, they reduced them again to forty- two, by joining together two short sections. They ended the last section with the last words of Deute ronomy, on the Sabbath of the feast of ^ Taber- * A Greek word, signifying five books or volames. ^ This month was added between February and March ; and was done, when the corn would not be ripe at the Passover, nor the fruits at Pentecost., % The feast of Tabernacles was instituted for a memorial of the Israelites having dwelt in tents in the wilderness ; or, ac- cprding to others, in remembrance of the first building of the ( 46 ) naeles ; and begun a-new with the first section from the beginning of Genesis, the next Sabbath after. Each of these sections was again subdivided into seven parts, for as many readers; every Is raelite having the privilege of reading, except wo men, slaves, and others, who were deemed inca pable of doing it. Notwithstanding this privilege, a priest, a Levite, or some person of eminence, was usually selected in preference to those who were more uninformed ; the latter being never permitted to begin till those of the former descrip tion had finished *. Till the time of the persecu tion of Antiocbus Epiphanes, they were accustomed to read the Law only ; but that being prohibited from being read any longer, they substituted, in the room of it, fifty-four sections out of the Pro phets. When the reading of the Law was restored by the Maccabees, the section read on the Sab- Tahemacle. This festival: lasted seven days, and was celebrated with every demonstration of joy, the Jews dwelling, during the whole of the solemnity, in tents, which they pitched on the tops of their houses. * The manner of reading the Law was as follows : On Monday they began with that section which was proper for that week, and read it half way through ; and on Thursday proceeded to read the remainder. On Saturday, which was their solemn Sabbath, they read the whole over again, both morning and evening. On week days they read it only in the morning; but on the Sabbath always repeated it in the evening, for'the benefit of those who could not leave their work to attend the synagogues on week days. 3 ( 47 ) bath out of the Law served for the first lesson, and that out of the Prophets for the second *. The reading of the Law, indeed, was not confined to the return of the Sabbath, as it was constantly rehearsed every seventh year, before all the people, at the feast of Tabernacles. Besides this method of proclaiming it on Sabbaths and public solemni ties, the people were obliged to study it in private, and make it the constant subject of their medita tions. They were commanded, also, to transmit the same knowledge to their children. " Ye shall lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand, that they rnay be as frontlets between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou •liestdown, and when thou risest up. And thou shalt write them upon the door-posts of thine house, and upon thy gates -f\" This law, with many other circumstances of the highest importance, is recorded in. the first five books of Scripture, which are generally admitted to be the genuine composition of the * The whole of the prophetical writings were not, like the Law, read over in public; but such parts only were selected for that purpose as had a reference to the foregoing lesson out of the Law. + Deut. ii. 18, 19, 20. ( 48 ) Jewish legislator*. The book of Genesis rriay" bet considered as an introduction to the rest of the Pentateuch, and contains the history of 2369 years. It commences from the beginning of the world itself, and concludes with the death of the patriarch Joseph. It has this name because it describes the creation of the world, the genera tion of man, and of all other creatures. — That of Exodus relates the tyranny of Pharaoh, and the bondage of the Israelites under him in Egypt ? from whose miraculous departure out of it under Moses, it derived its title -|-. It comprehends the period of 145 years ; describes the entrance of the people into the wilderness of Sinai,1 the prpmulr: gation of the Law, and the building of the Taber-- , nacle. — That of Leviticus is thus called from its giving an account of the Jewish service, the of fices of the Levites, and the whole Levitical order j * The exact tithe when the writings of Moses were divided into five separate books, has not been ascertained. It had cer tainly taken place before the time of Josephus, as the private copies then used by the Jews were in their present form. It is supposed to have been done by the translators of the Septua gint, as the titles of the books are of Greek derivation. The abrupt beginning of the other books render it probable that they were all formerly joined to Genesis. + The family of Jacob, at its first settlement in Egypt, -con sisted of seventy persons ; their descendants, who quitted it under the guidance of Moses, amounted to 1,500,000* A woh* derful increase in about 200 years. ( 49 ) fciid contains about the space of a month only. thentic. That the works of Moses evidently come under4 the latter description, and are justly entitled to general acceptance, as a true and rational narra tion of events* I shall endeavour to establish by demonstrating the truth of the following propo sitions: First, That these writings- contain a faithful and genuine history of the earliest transactions of the human race, particularly of one family and people. Secondly, That they afford sufficient convic-*- tion, not only of their right to be considered as genuine and authentic narratives, but as the re* vealed instructions of God himself, delivered to the world by a person commissioned for that import ant office. If we judge of the truth of the Mosaic history, from its strict conformity to reason and probability, we must allow it to be the best and most credible description of the origin and gradual progress of mankind with which we are acquainted. The facts described are such as are probable and agree- abe to our conceptions. Nothing can be clearer than that an Almighty Being should be compe tent at his pleasure to call into existence a new creation. Nothing can be more consonant with C fa ) 6Ur natural notions of the divine 4M$ibj)t& than; that God should provide for the happiness and e,rii Joyment of the creatures he had forJSaedi Nothing can be more reasonable than the injunction; whieb he laid on the head of the creation as a test of his obedience; nothing more equitable tba^ the sentence of condemnation which followed h;s transgression of the divine command. The frame and situation of our first parents were such as our reason must readily acknowledge to be worthy of God, and honourable to man. They were ere§ted? we are told, in a state of maturity, endowed with the faculties of sense and reason, and' rendered ca pable of conversing with their Maker and etch other. As they had not the benefit of observation and experience, they wete enlightened by thqse new and extraordinary communications whieh explained to them the relation in which they stood to their Creator, and the several dutiea he expected them. to perform. After they had forfeited, by fetal disr obedience, the transcendant happiness in which -they had been placed, the mercy of God Stjlj kept them from despair, and comforted them with the prospect of a future deliverer who should vanquish. the power of the enemy that had tempted them* and rescue them from final misery and rum. Here then we have an instance of divine goodness, such as our conceptions of infinite mercy would ( 66 ). lead us to expect. Indeed the whole narrative Carries in itself the most indisputable marks of probability and truth. Far from exhibiting the extravagant pretensions to an ancient original, which the Claldaean, Egyptian, and other histories attempted to establish, we find in it nothing strained or exaggerated ; nothing that can be ob jected to as fabulous or romantic; no incre dible excursions into former ages; no boasted line of successive monarchs through countless generations. Every . thing, on the contrary, is simple and consistent. The author has fixed the commencement of time at no very distant period before his own existence ; he has given us a fair and probable account of the formation of the world ; of the creation and introduction of our first parents ; of the peopling, the earth with its earliest inhabitants; and of the first institution of civil government. He has explained to us the origin of the most useful and necessary arts and inventions, as well as those of a nature more po lished and refined. He has left us the most valu able record of antiquity, a collection of events which are not only in themselves of the highest importance, but likely to have taken place, and reasonable to be believed. Nor is the mode of information by which the. knowledge of such transactions was obtained less entitled to credibility than the facts themselves. ( 67 ) It is evidently consonant with reason to suppose, that God would communicate to our first parents the fundamental principles of morality and re ligion ; and it is equally probable, that they would be anxious to furnish their immediate descendants with such valuable knowledge^ Every thing they delivered must have come with peculiar weight and authority, as the instructions they transmitted for the benefit of posterity they had themselves received from the mouth of Godi The protracted lives of the ancient patriarchs gave them every advantage for propagating and preserving this traditionary knowledge. Adam might converse with Lamech ; Lamech with Shem ; Shem with Abraham and Isaac, or even, perhaps, Jacob ; and another generation would be sufficient to hand down the narrative to Moses. Besides, the Israelites were the best depositaries and preservers of traditionary information that can well be ima gined. Being prohibited by their law from mixing by marriage with other families, they could easily trace back this lineal descent to the earliest period; and therefore, could not be ignorant of transac tions, from the farthest of which they were them selves removed but a few generations. And if the means of information, relative to the past, could thus easily be obtained, well may we admit that the knowledge of Moses was complete and accu- p 2 ( 6e ) rafe iti regard to the other circurhstarices he haS fecOrded, No frian could be better adapted fof an historian than the person \vhb had witnessed thb eVents Which hfe related ; no man morfe Com petent to describe 'the scenes in Which he h&A acted the most conspieiibus part. Tbgse eircum" irtances tend to establish fhe reasonableness arid probability of the Mosaic History, and are power* ful motives to inclirie us to acquiesce in the clainte it has exhibited to be Regarded as a true and au»- thehiic narrative of forrner events. But the truth of the facts related by MoSCs bafc received a high degree of confirrnatibri from Si milar descriptions of ancient writers. Their teSti'- mOny, indeed, not only Concurs in Substantiating the reality of the events which are recorded, but Clearly refers to the work itself, as the undoubted composition of the Jewish legislator. Numerous passages might easily be quoted from heathen writers, which exactly correspond with the narra tive of Moses. The same d,escriptiori of the origin Of the World is recorded in the Phoenician and "Egyptian histories. The formation of man ac cording to the image of God, and his dominion over other creatures, is described by Ovid ; he had it from the Grecians. The histories of Adain and Eve, of the Serpent, and of the Tree of Knowledge, have been found amongst the Indians. ( % > Thoss of the Deluge, the Ark> and the persons saved in it, are recorded by Berosus *, Plutarch, and Lucian. The building of Babel, and the Giants attempting to reach the height? of Heaven, are jfche well-known fictions of different poets. The burning of Sodom i§ related by Diodorus, Strabo, and Tacitus. The accounts of Abraham, Isaac, Jacob, and Joseph, found in ancient his torians quoted by Eusebius, agree with the de scription which Mb$es has given of the same persons ; and a similar relation is still extant in Justin's abridgment of Trogas Pompeius. Tbese authors, as well as different writers of the history of Egypt, have plainly alluded to Mpses hiaasejf. They have spoken of his leading the Israelites out of Egypt ; his receiving the com mandments from the hands of God j and his in stitution of fche various rites and ceremonies, which be impressed on the people that had been enr (trusted to his command. There are some few of fthe .numerous testimonies of heathen writers in favour of the credibility of the books of Moses, They have declared the common belief of mankind in regard to the principle events which he has re- * Berosus was a priest of the temple of Belus at Babylon, fie was contemporary with Alexander the Great, and wrote a his. tory of Chaldjeaj sorne fragments of whjch are to be found in Josephus, ( 70 ) corded, to be agreeable tb the description whtob, he has given of them. This belief, so universally entertained in so many nations, and lately con firmed by additional proofs frOm recent discoveries in the Eastern world, affords the clearest evidence that the history is built on the basis of truth, and that it was not the contrivance or invention of the person, to whose Composition it has* usually been attributed. • But heathen testimony is not less conclusive in confirming the genuineness, than we have already seen it in establishing the authenticity of the works of 'Moses. Many writers clearly refer tb him as the acknowledged author of the several books that go under his. name. The Egyptians, impressed with an idea of his wisdom, always ranked him amongst the number of their priests 5 Diodorus Siculus mentions him with respect amongst the famous legislators ; Strabo also speaks with high commendation of the religion which he established ; Longinus, in his celebrated Treatise on the Sublime, particularly alludes to the beginning of Genesis ; Juvenal, in part of his Fourteenth Satire, speaks of the volume written by Moses ; Justin and Tacitus admit the Penta-r teuch to be his composition ; Porphyry, a learned as well as violent opposer of the Christian cause* acknowledged its genuineness as well as its antle. 7 ' ( 71 ) quity * ; and even Julian himself was compelled by the /evidence of history to confess, that the books which were commonly ascribed to Moses were certainly his, and worthy of credit, as a true and impartial narrative of events. These tes timonies (and others equally strong might be ad duced) must be sufficient to convince us, that there never could have been so universal a tradi tion relative to the laws and writings of Moses, had these circumstances been false or unfounded ; we must reasonably suppose, that had not such a belief been impressed in the clearest and most for cible manner on the earliest ages, it could never have been transmitted in so continued and unin-* terrupted a succession to the present. But no argument more directly tends to es tablish the genuineness and authenticity of thePen- tateuch, than the general belief of those who were most competent to decide on its credibility. No man can expect more satisfactory evidence on any subject than that of those who had the fullest op portunity of ascertaining the fact. Of this de scription were the people of Israel ; and on the present subject they have always been unanimous. It cannot be conceived that they would at first have acquiesced in such a law, or have ever en forced submission to it on their descendants, had * He confesses that Moses flourished near a thousand year* before any of the Greek philosophers, ( 72 ) tfctey not been convinced, by incontestable proofs, of its being founded on truth, Had it been open to the least suspieipn of imposture* numerous were the opportunities that occurred to them to get rid of it. In the midst of their frequent apos tacies and revolts, however turbulent in other rer Spects,, they never questioned the validity of their kw, or the institution of it by Moses. Though Strangely incredulous on other occasions, they still persevered in their regard and adherence to the precepts of their legislator, and thus laid the foundation of that attachment for which their pos terity, to the present day, have been invariably distinguished. Such has been their general and acknowledged belief in every age, and every sect of the Jewish church. The Jews and Samaritans, though mutual enernies in every other respect, °n this point alone cordially united ; and, shewed equal reverence fojr the books of Moses, though. the latter deniedf the divine authority and inspira-? tion of the prophets. Had any attempt been made at imposture, their natural jealousy would have ^rendered it abortive. The translation of the Septuagint f is another proof of the general acqui escence in the genuineness and authenticity of the f The Septuagint is a translation of the, 014 Testament intq Greek, made at Alexandria. This version was in use amongS^ the Jews in the time of our Saviour. The writers of the New Testament generally quote from this translation of the Old. ( n ) same writings; for, at that time, 270 years be fore Christ, their pretensions to both were uni versally admitted, The writers both of the Old and New Testament frequently refer to and quote the Pentateuch, as a work of evident and ap*- proved authenticity 5 they stile it the Law, and the Book of Moses, and always seem to regard it as the basis and ground-work, of their religion. Mo ses himself is frequently introduced to us as speak ing of the Law which he had delivered to the people ; and of the written records in which the eventful period of his ministry had been faithfully delineated. Joshua, we are informed *, " read all the words of the Law of Moses, the blessings and curses, according to all is that written in the Law. There was not a word of all that Moses commanded, which Josua read not before all the Congregation of Israel." Hence it is clear that the books of Moses existed in the times of his imme diate •Successor. Anheas, '(according to Josephus,) one of the translators, relates, .that Ptnfemy Phjladelphus, king of Egypt, applied to Eieazaij, high priest at Jerusalem, for proper persons to translate the Hebrew Scriptures into Greek ; and that the high priest sent six elders from each of the twelve tribes for that purpose. From -these seventy-two persons the version obtained the irtame ofthe ^eptuagint, seventy beiqg a round number. This account, how ever, has beep generally regarded as deserving of little or no credit. a, c. lviii? v. 34^ 35. ( 74 ) In the New Testament frequent are the allu sions which are made by its authors to the same' writings; all of which, collectively and separately, are quoted as the evident and acknowledged work of the Jewish legislators. Such was the universal belief of a people whose civil and religious establishments depended on the truth of the laws and writings of Moses. Every individual must have felt the necessity of being ac quainted with them, as they not only contained the rules and regulations he was obliged to observe in his private conduct ; but many other circum stances, in which he must have had a most mate rial interest. The laws of Moses were incorpo rated with the substance of the Jewish govern ment, and were the only foundation on which the public welfare rested for support. The right of the Jews to their temporal possessions in the land of Canaan depended on the truth of the Books of Moses, which recorded the promises that had been made by God to the ancient patriarchs. It is therefore highly unreasonable to suppose, that laws, in which the nation at large were so interested, and with which their rights and privileges were so closely connected, should, at first, have been ac*- cepted as genuine and authentic, and afterwards regarded with unceasing veneration, had there been the least suspicion of original imposture,, or ( 75 ) Subsequent corruption *. No more is demanded by the present argument for the Pentateuch or its1 author, than is commonly given to other histo rians. The accounts we have received of the Spartan, Athenian, and Roman governments, have always been considered as undoubted proofs of the existence of Lycurgus, Solon, and Numa ; and of the genuineness and authenticity of the laws and institutions of these famous legislators. The Jewish history must of course be equally strong and satisfactory in proving the reality of MOses and his writings. Every man must allow that the proof which will establish the credibility of a pro- phane book, is sufficient to establish that of a sa cred one also, No stronger evidence can possibly * In the eleventh century Maimonides drew up a confession of faith for the Jews, which all of them at this day admit 5 it consists of only thirteen articles, and two of them have respect to Moses. One affirms the authenticity, the other the genuine ness of his books.— -" The doctrine and prophecy of Moses is true, The Law that we have was given by Moses." This is fhe faith of the Jews at present, and has been their faith ever since the destruction of their city and temple ; it was their faith when thp authors of the New Testament wrote ; it was their faith during their captivity in Babylon, in the time of their Kings and Judges ; and no period can be shewn, from the age of Moses to the present hour, when it was not their faith. ., Watson's Afology.for the Bible, p. 24, [Moses Maimonides was a Jewisli rabbi of such distinguished fxcellence, as an expounder of Scripture, that th£ Jews say of |iim> 'f from Moses the Lawgiver to Moses the Interpreter, no man ever equalled either."] c 7a ) be obtained, that the works of Plato, Aristotle, or Cicero, were written by them, than the general opinion established through the world, whigh has always received them as the genuine composition! of these great philosophers. The same argument is equally valid when applied to the credibility of the books of Moses. From these considerations we are wawaated to conclude, that these books are entitled to our as? sent as a clear and ©ouiisteat narrative of events,, Jf we regard them only in the light of historians, the (accounts they deliver are so eofflfownfiilaile to reason, have been so. strongly consfinroed by the. testimony of others, and so ,uniyiCJ?saJ3y credited by those who were most capable cif sscertaipiog their truth, that we c^qpot but admit them to be genuine and authentic ; and allow them to be the best, arid indeed the only description of. the earlier aggs, in .which, we een safely place the smallest confidence. t 75 } CHAP. VI. Arguments in proof of the Divine Authority of the same Books. JTIaving thus endeavoured to establish a belief in the genuineness and authenticity of the books of Moses, I shall now proceed to the consideration of a qaestion sof still greater moment. The author has asserted, not only his claim to be considered as a faithful relator of events, but to -be respected arid obeyed as a messenger of God, whose will he was comtnrssiofied to proclaim to mankind. As £be strongest evidence is necessary to establish preten sions of so high and uncommon a nature^ let us try the weight and validity of the reasons which may induce us to acquiesce in so extraordinary a demand. When an ambassador is sent from one court to another, his first care is to shew the credentials •which authorize him 'to support the character he foas assumed. Whoever lays claim to a divine communication, must be able to refer to the same proof of the reality of his commission. He must produce a character of undoubted excellence, mo- Tal and) intellectual ; he must convince the world, ( 1B ) that he is not likely to impose on others, of* fo'1)g imposed on himself; he must make it evidently appear^ that he has no private purposes of interest or ambition to gratify in himself; but that his whole meaning is to extend and promote the glory of God, and the happiness of mankind. It is ne cessary, also, to examine, with strictness, into the intrinsic merits of the revelation itself; that we may see, and be Satisfied, that its contents are such as we might reasonably suppose were likely to proceed from a divine origin* We shonld na* turally look for such a representation of' the Supreme Being, and his glorious attributes, as are agreeable to our conceptions; we should expect to find such doctrines and precepts as most readily conduce to human felicity, and every other cir cumstance which tended to induce us to acquiesce in the truth and justice of its pretensions* And lastly, in order to remove every doubt on so im portant a subject, its author must have recourse to those extraordinary proofs of a divine commission* the power of predicting future events, and of performing miraculous and supernatural works, These cannot fail to stamp it with the seal of divine authority, and to afford us the most clear and satisfactory conviction that it is derived from, arid attested by God himself. Such are some of the distinguished marks, by which we may decide on the probability and truth ( 79 ) t>f a divine revelation. The credibility of the person who proclaims it; the. intrinsic excellence of the doctrine which he teaches ; and the divine attestation which he produces for its confirmation. In this balance the claims of the Jewish Legislator shall be weighed ; a mode of decision, by which a, fair and impartial estimate may be made of his pre tensions to credibility. If we reflect on the personal character of Moses, we shall soon see the greatest reason for supposing that he was a man endowed with the most valua ble qualities. We find him to have been faithful, meek, unambitious, and honest. So strict was his regard to truth, that he does not spare the recital of his own errors or those of Aaron his brother. Whilst he faithfully records his own failings and miscarriages, , he passes oyer in silence his own excellent qualities and achievements. He opens the account of his official conduct with the relation of a fact*, which nothing but the presump tion of his having acted urider the impulse of di vine authority could justify or excuse. He exposes the barbarity of his ancestor Levi towards the peo ple of Sechem j and records the curse of their dying father on him and Simeon his brother. Had he been actuated by motives of worldly wisdom, he would not have settled the priesthood on the * The murder of the Egyptian. ( so ) family of Aaron ; nor suffered the command of the people to be transferred to Joshua, who was of another family, and a different tribe. Instead of aggrandizing his own kindred, he left his posterity amongst the meanest attendants on the service of the Tabernacle, without any of that rank which he enjoyed himself, and which he had it in his power to transmit to descendants. Instead of meanly courting popular applause, by giving way to the failings and prejudices of his countrymen, lie openly rebuked their ingratitude and disobedi ence, as often as the occasion demanded his repre hension; and has exhibited them to our view as hardened and rebellious, and apt to murmur and complain on the most trivial occasions. Were we, indeed, to trace him through the whole of his moral character, we should find it to be such as to command our admiration and belief in his veracity. If we proceed to examine the strength of his pretensions to sufficient ability for such an under taking, we shall find that he was eminently quali fied to support the important office to which he had been appointed. We are informed that he was educated in the court of Pharaoh, and " skilled in all the learning of the Egyptians." It is there fore incredible that a person conversant with the literature of Egypt, and bred Up with her best and wisest philosophers, should be unable to . ( 81 ) decide between imposture and truth; between a real and familiar converse with God, 'and a delu sive dream, or deception of his senses. It is un reasonable to suppose, that one who had such fair opportunities of advancement to the highest pitch of dignity and honour, * would willingly abandon such great advantages, if he had not been persuaded of the certainty and truth of the events which he has recorded ; or that he would have made the attempt, which he actually did, so. hazardous in itself, and so unlikely to suc ceed, had he not been assured of supernatural assistance to accomplish his design. The whole tenor of his life, indeed, as fully bespeaks his good sense and prudence, as it does the excellence of his moral conduct, and serves as a clear and undeniable proof, that he was not more likely to be imposed on himself, than capable of practising an imposition on others. If we strictly inquire into the intrinsic merits of the system itself, we shall soon see abundant reason to be convinced of the justice of its claims to a divine extraction. It gives such a description of the Supreme Being as our natural conceptions would lead us to acquiesce in. We behold him represented as infinite in wisdom, goodness, and power; and expecting from mankind that degree * Josephus relates, that Moses, for some years, was General to Pharaoh, and that he obtained a signal victory over the Ethiopians. Q ( 82 ) of submission/ which, we must easily perceive, is a reasonable service, -and consonant with our notions of the relative situation of the Creator and his creatures. It delivers to the world things highly becoming of God to impart, and absolutely necessary for men to know. , It explains the for mation and origin of , the universe, the creation of man, his state of innocence, fall, redemption, and the glorious .expectation of a new covenant ; it proceeds to describe the propagation of mankind, their general corruption, the universal deluge, the confusion of tongues, the plantation of families, and separation into kingdoms ; it records the selection of a particular family, out of which the Messiah was destined to proceed; it commemorates the miracles by which God was pleased to redeem them from servitude, and lead them through constant peril and distress to the land which he had promised them as .their future .inheritance* The laws it enumerates, as prescribed by God for the use of his people, are such as are conso nant with his wisdom and goodness. Whifet the religious precepts enjoined . a, gaiety arid decency of divine worship, unknown tp or unpractised by heathen nations; the other institutions, both moral and political, were calculated to promote ' the prosperity and comfort of. all who. had a claim to protection or support, It prohibits. idolatry, perjury, theft, murder, adultery, and every species. (83 ) of covetousness and envy; and enforces the op posite virtues of justice, mercy, chastity, and charity, with a due reverence tp our natural pa rents, or accidental superiors,, In almost every page the people, are exhorted to amendment and submission,; they are reminded pf their, former murmuringsand miscarriages, and. compassionately forewarned, of the grievous punishments that await their r disobedience. , We may further observe, that the ceremOnial rites and ordijnapces it contains are a pl^in indication, of their haying come from God ; for, had ,the Jewish legislator himself been their author, he would have better consulted his own popularity, and the inclinations of the people; ,he would not have imposed, so many and laborious forms of worship i so many occasional and stated sacrifices ; so painful, a rite as that pf. circumcision; or such annual and weekly cessations from labour, as were evidently contrary to the interests of a na tion w,hose subsistence depended on agriculture and pasturage. , , . ,r The prophecies foretoldin the writings of Moses have been fulfilled ,wi,th the greatest clearness and precision. , They record the, curse of Noah on Canaan, and , his future .servitude to Shem and Japhet. The children of Israel, who are the pos terity of Shem, subdued the Canaaqites, and took possession of their land eight hundred years after this prophecy. They inform us, that God promised g 2 ~'( 84 ) Abraham, that his posterity should be greater than that of any other man; that " his seed should be as the stars of heaven, and as the sand upon the sea shore *." This, we well know, has been com pletely verified ; the descendants of a single family have increased to a degree that almost surpasses belief; and are, at this day, though dispersed far and wide, though persecuted with unequalled arid unrelenting severity, remarkable instances of num bers and population. The prediction of Isaac -jf-, that the posterity of Esau should serve that of Ja cob, was accomplished.by the victories of David $ over the Edomites. Jacob's preference of Ephraim, (the younger son of Joseph,) before Manasseh, his elder brother, and his prophecy, that though Ma nasseh should be great, Ephraim e( should be greater, and his seed become a multitude of na tions §," were fulfilled by the division of the ten tribes under Jeroboam, which were denominated after Ephraim, and by the royal seat of the kings of Israel being fixed in Samaria, a city belonging to the same tribe. Moses himself denounced the judgment of God on the murmuring Israelites, that they should die in the wilderness, and that their posterity should Wander in it for forty years,; before they took possession of the promised land. * Gen. xxii. 17. + Gen. xxvii. 40, J 2 Sam. viii. U. 1 Kings, xi. 15. § Gen. xlviii. 19. ( 85 ) •' Doubtless, ye shall not come into the land, con cerning which I swear tp make you dwell therein, save Caleb, the son of Jephunnah, and Joshua, the .sun of Nun *." Nothing can be more express and particular than this prediction ; and nothing was ever more exactly fulfilled. At the end of forty years " there was riot left a man of them, save Caleb the son of Jephunnah, and Joshua the son of Nun -{-." In blessing the. twelve tribes of Israel, he foretold the peculiar state and condition of each tribe ; and, as Jacob had done, predicted the su periority of Ephraim over Manasseh J. He assured them that they should miraculously succeed against the Canaanites ; that they should possess them selves of their land ; that they should set kings over them ; that they should have a peculiar place of worship ; and that they should have the divine oracles, and a succession of prophets to direct them in matters of difficulty and importance? Joshua afterwards appeals to past experience, whether all that had been promised had nc-t been fulfilled. "Ye know," says he, " that not one thing hath failed of all the good things which the Lord your God spake to you ; all are come to pass, and not one thing hath failed thereof §." The extent of their dominions, after their settle ment in Canaan, was distinctly pointed out ^[, and * Numb. xiv. 30. + Numb. xxvi. 65, J Deut. xxxiii. 17. § Josh, xxiii. 14, 5 Exod. xxiii, SI. ( 86 ) as clearly fulfilled*. It was also the declaration of Solomon to the people, that " one word had not failed of all God's good- promise, which he promised by.«; the hand of Moses his servarit -j-." MOses also forewarned them/ that besides a constant sue-'' cession of other prophets, " God would raise up from the midst of them one like unto himself, and ' that to him they should hearken." The history of the New Testament acquaints us, that Jesus " Christ, who, like ! Moses; was not onlyia prophet/ ' but divinely commissioned to proclaim a jnew dis pensation, derived his birth and lineage from a Jewish family. He exhorted the' Jews to submis sion and repentance, as dreadful would be the con sequence of their ingratitude1 and disbbedience. ' He assured them, that if they forsook' the law which had been given them, that the " Lord' would afflict them with plagues, great; and of long continuance^." History has informed us, that these plagues have been greater, and of longer continu ance, than those which ever befel any other nation §. To these might be added a long1 catalogue of such prophecies as have already had a full arid manifest completion ; all of which uniformly tend * 1 Sam, viii. 3, +2 Kings, viii. 55. X Deut. xxviii. 5g. $ This celebrated prophecy, and its subsequent completion in every particular, is discussed at large' by bishop Newton, in his 7 th Dissertation on the Prophecies. ( 8? ) to confirm the divine mission of him who origi nally predicted such remote events. As to the miraculous Operations asserted to have been wrought by the Jewish legislator, a slight degree of investigation will convince us, that they may fairly lay claim to probability and belief. The whole method of his conducting the people of Israel out of Egypt, both in its progress and exe cution, was one continued miracle. " God took him a nation from the midst of another nation, by temptations, by signs, and' by wonders, and by war, and by a mighty band, and by a stretched- out arm, arid by great tCTrors *." The Israelites witnessed po less' than ten plagues inflicted on the Egyptians, to procure them a deliverarice. They saw the waters divide tb make them a passage, whilst they closed on Pharaoh and the host of their pursuers. They witnessed the thunderings, light nings, and other terrible attendants on the pro mulgation of the law. They saw *" the pillar of the cloud by day, and the pillar of fire by night ¦jf." They fed on the manna which was sent from heaven on purpose for' their subsistence, " till they had eaten of the corn in the land of Ca naan J." They were clothed with garments which lasted for a long and extraordinary period * Deut. iv. 34. + Exod. xiii. 21', % Exod. xvi. 35. § ( 88 ) entire and undecayed. They saw the hand of God evidently displayed in the numerous victories they obtained over their enemies. They witnessed the dreadful instance of public vengeance which was inflicted on Korah, Dathan, and Abiram ; and trembled at the " new thing which the Lord had made, when the earth opened her mouth, and swallowed them up, and their houses, and all that appertained to them, and their goods *," These and many similar miracles are recorded to confirm the divine authority and origin of the Mosaic dispensation. Nothing less than su pernatural assistance could have led them through so many and imminent danjfers jf ; and it would be impious to suppose, that the divine protection would be granted to a person who was not invested with the office arid authority to which he pre- * Numb. xvi. 32. + The retreat of the Greek army, under Xenophon, has always been looked upon as without a pa rallel amongst human events. Yet this whole expedition lasted but a year and three months ; and was attended with difficulties that were comparatively trifling to those which obstructed the progress of the Israelites. The latter were wanderers " in a great and terrible wilderness (a), wherein were scorpions, fiery serpents, and drought, a land of deserts (b) and of pits, of drought and of the shadow of death ; a land that no man passed through, and where no man dwelt." Nothing but a miraculous power could have sustained them for so long a time in such repeated dangers ; nothing but (he sense of it could have kept such a tur. bulent and rebellious people within the necessary bounds of duty and obedience. {a) Deut. viii. ijl (b) Jerem. ii. 6. ( 8Q ) tended. It is impossible to imagine, that if such miracles as Moses recorded never took place, that the imposition could at first have been safely at tempted, or afterwards delivered down for the belief of posterity, with any hopes of, suc cess. We must remember that the accounts were written in the age in which the facts them selves are represented to have taken place, and for the perusal of persons who, by being eye witnesses of the facts, were enabled to contradict the statements of the writer, if they had not been founded on real truth. Moses frequently appeals to the experience of the Israelites to decide on the merits of his character as an historian. " The Lord," says he, "made not this covenant with our fathers, but with us, even with us, who are all of us here alive at this day *." " I speak not with your children which have not known, and which have not seen the chastisement of the Lord our God, his greatness, and his mighty hand, and stretched-Qut arm, and bis miracles, and. his acts which he did in the midst of Egypt, unto Pharaoh the king of Egypt, and unto all his land; and what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pprsued after you ; and how the Lord hath de- * Deut. v, 3, (90) str'oyed them unto this day ; and what he did unto. you in the wilderness, until ye came into this. place ; and what he did unto Dathan and Ahiram, the sons of Eliab, the son of Reuben ; how the earth opened her mouth and swallowed them up, and their households, and their tents, and all their substance that was in their possession, in the midst of all Israel; but your eyes have seen all the great acts of the Lord which he did *." Here is a re- . capitulation of all the miracles that had been. wrought in their sight, with an appeal to their senses for a confirmation of their truth. We can not' suppose that Moses would have made any such appeal, if he had riot been satisfied that, be could not be contradicted. No man could so far impose upon the Israelites as to persuade, them that they came out of slavery in Egypt, if no such circumstance had ever taken place; or induce them to believe, that the plagues which they beheld in flicted on the Egyptians, and the miraculous interpositions in their own favour, were founded on reality, if they had not been done in the most public manner, and before their own eyes. One, therefore, of these two things must be admitted ; Either the whole of the Israelites concurred with their leader in fabricating an imposture, or they were all over-reached by his dexterity and manage- * Deut. xi, 2, 3, 4-, 5, 6", 7. ( 91,.) ftient, so as to believe in the reality of a continued' series of fraud and delusion.. Neither of these. suppositions is at all credible.. We cannot^ there fore, with any degree of reason, withhokiour belief in those .miracles , which the : Scriptures assert were performed by Moses, and consequently/must ¦ acknowledge, that fie has, exhibited sufficient and satisfactory proof, that he derived his office and commission from the hand of God- Such are the grounds on which the books of Moses establish their pretensions ,to divine autho rity ; such are the credentials which, their author exhibited to prove himself the messenger and am bassador of God. These writings have not only been received as genuine and authentic by the Jewish nation, but universally admitted to have been dictated by the influence of the Divine Spirit. They who were contemporaries with the Jewish leader had the clearest evidence that he was invested with authority by God himself. . This testimony they carefully transmitted to succeeding ages, and thus laid the foundation of that strong attachment and unshaken confidence with which it has been always cherished and preserved. When, therefore, we reflect on the inflexible adherence of their numer ous posterity to this belief; the probability of their discovering the imposture, if there had been one; the existence of their religion, not only without ¦ ( 9» ) support, but in the midst of exile and oppression ; • and their observance of rites of so singular a nature as to have no possible recommendation but that pf having been instituted by a divine command ; these, and many other circumstances, induce us to believe, that had not this people been con vinced, by a long and regular chain of testimony, that such events really happened as plainly pointed out the divine interference, they would long ago have cut off all regard for a system of duties which bore so bard on persons of their refractory spirit and rebellious disposition. The long duration, therefore, of this religion, is a powerful proof of its, being more firmly rooted than any other mode of divine worship, the Christian only being excepted, Every religious establishment of heathen legisla tors has existed no longer than the power that^ supported it ; when that prop was removed, the whole edifice soon fell to' pieces. The Jewish system/on the contrary, still survives, and is still adhered to through every vicissitude; not only unsupported by a civil establishment, but in direct opposition to the numerous attempts that have been made to overthrow it. But,in addition to the general and unceasingbelief of a whole nation on this subject, a decisive proof of the divine authority of the Jewish legislator may be gathered from the writers in.the New Testa ment, The Evangelists inform us, that our Lord (03 ) took various and frequent opportunities of referring to the law as of divine origin. He called the words of Exodus and Deuteronomy the words of God himself; God commanded, saying, " Honour thy father and thy mother, and him that curseth father or mother let him die the death*." On another occasion he confirmed the divine authority of the Pentateuch, " Think not I am come to destroy the law , and the prophets, I am not come to destroy but to fulfil jf." Many are the passages to which he appealed for the proof of circumstances which related to himself. From the evidence they af forded, he proved that he was the Messiah so long and ardently expected ; out of them he corrected and refuted his opponents, and always laboured to impress his hearers with the conviction, that they had originally proceeded from God himself. The Apostles imitated the example of their Master. They also refer to the ancient Scriptures as books of undoubted and divine authority. St. Paul as sures us, that " all Scripture is given by inspiration of God $ ;" and St. Peter asserts, " that prophecy came not in old time by the will of man, but holy men of God spoke, as they were moved by the Holy Ghost §." Not only is it said of the Scrip tures collectively, that " God spake in them by * Matt. xv. .4. + Matt. v. 17.. X 2 Tim. iii. l'6\ $ 2 Peter, i. 21. C 94 ) the mouth of his holy' prophets*," but there is scarcely a book in the Old Testament that has not been 'quoted and referred to in the New, as an authority at once divine arid decisive. These arguments are corn monly made use of to demonstrate the authenticity, genuineness and in spiration of the books of Moses. • They are such as the believer will find useful for confirming and renewing his faith ; and the infidel will do well to investigate arid consider, before he rashly reject them as fallacious and unfounded. In a word, when collected arid united in one point of view, they form so strong and decisive a body of evidence as cannot fail to remove every reasonable doubt, and satisfy every candid and unprejudiced inquirer. Luke, i. 70. ( 95 ) CHAP VII. , Summary View of the Books written by the Propliets, of ' whom there were two kinds. — Methods by which the Divine Will was revealed to them. — The Arguments which prove the Genuineness, Authenticity and Divine Authority of the Pentateuch equally applicable to the Historical and Prophetical Writings also. JL he books that immediately follow the Penta teuch, .as' those of Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra and Nehemiah, are a continuation of the history contained in it. Jo- sephus'iriforms us, that, from the death of Moses tb the reign of Artaxerxes, successor to Xerxes in the' kingdom of Persia, the Prophets were "the historiaris" of their own times. Many passages may1 also be cited from the Scripture itself in which the writing of the history of the Jewish nation is attributed to the Prophets *. These books are not to be considered as separate and uricorinected, but as mere continuations of former narratives, designed, when united, to form, a full at)d complete body of history. They have all an evident reference' to each" other. Thus Joshua * 1 Chron. xxix. 20. 2 Chron. xii. 15. ( 9& ) begins, " Now after the death of Moses ;" so thrit of Judges, " Now after the death of Joshua;" and thus the other books are equally dependant on those that precede them. The first book of Chroni cles, as well as that of Nehemiah, are exceptions to this rule ; as the former could not fefer to another, because it begins with the genealogy of Adam ; arid the latter, having set down his name arid family, and the year and month in which the book was written, did not stand in need of any other connexion. On the whole, we may con clude, that the historical books were either writ ten by those who were contemporary with the periods they have attempted l to describe, or that they were compiled from those well known and authentic documents which were laid up in the publick archives of the nation. They do not appear to contain every trivial and minute event Which may be supposed to have taken place; but may be rather regarded as a compendious selection of remarkable occurrences, which tended to illus trate the national religion, and to set before the people an abstract of the former dealings of God, and a faithful representation of that line of con duct in which their interest and duty required them to acquiesce. These books are, therefore, to be considered as an abridgment of the labours of the several Prophets, digested, and arranged at some subsequent period, for the purpose of dis- 3 ( 97 ) playing in one point of view the most striking pits- sages in the sacred history. But whatever diffi culties' there may be in ascertaining the precise dates or authors of the books, their peeuliar tend ency is Sufficiently apparent. They all unite in carrying on one great and regular design ; and whether the subjteot of description be historical relation, prophetic admonition, or moral instruc tion, they have an equal reference not only to each other, but to the preceding laws and institutions of Moses, on the basis of which, the succeeding works of the historian, prophet, and moral teacher, were erected and supported. . That a numerous train of such inspired persons were destined to arise as the successors of Moses, is not Only evident from the rules which God had prescribed for the trial of them*, .but from the express promise of Moses himself : " A Prophet will the Lord thy God raise up to thee, of thy brethren, like unto me, unto him shall, ye hearken.""^" For although these words in their full sense have a relation, to the Messiah, yet it is easy to perceive, that their immediate aspect is to an order of prophets, whom God designed to in* troduce amongst his people, at different periods. These prophets were endowed by God with extra ordinary measures of his holy spirit, with the * Deut. xviii. 2J, 22. ' + &eut< xviii. 15, H ( 98 ) power of foretellirjg remote events, arid occasion ally confirming their mission by miracles. They were also authorised to declare and explain the divine will; and to instruct their hearers in the several duties that were to result from their obedi ence. They were also to be messengers on extra ordinary occasions, to rebuke iniquity, and to threaten vengeance, to keep up a reliance on the mercies of Providence; to unfold the spiritual meaning of the Law; and finally, to prepare for the welcome reception of that illustrious Person, whose appearance was to verify and substantiate their predictions. This sacred order was of two kinds. The first con sisted of those who were brought up in the schools of the prophets, and thus instructed in the different branches of knowledge and religion. The first. institution of these schools is supposed to have taken place in the time of Samuel*, who pro bably presided over one or more of them. The persons educated in these seminaries were distin guished by the name of ,c Sons of the Prophets," as their governors arid teachers were by that of their Fathers. Of the mode or subject of these instructions, the Scriptures have left us without information. But this we may presume, that the youth were directed to such studies as would im- * 1 ' Samuel xi. 10,20, ( 99 ) prove their, understandings, and elevate their conceptions ; and that they were employed in investigating the meaning of the Law, or in con templating the nature and attributes of the Deity. * Now, although it be evident that the spirit of prophecy is not attainable by education only, but is the immediate gift of God himself; yet it is reasonable to suppose, that he would select, from such a society" as this, those whom he thought fit tot dignify and inspire with such a spirit; as the best qualified for the office of teaching and reprov ing others, and most likely, from their previous habits and education, to make a forcible impression on the minds of those to whom their admonitions and instructions were addressed. The second sort of these inspired messengers were not selected from the usual seminaries, but Were persons reser ved to be sent on occasions of extraordinary im portance. Thus, Isaiah was called from the court, and Amos from the herds, " to go and prophesy unto the house of Israel." The earlier prophets seem to have been . appointed for the peculiar service of the Jewish people, and as the means of preserving them uncorrupted by the idolatries of the neighbouring nations ; but the latter prophets were invested with a higher and more extensive * They were particularly Instructed in sacred music, both vocal and instrumental. h2 ( 100 ) commission, admonishing mankind to look for*. ward to an event, in Which not only one, but all the nations of the earth, were equally interested. The will of God was revealed to the prdphets by different methods. First, by dreams, which came with such force and strength on their iiriagi* nations, as clearly to evince their divine origin. Secondly, by visions, or such powerful impress sions on their mental faculties, as the Jewish doctors called prophetic visions. Thirdly, by in spirations, or enlightening their minds to appre hend arid discern every thing that was revealed to them, with a full assurance that such a revelation came from God himself. Such were the modes of transmitting that great and supernatural power with which these holy men felt themselves in*- vested. Convinced of the reality of their own inspiration, and the importance of the messages on which they were sent, they publicly pro claimed their divine commission; and boldly proceeded to the execution of their duty, unawed by the certainty of clangers and persecutions. Urged by an irresistible call from heaven, per suaded of the truths and necessity of their voca tion, they supported the calamities, incident to their profession, with firmness and composure.* " Through trials of cruel mockings and scourg- * Heb. xi. 35, 37. ( ioi ) ings, of bonds and imprisonments, though stoned, sawed as.un.der, tempted, and slain with the swprd," they kept up the characters of the ambas sadors of God ; and fearlessly proceeded in the course they were directed, in opposition tp the numerous obstacles and. discouragements that impeded their progress. Though not always in fluenced by the Divine Spirit, or exempt from the common infirmities of their nature, they, were memorable examples pf zealous piety and moral excellence; and exhibit to our view 3 collection of persons, whose successive actions, for a thousand, years, are entitled tp our highest respect and vene ration. Their whole conduct was an evident proof of their integrity and understanding; whilst the doctrines they taught, the predictions they uttered, and the miracles they performed, esta blished the conviction that they were '< holy men, who spake as they were taught of God," The first composition of these inspired writers is the book of Joshua. In this narrative the different events that happened to the Israelites under that leader are particularly related. This hook may be properly divided into three parts. The first isa history of the conquest of Capaan ; the second, which begins at the twelfth chapter, is a descrip tion of that country, and the division of it amongst the tribes ; and the third, comprised in the last two chapters, contains an account of the renewal ( 102 ) of the Covenant by the Israelitish people ; and concludes with the death of their victorious gene ral. This book comprehends the space of 17, or according to others, of 27 years, and is usually attributed to Joshua himself. The last five verses, which relate to the death of Joshua and Eleazer the high priest, were probably added by Phinehas the son and successor of the latter. The book of Judges Consists of a description of the eminent persons who were chosen by God to preside over the Israelites from the death of Joshua to the establishment of the kings. This govern ment continued, under fifteen different judges, for the space of upwards of three hundred years. Nothing can now be determined with precision as to the date or authors of this history. It was probably not the work of a single hand, but rather a collection of several narratives, arranged, it is supposed, by Samuel or Ezra, into one volume, and originally taken from the ancient memoirs of the Judges themselves. The book of Ruth is placed between those of Judges and Samuel, as being a sequel to the former, and an introduction to the latter. It de rives its name from the person whose -history is the principal part of it. The writer of this, like that of the book of Judges, has never been as~ certained. Many have supposed that the pro phet Samuel was the author of both ; thus bring- ( 103 ) ing down the narrative of events to his own times. The genealogy of David, from Pharez the son of Judah, out of whose tribe, the expected Messiah was destined to proceed, is here unfolded. The exact period in which Ruth lived has not been transmitted to us; so that it can only be guessed, from her being the great grandmother of David, that it was about 1250 years before Christ. From an observation of the author at the beginning of his work, that the circumstances he was then pre- paririg to relate took place when the judges were the rulers of Israel, we may conclude that the people were then under a different form of govern ment ; and from the mention of his name at the close of the narrative, it is equally apparent that it could not have been written before the time of David. The two books of Samuel, (formerly considered but as onej are public histories of the events that happened under the last two judges, Eli and Samuel, and the first two kings, Saul and David. These transactions are comprised in the compass of about a hundred years. The first twentyrfour chapters were attributed by the Jews to Samuel himself, and the remainder to the prophets Nathan and Gad. This opinion originated from the fol- Jpvving passage in the' Chronicles*. " Now the * 1 Chrop. xxix, 20, i(. 104 ) acts of David the icing, first and last, behold they are written in the hook of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer." The books of Kings are thus named, because they contain the history of the kings of Israel and Judah, from the reign of {Solomon to the Babylon ish captivity. The first comprehends the latter part of the reign, and also the death, of David; the flourishing state of the Israelites under Solo-*- mon ; his building and dedicating the temple at Jerusalem ; and the separation of the people into two kingdoms under Rehoboam his son. The rest of the book is descriptive of the actions of eight kings of Israe], ?nd four of Judah. The second continues the former history; and, after giving an account of the successive reigns of twelve kings of Israel, and sixteen of Judah, closes with recording the fatal catastrophe of both these ikingdouns : the inhabitants of the former being carried iby Salmaneser in captivity into Assyria ; and -those of the latter by Nebuchadnezzar into Babylon. These books also formed but one in the Hebrew canon, and were extracted, as is generally sup posed, by Ezra, from the public records of former transactions. They pecupy the space of between four and five hundred years. The. books of Chronicles, called by the Jews diaries, or words of days, and by the Greek transT • ' I ( 105 ) latere,' -the books of things omitted, are usually allowed to be the work of Ezra, who is supposed to have compiled them, like; those of the Kings, from public records and ancient chronicles. They were intended as an abridgment of sacred history, till the time of the return pf the Jews from capti vity. The first book traces the genealogies of the Israelites up to the time of Adam; relates the death of Saul, and gives a brief account of the reign of David. The second describes the progressive fate of the kingdom of Judah ; its various revolu^ tioos; its overthrow under Zedekiah, and the restoration of the Jews by the command of Cyrus. Though the former Jews made but one book of them, the Hehrew Bibles of the present day have them, like our own, divided into two. The transactions they relate embrace the Jong period of 2085 years. The book of Ezra, a continuation of the Chro nicles, comprises the history of the Jewish nation from the time of Cyrus's edict for their return to the twentieth year of Artaxerxes Longimanus #. It specifies the number jf. of the Jews who re turned ; the proclamation of Cyrus for rebuilding the temple ; the obstruction it met with, and its ¦final completion in the reign of Darius: Ezrp was * Called in Scripture, Ahasuerus. .+ 42,360, and 7,337 servants with Zwubbabel ani Joshua : 1,500 with Ezra, ( 106 ) a direct descendant from Aaron, and succeeded Zerubbabel in the government of Judaea. Though doubts have arisen in regard to the author of the first six chapters, the last four bear evident marks of being of his composition. Nehcmiah asserts himself to be the author of the book which is distinguished by his name. He was advanced to the office of cup-bearer or page to king Artaxerxes. He returned to Judeea about thirteen years after Ezra, and succeeded him in the government. As Ezra has given a short history of the first restoration of the Jewish people, so Nehemiah re lates their further settlement after the re-establish ment of their city and temple. In this book, the history of the Jews from the death of Moses, in the year 2553, is carried down to that of 3595, in cluding a period of 1042 years. This narrative is contained in the books from Joshua to Nehemiah inclusive ; the latter of which was, in the Hebrew canon, joined to that of Ezra, and records the ad ministration of the person who wrote it, for thirty- six years. The book of Esther is so denominated from a beautiful captive Jewish virgin, whose accomplish ments raised her to be the wife of x\hasuerus king of Persia. The subject of the book is the deliver ance of her countrymen, through her means, from a general massacre intended by Haman, The ( 107 ) critics are divided in opinion as to the author, who has been supposed to be Ezra, Mordecai, or Joachim, high priest of the Jews. It has also been asserted, that it was ordered to be composed by the great synagogue, tp perpetuate the me mory of so wonderful a deliverance *. Of the date, as of the writers, we know nothing with cer tainty, though some have fixed its commencement in the year of the world 3544. The history is continued for about twenty years. Various have been the opinions of the different commentators on the book of Job. Some have asserted that the story is dramatic, and the cha racters fictitious. But there does not appear to be any reason to question their reality. The sa cred writers frequently allude to the person of Job, as worthy of imitation. The prophet Ezekiel -j- quotes him, at the same time with Noah and Daniel, as an example of righteousness. " Ye have heard," says St. James, " of the patience of Job £." This immediately follows his advice to his brethren, ie to take the prophets, who have spoken in the name of the Lord, for an example of suffering, affliction, * The Jews observed the 14th and 15 th pf the month Adar, (part of February and March) as days of thanksgiving for this great deliverance. This feftival was called Purim, from Pur a lot, because Haman had cast lots to find out the time most Jgcky for executing his sanguinary purpose. t Ezek. xiv. 14, $ James v. 11. ( 108 ) and patience." The apostle Paul, who has af firmed that " all Scripture is given by inspiration of God * ,'' has quoted from the book of Job as part of it-f^. On these grounds, and' many other strong ones might .also be adduced, we may; fairly eonelude, that the history recorded in *he book of Job is a circumstantial narrative of real events. The principal subject of this history is re presented to have been a rich and powerful inha bitant of the land of Uz. In this country, sup posed to have been situated in the inland parts of Arabia Deserta, he probably lived about the time of the descent of Jacob into Egypt. In this book no allusion is made to the law of Moses, no mention of the deliverance of the Israelites out of Egypt, or settlement in .Canaan. Though something is said of the sacrifice of burnt offerings £, they were clearly such as were offered before the law of Moses was established. Job is also represented as the priest that offered them ; an office he assumed as the master of the family, according to the customs of the ancient patriarchs. His longevity, also, is suitable to the earlier pe riods of the world ; as the history informs us, that he lived no less than a hundred and forty years after bis restoration to prosperity. Of the author of the book nothing can be affirmed beyond * 2 Tim. iii. 16", + 1 Cor, iii. 10. J Jobi.5. xiii* 8. k 109 *) mere conjecture; Many have supposed it to have been Writteri by Moses, during his abode in Egypt, for the purpose of encouraging his suffering coun trymen under the severity of their bondage. Others maintain that the materials of the work were ori ginally drawn up either by Job or his friends ; and that they were afterwards arranged and made pub lic by Moses. But, whatever uncertainty there may be as to the author, the style and composition bear the strongest marks of the most remote anti quity. The first two chapters, and part of the last, are plain narratives of matters of fact; but the language of the rest is evidently different, not only highly splendid and sublime, but adorned with poetical imagery and embellishments. " Through the Whole work," says a modern writer *, " we dis cover religious instruction shining forth amidst the venerable Simplicity of ancient manners. It every Where abounds with the noblest sentiments of piety, uttered with the spirit of inspired conviction. It is a work unrivalled for the .magnificence of its language, and for the beautiful and sublime images which it presents. In the wonderful speech of the Deity, every line delineates his attributes, every sentence opens a picture of some grand abject in creation, characterised by its most striking features. Add to this, that its prophetic parts reflect much -..'..:, * Gray. ( 110 ) light on the ceconomy of God's moral govern-, ment; and every admirer of sacred antiquity, every inquirer after religious instruction, will seri ously rejoice that the enraptured sentence of Job is realized to a more effectual and unforeseen ac complishment * ; that whilst the memorable re cords of antiquity have mouldered from the rock, the prophetic assurance and sentiments of Job are graven in Scriptures, that no time shall alter, no changes shall efface." Isaiah, the first of the four greater prophets, entered on his office in the last year of the reign of Uzziah, king of Judah -f-. This prophet was of " loyal blood ; his father Amos being brother to Azaziah. He is supposed to have prophesied for above sixty years ; and to have been put to death by Manasseh, at the commencement of his reign.J The first five chapters relate to the reign of Uz ziah ; the vision in the sixth happened in the time of Jotham ; the following chapters, to the fifteenth, include the prophecies under Ahaz; whilst thbse that were uttered under Hezekiah and Manasseh, occupy the remainder. Amongst the celebrated predictions of this great prophet, is that of the deliverance of the Jews from capti- * Job xix. 23: + 758 years before Christ. $ It is asserted, that Manasseh ordered him to be fastened J-etween two planks of wood, and then sawed asunder. ( 111 ) vity ; and the overthrow of Babylon by the army of Cyrus; whose name he calls upon above a hundred years before he was in existence. But the most remarkable of his prophecies are those concerning the Messiah ; which describe not only his descent, but the peculiar circumstances of his life and death. The style of this prophet is in the highest degree forcible and sublime, his metaphors and illustrations are admirably fitted to the dignity of his subjects ; his denunciations of vengeance,^ and calls to repentance, are power ful incitements to terror and contrition. From his clear and frequent allusions to the Messiah, he is often cited in the New Testament, and has thus obtained the distinguishing appellation of the Evangelical Prophet. Jeremiah was the son of one of the priests, who dwelt at Anathoth, in the land of Benjamin. He began to prophesy in the 13th year of the reign of Josiah, 628 years before Christ, and continued to prophesy above forty years. It has been said that he was stoned to death by the Jews, for preaching against their idolatry ; but it is most probable that he died in Egypt, much advanced in age, and broken by the calamities which had happened to his country. Amongst his numerous denunciations of divine vengeance on the impe nitent Jews, is his express prediction of their subjection .to. .the. Chaldjeans,'. and captivity in C 112 ) Babylon, to the accomplishment of which he was permitted to bear witness. It has been objected by St. Jerome to this prophet, that he retains1 something of the rusticity of his native village; but whatever truth may be in this remark, he is certainly animated, forcible, and pathetic? though he may not be comparable to the preced ing prophet in sublimity or elegance. Iri the book of Lamentations, Jeremiah laments the destruction of Jerusalem, and the desolation of Judsea. Many learned men, conformably to the opinion of Josephus and St. Jerome, have supposed them to refer to the death of Josiah. But this opinion doesnot agree with the subject of thebook; the lamentations (ifany) composedon that occasion being probably lost. The first two chapters are employed in describing the siege of Jerusalem; in the third, the writer laments the persecutions which be himself had suffered ; the fourth treats of the total desolation of the city and temple ; the fifth is a prayer for the Jews in their: disper sion ; and at the close of the whole, he speaks of the unfeeling cruelty of the Edomites, who had insulted Jerusalem in the hour of her misery. The subject of this book is of the most moving kind. All the chapters except the last are in metre. The style is >' throughout pathetic and affecting; a kind of writing, in which, according to Grotins, this prophet was a consummate1 master. ( 113 ) Ezekiel was a prophet of the priestly order, and was one of those who were carried in captivity with Jehoiachin into Babylon. He began to prophesy in the fifth year after the captivity, and was contemporary with Jeremiah, who filled the same office in Judaea. This prophet particularly described the destruction of the temple, the fatal catastrophe of those who revolted from Babylon to Egypt, and the restoration of the Jews to their native land. Hia writings abound with fine senti ments and rich comparisons, and evidently prove him (exclusive of the extraordinary gift of pro phecy) to have been a man of uncommon genius and learning. His style, though occasionally rough and unpolished, is remarkable for force, grandeur, and simplicity ; it is " bold, vehement* and tragical, and often worked up to a kind of tremendous dignity *". Daniel was a descendant of the royal family of the kings of Judah. He was carried to Babylon when he was twenty years old, and in the 600th year before the Christian sera. His extraordinary merits procured him the favour of the Babylonian monarchs, and afterwards confirmed him in that of the Persian. Josephus observes, that " he was the only prophet that enjoyed a great share of worldly prosperity ;" on which account, the Jews are un- * Lowth, I ( 114 ) willing to allow him to have been a prophet, be cause he did not lead the same solitary life, but mingled in the business and pleasures of the world! To this objection Josephus has replied, that he not only foretold, like other prophets, events that were to happen, but prefixed the time when these future events should actually come to pass. But the authority of Christ on this head is decisive ; he expressly calls Daniel a prophet*, in which words he spoke the sense of the Jews of that time. This prophetic book consists of such plain and cir cumstantial predictions, that infidels have been driven to the necessity of maintaining, that they were not composed till after the events which they foretell had taken place. Porphyry, in particular^ makes this objection to those which relate to the kings of Egypt and Syria ; which, he pretends to assert, were not written till after the time of Antiochus Epiphanes. But the fact is, that these prophecies were translated into Greek at least a hundred years before his time; which translation W3s in the hands of the Egyptians, who were by no means friendly to the Jews or their religion. Part of this book, from the 4th verse of the second, as far as the end of the seventh chapter, is in the Chaldaic language. These chapters chiefly relate to the affairs of Babylon ; the whole of the remainder is * Matt. xxiv. 15, ( 1« ) written in Hebrew. The style of Daniel is not so lofty and figurative/as that of the other prophets, but it is clear and concise, whilst his descriptions and narratives are simple and natural. It has, in deed, been observed, that on the whole he writes more like an historian than a prophet: Hpsea prophesied in the kingdom of Israel in the reigns of Jeroboam the second and his suc cessors.. He is supposed to have lived eight hun dred years before Christ,' and to have exercised his office above sixty years. He is placed fhe first in order amongst the minor prophets, all of whom'. were comprised by trie Jews in one book, called by St. Stephen ithe Book of the Prophets*. His principal design is to publish and reprove the wickedness and idolatries of Israel and Judah ; and to'' foretell the destruction .and captivity of the former. This signal instance of divine vengeance, it is probable, the prophet lived to see accom plished. ' The style of Hosea, though frequently obscure, is in a high degree forcible and ener getic. The exact period in which Joel prophesied has not been ascertained, though it is generally sup posed that he was contemporary with Hosea. His predictions and reproofs are chiefly directed to the kingdom of Judah ; the iniquities of which he * Acts, vii, 42. I 2 C n6 ) loudly condemns, and foretells the punishment which awaited its idolatries. But, in the midst of his threatenings, he warmly exhorts to amend ment and repentance, and promises a restoration to the divine favour on renewed obedience. The ¦:¦¦:'. . ., ' ¦ ,'y.Uj l.'„ . i $tyle of this prophet is figurative, strong, perspi cuous, and expressive. Amos, also, is generally considered to have been Contemporary with Hosea ; and, like him, to. have been sent to the kingdom of Israel, He boldly re monstrates against the prevailing vices of Israel and Judah ; and though he clearly points out the heavy calamities which they were doomed to suf-» fer, he comforts them with the prospect of a future restoration to the divine favour. This prophet was originally a herdsman, and is sai4 by Jerome to have been (( rude in speech, but not in know ledge." Several of his expressions are thought to have been suggested by the nature of his employ ment, He compares' the ariger of God to the roar ing of a Hop ; and the gigantic stature of the Amorites to oaks and cedars. Many have thought fit to represent him as inferior to the rest of his brethren who were regularly educated in the schools of the prophets ; but such an observation does not appear to be well founded, as many pas* sages might be cited from his writings inferior to none for vigour of sentiment or sublimity pf description. ( n7 ) The time in which Obadiah lived is uncertain ; though many have concluded that he was nearly contemporary with Jeremiah and Ezekiel. i This book is partly an invective against the cruelty of the Edomites *, who derided the Jews as they were passing into captivity ; and partly a predic tion of the final triumph and deliverance of the latter from all their enemies. Though a single chapter comprises the whole of his prophetic labours, it is written with remarkable beauty and elegance. The prophet Jonah appears to have lived about 840 yearsbefore Christ. He is allowed to be the most ancient of all the prophets whose writings are re corded in the Scripture Canon. In this book, it is related, that the writer of it was commanded by God to denounce his judgrrients against the city Nine veh; at that time the great and populous capital of the Assyrian empire. Though at first disobedient to the divine command, he soon became sensible of the necessity of compliance ; and carried to this seat of luxury and riot -J* the unwelcome message with which he had been entrusted : " Yet forty days, and impenitent Nineveh shall be overthrown." Convinced of the miraculous mission of the pro- * The posterity of Esau. + This great city was so remarkable a scene, of festivity and pleasure, that xpia-a> Him ntjifnttisriK, «« better than merry Ni« neveh," was an ancient proverb. 3 ( 118 ) pher, the people believed and obeyed his sum mons. God, on their sincere contrition and amendment, ". repented of the evil which he had said he would do to them," and deferred. : the execution of his intended vengeance to a future period *. The style of this book, which is chiefly narrative, is plain and perspicuous. The prophet, Micah was contemporary with Isaiah, and, like him, predicted the destruction and captivity of Israel and Judah. After dreadful denunciations of divine vengeance, he promises them a future restoration and happiness ; and clearly points out the establishment of the king dom of their promised , Messiah. The style of Micah, though sometimes obscure, is in general elegant, and frequently sublime. The Jewish writers are divided in opinion as to the exact time in which Nahum prophesied; some having fixed it in the reign of Manasseh, whilst others have given a decided preference to that of Hezekiah. The subject of his prophecy is the destruction of Nineveh ; under which name the whole Assyrian empire, as well aS its capital, seems to be comprehended. This prediction, which is * This judgment did not take place till 150 years afterwards. Authors differ as to the exact situation of this celebrated city, though the majority have placed it on the eastern bank of the river Tigris, opposite to Mousa], which is supposed to have been a suburb of the ancient Nineveh. ( H-9 ) related in terms of uncommon boldness, sublimity, and grandeur, was verified in the year 3378, when Nabopellassar, king of the Babylonians, besieged, andoverthrew it *. As Nahum predicted the destruction of the Assyrians who had carried away ten of the tribes into captivity, soHabakkuk foretells the vengeance that was about to be inflicted on the Chaldasins, who were destined to enslave the two that re mained. It has been supposed that this prophet was contemporary with Jeremiah, and that he uttered his prophecies in the reign of Josiah. His style is highly figurative and poetical ; and in the third chapter the majesty of God is described with peculiar sublimity of expression. . Zephaniah prophesied in the reign of Josiah, and probably, from the description which he has given of the vices then prevalent in Judah, before the eighteenth year of that prince's reign, when he. set about reforming the manners of his people- He exhorts the inhabitants to immediate amend ment, and denounces their destruction if they continue impenitent. But, like his contemporary, Jeremiah, in the midst of threatenings, he cheers them with the prospect of future happiness; and * Usher's Chronol.— A difference of opinion not only exists as to the situation of Nineveh, but as to the time when it was subdued. ( 120 ) comforts them with the promise of a return from Captivity, and a restoration to their country. The style of Zephaniah it poetical and impressive. Haggai, it is supposed, was born at Babylon, whence he returned with Zerubbabel to Jerusalem. He exhorts the Jews to the completion of their temple, a work which they had intermitted for fourteen years. He encourages them to proceed, by assuring them, that " the glory of the lat ter house should be greater than that of the former*," and that " the desire of all nations should come unto it." This prediction was com pletely verified, when it was afterwards; honoured by the presence of Christ ; the only circumstance. in which it could boast its superiority over the former. So far was it inferior in grandeur and magnificence to that of Solomon, that the aged> who remembered the glory of the old, " wept with a loud voice jf" when they contemplated the di minished splendour of the new J. The new temple was not inferior to the old in point of size, * Ch. ii. o. + Ezra, iii. 12. % The Jews acknowledge that several things were wanting in the second temple, which constituted the chief glory of the first ; as the ark of the covenant, in which were the two tables of the law, the pot of manna, and Aaron's rod that budded ; the urim and thummim;. the cloud or schechinah; the token of the divine presence; the spirit of prophecy; and 'the ho! 7 fire upon the altar which came from heaven. ( 121 ) being built on the same foundations ; but merely in the beauty arid variety of ife decorations. Zechariah was contemporary with the preced ing prophet, With whom he united in encouraging , the jews to rebuild1 their temple. He proceeds to predict the future glory of the Christian Church, Under its high priest and governor Jesus Christ, of Whom Zerubbabel, arid Joshua the high' priest, were figures. The latter part of his prophecy has been supposed to relate to the stale of the Jews under the Maccabees ; to foretell their rejection and' denial of the Messiah ; arid many other cir cumstances which' should happen to them in the latter age's of the world *. It is only RriOWri of the prophet M'alaChi, that he prophesied after Haggai arid Zechariah, and was probably invested \Vith his sacred office in the time of Nehemiah. As he no where exhorts, like the preceding prophets, tO the completion of the temple, it is reasonable to suppose that it had already been rebuilt, and' the worship of God again established. After having reproved the priests for their negligence arid disorders, and enforced the ob'sefVarice of the law of Moses, he * T The style of Zechariah was so close in resemblance to that of Jeremiah, that it was a saying amongst the Jews, that the spirit of Jeremiah had,:passed=into Zechariah; ( 122 ) informs the people that they were no longer to expect a succession of prophets ; but that, at the appointed time, a messenger should arise, who, endowed with the power and spirit of Elias, was to- prepare the way, and proclaim the kingdom of the promised Messiah. The style of the prophets after the captivity, though in many instances forcible and impressive, is greatly inferior to that of their predecessors in vigour of sentiment and sublimity of expression. To enter at large into a particular proof of the truth of the historical and prophetic writings would be only to repeat the arguments that have been used in support of the credibility of those of Moses. We have merely to observe, that the " dependance and coherence between all the parts of the Scriptures in the matter and design of them, which is as great as the depend ance of one part of any book written by the same author can be upon another, gives great strength and confirmation to the whole, since it is an evi dence that it was all inspired by the same infallible Spirit. And if one part of Scripture be proved to be true, all must be so. For besides the particu lar evidence which may be brought for any part separately, we must consider the connexion which it has with the rest, and the evidence which is derived upon it by this connexion. If the Penta- ( 123 ) teuch be once proved to be of divine authority, then the prophets who succeeded Moses must be divinely inspired, because, he foretold the succes sion of such prophets*." * Jenkins's Reas. Hist: of Christian Religion, vol. i. p. 229, ( 124 ) CHAP, viii; The Hagiographia, or Books written by holy Men, but not with an equal Degree of inspiration with those of the Prophets. A he third division of the sacred writings was named'by the Jews Hagiographia. These books were sometimes called, by way of eminence, the Writings ; though always distinguished from the works of the prophets*, as they were not dictated by dreams and visions, but by the mere inspiration and direction of the Spirit. This class consisted of the Psalms, Proverbs, Ecclesiastes, and Song of Solomon. The Psalms were composed by several authors, though generally called the Psalms of David, be cause the greater part of them have been attributed to him. Little is known of the authors of the rest, or the particular occasions on which they were composed. The 90th Psalm has been as- scribed to Moses, who is supposed to have written it when God"shortened the lives of the murmuring Israelites. The 137 th was, without doubt, drawn * These writings were not read in the public synagogues, like the Law and the Prophets. ( 125 ) up in the time of their continuance in captivity in. Babylon ; and the 126th, when they were again restored to their native country. Others were made upon other occasions, as may be seen in the titles, (though these are supposed tp be of doubt ful authority) or collected from the scope of the Psalrn itself. This book was divided into, fiye separate parts. The first part ends with the 41$t Psalm; the second with the 72d ; tlie third with the 89th ; the fourth with the 106th ; and, the fifth with the conclusion of the whole collec tion. Many of them were appointed by David tp be sung in the service of the tabernacle ; a pracT tice which Solomon continued in the temple, and Ezra restored after the return from captivity. The whole book was ackriowledged by Christ *, who Confirmed the continuance of this particular branch pf divine worship by his own practice jf. The prophetic parts are frequently alluded to, by the evangelical writers, in which the death, resurrec- tion, and ascension of the Messiah are clearly pre dicted. Though the Psalms and other poetical compositions dp not consist of a certain number and quantity of syllables^ but rather of those things which are regarded as the real essence of poetry, a noble, and figurative turn of thought, an elevation of the sense, and a loftiness of expression ; # Luke, j«iv, 44. T Matth, x*vi, $0, !( 126^) there still appears throughout 'the sacred poetry, not only this force and sublimity of style, but a certain disposition of words in the original, which renders it probable that they were written with some kind of metrical order, and studiously ac- commodated to the voice and the instruments by which if was accompanied. It cannot noW be determined when, or by whom, the Psalms were collected info one body. Some have supposed that they were gathered together' by the friends of Hezekiah before 'the captivity ; but Jewish tradi tion, with greater probability, has affirmed that the collection was the work of Ezra, who arranged them in the manner in which they have been re ceived by succeeding ages. The book of Proverbs itself informs us that it *>*as written by Solomon; '" a man who spake three thousand proverbs, and whose songs were a thousand and five: who' spake of trees; from the cedar that is in Lebanon, even unto the hyssop that springeth out of the wall : who spake also of beasts, of fowl, of creeping things, and Of fishes." This collection, which, with the books of Eccle siastes, and the Song of Solomon, is all that re mains of these valuable writings, consists of the most useful and salutary rules for the conduct of life ; and is the most authentic and excellent com position of the kind that can be produced from antiquity. It may be considered as divided into ( 127 ) five parts. In the first nine chapters the tutor exhorts and directs his pupil to the study of wis dom. The second part contains what may properly be called the Proverbs of Solomon; deli vered in distinct arid independant sentences. This extends from the 10th chapter to the 17 th- verse of 'the 22d. Here the tutor again ad dresses his pupil, and gives him fresh admonitions' to> the study of wisdom, supposing -him to be present, arid listening to his instructions. The fourth part, which commences with the 25th chapter, is distinguished by being a collection of proverbs, selected, as it is supposed, out of a much greater number, by the men of Hezekiah, probably the prophets Isaiah, Hosea, and Micah, all of whom flourished in the days of Hezekiah, and assisted that monarch in his pious endeavours to restore and re-establish the true religion. This part, like the second, consists chiefly of distinct and unconnected sentences, and reaches" to the end of the 29th chapter. The fifth part contains the observations and instructions which Agur the son of Iakah 'delivered to his pupils Ithiel arid Ucal ; as also the precepts which his mother (pos sibly a Jewish woman married to some neighbour ing prince). inculcated on Lemuel her son. Who Agur or the mother of Lemuel were, is no where explained ; it is, however, to be remarked, that these two chapters, as well as the rest of the book, ( 128 ) are jpspired writings ; because they make a part of that Canon of Scripture which was received and acknowledged by, the Jewish Church. The book of Ecclesiastes was written by Solo mon, as is generally supposed, at an advanced period of his life and experience. The subject he has chosen, is an inquiry into the chief hap-. piness of man ; a question which he discusses through twelve chapters, In the first six, he confutes the opinion pf those who place happiness! in wisdom, pleasure, honour, or riches. In the other six, he asserts, that true felicity is only to be found in a serious regard to God: and religion ; and concludes with an exhortation to " fear God, and to keep his. commandments, because Gods will bring every work into judgment, with every secret thing, whether it be gpodj or whether it be evil/' The Song of ••Solomon has always been ajfctribu*- ted to tfe$t monarch. It is, thought to have been composed on the occasion, of his; marriage with, the daughter of Pharaoh. In the letter, it is allowed to be an epithala.mium, or marriage song ;; but the Jewish Rabbies, and, many Christian fa thers, have understood it in, a holy or religious; sense ;* and have considered: it as representing* * It is affirmed by St. Jerome, that the Jews allowed none to read the beginning of Genesis, the first and last part of JJzekiel, or the Song of« Solomon, but those who were thirty? years of age, ( m ) tindef the figure of a marriage, the love of God,, or according to Christians, of Christ, for his church* The poem is embellished with irhfges of the most grand and beautiful nature ; is of the pastoral kind; and written in dialogue, and metrical o/der. Such is the division of the different books of the Old Testament into three classes ; aflti such are the contents of the books themselves. This arrangement, supported by the authority of differ ent writers, is thus confirmed by the testimony of Josephus* " They have only," says he, " two and twtnty books, which comprehend the history of all ages, and merit our belief. Five belong to Moses, which contain what relates to the origin of man, and the tradition of the several success sions and generations' down to his death. From the death of Moses to the reign of Artaxerxes., King of Persia, the Prophets who succeeded him, have, in thirteen books, written what hap pened in their time. The other four bopks con tain hymns to the praise of God, and precepts for the conduct of human life. What happened since the time of Artaxerxes down to our days, has likewise been recorded by the writers there of*; but they have not met with the like credit, * In the Apocrypha, a word which signifies hidden writings; Some have supposed that they had this title, because their original was obscure, and their authority questionable ; but K ( 13° ) because there has not been any certain succession of Prophets during that time. Hence.it is ma nifest what respect and estimation has been paid to the books which complete our Canon ; since in so long a. tract of time, no man has ventured to add any thing to them, or diminish or alter any thing in them ; since the Jews, from their infancy, are accustomed to call them divine institutions, to believe them stedfastly, and upon occasion, to lay down their lives in defence of them." Others have observed that the Jews were accustomed to call all the books which were not canonical, Ganuzim, interpreted by the Greeks Apocrypha or hidden. For the prevention of error in those who read them, they kept them for private use, or hid them in the earth, whence their reckoning them in the num ber of such as were not divinely inspired, was expressed by their being Apocrypha, or hidden. These books contain the latter history of the Jews, and many excellent precepts for the conduct of life; but are not regarded as of divine authority, -not beings written by inspired persons, and not till the spirit of prophecy had wholly ceased. ( 131 ) C HAP. IX. Of the Canon of the Qld Testament. X he word Canon is originally Greek, and sig nifies a certain rule or standard by which other things may be measured and determined. As the sacred writers faithfully explain to us the will of God, their works are consequently the rule of faith to those who receive them. But the same word is sometimes made use of as denoting no more than the list or catalogue in which these divine books are inserted. No positive account of the settlement of the Canon of the Old Testament can now be given, because no authors are still extant that professedly treat of this circumstance ; but the concurring testimonies of ancient writers, both Jewish and Christian, have ascribed the comple tion of the work to Ezra*, who, after his return from the Babylonish captivity, undertook the ar rangement of the different books, disposed them in order, and settled the Canon to his own times. * The Jews look upon Ezra as another Moses, and call him the second founder of the law. It is a common saying with them, that if Moses had not promulgated the law, Ezra was worthy of being the publisher of it, k'2 ( 132 ) It is, however, to be remembered, that though the Jewish Canon was settled by Ezra, several va riations were afterwards made in it. The book of Malachi could not possibly have been inserted by Ezra, because that prophet is allowed to have ex isted at a later period. Nor could Nehemiah have been placed there by him, as mention is made of Jaddus the high priest, and Darius Codomannug, king of Persia, who were at least a hundred years after Ezra. It may also be added, that the gene alogy is carried down in the Books of Chronicles, through so many generations as must necessarily bring them to the times of Alexander the Great ; consequently these books, also, could not have been inserted in the general arrangement. It is, there fore, highly probable, that the two books of Chro nicles, Ezra, Nehemiah, Esther, and Malachi, were afterwards added by Simpn the Just * ; and that it was not till then that the Jewish Canon of the holy Scriptures .was fully completed. But Ezra, it appears, was by np means satisfied to make a mere collection of the books of Scripture, but was anxious to correct, by a careful com parison of the several copies, the numerous errors of the different transcribers. He altered the names * Simon the Just was the last of the great synagogue, which consisted of 1 20 elders. These Jews, after their return from captivity, were incessantly occupied in restoring their former church and state; and, amongst their other labours,' collected and published the sacred writings. ( 133 ) of several places that were then grown obsolete, and inserted others better known to the people. Thus Abraham is said to have pursued the Kings that carried away Lot as far as Dan ; whereas that country, in the time of Moses, was called Laish ; the posterity of Dan having never pos sessed it, till a long period after the death of Moses. In several places in Genesis and Numbers, we find the name of Hebron ; whereas that city was called Kiriath Arba, till Caleb gave it the name of Hebron after one of his sons. It is evident, therefore, that this must have been inserted at some subsequent period ; and it probably was at this general review of the ori« ginal text. Ezra, it is probable, not only aU tered, but added, when necessary, to the sacred writings. This he did for the better illustration and connexion of the whole ; and there can be no doubt, but that he was guided arid enlightened by the same Spirit, which had before assisted the original writers. Amongst such additions must be reckoned the last Chapter of Deuteronomy ; in which Moses appears to have given a descriptioa of his own death, and the succession of Joshua to the command of the Israelites. It is remarked on Abraham's coming into the land of Canaan*, " that the Canaanites were then in the land ;v an observation not likely to have been made till after * Gen. xii. 6, ( 134 ) the times of Moses ; when the Canaanites, having been extirpated by Joshua, were then no longer in the land. In the 14th Verse of the 22d Chapter of Genesis, it is said,. " to this day in the Mount of the Lord it shall be seen". But Mount Moriah, the Mount here, spoken of, was not called the Mountof the Lord,Ltill the Temple was' built on it many hundred years after. In the 3f3th of Genesis,' the Kings are reckoned upEf who reigned in the land of Edom, before there reigned any king over -the land of Israel." This, of course, could not have been said till after there had really been a King- in Israel, and therefore these could not possibly have been the words of Moses. In the 25 th Chapter of the Book of Proverbs, uni versally allowed to have been, the work of Solo mon, it is said, "These are the Proverbs of So lomon, • which the Men of Hezekiah, King of Judah, copied out." This must have been added many ages afterwards; for Hezekiah was of the twelfth generation from Solomon. Many other insertions might easily be brought forward, of all which Ezra has been supposed to have been the Author*. These additions, as well as the altera tions already.alludedto, were made for the purpose of supplying the deficiencies, or explaining the obscurities of the sacred Text ; and appear never * The Books "added to the Canon by Simon the Just, were. probably corrected by him, as the others had been by Ezra. ( 135 ?) to have* been inserted, except when the necessity of the thing demanded' itV The' books were written out in the Chaldee character, which the peoplej from the tirrie of the Babylonish captivity, understood- much better thanthe original Hebrew. The' Sections, which were read 'in- the Synagogues 'on the" Sabbath, were divided into verses, for the use of the Targumists-*, or Chaldee- Interpreters ; a portibn of the section 'being first recited in the original Hebrew-^, and then interpreted in the Chaldee language. Thus was the Canon of the Old Testament settled and completed, at a time when the Jewish History was 'concluded and the "Spirit- of Prophecy wholly withdrawn. As the former race of writers was extinct, and " all vision and prophecy sealed up," no fitter period could be chosen for collecting the different copies, and adjusting the Catalogue of the Sacred Writ ings. . ' *.' The word Targum signifies in the Chaldee, an interpreta tion, or the version of one language into another. There were several of these Targums amongst the Jews ; the chief of which were those of Onkelos on the Law, and Jonathan on theProphets. These interpretations are supposed to have been made before the time of Christ, and- are very different in the mode of their composition; the former version being exact and accurate; the latter, diffuse, lax, and peraphratical. + The Minister read one varse-in the original^ Hebrew, if it was out of the Law, and three verses, if out of the Prophets, and then stopped ; the Interpreter, who stood near, then ex, plained the whole in the' 'vulgar tongue." "¦'-"' ; ( 236 ) Such was the origin of that collection, which is now received by us as the Old Testament, and *uch were the motives that induced the Jews to divide it into different sections and verses in their publiek Worship* The present division of this sacred book into chapters and verses is, however, with the-exception of the Psalms*, of much later date, and is thus accounted for. Hugo de Sancto Caro, a Dominican Monk, (commonly called Hugo Cardinalis,) who flourished about the year 1240, wrote a commentary on the Old Testament, and in the progress of his work, invented a con cordance, the aim of which was to facilitate s reference to any particular word or passage. For this purpose it was necessary to divide the book into sections ; arid these sections into subdivisions, These sections are our present chapters ; but the subdivisions were not marked (like our verses) with different figures ; but by capital letters, placed in the margin at equal distances. In this state the Scriptures continued till the year 1445, when Mordecai Nathan, a Jewish Habbi, drew up a Concordance to the Hebrew Bible, for the use of the Jews, This writer, though he followed Hugo in dividing the books into separate chapters1, rejected the use of capital letters, and took the old method of periods or verses, These verses * St, faul quote? the 2d Psalm. A.ct$ yiij, 33* ( 137 ) he distinguished by numbersj a practice found to be of such convenience, that in every subsequent edition of the Scriptures, either in the learned or vulgar languages, it has constantly been adopted. Hence originated the division of the Bible into chapters and verses; and hence it appears, that Jews and Christians have mutually contributed to its present state of utility and cenvenieu«e« < 138 ) C.H A P. X. On the New Testament. —The Dispensation recorded in the New Tesiament'.' — The End and "Consummation or £» all- former Revelations.' Divided into- four separate Parts ijthe.spcspe,l5,,>4-cts, Epistle^ and "Revelation., Vjod, it has been shewn, communicated to man the first principles of religious duty. These principles, the lapse of time, and a propensity to evil had nearly extinguished. Sunk in barbarism, and the grossest idolatry, left to the unassisted efforts of reason, the generality of mankind were unable to emerge from the darkness and error with which they were surrounded. In this deplo rable and benighted state, the goodness of God was still manifest. Instead of wholly withdrawing his assistance, he kept up an occasional com munication with persons, whom he selected as depositaries of divine knowledge; and at length set apart one particular nation, which he was pleased to enlighten by an extraordinary Reve lation, and to govern by a law, which he himself prescribed and appointed for their observance. Such were the various and successive gradations, by which Divine Light was let in upon the world ; such was the dawn which was to usher in a ( 139 ) brighter' arid more splendid day. These disco veries were only subservient ¦¦ and preparatory to another, the end and consummation of all.' that had preceded it. ' U ' . . •:".-;¦".> nor;. - We have already seen, that a particular Reve lation of the will of God. is clearly consistent with reason and-'probability; and that those who mere endowed with all that the light of Nature could afford, were so sensible', of. its defects, that they looked forward wrth!hope,to;some abler and more intelligent guide for ' their :*direction.V If such were the opinions .of unenlightened Heathens, far stronger inducements had the followers of Moses to expect such a great and beneficial change. The law, in which they had been educated and instructed, ; had a' constant Reference to a new dispensation ; and was regarded, but as a " shadow of good things to come." ^The successive Pro phets that had occasionally, appeared, .had all. of them united in predicting, another and greater Legislator, who, at' some future time, was to be manifested to the world. . Such was the expecta tion of anew and extraordinary Instructor of man kind ; such were the grounds on which the hopes were founded of a better system, which should dis sipate error, enlighten darkness, andestabhsh truth. Hence it is evident, that such a Teacher. and such a system were; both wanted and expected. History informs- us, that in an. age of the world4 ( "0 ) when this necessity was most urgent, and this expectation most general, a new and extraordinary Teacher appeared; one who professed himself commissioned by the Deity to proclaim a new and a better dispensation ; one who inculcated doc trines, before wholly unknown, or but imper fectly understood; one who assumed, not only the office of a Divine Instructor, but the cha racter of that Great and Exalted Person, who had so long been predicted, as He in whom " the nations of the earth were to be blessed." This Person, distinguished by the name of Jesus of Nazareth, is represented by his followers, as endowed with such great and supernatural powers, as to justify his claims to be regarded as a Teacher sent from God ; and is described, as correspond ing, with such wonderful exactness, with the types and prophecies which the Jews applied to their expected Messiah, that no reasonable doubt can remain on a candid and unprejudiced mind, but that He was in reality that illustrious Prophet, Such is the language of the advocates for Chris tianity. Before we accede to, or reject a proposi tion of such magnitude, it will be necessary to enter on a serious and particular investigation of its nature, and examine the grounds on which such high and extraordinary pretensions are sup ported. This inquiry will naturally be directed to the book that professes to give us an account of 4 ( Ml ) the life and doctrines of this new Teacher. If the statements of the writers appear, on examination, impartial and consistent j if the internal evidence- of the narrative itself be credible and unsuspicious; and if it be elucidated and confirmed by such external testimony, as we have no sufficient reason for calling in question, and which would be readily admitted on similar occasions ; we cannot be justified in withholding our assent from that which carries with it such strong and distinguishing characteristics of truth. But should it, on the other hand, be found incapable of withstanding so severe a scrutiny ; should it appear to have been erected on the basis of deception ; and for no bet ter purpose, than the advancement of private interest or ambition ; we may then, and then only, reject it with safety, as fabulous and unfounded. Let us now proceed on this important inquiry ; and examine into the nature of the history itself and the solidity of the evidence on which it rests for support. This history is recorded in a book, that is usually distinguished by the name of the New Testament, or Covenant. The book itself is divided into four separate parts, the Gospels *, Acts, Epistles, and Revelation. The Gospels contain a short narrative * From the sawn word Gqdspell, God signifying good, and spell, tidings. ( 142 ) of' the Life and Death of Jesus of Nazareth ; and of the mode by which his religious system was promulgated to the workL . An account is given of the various miracles, by which he confirmed the supernatural origin of the doctrines which he taught, and of the successive prophecies, with which the extraordinary circumstances of his cha racter precisely corresponded. The different Authors, though at variance on. slight and imma terial points, agree with uncommon harmony and exactness, in the leading and most important parts of their description ; and unite in maintaining with firmness and decision the truth and impartiality of their respective narratives. In the Acts of the Apostles, an account is given us of the earliest propagation of the Christian faith; and of its reception and establishment in • different countries. The Epistles were written by different Apostles, on different occasions. Some were addressed to certain churches ; others to single persons ; and the remainder to the whole body of Christian converts.' The Book of Revelation is thus named, because it contains a general, discovery of those secrets which human wisdom could not have foreseen. It refers, in an obscure and mysterious style, to the future circumstances of the Christian Church. ( 3*3 ) CHAP. XI. Life and Gosper of St. Matthew. JL he Eyangelist,.St. Matthew, the first in order, is generally allowed to • have been the first who committed the Gospel to. writing. ¦ This Apostle was a Galilean by birth, .a Jew by religion* and a publican by profession. His residence appears to have been at Capernaum ; as his office consisted in receiving the customs payable to the. Romans for every thing cOnveyed over the sea of Galilee. Jesus, having retired to walk by the sea side, saw Matthew , sitting at the receipt of- custom, and commanded him to arise, and become his disciple. This order he immediately obeyed without the smallest hesitation ; leaving all, and following his new master. From the time of his being appointed one of the Twelye Apostles, he was a faithful and constant atteridant on our Lord ; after whose ascension, he preached the gospel in, Judea for eight years. Nothing further is known with cer tainty, as to the remainder of his life, or the manner of his death. Some have asserted that he died a natural death ; whilst others have, as strongly insisted on his martyrdom. Certain it is, that no ( 144 ) account of hirrtj after he left Judaea, is given by the writers of the first four Centuries ; it is there fore probable, that every thing that has been added both by ancient and modern writers on the subject, is deserving but of little> if of any credit. Great has been the difference of opinion that has prevailed, in regard both to the particular time and language in which this Gospel was written. Some has assigned it so early a date as the year 38 ; whilst others have fixed it at so late a period as the year 64 of the Christian Era. As no certain ac count can now be obtained, we can only be guided by the apparent probability of the thing itself; and it seems reasonable to suppose, that some authen tic narrative of the life and doctrines of their late Master would be collected as early as possible by his disciples, and committed to writing, as well for the confirmation of those who believed, as for the conversion of those who rejected the divine authority of his mission. Such a publication must, at this period, have been highly useful for establishing the truth of the new system inculcated by the Apostles ; as the Jews would be enabled by such a written document to compare the cir cumstances of the Life and Death of Jesus of Na zareth with those that had been so often and clearly predicted of their promised Messiah. For this reason we may, perhaps, safely incline to the side of those, who have assigned the earliest date ( 145 ; to this Gospel ; and consider it as written and given to the world in the year 38. But learned men have differed still more as to the original language in which it was composed. Many of the most eminent theological writers have taken different sides on this question. Some have sup ported the opinions of the ancients, who, have positively asserted, that it was at first written in the Hebrew* language, and that the Greek copy now. in use is nothing more than a translation from the Hebrew. On the other hand, it is maintained by several modern writers of great celebrity, that the original! anguage of this writer was the same as that of the other Evangelists, and that this Gospel, like the three following, was written in Greek. As the whole of this question hinges on a mere matter of fact, and that fact has been attested by all the ancients, who must necessarily have had far better opportunities of ascertaining the truth, than others who have lived in more modern times ; it seems reasonable to acquiesce in the opinions of those who were possessed of such superior means of information, and to allow that the concurrent testimony of antiquity on such a subject is final and decisive. This Gospel was published for the use of the * Not in the pure, original Hebrew, which was no longer common amongst the Jews ; but in the Syriac, with a mixture of Hebrew and Chaldean. ( 146 ) Jewish converts, and was well adapted for confirm ing their faith, by explaining the prophecies that had been fully accomplished. The main tendency of the whole narrative is to prove that the Messiah was really come ; and that Jesus of Nazareth pre cisely answered, in every circumstance, to the description that had been given of that great Pro phet. The style of this writer is natural and un affected ; and highly becoming the gravity and seriousness of a sacred historian. He is more cir cumstantial than the rest of his brethren, in re lating the life and actions of his Master. The aVrival of the Eastern Magi at Bethlehem ; the re tirement of Joseph with Jesus into Egypt ; the slaughter of the infants ; the parable of the virgins; the dream of Pilate's wife ; the resurrectjpn of the saints at the Crucifixion ; the bribery of the Roman guard by the chief priests and elders ; all of which are recorded by St. Matthew, are wholly omitted by the other Evangelists. ( w ) CHAP, XII. Life and Gospel of St. Mark* V, Aftious persons of the name of ]\lark appear to be alluded to in the New Testament *. Several writers, both ancient and modern, have supposed that these were different individuals of the same name; whilst others have maintained, that but one and the same person is referred to, the companion of Paul, Barnabas, and Peter. Though this question must remain undecided;, we have reason for suppos ing that Mark the Evangelist was the son of Mary, a woman of distinguished piety at Jerusalem, and an early' convert to the doctrines of Christianity. This Evangelist was probably converted by the preaching of Peteoy who appears to have been intimately Connected with his family-^-. He at first accompanied Paul and Barnabas on their different journies, tp preach the gospel ; but afterwards left them, and returned to Jerusalem. On another occasion, Barnabas being willing to take Mark with them again, was resisted by St. Paul, whoss * Acts xii. 12. Coloss. iv. 10. 2 Tiin. iv. 11. Philem. 24. 1 Peter v. 13. + Acts xii. 12. J. 1 ( 148 ) indignation was excited by his former conduct in quitting their society. This dispute terminated in the separation of Paul and Barnabas ; the latter of whom tooikMark with him to Cyprus. No other circumstances relative to the life or conduct of the Evangelist are recorded in Scripture ; it is, how ever, generally supposed, that he afterwards met with Peter in Asia, and became his constant friend and assistant, till his martyrdom at Rome. The manner of his death is left in uncertainty. Some have maintained that he was murdered in Egypt ; but this opinion does not appear to rest on such clear and satisfactory evidence as is necessary to entitle it to implicit credit. It is generally allowed, that St. Mark composed bis Gospel at Rome, (to which place he had accom panied St. Peter), about the year 64 or 65. Many of the ancient writers assert, that the Gospel itself was dictated by Peter, and that Mark was no more than his amanuensis o? interpreter ; others affirm, that Mark wrote it after Peter's death. It seems most probable, that it was not composed till a short time before the death of Peter ; and that it was not published, or generally known, till after the death of Peter and Paul. This Gospel, according to the ancients, comprehends the sub stance of Peter's preaching ; and affords, in itself, sufficient evidence of having been written accord ing to the usual directions and discourses of that 1 ( M9 ) Apostle. Many circumstances, highly tending to the honour of Peter, are wholly omitted ; whilst the base and cowardly denial of his Master is set down with fuller and more aggravated circum stances, than any that are recorded by the other Evangelists. Some have represented the Gospel of St. Mark as nothing more than an abridgment of St. Matthew's ; but this assertion is without foun dation, as St. Mark has omitted many events re corded by St. Matthew, and has also related many circumstances which are not mentioned by his brother historians. This Gospel was written by St, Mark for the use of the Christain cpnverts at Rome; and is well adapted for such a purpose. The narration itself is plain and compendious ; and the style of the writer correct and clear. Some have asserted, that 'St. Mark originally wrote in Latin ; but the general, and far more probable .opinion, is decidedly in favour of the Greek lan guage; which (according to the writers of that age) was well understood, and fashionable among the Romans. vi ( 150 ) CHAP. XIII. Life and Gospel of St. Luke. ¦JL'he Evangelist, St. Luke,.was a native of An- tioch, the metropolis of Syria, and a physician by profession. Some have supposed, that he was one of our Saviour's "seventy disciples ; but this notion is wholly inconsistent with his own declaration in the preface to his Gospel, in which he informs us, that the facts, which he describes, were com municated by those " who had been eye-witnesses •and ministers of the word from the beginning." It is probable, that St. Luke was a Jewish prose lyte, converted by St. Paul to the Christian faith, whilst he^abode at Antioch. He appears as the companion and attendant of--the Apostle, from the time of his first setting out for Macedonia; for, in giving an account of the occurrences of their voyage, he includes himself as a party in the narrative. His attachment to the Apostle re mained firm and unshaken through all the perils"'* that attended his ministry; and it is reasonable to believe, that he continued his services till his friend and master received the crown of matyr* dom. These instances of fidelity and affection. 4 ( 151 ) were publicly acknowledged and commended by St. Paul, who calls him his " fellow labourer, the beloved physician, the brother whose praise was throughout all churches."* The subsequent part of the life of the Evangelist cannot be ascer tained ; though some have supposed that, like his former associate, he fell a sacrifice to his zeal in the cause which he had espoused ; it is far more probable that he died a natural death; but at what time, or in what country, remains undis covered. This Gospel, according to some writers, was published at Alexandria; Taut according to those, who seem to have relied on better authorities, originated in Greece. We may, therefore, fix the time of its publication to the year of Christ 63 ; and conclude, that it was published for the use and edification of the Gentile converts. " St. Luke," says a modern writer jf, " is pure, copious, and flowing in his language ; and has a wonderful and entertaining variety of select cir cumstances in his narration of our Saviour's divine actions. He acquaints us with numerous passages of the evangelical history^, not related by any * 2 Cor. viii. IS, + Blackwell's Sacred Classics. J Such as the birth of John the Baptist ; the circumsunces attending the' birth of Christ at Bethlehem ; the publication of it to the shepherds ; the testimony given to him by Simeon and ( 152 ) other Evangelist. He is accurate and neat, clear, and flowing with a natural and easy grace. His Style isadmirably accommodated to the design of history ; it had a very considerable resemblance to that of his great master St. Paul ; and like' him^ he had a learned and liberal education, and ap pears to have been very conversant with the best classics, as many of his words and expressions are exactly parallel to theirs." Anne in the Temple; the parables of the lost sheep, lost pieces of money, the prodigal son, the good Samaritan, Dives and Lazarus, wicked judge, and Publican and Pharisee; the account of the cure performed on the woman who had been diseased eighteen years ; the cleansing of the ten lepers ; the restoration to life of the widow's son at Nain; the story of Zaccheus and the penitent thief; and the particulars of the jOurney to Emmus. These and many other circumstances are not recorded by the other Evangelists. ( 153 ) CHAP. XIV. Life and Gospel of St. John. >3t. John was the-son of Zebedee, a fisherman on the sea of Galilee, and of Salome, one of those de vout women who constantly attended on our Lord in his ministry. He was the younger brother of St. James the Great*, with whom, whilst following their father's occupation, he was called to the office of an. Apostle of Christ. These brothers were named by our Saviour, Boanerges, or Sons of Thunder ; not, as has been said, on account of the warmth and violence of their tempers ; but of the firmness and courage with which they were, in future, to publish and bear testimony to the truth of the Gospel. St. John was by far the youngest of the Apostles ; yet was one of those who had the greatest share of their Master's con fidence. He was one of the three; whom our Lord selected to be witriesses of the most private * Supposed to have been thus named on account of his being elder than St. James the Less ; or because he was one of the three Apostles who were more peculiarly favoured and distinguished by, their Master. ( 154 ) passages of his life. He was present at the restora tion of the daughter of Jairus ; at the Transfigu ration on the mount; at the conference with Moses and Elias, when he heard the voice from heaven, which declared his Master to be the Son of God ; he was one of those who were the com panions of his solitude, devotions, and agonies. He seems, also, to have enjoyed some degree of pre-eminence over the other two. He was dis tinguished by that most desirable Of all titles, " the disciple whom Jesus loved ;" he had the honour of leaning on his Lord's bosom at meals;* and, what may be considered as the highest instance of affection, was entrusted by his Master with the office of administering support and consolation to his afflicted mother. John, who continued to pro pagate the Gospel for some time at Jerusalem, was,. on that account, twice-f- imprisoned by the Sanhe drim, but as often released. He afterwards tra velled into Asia Minor, the country which, ac cording to the division of the provinces made by the Apostles, had fallen to his lot. The chief place of his residence was Ephesus, a situation said to have been selected by the Apostle, as admi- * It was the custom in the East to lie on couches at meals ; so that the head of the second is here said to lean on the bosom of him that was before him. + First with Peter only, and afterwards with the other Apos tles. Acts iv. r. Acts v. 17. ( 155 ) rably adapted for disseminating the knowledge and doctrines of Christianity amongst the various na tions that crowded to this celebrated seat of com merce. Here he continued to execute his com mission with the greatest industry, and the most complete success, till Domitian commenced his persecution of the Christians. By this Emperor he was banished to Patmos, a small island on the Archipelago. On the death of Domitian, and succession of Nerva, he was recalled from banish ment, arid returned to Ephesus. In this city he resided till his death, which happened in the be ginning of the reign of Trajan, in the year of our Lord 100 *. He had attained the advanced age of ninety-nine years, and is generally believed to have survived all fhe rest of the twelve Apostles. The ancients assign two reasons which induced this Apostle to write his Gospel. First, because, in the other three Gospels, the history of the be ginning of Christ's preaching had not been record ed; secondly, on account of the heretical opinions of Ebion and Cerinthus, who denied the divi nity of Jesus Christ. To supply the omission of the former, and refute the errors of the latter, the Apostle, in compliance with the urgent entreaties • * It is commonly supposed that St. John was thrown, by the Emperor's order, into a large caldron of burning oil ; but as this circumstance is not attended to by any ancient writers, ex cept Tprtullian, it appears to be entitled to but little credit. ( 156 ) of the Christians in Asia, composed that which has been denominated a spiritual Gospel. More points of doctrine, and less historical narrative, are to be found in this, than in any of the others. He describes the person of Christ in his two na tures, divine and human, in so sublime a manner, that he was compared by the ancients to an eagle soaring aloft among the clouds, where the weak eye of man was not able to follow him. The other Evangelists chiefly insist on the hu manity of Christ^; St. John proves him to be God as well as man : the other three writers relate what Christ did ; St. John reports what Christ said : they recount his miracles ; he records his sermons and prayers, and unfolds the more deep and mys terious branches of the religion he promulgated. Though it seems to be agreed that St. John pub lished his Gospel in Asia, and after he had seen the three others, much controversy has arisen in adjusting the precise time of its publication. Some writers contend for the probability of its having been written soon after the other Gospels. If, say they, St. John was willing to confirm them,, or add any thing to them by way of supplement, he would, it is likely, do so in a short time. If they were brought to him in 65 or 6§, he* would not defer, for more than a year or two, to publish his history, and make the account complete. They state the great improbability that this important ( 157 ) work should be delayed by the Apostle for thirty years, and reserved for a time when the infirmities attendant on his advanced age must render him unfit to undertake or po >, m it. They also infer, from the suitableness of the Go6pel to many cir cumstances that preceded the final overthrow of the Jews, that its publication took place before that great event. On the other hand, it is con- tended, that this Gospel was not given to the world till Q7 or 98. The advocates who support this latter opinion draw their arguments also from the scope and contents of the Gospel itself. They assert that the frequent explanations* of the Apostle, of every thing that related to the Jewish customs, is a reason for supposing that the persons to whom his discourses were directed, were wholly unacquainted with such subjects. Had they been published so early as some have sup posed, there could be no necessity for such expla- . nations, as the members of the church were at that time confined within a narrow compass ; and the Jewish polity being still in existence, needed no illustration. But supposing the Evangelist to bave deferred his work to a later period, such ex- * Amongst many other explanations, he says,,. in relating the first miracle at Cana, in Galilee, " there were set there six wa ter pots, after the manner of the purifying of the Jews." He twice calls the Passover, the Passover of the Jews. He tells his readers, that Rabbi signifies teacher ; and Messiah, Christ. ( 158 ) planations would be highly necessary; as it is easy to imagine, that little could be known of the Jew ish customs or peculiar ceremonies by the more distant converts, thirty y^'TS after the destruction of Jerusalem. As the former Evangelists have been silent on the subject of heretical opinions, which are known to have existed when this Gos pel was written, an argument has also hence been adduced in favour of the later date which has 'been assigned to it. On this question, many critics of equal celebrity have taken different sides; but- this question the serious reader will willingly leave at rest, when he adverts to the im portance of the work itself which, whenever written, he will always consider as a standard of faith for all ages; as containing additional light and information on the doctrines of Christianity ; and as composed by one who enjoyed the greatest share of the confidence and affection of his Divine Master. The Gospel of St. John was originally written in Greek, but in a Greek that abounds in Hebra isms, as do the other Evangelists. His words are peculiar to himself, and his phrases used in an un common sense, which may possibly make his way of writing not so grateful to some nice masters of eloquence. In citing places from the Old Testa ment, though he sometimes makes use of the Sep tuagint, yet he usually translates from the Hebrew ( 159 ) original, and generally renders them word for word. " Being an c Hebrew of the Hebrews,' and ad mirably skilled ,in the, language of his country, this probably made him less exact in his Greek composures, wherein he had no advantage but what was communicated to h;m from above. But what he wanted in the politeness of his style, was abundantly made up in the excellence and sub limity of his matter."— Cave's Life of St. John. ( 160 ) CHAP. XV. Acts of the Apostles. J. he book of the Acts presents us with a his tory of the progress of Christianity, after the As cension of its Founder, and may be considered as a continuation of St. Luke's Gospel. That both these works were composed by the Evangelist, is not only evident from a similarity of style, but established by the frequent and concurring testi monies of" the ancient fathers. The main differ ence betwixt the two is, that in the one he writes from the information he had received, and in the other from his own personal knowledge. This book does not contain a general history of the Christian Church, or comprize all the acts of all the Apostles. It is chiefly confined to the most remarkable passages of two of the most celebrated, St. Peter and St. Paul; and even of these two it gives us but a short and summary account. The history of St. Peter is carried down no lower than his deliverance from Herod, and the death of his persecutor, which happened twenty-four years be fore that of the Apostle. The account of St. Paul is also far from being complete ; from the ( 161 ) time of his conversion till his arrival at Iconium, a space of twelve years, little is said of him ; nor is his story continued beyond his first visit to Rome, though he did not suffer martyrdom till ten years afterwards. This great Apostle is, how ever, distinguished by a more particular descrip tion than any of the rest ; not only because he was more signally active in the cause of Christian ity, but because the writer was his constant assist ant and companion, and eye-witness of the most secret passages of his life, and therefore capable of giving the fullest and most authentic relation of his conduct. The design of the Evangelist was not to write a large and voluminous history, but merely to select such particular circumstances as were necessary for the support and confirmation of the believers. He has given us an historical de monstration of the truth of the Christian religion. He has recorded the completion of the promises of Christ, in his mission of the Holy Ghost ; in hjs resurrection and ascension; in the power of work ing miracles, which .he conferred on his disciples ; in the rise and wonderful progress of his religion ; and finally, in the Christian Church becoming the Church universal, by the call of the Gentiles. This Book, which comprehends the history of about thirty years, is supposed to have been writ ten in 64, the year following the release of St, Paul from imprisonment at Rome, The place of at ( 162 ) its publication has been much doubted, some as serting it to have been at Alexandria, in Egypt ; and others, with greater probability, in Greece. ( 163 ) CHAP. XVI. Of the Epistles. A. he Epistles were written by different Apostles on different occasions; some being addressed to churches, others to individuals, and the remainder to the body of Christians at large. For the right understanding so material a part of the sacred volume, our chief enquiry must be directed to the design and occasion of writing it. This design, it appears, was to preserve in the Christian churches then lately founded, soundness of doc trine, and purity of manners ; and to guard the faithful from the danger of being infected by those pernicious errors, which the Jews and Gentiles, converted to Christianity, were eager to dissemi nate. They insist on the necessity, of persevering in the faith, and in the practice of a holy and a virtuous life. Some of these Epistles seem, in deed, to have been written with no other view but of inculcating the latter, particularly the Catholic, which, except in a few places, where the Apostles treat of some articles of faith, are wholly made up of moral precepts, and exhortations to holiness. The Epistles furnish us with fuller in- M2 ( 164 ) formation on several topics than can be derived from the Gospels. Christ did not always think fit to be explicit on every subject to which he alluded, He often concealed, under figurative expressions, things obscure in themselves, and not intended to be cleared for general comprehension, till after his ascension, Of some things, indeed, he declined the explanation even to the Apostles ; " I have many things to say to you, but ye cannot bear them. Now, howbeit, when he, the Spirit Of Truth, is come, he will guide you into all truth*." The Apostles, after they had received the Holy Ghost, were much more enlightened than they were before ; and we meet with the dis covery of many things of moment in their differ ent compositions, which could not otherwise have been known, and which essentially contribute to our improvement and information. The funda mental doctrines and mysteries of Christianity ; the resurrection of the dead ; the design and use of the Lord's Supper ; the meaning of those dark and obscure prophecies which relate to Christ; the atonement for our sins by the sacrifice of his blood ; with many other subjects of the deepest import ance, are enlarged and unfolded. The Christian duties arfe also discussed in the most satisfactory manner. Love, charity, justice, mercy, patience^ ' John xvi, v. 1$, 13. ( 165 ) contentment, temperance, devotion, and a Christ ian behaviouriri every state and relation of life, are enforced in the most persuasive and energetic lan guage. Kings.and subjects, husbands and wives, parents and children, masters and servants, are all instructed in the different parts that are allotted them to perform. In a word, the Epistles explain to us the true life and spirit of 'Christianity ; and we cannot but be thankful for. those particular oc casions which gave birth to writings that have not only contributed to the edification and establish ment of the ancient Church, but to its preserva tion and enlargement in succeeding ages. ( 166 ) CHAP. XVII. Life and Epistles of St. Paul. — Occasion of writing the different Epistles. — Where written. — Date. — Summary of their Contents. JL his great Apostle was of the tribe of Benja min, and was born at Tarsus, the metropolis of Cilicia. His education commenced in his native city, an eminent seat of learning and science, and was finished at Jerusalem, under the care of the celebrated Rabbi Gamaliel, by whom he was in structed in the tradition of the Elders, and the knowledge of the Mosaic rites and ceremonies. His father and tutor being both Pharisees, it is not to be wondered at that he should himself have lived, as he informs Agrippa, "after the straight- est sect of that religion*." He first appears as a persecutor of the Christians at the death of Ste phen ; soon after which he came forward as one of the most violent and decided enemies of the Gos pel. Not contented with the opportunities of gratifying his fury which Judaea afforded, he so licited and obtained a commission from the High Priest to proceed to Damascus, and to bring all Acts xxvi. 5. ( 167 ) woo had embraced the doctrines of Christianity in chains to Jerusalem. On his journey to Damas cus to execute the office with which he had been entrusted, he met with that great and super natural event, which converted a most active and inflexible opposer, into a most zealous and perse vering advocate of the Gospel. Being baptized at Damascus, and endowed with those miraculous and extraordinary qualifications which were neces sary for his new and important character, he en tered on his ministry in that city. Designed hy Providence to be the chief instrument of the con version of the Gentiles, his exertions were of the most earnest and laborious nature. Not confining his ministry, like the other Apostles, to a particu lar district, he traversed the extensive. and popu lous provinces of the Roman empire. No difficul ties obstructed, no labours wearied, no dangers appalled this firm and undaunted miriister of Christ. " Though in journeyings often, in pe rils of waters, in perils of robbers, in perils by his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness*," still he kept up the dignity of the * 2 Cor. xi. 26, 27. ( i68 ) great arid exalted character he had assumed ; he " still fought the good fight, till he had finished his course," and rendered himself worthy to re ceive a crown "that is incorruptible, and never to fade away." This crown he obtained at Rome, in the dreadful persecution of the Christians by Nero, being beheaded in the 68th year of his age,, and in the year of our Lord 65*. The character of this eminent preacher of the Gospel may easily be drawn from his life and writ ings.- They exhibit him as a man of great natural powers, as well as of various and extensive erudi tion. Such qualifications, joined to that unabat- ing spirit and resolution for which he was distin guished, seem peculiarly adapted for supporting with effect the important office to which he had been appointed. Though a principal instrument in propagating the Gospel by his personal labours, the benefit of his instructions has not been con fined to former ages, or particular countries; He * St. Paul was instructed in the art of tent-making, it being the custom of the Jews to bring up their children to some me chanic trade. They had a proverbial expression, that he who teaches not his son a trade, teaches him to be a thief. It is not exactly known when he changed his name to Parj. Some sup pose it to be in consequence of the conversion of Sergius Paulus, the Roman Pro-Consul, resident at Cyprus j but Origen con- jectufes, that being of Jewish parentage, and bom at Tarsus, a Roman city, he had, at his circumcision, two names, Saul, a Jewish, and Paul, a Roman name, in the former of which he preached to the Jews, and in the latter to the Gentiles. ;( 169 ) still continues to urge and persuade us to ascer tain and consult our best interests. Fourteen of his Epistles are still extant ; which, though there are " some things in them hard to be understood*," have contributed to the confirmation of the earlier churches, and to the support and preservation of the Christian doctrines in succeeding ages. Many obscurities must naturally be expected in such writings, as it was not necessary to enlarge on circumstances, which, though well known by lhose whom the writer addressed, must, of course, be unintelligible to other persons. A slight allu sion to, or brief mention only, of facts and opi nions then commonly received, together with his frequent and abrupt transitions, have spread a veil of mystery over the works of the Apostle, which cannot, at this distance, always be removed. But every defect in method and perspicuity is am ply compensated by the energy of his language, the dignity of his sentiments, and the sublimity of his expressions. Careless about arrangement or the rules of composition, he bestowed little pains on the polish of his sentences, .or the harmony of his periods. Though capable of excelling, by a su perior education-^, the other writers of the sacred *¦ 2 Peter, iii. 16. + It has been remarked of St. Paul, that he is the only wri ter in the New Testament that has made any quotation frOih the Grecian literature. In the 2Sth verse of the 17th ch. of ( 170 ) history, he publicly disclaimed all such advan tages, and declared, " that he came not with ex cellency of speech or of wisdom^ but determined to know nothing, save Jesus Christ, and him cru cified*." Such was the life, and such were the writings of the great Apostle of the Gentiles ; the former of which, it is reasonable to presume, can never be contemplated, nor the latter perused by any serious Christian, without imbibing a portion of his zeal and spirit, and exciting a wish to be come " a follower of the Apostle, even as he also was of Christ." ROMANS. This epistle was written from Corinth in the year 58, and sent by Phoebe, a deaconess of Ce'nchraea, a part of Corinth. The Apostle, at'the time of writ ing the Epistle, had not been at Rome, but hearing that the Gospel had been planted there by others, he addresses both the Jewish and heathen converts, and gives them such advice, as he supposed was ne cessary to be followed by persons of both these de scriptions. The principal aim of the writer is to shew, that neither the Gentiles by the law of nature, nor the Acts, the 33d of the 15th of the first Epistles to the Co rinthians, and the 12th of the 1st chap, of the Epistle to Titus, • he makes use of the expressions of the poets Aratus, Menander, and Epimeriides, * 1 Cor. ii. 1, 2. ( 171 ) the Jews by the law of Moses, could ever attain to justification and salvation, but through faith in Christ; and also, that faith is not separate from good works, but absolutely productive of them. In the first eleven chapters, the Apostle treats of justification by faith only, without the works of the law; of original corruption by the fall of Adam ; of sanctification by the Spirit of Christ ; and of the calling of the Gentiles. In the twelfth and following chapters are many excellent ex hortations as to our duties towards God, our neighbours and ourselves ; as well as various en couragements to the love and practice of universal righteousness. This Epistle, (though not written so early as those to the Corinthians, Galatians, and Thessa- lonians,) is placed first in order, according to some, on account of the sublimity and excellence of its doctrine; but others attribute this mark of precedence to the imperial city to which it was di rected. 1 CORINTHIANS. St. Paul had planted a church at Corinth, the metropolis of Achaia, a country of Greece. The immediate design of writing the Epistle was to answer some questions put to him by the Co rinthians ; but before he proceeds to consider the subject, he adverts to the different schisms and disorders then prevalent amongst them. He sharply ( 172 ) reproves their factious spirit; and vindicates his own character as a preacher* shewing them the futility of human learning wheri compared with the excellency of the Gospel of Christ. He par ticularly rebukes their confusion and disorders in public assemblies, their prOphanation of the Lord's Supper ; their propensity to sensual plea sures; and frequent appeals to heathen magis trates. He asserts the right of the ministers to a decent maintenance; discourses on the excellence of spiritual gifts ; the nature and necessity of charity ; arid confirms, by various arguments, the doctrine of the resurrection ¦. This Epistle was written from Ephesus in the beginning of the year 56* about three years after St, Paul had quitted Corinth; . 2 CORINTHIANS. Having heard from Titus, (the person who con^ veyed his former Epistle*) of its good effects On the Corinthian converts, the Apostle resolved to writf them a second. In this he endeavours to con firm their perseverance in the line of conduct he* had recommended in the first, and admonishes them to beware of the arts arid insinuations of those false teachers who took every opportunity to corrupt his doitrihes, and disgrace his person. Urged by the slander of his enemies to speak of himself, he not only enumerates, but glories in his ( 173 > labours. He rehearses the services he had done, and the sufferings he had undergone for the sake of Christ ; and concludes with exhorting them " to be perfect, of good comfort, of one mind, and to live in peace." This second Epistle was written from Mace donia, in the beginning of the year 57, and was sent by Titus, who was returning to Corinth to set forward a collection for the Christians in Judea, GALATIANS. The Galatians, a people of Asia Minor, had been converted to Christianity by the preaching of St. Paul. In a short time after the Apostle had quitted them, some Judaizing Christians endea voured to pervert them, by maintaining the neces sity of submitting to circumcision, and the other rites and institutions of Moses. These teachers asserted that they were countenanced by the authority of Peter, James, and John; and that the former in particular was still strongly attached to the ceremonial law, and was unwilling to asso ciate with the heathen converts. By thus op posing the doctrines of the other Apostles to those pf St. Paul, they hoped to carry on the design they had in view with the greater success. They took every opportunity of magnifying the former, and degrading the latter, denying him the name or fight of an 4postl.e? as he had not, like the others, ( 174 ) been called by Christ, or acknowledged by the rest of his apostolic brethren. In this Epistle he proves, in vindication of his character and doc trine, that he was called to be an ApOstle by Christ himself; that he had received his commis sion by immediate revelation ; and that his doc trine was the same as that of the other Apostles. He maintains that circumcision and the ceremonial rites were abolished by the death of Christ, and that the Gospel alone is sufficient for the salvation of all who believe it, as no man can be justified by the works of the law, but only by faith in Jesus Christ. He then proceeds to draw some practical inferences from his doctrine, and exhorts the Gala- tians to an unwearied diligence in discharging the duties of their respective stations. He expresses the warmth of his affection and regard for them, as a proof of which, he appeals to the "large letter which he had then written to them with his own hand*." He then closes his Epistle with, his ac customed valediction, wishing them abundant consolation from Christ Jesus, both in life and death. * St. Paul, in general, only dictated, whilst others wrote his Epistles. Sometimes he added the salutation himself, which, as his hand was known, he probably did for the prevention of forgery. But here he tells the Galatians that he had written the whole Epistle with his own hand, as a testimony of his re gard, and to convince them that he thought no exertions too great, to secure their present and future happiness. ( 175 ) Considerable difference of opinion has prevailed in ascertaining the date of this Epistle. Some learned writers have asserted that it was written in 52 ; whilst others have preferred the year 58. But as the Apostle had propagated the Gospel in Galatia in 5,1, and visited it again in 53, and no allusion is made through the whole of the Epistle to his second journey, it is reasonable to conclude, that it was written about the year 52, when the Apostle was at Corinth, or during his stay at Ephesus, in his way from Corinth to Jerusalem. EPHESIANS. The city of Ephesus was the capital of the pro consular or western part of Asia Minor. In this city the Apostle had resided three years, and his preaching had been attended with the greatest success. His main object in this Epistle was to confirm the Ephesians in the faith he had preached to them. In the first three chapters, or doctrinal part, he sets forth the astonishing mysteries of our redemption and reconciliation through Christ ; the freeness and riches of the grace of God ; the admirable benefits and privileges of the Gospel ; and the extraordinary dispensation by which the Gentiles, as well as Jews, were made partakers of its blessings. In the last three chapters, he earnestly recommends to them constancy in the faith, and the practice of some important moral vir- 1 ( 176 ) tries. , He enforces the respective duties of hus bands, wives, parents, children, masters, and servants ; and concludes with exhorting them to stand fast in their profession against all tempta tions ; and to put on the armour of truth, righte ousness, faith, the holy word of God, and devout supplication. This Epistle was written in the spring of 6l, during the' first, imprisonment of St. Paul at Rome. Though no doubts have been raised as to the writer, much difference of opinion has prevailed as to the persons to whom this Epistle was sent. Many learned men have supposed, that it was addressed to the Christians of Laodicca*, and not of Ephesus • and ground their principal objections to the received opinion, on the entire omission of any allusion to the former residence of the Apostle at Ephesus. This question has been discussed at large by Dr. Lardner, who, after stating and considering the most material objections to the common reading, has drawn this conclusion, fC that from the universal agreement of all copies in that reading, and the unanimous testimony of all Christian writers for the first twelve centuries, it appears that there is nn more reason to doubt of the genuineness of the inscription of the Epistle to * A city of Phrygia. ( 177 ) the iSphesians, than of any other of the acknow ledged Epistles of St. Paul. PHILIPPI A NS, Philippi was a famous city of Macedoriia, in which St. Paul had preached and made many con verts. These converts having heard of the Apostle's imprisonment at Rome, and aware of the necessity to which he might be reduced, made a liberal contribution to supply his wants; and sent it by Epaphroditus their chief minister. The Apostle sends back this affectionate Epistle by the same messenger. He kindly acknowledges the warmth of their regard both for himself and for the Gospel ; he assures them that he rejoices in his imprisonment and sufferings, because they tended, by his example of fortitude and patience, to the promotion of the faith. But he particularly exhorts them, as he had before the Ephesians, to be stedfast in their profession ; not to faint or be terrified in times of persecution ; to avoid dissen sion; to cultivate mutual harmony and peace; and, after the example of Christ, " to be meek and lowly in heart." He guards them against the arts of judaizing teachers ; proposes himself as an example of " accounting all things but loss, for the excellency of the knowledge which is in Christ Jesus ;" and finally expresses his satisfaction and ( 178 ) gratitude, for this recent proof of their liberality and attachment. The Epistle to the Philippians was written in the year- 62, which w»s the seeond year of the Apostle's imprisonment. COLOSSIANS. This Epistle is directed to the Christian Church at Colossi, a city of Phrygia; but by whom this Church was first founded, has not been ascertained. But whoever was its founder, it appears that the Apostle felt a warm interest for the welfare of its members. The chief design of the present Epistle bears a near resemblance to that of the Epistle to the Ephesians. The Apostle admonishes the Colossians to beware, not only of the corruptions which the judaizing teachers would wish to in* troduce; but also of those heathenish customs and superstitions, which the subtle and designing philosophers of the Geptiles would attempt to obtrude on them. He exhorts them to lay aside their former licentiousness, and to put in practice the several virtues and regulations which their religion rprescribed. After enjoining the duty of constant prayer, he concludes the Epistle with some particular salutations. ThisEpistle was also written during the Apostle's confinement, and probably about the same time ( 179 ) as that to the Philippians, near the end of the year 62. 1 THESSALONIANS. Thessalonica was the chief city of Macedonia. In this place the Apostle had planted a Christian Church, which chiefly consisted of Gentile con verts. Being driven thence by the active malice of the enemies of the Gospel, he some time afterwards sent back Timothy to visit the believers, to confirm their faith, and to exhort them to per severance. Hearing from Timothy of their stedfast attachment to the Christian doctrines, he writes them an. Epistle, in which he expresses the joy and consolation the account had given him. He com forts them under the hardships and persecutions they had suffered from their unbelieving country men ; he observes that it is by no means strange or extraordinary, that they should thus suffer from those Jews and Pagans, " who had killed the Lord Jesus, and their own prophets ;" he then puts them in mind of the transcendant reward which is laid up in store for them ; and of the certain retribution which is reserved for their perse cutors. Hepoints out the necessity of a constant preparation for the day of judgment, as its coming might perhaps be sudden and unexpected. He then recommends the practice of those virtues, which cannot fail to fit them for that awful period, K2 1 ( 180 ). whenever it shall arrive ; and concludes with his usual wish and 'benediction. This, which was the first of all St. Paul's Epistles, was written from Corinth in 52. 2 THESSALONIANS. Having in his first Epistle expressed a. desire to visit the Thessalonians, but finding himself pre vented from accomplishing his wishes, the Apostle writes them this second letter, in order to supply the want of his presence. After thanking God for their increasing faith and patience under suf fering, he assures them of the future recompence of the faithful, and the punishment " of those who obey not the Gospel of Jesus Christ." He proceeds to the correction of a material error, into which they had been led by an expression he had made use of in his former letter, respecting the immediate approach of the day of judgment. He informs them that a grand apostacy, or falling away from the faith, must first take place, before the world would be ripeforthis final consummation. He recommends a quick and diligent conduct; warns them against associating with the idle and dissolute; and expresses his wishes, that all of them may receive the special favour and grace of God. This Epistle also was written from Corinth about the end of the year 52. ( 181 ) l TIMOTHY. Timothy was a native of Lystra in Lycaonia. His father was a Gentile, and his mother a Jewess, who educated her son in her own religion. Being called by St. Paul " his own son in the faith," - it is supposed, that he was converted by the Apostle himself. From being at first the disciple, he afterwards became the assistant of the Apostle; and seems to have been regarded by his friend and teacher with the warmest affection, as he is always distinguished by the endearing appellation of his " dearly beloved son, and faithful fellow- labourer." The substance of the Epistle seems partly intended for the direction of Timothy in managing the Church, and selecting proper per sons for its various offices; and partly, to warn him against the arts and influence of the judaizing teachers. He urges him to a strict and constant attention to the interests and' advancement of practical religion ; and animates him to discharge the trust that was reposed in him with fidelity and diligence, 2 TIMOTHY. The design of the Apostle in the second Epis tle, was to forewarn Timothy of those heretics who were about to arise arid seduce the Church. He repeats his exhortations to fidelity and dili- ( 182 ) gence; and proposes himself, "his manner of life, and patience," as fit objects of Timothy's imitation. This advice he urges him to follow, by holding forth the recomperice of a crown of righteousness ; a crown which, the Apostle himself informs us, he speedily expected, " being then ready to be offered, and the time of his departure at hand." The first Epistle was sent from Macedonia, and the second from Rome ; but the date of both must remain undecided. Many learned men have widely differed on this question. Some haye fixed the date of the first Epistle in the year 56 ; and of the second in that of 6l ; whilst others have con tended for the later periods of 64 and 65. Both parties have brought various arguments in support of the different opinions they have advanced ; but these arguments are far too numerous,- as well as diffuse, to be admitted into a work, in which nothing but a plain and cursory view of the subject is to be expected.^ TITUS. Titus was a Gentile, and an early convert to the Christian faith. As St. Paul calls him " his own son after the common faith," it is supposed that the Apostle was the instrument of his conver sion ; but at what time, or in what place, has not been ascertained. He seems to have been a zea lous and diligent labourer in propagating the Go.s- 4 ( 183 ) pel ; as the Apostle mentions him with the highest regdfd, calls him " his partner and fellow helper," and tvas accustomed to appoint him to execute commissions of trust arid importance. The Epistle to Titus bears a near resemblance to those to Ti mothy. The instructions* indeed, are shorter, be cause Titds had tbeadvantage of age and experience* He is taught those parts of his duty Which relate to the election of Church Governors ; the censuring of false teachers ; the pressing on all the necessity of obedience to magistrates ; the maintenance of good works; and the avoiding* as mnch a possible, "foolish questions, and unprofitable contentions and strivings' about the law." He is lastly informed how to behave towards heretics ; and the Epistle is concluded with the usual salutations. It is not- certain ff6m what place this Epistle was Written ; and the learned differ as much about its date, as they do in regard to those to Timothy ; some wishing to establish it in 56, and others in 64. PHILEMON, This Philemon is said to have bedn a person of considerable note in the city of Colossi. Fr6m an allusion of the Apostle in the 1 gth verse, it is pro bable that he was converted to Christianity by St. Paul. The particular occasion of the Epistle was this. Philemon had a servant named Onesimus, Who ran away from his master, and came to Rome. ( 184 ) In this city he met with St. Paul, whose argu ments induced him to embrace the Gospel. This Epistle, which was written by St. Paul's own hand, and carried to his master by Onesimus himself, expresses the joy that was felt by the Apostle, at hearing of Philemon's perseverance in the. faith ; and of the excellence of its fruits, which were visible in his charities to the poor Christians. But the chief design of it was to induce Philemon to receive his returning and repentant servant ; who being now reclaimed from his former errors, would come back to him a convert, and brother in the faith. This Epistle was written from Rome in 62. HEBREWS. That this Epistle 'is'of ancient date, and written before the finals overthrow of Jerusalem, seems to be apparent from nothing being mentioned in it of that great event. No stronger argument could be offered by the writer in support of his doctrine, the abrogation of the Levitical sacrifices and priesthood, than the destruction of the temple, and" the abolition of the Jewish worshisp itself. The antiquity of the Epistle seems, indeed, to bp allowed, though its genuineness has been question ed, both by the ancients and moderns. The chief objections that are urged against its genuineness, are the omission of the author's name in the begin- ( 185 ) ning ; and the superior elegance with which the Epistle is composed. To the first it is replied, that St. Paul, it is probable, omitted his name and usual salutations, lest the Jews, from a personal prejudice against the writer as the Apostle of the Gentiles, might refuse to give a due and serious consideration to the weighty and important topics he discussed. And the superiority of the style is accounted for by some, by supposing that St. Paul suggested the matter, whilst some other person, more conversant in Greek, arranged it in more refined and elegant language*. In addition to the testimony of many ancient fathers in favour of its genuineness, we have the internal evidence of the Epistle itself. It appears, that the Epistle was not only written before the destruction of Jerusa lem, but at a time when the Jews had still the power and opportunity to oppress the Christians ; that the person who wrote it was well versed in the Scriptures of the Old Testament, and the most abstruse parts of Jewish theology ; that he rep're- * " He wrote," says Jerome, " as a Hebrew to the Hebrews, in pure Hebrew, it being his own language." Whence it came to' pass, that being translated, it has more elegance in the Greek than his other Epistles.1 My conjecture, adds Dr. Lardner, after quoting the above passage, is not very different. I sup. pose that St. Paul dictated the Epsitle in Hebrew, and another, who was a great master of the Greek language, immediately wrote down the Apostle's sentiments, in his own elegant Greek. Lardner on the Hebreiiis. ( 186 ) sents himself as lately in prison* but at that time set at liberty, and hoping to come and see them ; that he mentions Timothy*, whom he calls his brother, as being likewise released, and as ready to accompany him ; that he commends those to whom he writes* for "having had compassion on him [in his bonds, and taking joyfully the spoiling of their goods jf" and lastly, that this Epistle was written from Rome or Italy. Each of these is a 6trong presumptive argument that this Epistle was written by St. Paul, as agreeing pre cisely with the particular circumstances of the Apostle's situation at that period* The Epistle was addressed to the converted Jews who lived iri Judaea. The design of it is to shew that the Gospel dispensation under the New Testament of Jesus Christ, far surpasses and ex cels the Old Testament under Moses arid the Pro* phets. It represents our Saviour in his divine nature, as far superior to angels and all created beirigs ; arid in his mediatorial capacity, as a greater lawgiver than Moses; a greater Priest than Aaron ; and a greater King and Priest than Melchisedec. It informs us that the various observances of the law had no other virtue, but as types of Christ ; and that since they had been accomplished in his person and ministry, they Were totally abolished. It strongly insists on the necessity of faith ; and, * Heb. xiii. 23. + Heb. x. 34. ( 187 ) by the example of the patriarchs and prophets, proves, that justification can be obtained by no other method but by the death of Christ. It concludes with many wise and excellent precepts for the conduct of life ; exhortations to trust and confidence in Christ; and the strictest cautions against apostacy from the faith, even in the hotest persecutions. This Epistle was written in the beginning of .63, soon after the release of St. Paul from con finement. ( 188 ) CHAP. XVIII. Life and Epistle of St. James. JL he Epistle of St. James is the first of the seven General Epistles, which were so called, because they were addressed to the body of Christian con verts at large. This James was the son of Al- pheus, and seems to have been a cousin-german of our Saviour; as Mary the wife of Cleophas, or Alpheus, was sister to Mary the mother of Christ. He was distinguished from James the son of Zebedee, another of the Apostles, by the name of James the Less ; and afterwards obtained, on account of his eminent virtues, the more honour able appellation of James the Just. The Scrip tures are silent as to the time or place in which he was called to the apostleship ; nor are any par ticulars of his history to be found in either of the Gospels. But in the Acts*, and some of the Epistles of St. Paul, he is mentioned in terms of considerable distinction1. A short time after the martyrdom of Stephen, he was appointed presi- ' dent of the Church at Jerusalem ; in which office he continued till his death, which happened in the * Acts xii. 17. — xv. 13. — xxi. 18. 1 Cor. xv. 7. — Gal. i. 19, 2 ( 189 ) year 62* Some ancient writers assert that he was killed in a tumult raised by the unbelieving Jews, after the death of Fertus, the Roman governor ; before the arrival of Albinus his successor. This Epistle, though of ancient date, was not at first universally admitted into the sacred Canon. But according to writers of the fourth century, it appears, at that time, to have been read and re ceived in many Christian assemblies. After that period, all doubts in regard to its authenticity seem to have been done away ; as we find it in cluded in all the subsequent catalogues of the inspired writings ; though this Epistle was ad- , dressed " to the twelve tribes scattered abroad," the Apostle, probably, confined his admonitions to those only who had been converted to the faith. These converts he endeavours to confirm in the true doctrines and practice of Christianity, by warning them of several most pernicious errors, then generally prevalent. He particularly alludes to the fatal mistake which so many had fallen into, of supposing that a naked and unprofitable faith could secure their salvatiOn, unattended by the weighty and essential duties of moral virtue. He comforts the believers under the dreadful persecu tions that soon awaited them ; and attempts to rouse them from their torpor and supineness, to a sense of the judgments that impended over their country. To this purpose, he inserts many use- I 190 ) ful and excellent exhortations to bear afflictions; to bear the word of God; to mortify their lusts; to bridle their tongues ; to avoid cursing and swearing ; and to adorn their Christian profession with a good conversation, with meekness, peace- ableness, and charity. This Epistle was probably written in 6 J, about a year before the death of the Apostle, ( 191 ) CHAP. XIX. Life and Epistles of St. Peter. oimon Peter, the brother of Andrew, was born at Bethsaida, a town situated on the lake of Gennesareth. He and his brother were originally fishermen; an occupation which they quitted at the call of Jesus. St. John acquaints us with the first introduction of Peter to Jesus, to whom he was made known by his brother Andrew*. How long they continued at this time with our Lord, we are no where informed. It is probable that they frequently listened to his discourses, and witnessed his miracles, in the intervals of leisure which their occupations afforded. When their constant attendance was necessary on their Master^ they obeyed his call; and were promised to be appointed to offices of the highest trust and im portance jf : " Follow me, says he, and I will make " you fishers of men." From the time that Peter was numbered amongst the Apostles, he seems to have enjoyed, in a remarkable degree, the favour of his Master. He is generally introduced as the most conspicuous * St. John i. 41, 42. + Matt. iv. 18, ' ( 192 ) actor in the different scenes which are described in the pages of the sacred writers. He was one of the three that were selected to be present at the restoration to life of the daughter of Jairus ; at the transfiguration on the mount ', and at the agony in the garden. He was one of the Apostles to whom our Lord predicted the destruction of Jerusalem ; and was the first to whom he thought fit to appear after he rose from the dead. He was selected by his master to be " the rock oh which he would build his Church ; and the person to whom he would give the keys of the kingdom of heaven*." He not only assumed the privilege of answering, but of putting questions to his Master. After the ascension of Christ, he took a leading part above the rest of the disciples. He ad dressed the multitude on the day of Pentecost; he punished Ananias and Sapphira with instant death; he was the spokesman of the Apostles, when they appeared before the Sanhedrim ; and was the first to exhort, not onlyHrhe Jews, but the Gen tiles also-j-, in the name of Christ. He is also re presented in the sacred writings as exceeding his brethren in the number of his miracles ; and is always placed^, with a, single exception, at the head of the Apostles. The only records that are * Matt. xvi. is. -1 In the house of Cornelius at Cxsarea. % Gal. ii. o. ( w ) Still extant of the latter part of the life of the Apostle must be gathered from the Fathers.* This account supposes that Peter, having preached to the Jews dispersed through Pontus, Galatia, Bythinia, Cappadocia, and Asia, came at last to Rome ; in which city he Was afterwards cruci fied with his head downwards^; a mode of cruci fixion which he himself sollicited, as differing from the posture in which his Divine Master had ex pired before him. This Apostle suffered martyr dom in the famous persecution of the Christians by 'Nero, in the year of Christ 65 ; ih which his Fellow-labourer, St. Paul, was also his fellow- Sufferer. The character of Peter is clearly exhibited in the sacred history. It appears, that he was active, confident, and zealous; though nol always able to persevere with sufficient firmness and resolu* tion. Though bold enough to brave the peril of the waves, that he might meet his Master; his faith and courage soon deserted him* Though forward to profess, that he was ready to die in the cause that he had embraced; he thrice denied, by the most solemn asseverations, that he was acquainted with Jesus. These, it must be granted, are stains on the character of this eminent Apostle j * Origen quoted by Eusebius. + Christ foretold the manner of Peter's. death. John xxi, 1S» He himself also alludes to the same circumstance, 2 Peter i. 14, ( 194 ) but, though on some occasions, wavering and inconsistent, his humility and contrition, his fidelity and zeal, make ample compensation for his momentary failings ; and hold forth the strongest incitements to imitation, , to all who are liable to the same error, and have, perhaps, but little claim to the same virtues. 1st EPISTLE. This Epistle has always been received as genuine and authentic ; and is frequently referred to by the ancient Fathers, as the undoubted composi tion . of the celebrated Apostle whose nanf>e is prefixed to it. The persons to whom this Epistle is addressed, " the strangers scattered through Pontus, Galatia, Cappadocia, Bythinia and Asia," are supposed by some to be converted Jews; though others, with greater probability, assert, that the Apostle intended it for the use and in struction of Christians in general, whether Jews or Gentiles. Much debate has been excited amongst commentators by the concluding saluta tion; "the Church which is at Babylon, elected together with you, salute you." This Babylon, according to some, was Babylon in Assyria j whilst others suppose it to be a city of the same name in Egypt. But it is not known that St. Peter was ever in either of these countries. The general opinion, sanctioned and confirmed by ( 195 ) ancient tradition, has fixed on Rome, as the place from which the Epistle was written ; an opinion strengthened by the salutation of Mark in the same verse, whose Gospel was certainly written from Rome, which had also the appellation of Babylon bestowed upon it by St. John in the Revelation. In this Epistle St. Peter exhorts the Christian converts to be firm and stedfast in the time of persecution. He confirms them in the faith which will one day give them " an incorruptible inheritence ;" and comforts them under their pre sent sufferings and dangers, by shewing that they were intended " as a trial of their faith," arid destined to ensure " their praise and glory," at the appearance of Christ. He proves that Chris tianity is no new thing, but that the Prophets fore told the salvation of Christ ; and that, so far from losing, their former privileges by embracing the Gospel, they would obtain others still more valu able; which he calls, according to the Jewish phrases, " a royal priesthood, an holy nation, a peculiar people." He then proceeds to give them directions for their moral conduct. He recom mends love, kindness, constancy in prayer, charity, hospitality, humility, trust in God, and a strict vigilance against the evils and temptations of their adversary, the devil. He also addresses them on the duties required in their several stations j and o 2 ( 196 ) enforces the necessity of the obedience he incuf-» cates, by this powerful motive, that " the end of all things . was at hand," and the Jewish state on the eve of its final and complete dissolution. He urges them to prepare for the approach of this great and fatal catastrophe ; and to provide, by a life of penitence and prayer, for their own secu rity. He then concludes with a general bene diction. ! As St. Peter has not been mentioned by St. Paul, in any of the Epistles which he wrote from Rome about the end of his imprisonment, he probably did not visit that city till St. Paul had quitted it, which he did in the spring of 63 ; we may therefore fix the date of this Epistle in the year Q&. 2nd EPISTLE. Though many doubts have been raised about the genuineness of this Epistle, it appears to have met with a general reception, since the fourth cen tury, amongst all Christians, except the Syriac. But in addition to this, the internal evidence of the Epistle itself affords strong grounds for believ ing it to be the work of the writer of the first. It bears in the inscription the name of the same Apostle; it appears that the Author was one of the disciples who witnessed the transfiguration * ; a * i. iff, 17, 18. ( 197 ) former Epistle* is evidently alluded to; "this second Epistle, Beloved, I now write to you, in both* which I stir up your pure minds by way of re membrance." Paul is called the writer's brother ; and himself and Epistles otherwise spoken of, as was suitable to an Apostle. Its first rejection seems, indeed, to have arisen from the delay that attended its general circulation. " This Epistle being writ ten but a little before the death of the Apostle, and, perhaps, no more than one copy sent, it might be a good while before a number of copies, well attested, came abroad to the generality of Christian Churches jf.'" This Epistle is addressed to the same persons as the former. The Apostle exhorts them to be stedfast in the faith, and to prove their persever ance, not merely by a naked and unprofitable dis play of it, ,but by a holy and virtuous life and conversation. He, warns them against heretics and false teachers ; and vindicates the doctrine of a general judgment. He describes " this great and terrible day of the Lord," when the elements shall melt, and the frame of nature be dissolved ; and enforces the necessity of diligence and cir cumspection, that'phey might be found on that day " without spot, and blameless." This Epistle was written from Rome about the beginning of the year 65, * iU, 1, f Wall's notes qn the New Testament* ( 198 ) CHAP. XX. Epistles of St. John. 1st EPISTLE. JL his Epistle has always been attributed to St. John the Evangelist, though the same unanimity has not prevailed in regard to the persons to whom it is addressed. Some have supposed that it was written to fhe Parthians ; others, to the Churches of Asia ; and others to the Christian converts in Judaea. Nothing however is visible in the Epistle that can lead us to believe that it was limited to persons of a particular description. We may therefore consider it as intended for the use of Christians in general, however widely dispersed or distinguished. The Apostle excites his little children, (as he calls the Christians) to love and charity ; cautions them against resting in an empty and naked pro fession of religion ; exhorts tnem to beware of the dangerous and crafty insinuations of seducers; detects their pernicious principles and practice ; and inculcates the most useful and excellent rules for the conduct and regulation of a Christian life. ] ( 199 ) 2nd EPISTLE. This and the following Epistle of St. John, have, from the fourth Century, been allowed to be genuine. The Apostle here styles himself the elder, not only on account of his advanced age, but of his eminent station as head of the Churches. Some have supposed that the original word, which our translators have rendered the Elect Lady, must have been a proper name ; and others, that it meant some particular Church, or the Church of Christ in general ; though no more was proba bly intended by the words, than some lady of eminent piety and virtue, • who was thus distin guished for such excellent qualities. The purport of the Epistle is to encourage this lady and the rest of her family in charity and perseverance ; to exhort her to diligence in good works, and to shew no countenance to those false teachers, "who denied that Christ was come in the flesh." 3d EPISTLE. We find several persons of the name of Gaius * in the New Testament ; but whether this Gaius was one of the persons who are there mentioned, cannot be ascertained. Whoever he was, he is warmly commended for his kindness and hospitality * Acts xix. 2£>. xx. 4. 1 Cor. i. 4.. Rom. xvi. 23. ( 2Q0 ) to the distressed brethren. Diotrephes is censured for his arrogance and presumption ; and Demetrius applauded for the excellence of his conduct ; but nothing certain is knqwn of either of them. The first Epistle, in the opinion of some, was written from Judaea ; but in that of others, from the same city as the two latter, which is allowed to have been Ephesus, Much has been said respect ing their dates, some fixing them before, and Others, after the destruction pf Jerusalem. They who have supported the former opinion, maintain that they were written about 69; whilst the advocates of the latter have placed the first in 80, and the others in some of the intermediate year% between 8Q arid 90. ( 201 ) CHAP. XXI. Life and Epistle of St. Jude. Jjut little" is known of the life of St. Jude, as he is alluded to particularly but once in the Gospels *, and is not at all mentioned in the Acts of the Apostles. He is sometimes called Lebbaeus, and Thaddeus, and was the brother of James the Less, and the cousin-german of our Saviour. He was chosen to be one of the twelve Apostles ; but at what time, or in what manner, has not been recorded. Though he certainly partook of the same supernatural power as his brethren, to demonstrate the truth of the christian doctrines, no credible history is still extant that throws any light on the part which he sustained. Though we may fairly conclude, that he shared in the zeal and sufferings of his brethren, it does not appear that he was called upon to sacrifice his life for his religion ; or that, like many of then*, he concluded his labours by the crown of martyrdom, This Apostle has left us an Epistle, the autho rity of which, though for some time questioned^ * John xiv. 22, ( 202 ) has been long, and upon good grounds, acknow ledged by the Church. It is addressed to all Christians without distinction ; whom the Apostle exhorts to contend for the faith once delivered to the Saints. He calls upon them to oppose those false teachers, who were so anxious to corrupt them ; he paints them in their proper colours, and foretels the destruction that was about to overtake them. He intreats the converts, not only to be careful in preserving themselves in the true faith, but to endeavour to reclaim and convert others to it also, and to " take them out of the fire" into which their own iniquities-hadcast them. From what place this Epistle was sent has not been ascertained; but its great agreement in sub ject and design with the second of St. Peter, is, says Dr. Lardner, a strong argument that both were written about the same time, probably in the year 65 or 66. ( 203 ) CHAP. XXII. The Revelation of St. John. J. hat the book of Revelation is the genuine work of St. John the Evangelist, is confirmed by the testimony of the most ancient Fathers. But, exclusive of such clear external evidence, the book being written in the isle of Patmos, a cir cumstance compatible with none but St. John ; the name of the same Apostle frequently occur ring in it; his styling himself " a brother and com panion in tribulation, and in the kingdom and patience of Jesus Christ;" his writing particular epistles to the seven churches in Asia*, which were planted or cultivated by him; and the doc trines contained in them, which are all suitable to the Apostolic Spirit; are circumstances of great weight and authority, in proving it to be the genuine composition of the Apostle. This book may, for these reasons, be fairly presumed to have been the work of St. John, whatever was the occasion of its not being admitted into the Sacred Canon, till after the fourth century. * Ephesus, Smyrna/ Pergamus, Thyatira, Sardis, Philadel phia, and Loadicea. ( 204 ) The first three chapters relate to the Churches pf Asia Minor ; and the remainder predict the events that were to happen in the Christian Church until the end of the world. These prophecies are not only in themselves mysterious and obscure, but have been differently explained by different commentators. On such a subject, nothing can be advanced in a popular treatise, which can be useful to the faith or practice of a Christian ; " for to explain the book perfectly," says Bishop Newton, " is not the work of one man, or of one age ; but, probably, it will never be understood, till all is fulfilled." The book of Revelation Js_generally supposed tQ haye been writtcnTh_theyear 96, ( 205 ) CHAP. XXIII. Of the Canon of the New Testament. JL he Canonical Books of the New Testament received by Christians, are the four Gospels, the Acts of the Apostles, fourteen Epistles of St. Paul, seven Catholic Epistles, and the Revelation. These books were written by authors, who were all contemporary with the extraordinary person, whose life and doctrines they have transmitted to posterity. They were not only written by different persons, but in different places, and at different times, and were received with different degrees of credit. The four Gospels, the Acts of the Apostles, thirteen Epistles of St. Paul, one Epistle of St. Peter, and one of St. John, have been generally acknowledged ; though doubts were entertained of the Epistle to the Hebrews, that of St. James, the 2d of St. Peter, 2d and 3d of St. John, that of St. Jude, and the Revelation. But all the difficulties, which at first obstructed the reception of the latter, were afterwards re moved; for as soon as sufficient opportunity had been given for investigating their claims to be considered as genuine, their right of being added to the Sacred Canon was generally admitted. 4 ( 20^ ) This Canon was not determined by the authority of councils ; but formed gradually, and upon the grounds of unanimous testimony and tra dition. The books were allowed to have been written by the persons whose names were pre fixed to them, in the same manner that we are satisfied of the genuineness of heathen writings ; such as those of Caesar, Cicero, Virgil, or Tacitus. Not only, indeed, has their genuineness been es tablished by the fathers and defenders of the Christian, Church; but openly admitted by its" greatest enemies. Celsus, Julian, Porphyry, and others, have acknowledged them as the real com positions of the authors to whom they are attri buted. They were frequently cited by the Christian writers of the 2d, 3d, and 4th centuries; by Irenseus, Clement of Alexandria, Tertullian, Origen, Eusebius, and others. The four Gospels, and many other books of the New Testament, were collected before the end, or perhaps, not long after the middle, of the first century, either by one of the Apostles, or some of their imme diate successors and disciples. This we are assured by the ancient writers was the real fact ; and so exact is the agreement of our present Canon with that of antiquity, that the catalogues of the 2d, 3d, and 4th centuries differ but little from that which is at present in use amongst ourselves. ( 207 ) The order in which the books has been ar ranged, has not always been the same. This has been varied at different times, and by different persons; though that in which we have ourselves received them is, according to the opinion of many learned writers, npt only the most ancient, but the most unexceptionable. But, however, similar the early catalogues of the sacred books" may be to the modern, both in substance and order, the mode of adapting them to the service of religion was very different. The ancient authors wrote their compositions without any separation between every word, or dividing them into SecT tions, Chapters, or Verses. In manuscripts, of any considerable standing, there are neither points nor accents; nor aee there any such marks in most of the manuscripts of the New Testament. But as these sacred writings Were, read in the' churches every Sabbath day, it was necessary to divide them, like the Jewish law, into different Sections ; that the Reader might know how far he was fo proceed. The books, thus divided, were called lectionaries; and the Sections, Titles * * The Titles were, in general, larger than the Chapters. There are some manuscripts in which St. Matthew's Gospel hath 68 Titles, and 355 Chapters. St. Mark's, 48 Titles, and 234 Chapters. St. Luke's, 83 Titles, and 342 Chapters ; and St. John's, 17 Titles, and 231 Chapters ; but these two words were often used promiscuously one for the other, ( 208 ) Or Chapters. The present mode of distinction by Chapters, which seems to have taken place in the thirteenth century, is supposed to have been invented by Hugo Cardinalis, the author of the first Concordance to the Scriptures ; as that by verses was in the sixteenth, by Robert Stephens, an eminent and learned printer at Paris. — Such was the origin of that collection which is now regarded by every Christian as the certain stand ard of his faith and practice; and such were the successive alterations and improvements, which have brought them to that state Of utility arid con venience, in which we have received, and ought carefully to preserve them. ( 209 ) CHAP. XXIV, Credibility of the Gospel History, shewn from the Knowledge and Veracity of the Writers. Ouch is the book which the advocates of Chris- tianity expect us to receive, not only as a credible and authentic history, but as a true and direct revelation from God. The former, they infer from the characters of the Writers; the latter, from the excellence of the system itself, and the extraor dinary powers and qualifications of its author.— That these advocates are fully justified in making such a claim, I shall endeavour to establish by a distinct consideration of both these propositions. — In order to decide on the truth or falshood of the first proposition, it will be necessary to inquire into the knowledge the writers had of their sub ject; and the characters they bore, in point of veracity.— -The Evangelists speak of such things only as they had seen and heard; or which they. had received from those who had been eye wit nesses. St. Matthew and St. John were the con stant companions and attendants on their Master through the whole of his ministry. They saw, with their own eyes, the actions that he did; ( 210 ) and heard, with their own ears, the discourses he delivered. This is expressly asserted by the latter; " that," says he, " which we have heard, which we have seen with our own eyes, which we have looked upon, and our hands have handled, that declare we unto you *." St. Mark and St. Luke, though not Apostles themselves, were contem porary and intimate with those that were jf, and had the means of information from the most authentic source. They have plainly shewn, by the general strain of good sense and judgment, which pervades their writings, that they were not persons likely to be deceived; and the circum stances they describe, are of such a nature, as not to admit of error or delusion. The mere exertion of their outward senses was fully sufficient to ascertain the truth of the facts which they related. They themselves beheld persons whom" they knew to have been blind from their birth, re- * 1 John i. 1. 3. + The two Gospels of St. Mark and St. Luke were regarded by the ancients as the substance of the preaching of St, Peter and St. Paul. Irenaeus observes, " that Mark, the Disciple and interpreter of Peter, committed those things to writing which had been related to him by Peter; and that Luke, the com panion of Paul, recorded in a book the Gospel which Paul preached." Tertullian also says, " that the Gospel published by Mark is affirmed to be Peter's, whose interpreter he was, writing in Greek what he heard S%. Peter deliver to the Jews in their own language; and that which was drawn up by Luke is ascribed to St. Paul." ( 211 ) Stored to sight in a moment ; they saw the most obstinate diseases of the human body removed, and even the inhabitant of the grave raised again 4q life, by speaking a single word ; they saw the ear of the man, which had been cut off by Peter, healed with a touch; they were present at the conversion of water into wine ; they were part of a multitude, that were filled with a few small loaves and fishes ; they beheld their Master walk on the surface of the waves, and the warring elements sink, at his command, into silence and tranquillity ; they saw him, in conformity to his own predictions, seized, condemned, executed, and buried; they, three days after, met him restored to life ; again conversed with him ; and satisfied their doubts, as to the reality of his existence, by the . most cogent proofs ; they had frequent intercourse with bim for forty days ; and finally, witnessed his triumphant return to the abodes of glory, from which he had descended. These are facts, in which the weakest and most credulous, could not be mistaken ; and credulity is a failing, that no man can, with justice, impute to the Apostles. — Hence it must be evident, that the writers had sufficient knowledge of their subject ; and were fully competent to ascertain the truth of the facts they have related. And in regard to their veracity, but little sus picion can reasonably be attached to it, when we P2 ( 212 ) reflect, that> if willing to fabricate a falsehood* they could not have expected to succeed in the deception. They wrote their narratives but a short period after the death of their Master, when multitudes were living who had been witnesses of the different facts which they related ; and who, if an opportunity had offered, would gladly have come_ forward to detect and disgrace them. No thing, for instance, could more easily be disproved, than St. Luke's account of the birth of John the Baptist, of his father Zechariah being struck dumb in the temple, and his mother Elizabeth bringing forth a son, after being so long a time barren, if these circumstances had been fictitious and un founded. It is, indeed, to the last degree, im probable, that a set of men should have united to assert, that a person of the name of Jesus of Nazareth had come from God ; revealed eternal life ; confirmed his doctrine by miracles ; suffered death ; and, after three days, had risen again from the grave; and after this, that the Holy Ghost had visibly descended on his disciples, on the day of Pentecost*, and .enabled them to speak all languages ; that they had afterwards been dis persed through all nations, and confirmed their preaching by signs and wonders ; . it is, surely, * A feast of the Jews, fifty days after the Passover, cele. brated in commemoration of the Law delivered on Mount Sinai. ( 213 ) not worthy of the slightest credit, that such an account should be attempted by the Evangelists, or suffered by the Jews to be put into circulation, (as their interests were concerned in preventing its propagation), had it not been established by a series of facts, the existence of which had been publicly ascertained. — rBut even were we to sup pose, that the Apostles were inclined to practise such an imposition, and that the Gqspel which they preached was a fiction and contrivance, we shall then naturally ask, with what view could they have been led: to attempt it ? Men are not often mischievous, for mischief's sake, even when they may be so with impunity. Interest or passion are the usual incitements to the commission of crime. How improbable then is it, that men should be induced to unite in an imposture, when so far from having the prospect of advantage from it, they! were certain of incurring the greatest danger? Had they wished to acquire the good things of this world, they took the worst of all possible methods to obtain them ; as the doctrines they taught were in direct opposition to the in clinations 'of those who were able to advance their private interests. On the contrary, the testimony which they bore to the truth of the Gospel, was sure to expose them to the unavoid able sacrifice of every thing they possessed. All of them had something ; and some, much - tq 9 ( 214 ) lose. St. Matthew quitted a lucrative employ ment; St. Luke, a profession of honour and ad vantage; and St. Paul, the prospect of that eminent station which one of his extraordinary talents and learning was likely to have attained. All these things they did, convinced of the reception they should meet with from the world; a recep- ¦ tion which their Master had painted in the darkest and most appalling colours. They had learned, from the fate he had already undergone, the cer tain consequences of preaching a doctrine which had been " to the Jews a stumbling block," and which was likely " by the Greeks to be accounted foolishness;" and were fully aware, that the same perseverance in the same cause, would eventually expose them, as it had before exposed him, to contempt, poverty, imprisonment, and death. What then could have induced them to face certain danger, and thus " to stand in jeopardy ev^ry hour?" A firm conviction of , and adherence to, the truth. It is indeed clear, from the tenor of their writings, that they were plain, artless, and honest men ; far from being capable of inventing or car rying on a complicated system of fraud and decep tion. They have given us an account of their errors and imperfections ; their mean extraction and employments; their ambitious contentions; and their denial arid desertion of their Master in 7 ( 215 ) his distress. This is an argument of the greatest weight in favour of their veracity in other respects. They have candidly recorded the treachery of Judas j the denial of Peter; the unbelief of Thomas; and the inordinate ambition of the sons of Zebedee. All such circumstances, which tended to lower them in the public estimation, they might have easily concealed ; as it was not essential tO the Christian faith, that they should be transmitted to posterity. They have also carefully abstained from bestowing any encomiums on each others characters, or even on that of their Master him self; nor have they indulged in the slightest sar casm or invective, on those of their opponents. What qualifications, then, can be said to be want ing in the sacred writers, which are necessary or desirable in any historians ? They have shewn that they were men of sufficient understanding to apprehend the various circumstances they attest ; they had all the opportunities, which witnesses could have, of ascertaining the truth. It is evi dent, that they were free from design or artifice ; and that, so far from having any temptation to assume, they had every possible reason for declin ing the office, which they so willingly embraced. Another argument for proving the truth of the Apostolic testimony, arises from the wonderful agreement of the writers, in regard to the material facts which they have related. If several persons, ( 216 ) dispersed through different and distant countries, and cut off from any communication with one another, were to write accounts of the same trans actions, and agree in their relation of the principal .events, a trifling disagreement about indifferent matters would, so far from bringing discredit on their testimony, be a convincing proof that they had not invented the story in conjunction. Had they united in propagating the same falsehood, like other imposters, they would have taken care to have agreed precisely in the circumstances; had they fabricated separate accounts, they could not possibly have agreed, with so much exactness, in the material facts. The harmony, therefore, so visible in their narratives, in regard to things essential ; and their difference in those of a morq trivial nature, cannot fail to afford to any reason7 able person, a powerful argument for the credit bility of the whole. ( 217 ) CHAP. XXV. Its Truth confirmed by the Conversion of St. Paul, and the corresponding accounts of profane authors. Jjut this testimony, however strongly in favour of Christianity, was, it may be said, given by the friends and associates of its founder ; and therefore cannot be looked upon as free from partiality and prejudice. But this objection, had it been of any weight, would soon be done away, by referring to the evidence, not of one of the select disciples of Christ, but of one who had been his constant and unrelenting persecutor. It is well known, that St. Paul had been an active opposer of Christ and his religion ; and so bigotted to the principles in which he had been educated, that " he thought within himself," that the cause he had engaged , in was acceptable to God. In the midst of his furious and sanguinary career, he himself informs us, that he was arrested by the most extraordinary and supernatural means ; that " at mid-day he saw, on his way to Damascus, a light from heaven, above the brightness of the sun, shining round about him, and those that journeyed with him; that when they were all fallen to the earth, he heard, a voice speaking unto him, and saying in ( 218 ) the Hebrew tongue, Saul, Saul, why persecutest thou me ? It is hard for thee to kick against the pricks. And he said, who art thou, Lord ? And he said, I am Jesus whom thou persecutest ; but rise, and stand on thy feet, for I have appeared to thee for this purpose, to make the*e a miriister and a witness, both of these things which thou hast seen, and of those things in which I will appear to thee*." This divine command produced an im mediate and effectual change; his disposition became reversed ; and the furious and iritolerant enemy of the Gospel was converted into the most firm and inflexible adherent. How then are we rationally to account for this ? What could be the motive for a line of conduct in such direct oppo sition to every thing preceding ? Nothing, surely, but a perfect conviction of the reality of the im portant fact which he describes; nothing but a strict regard to his duty, founded on his know ledge of, and attachment to the truth. On this supposition, his subsequent conduct may rationally be accounted for, and on no other. It is impossi ble that motives of a worldly nature could have at allinfluenced him; as the reverse of temporal emolument or ambition was the clear and certain consequence of his actions. At the time of his conversion, his genius, and learning were likely to exalt him to the highest offices of rank and * Acts xxvi. 12. lo". ( 219 ) power ; and yet, at this auspicious moment, did a man of unquestionable acuteness and discern* ment begin to act a part which was not only .. certain to blast his future prospects, but to entail on him, in their stead, a woful and complicated train of evils. Those whom he quitted were the disposers of wealth, dignities, and honours ; thos* whom he joined were indigent, mean, despised, and persecuted. Credit and reputation lay on the side which he forsook ; derision and contempt was the universal portion of that which he em braced. The new doctrines, which he professed and preached, had no countenance, but from men Of the lowest birth and education ; men not only destitute ©f the advantages of learning, but opposed by those most eminently gifted with 6uch qualifications. The miracles they worked were imputed to imposture. The head of their faith had been condemned as a criminal, and shared the ignominious death of two common malefactors.. Could the disciple of Gamaliel, sup pose that he should gain credit by becoming a teacher in a college of fishermen ? Must he not rather have foreseen, what he afterwards ex perienced, that universal contempt would be the portion of all who preached a mystery, at once so incompatible with the pleasures of the world, and so irreconcileable to the pride of human reason ? The ambition of gaining a name could not there fore have been his motive. Nor is it reasonable ( 220 ) to suppose that it was the love of power. AH the power he could obtain, had he wished for pre-eminence, (and he has clearly shewn us that he never wished for, or pretended to it) must have been over the lowest and most oppressed of man kind; Lover those who were driven like sheep to the slaughter, whose Shepherd had been already devoted to destruction. • All that such a station held out to his hopes, was a pre-eminence in suffering ; as he must naturally expect not only to incur a greater degree of danger in the capacity of a leader, but as the deserter and betrayer of the cause of his opponents. And as to his credu lity, bis former character is sufficient to wipe away an imputation of that kind. Every thing that had been done to demonstrate the truth and * diyine authority of Christ and his religion, had been wholly ineffectual in making any impression on him, He could not but have heard from eye* witnesses themselves, the numerous miracles that were ^wrought to confirm it; and yet, so far was he from crediting it himself, that he openly rejected its founder as an impostor, and persecuted and destroyed every one that embraced it, Nothing short pf a most striking miracle worked upon himself, could soften the obduracy of his heart, or overcome his incredulity ; and this miracle was attended with a train of circumstances of so cleap and infallible a nature, that no room was left for the sligbtes^probability-pf error or delusion. The ( 221 ) event took place at noon day, on a public high way, in the midst of his attendants, in the neigh bourhood of a great city, and was of such a description, as could not fail to bring, about the great and immediate change which it effected. Thus then it appears, that exclusive of the various and powerful arguments, which may be drawn from the testimony of the other Apostles, in favour of Christianity ; the conversion of St. Paul, even when singly considered, amounts to such a proof of the truth of our religion, that no one can expect to succeed in overthrowing it, unless he first can prove the Acts of the Apostles, and the subse quent Epistles, to be forged and fictitious. But this testimony of the sacred writers is further confirmed by profane, and consequently, unpre judiced authors. That, before the coming of our Saviour, there was a general expectation in the eastern nations, that some extraordinary person was ¦ to arise out of Judsea, who was to obtain universal power and dominion, is expressly affirmed by the Roman historians Suetonius and Tacitus ; and that there lived in Judaea, at the time mentioned in the Gospels, a person of the nameof Jesus of Nazareth, is allowed by all Pagan and Jewish authors, who have written since. The star that appeared at his birth, and the journey of the wise men, is men tioned by Chalcidius*. Herod's causing all the » A Platonic Philosopher of the 3d century. ( 222 ) children in Bethlehem under two years old to he slain, amongst whom was his own son, and the observation made on the occasion by Augustus, " that it was better to be the swine, then the son of Herod," is related by Macrobius*. The mira cles of Christ are, as matters of facts, expressly acknowledged by those implacable enemies of the Christian faith, Celsus, Julian, and Porphyry. Many particulars of the collateral history of Herod, Pilate, and John the Baptist, are recorded by the Jewish historian Josephus jf. The crucifixion of Christ, under Pontius Pilate, is related by Tacitus. The miraculous circumstances attending his death, as the darkness and earthquake^:, were recorded in * A Latin writer of the 4th century. ¦f The following passage from this writer, is, though suspected by some to be an interpolation, to be found in all the ancient copies. " At this time there was one Jesus, a wise man, if I may call him a man, for he did most wonderful works, and was a teacher of those who received the truth with delight. He brought many to his persuasion both of the Jews and Gentilea. This was Christ. And though he was by the instigation of some of our nation, and by Pilate's sentence, hung on the cross ; yet those, that loved him at first, did not cease to do so. For he came alive again the third day, and appeared to them ; the divine prophets having foretold these, and infinite other wonders of him ; and to this day* there remains a sect of men, who have from him the name of Christians.'' % The feast of the passover, instituted in commemoration of the destroying Angel's passing over the houses of the Israelites, when he destroyed the first born in those of the Egyptians, was- celebrated by the Jews, on the fourteenth day of the moon next ( 223 ) the public Roman registers ; and appealed to by r the earliest Christian writers, as things that could not be denied by their adversaries themselves. This agreement in different writers in their relation of facts, cannot but establish the Gospel history, on as solid a basis as the united testimony of friends and enemies can possibly place it. after the vernal equinox. As it was at this time that our Saviour was crucified, the darkness occasioned by the eclipse of the sun was preternatural, the moon being at the full. Solar eclipses, in the regular course, can only happen at new moon, when that body is betwixt the earth and the sun. This eclipse was miraculous also in another respect; the darkness in total eclipses of the sun never lasts above four minutes in one place ; whereas the darkness at the crucifixion lasted three hours *, and spread at least over the whole land of Judaea. * Matt, xxviii. ij. ( 224 ) CHAP. XXVI. The Divine Inspiration of the Sacred Writers asserted by themselves, and their claims allowed by the early Christians. J. hese, surely, are sufficient proofs that the Apostles, considered but as common historians, are justly entitled to the fullest credit. And if their veracity be proved to be unquestionable, we cannot but admit the divine inspiration as well as the truth of the sacred writings. For if the Scriptures be allowed to be credible, they must have been composed under a divine influence ; as the authors have solemnly assured us that they were so. .This claim they strenuously assert in their public discourses and written Epistles. St. Paul says to his Corinthian converts, "We have received not the spirit of the world, but the Spirit which is of God ; that we might know the things which are freely given unto us of God ; which things also we speak, not in the words which man teatheth, but which the Holy Ghost teacheth *." To the Thessalonians he observes, " When ye received the word of God, which ye * 1 Cor. ii. 12, 13. ( 225 ) heard of us, ye received it, not as the word of man, but, as it is in truth, the word of God *." In his Epistle to the Ephesians, he asserts, not only his own inspiration, but that of the rest of the Apostles ; " How by revelation he made known to me the mystery, which in other ages was not made knbwn to the sons of men, as it is now revealed un to his holy Apostles and Prophets by the Spirit jf" St. Peter, also, affirms of all the Apostles, that they preached the Gospel, " with the Holy Ghost sent down from heaven £ ;" and exhorts the believers " to be mindful of the words which were spoken before by the holy Prophets, and of the commandment of us the Apostles of the Lord and Saviour §."— Such divine qualifications the Apostles openly professed themselves to have en joyed ; and the early Christians always acknow ledged the justice of their claims. -Clement, a fellow-labourer of St. Paul, writes thus to the Corinthians : " The Apostles delivered the Gospel tb us from our Lord Jesus Christ, and Jesus Christ from God. Wherefore Jesus Christ was sent by God, and the Apostles by Christ." TheOphilus of Antioch, in the second century, calls the Evangelists " the bearers of the Spirit ;" and says of the Prophets and Apostles, that " they spoke by One and the same Spirit;" Irenasus, of the same * 1 Thess. ii. 13. + Eph. iii. 2. 5. J 1 Peter i. 12. § 2 Peter iii. 2. a ( 226 ) century, Observes that " the Scriptures Were dictat ed by the word of God, arid his Spirit ;", and that "one and the same Spirit preached in the Prophets, and published in the Apostles." In the next cen tury, Clemens Alexandrinus says, " the Apostles may well be called Prophets and rightepUs, one and the same Holy Spirit working in all." And Origen, speaking of the inspiration" of the Prophets, affirms, that " the same God inspired the Evan gelists and Apostles ;" and that " there is nothing in the Prophets or the Law, or the Gospels, or Apostles, (that is the Epistles) that is not from the fulness of God." Thus then it appears, that a divine in fluence was not only claimed, but readily admitted, in the earliest ages of the Christian Church. In regard, however, to its nature and extent, it is sufficient to observe, that we must be careful to confine it to the ministerial. writings and discourses of the Apostles. It is not to be supposed, that k affected their personal conduct as men, or their ordinary concerns as private individuals. Paul, we are informed, " withstood Peter to the face, be cause he was blamed ;" and whenever he Spoke of private business, prudential advice, or the cir cumstances of his travels, he makes use of terms which plainly indicate, that he did not apprehend that he was, in all instances, under an infallible direction. These particular exceptions form, in deed, an argument highly in favour of the general ( 227 ) rule ; for if he never had been inspired, there could have been no propriety in such exceptions. We may, therefore, conclude, that the Apostles were under the infallible guidance of the Spirit of Truth, as to every religious, sentiment which' they taught ; every sentiment that constitutes a pari of Christian doctrine or Christian duty ; and that the I^ew Testament contains a true and perfect ac count of the whole will of God ; of every thing that is necessary for us to know, believe, or prac tise, " in working out our salvation." * 2 ( 228 ) CHAP. XXVII. The Divine Origin of the Christian Religion shewn from theintrinsic Excellence of its Matter. The Superiority of its Doctrines, Precepts* and Motives. JnLAviNG seen the reasons that induce us to con fide in the testimony of the writers of the New Testament, let us next proceed to consider the evidence, which the book itself affords of its divine nature and origin. This evidence arises from the excellence of the matter itself; and the new and -extraordinary character of the person is/ho proclaimed it to the world. The slightest survey of the New Testament is sufficient to convince us of the purity and excellence. of the matter contained in it. Far from being contaminated by the abominable rites of Pagan superstition, or loaded with external pomp and ostentation, Jike the Jewish worship, its ceremo nial institutions are few and simple. Two only, Baptism and the Lord's Supper, have been pro nounced to be essential to the practice of, a Chris tian; rites which, unlike many that preceded them, afford no gratification to atnbition, avarice,, or sensual pleasure ; but eminently tend to humi lity, piety, and purity of heart. By its doctrines We are informed, that God is infinite in all per- ( 229 ) fections; that his providential care is over all his works; that he is a pure Spirit, and, therefore, must be worshipped in spirit and in truth ; that, though he be exalted far above all praise, yet that he condescends to accept our prayers and thanks givings, when offered by a sincere and grateful heart. It teaches us, not only the reverence due to our Creator, but that universal benevolence and unbounded charity which we owe to our fellow-creatures ; it represents to us the fallen state of man ; and the means by which he may ensure his forgiveness here, and his happiness hereafter ; it explains the true nature and end of the Redeemer's character, and the peculiar terms on which our redemption may be purchased and completed through such a Mediator; it holds forth « the promise of the assisting influence of the Holy Spirit on every well meant attempt of religious improvement ; it points out the certainty of a future state of existence and retribution ; and de clares, that our final allotments of happiness or misery will be decided by our conduct in the present life. The whole object of it is to shew that this world is a state of trial and preparation for another ; that this is the chief end of a Chris tian's life; the prize for which he is to contend; the goal to which he is to run ; and the harvest which is to crown and reward his labours. These (are some of the important doctrines which are ( 230 ) elucidated and ascertained by the Christian dis pensation. And as to its morality, that has always been allowed to excel every other religious sys-r fern, which has yet been offered to the notice of the world. Every moral precept founded on reason, and recommended by philosophers for the conduct of life, is refined and improved to the highest state of purity and holiness. We are commanded to " be perfect, even as our Father which is in heaven is perfect;" and to avoid, not only the commission of evil, but even its most secret inr tendon, or conception. The moral law has said, " thou shalt not kill ;" Christ has required us never to give way to violent anger : the same law has prohibited adultery; Christ, has asserted, that " if a man even look upon a woman, to lust after her, he hath committed adultery with her in his. heart." Every moral precept founded on false principles is totally omitted, and many new ones added, or, at least, established by new sanctions, which suit, in the most exact and peculiar man ner, the end and object of such a revelation. Many celebrated virtues of heathen moralists are directly opposed ; and those of a different and even contrary nature applauded and enforced. Instead of pride, ambition, anger, and revenge ; the qualities of the Christian are to be meekness^ contentment, patience, and forgiveness. Above. all things, is enjoined that splendid constellation ( 231 ) of all virtues, universal charity ; which is expressly called a new commandment ; and represented as the badge and true characteristic of every Chri^ stian. In a word, whatsoever we wonld that men should do to us, we are ordered so to do to them ; " whatsoever things are lovely, pure, just, honest, and of good report," we are commanded to put in practice, not from the desire of obtaining human applause, but from a principle of duty and obedience to God. And if the, ¦doctrines and precepts of the Gospel of Christ be thus excellent, well may we clajm the same superiority for the different motives that induce us to accept it. The wisest of the heathens confessed their inability to hold forth sufficient incitements to • ¦ their followers, to make them persevere in the duties they recommended. They attempted to advance beyond the narrow limits of the present life, but were soon involved in perplexity and darkness. Though they professed to entertain some faint hopes of a future recompence, they always ;; spoke of it with hesitation and doubt; and were forced to admit the precariousness of any brighter prospect for the virtuous, than that of virtue being its own reward- If we refer to the dispensation of the Jewish legislators, we shall find nothing held forth beyond the good things of this life. If the Israelites followed the directions of God, ( 232 ) they were comforted with the promise of great temporal blessings; they were to enjoy a pleasant and fruitful land, victory over their enemies, length of days, and a long train of prosperous descendants .*. In these things consisted the reward of their obedience ; and though they Had reason for concluding, from the tenor of the promises made to their forefathers, that blessings of a higher nature were intended, no positive assurances were given them by their leader, that could clearly warrant the hope or expectation of a greater re- compence. Nor have the disciples of Mahomet any stronger reason for looking forward to futurity with certainty or satisfaction. Though the founder of their religion declared his authority to be of Divine origin, he exhibited no proofs, by which its truth could be ascertained; nor left behind him any better assurances than his own assertions, that his followers should enjoy even the sensual paradise with which he dazzled their imagina tions. How different are the motives that invite the Christian to the performance of his duty ! He has not only the path clearly pointed out in which he is to walk ; but is fully informed to what it leads, and where it is to terminate.. He has the consequences of his actions placed before his view in the most striking colours; he is ex* * Deut, xxvjii, ( 233 ) pressly taught, that the present life is but the dawn of his existence ; and that on his good or evil conduct in this world will depend his happi ness or misery in another. If he be willing to accept the gracious terms of salvation that are offered him ; if he will strive to go on " perse vering and abounding in the work of the Lord," he is assured, that " his labour shall not be in vain ;" and that there is laid up for him " in the heavens a crown that is incorruptible, ' and never to fade away." But, on the other hand, if he obstinately reject the bounty of God ; if he give v> himself up. to the dominion of his passions, and break through those rules which were appointed for his observance ; he is clearly forewarned of the dangers that await him, and taught to look forward to his future portion in that dreadful state, where " the worm never dieth, and the fire never is extinguished." Thus every motive is admirably adapted to human nature, and presents us with objects which powerfully work upon the feelings of mankind. Our hopes are excited ;by the in formation that God is kind and gracious, and will not fail to - reward our fidelity and obedience ; our gratitude is awakened when we are assured that " God so loved the world, that he sent his only Son to save it ;" our interests are concerned, when we know, that he gives a hundred fold in this world, and life everlasting in another; and, 1 ( 234- ) finally, our fears are roused, when we contem plate the tremendous vengeance that is denounced against the obstinacy of the hardened and impe nitent sinner. SUch is the intrinsic excellence of the matter contained in the Gospel ; such are the doctrines, precepts, and motives, which are held forth as proofs of the divine origin of that revelation which Christ was commissioned to proclaim to mankind. ( 235 ) CHAP. XXVIII. Evident also from the Supernatural Character and Powers of its Founder. His Personal Virtues, Faculty of pre dicting future Events, and working Miracles. Jjut, in addition to the evidence which the in trinsic excellence of the Gospel itself affords of its divine nature and origin, we must take into consideration the strong and convincing argu ments which may be drawn from the extraordinary character and powers of its Founder. Whatever portion of weight and reputation can be derived to a religion from the character of its author, may be safely claimed on behalf of Christianity, in its utmost latitude. The descrip tion given of their Master by his disciples, who had witnessed his conduct, not only in the capa city of a public teacher, but in the more retired scenes of familiarity and. friendship, is such as must tend to raise him in our estimation, to the highest pitch of admiration and respect^ They represent him as endowed with such an assemblage of excellent qualities, as were never before united in the same person. They exhibit him to our view as a sinless pattern of piety and virtue.; ( 236 ) practising, with the most exact and unremitting attention, those sacred duties, the observance of which he so forcibly impressed on all his fol lowers. They not only display his meekness, benevolence, resignation, and fortitude ; but the depth of his penetration, and the solidity of his judgment; and thus clearly prove how well he was adapted for the important office of a reformer of the world. On this head, it would be suffi cient to refer to the historians of his life, for a more minute detail of that conduct, which so well became a teacher of righteousness. But to obviate the slightest grounds or suspicion of prejudice or partiality, let us lay aside the testimony of friends and followers, and appeal to the concession of a sceptic and an enemy. " I will confess to you," says Rousseau *, " that the majesty of the Scriptures strikes me with admiration, as the purity of the Gospel hath its influence on my heart. Peruse the works of our philosophers with all their pomp of diction ; how mean, how con temptible are they, compared with the Scripture ! Is it possible that a book, at once so simple and sublime, should be merely the work of man ? Is it possible that the Sacred Personage whpse history it contains should himself be a mere man ? Do we find that he assumed the tone of an enthusiast, * In his Letter to the Archbishop of Paris. ( 237 ) or ambitious sectary ? What sweetness, what purity in his manners! what an affecting grace fulness in his delivery ! what sublimity in his maxims ! what profound wisdom in his discourses! what presence of mind ! what subtiltyj what truth in his replies! How great the command over his passions 1 Where is the man, where the philoso pher, who could so live and die, without weak ness and without ostentation ? When Plato des cribed his imaginary good man with all the shame of guilt, yet meriting the highest rewards of virtue; he describes exactly: the character of Jesus Christ : the resemblance was. so striking that all the. Fathers perceived it. What prepossession, what blindness must it be, to compare Socrates with Jesus ! What an infinite disproportion is there between them! Socrates, dying without pains and without ignominy, easily supported his character to the last ; and if his death, however easy, had not crowned his life, it might have been doubted whether Socrates, with all his wisdom, was any thing more than a vain sophist. He invented, it is said, the theory of morals. Others, however, had before put them in practice; he had only to say therefore what they had done, and- to reduce their examples to precept. But where could Jesus learn, amongst his competitors, that pure and sublime morality, of which he only hath giyen us both precept and example? The ( 238 ) death of Socrates, peaceably philosophizing with his friends, appears the most agreeable that could be wished for ; that of Jesus, expiring in the midst of agonizing pains, abused, insulted, and accused by a whole nation, is the most horrible that could be feared. Socrates, on receiving the cup of poison, blessed the weeping executioner who administered it ; but Jesus, in the midst of excruciating tortures, prayed for his merciless tor mentors. Yes ! if the life and death of Socrates were those of a sage, the life and death of Jesus were those of a God."* Such is the language of a freethinker. To enlarge on the excellence and virtues of Jesus, * The excellence of the moral character of. Jesus has also been admitted by'many others writers, who have laboured to subvert the Divine Authority of the system he promulgated. Bolingbroke observes that the Gospel " is, in all cases, one continued lesson of the. strictest morality, of justice, benevo lence, , and universal charity ; and that the miracles wrought by Jesus, were done in the mild and beneficent Spirit of Christi anity, and tended to the good of mankind." Leland on Deist. v. ii. p. 177- Gibbon has also recorded " the mild constancy of Jesus of Nazareth, in the midst of cruel and voluntary sufferings, his universal benevolence, and the sublime simplicity of his actions and character." Vol. 1. p. 520. And even Tho mas Payne, who seldom scruples to make any assertion, when it is to answer a purpose, has, on this head, acquiesced in the general opinion, and allowed that " Jesus Christ called men to the practice of moral virtue arid the belief of One God ; that the first trait in his character is philanthropy." Age of Reason, p. 41—59. 1 ( 23Q ) after such an admission, would be nugatory and superfluous. If, however, we compare him with other leaders and instructors of mahkind, we shall not hesitate for a moment to acknowledge his superiority. The teachers of wisdom in the heathen schools declaimed on the fitness of moral virtue; but they were philosophers only in theory, and too often proved themselves as licentious in their practices as the most ignOrant of their fol lowers. Mahomet, though the founder of a religious system that has long prevailed, and been spread far and wide, had not a shadow of pretence either to purity of sentiment or inte grity of conduct. He reoornrnended his doctrines, neither by the mildness of persuasion, nor the energy of conviction, but enforced the observance of them by the sword ; and increased the number of his followers by the promise of those sensual enjoyments in another, to which he had himself been abandoned in the present life. If we strictly scrutinize into the whole of the conduct of Moses himself, however excellent might be his general character, yet was it not of pure arid unsullied brightness. Great was his reluctance to obey the orders of the Almighty, when he was' ap pointed to convey the divine commands to the king of Egypt. Nor did he always put that im plicit confidence in the promises of God, which the long experience of his veracity arid kindness ( 240 ) so evidently demanded. As, great were his errors,. so,signal was his punishment; his offences preclud ing him from partaking of the blessings which were reserved for his countrymen in the land of Canaan. But against Jesus Christ, nothing has been offered, that could, in the smallest degree, fix an imputation on his character. The testimonies of his followers have united in its praise ; the silence of his adversaries has proved their inability to de tract from, or to degrade it. But a principal proof of the divine energy which attended his ministry, is the spirit of prophecy, by which he was enabled to foretel many future extraordinary events ; all of which were afterwards accomplished. The same Gospel that contains the prediction of his sufferings, death, resurrection, and ascension, records, also, its full and manifest completion. He not only described, in the plainest terms, the events that were to happen, but the minutest circumstances by which they were to be attended. He informed his disciples, that one of them should betray him, and particularly pointed out the person that was to do it ; that all the rest, notwithstanding their vehement protestations to the contrary, " should be offended because of him that very night ;" that Peter, zealous as he was in his cause, should, before the cock crew twice, deny him thrice ; that he should be betrayed to ( 241 ) the Jews, be then delivered to the Gentiles, be mocked, scourged, spit upon, and crucified ; but that, on the third day, he would rise again, and appear to them in Galilee. After the exact com pletion of these events, he promised his disciples that, soon after he quitted them, his presence should be supplied by power from on high; that " they should be baptized with the Holy Ghost,'' and be enabled " to speak with tongues"; a pro mise made good on the day of Pentecost, when these supernatural gifts were bestowed on the Apostles. He foretold the rapid and extensive propagation of the doctrines he had taught; that the Gospel should be " preached to all nations," before the destruction of Jerusalem ; that the increase of his kingdom should be " like that of a grain of mustard seed ;" and that, " being lifted up, he would draw all men after him." However unlikely these things might seem at the time they were spoken,, they were all verified. The Epistles of St. Paul to the believers at Rome, Corinth, Galatia, Ephesus, Philippi, Colossi, Thes salomca, and to the Hebrews ; and those of Peter to the Christians of Pontus, Galatia, Cappadocia, Asia, and Bythinia, are standing monuments, that this great event had been , accomplished within the limits of the' time assigned for it.' Most of these things were directly contrary to human ap pearances"; impossible to be foreseen by human r (242 ) prudence ; or carried into effect* by human power. But instead of enumerating the various prophecies which were afterwards accomplished, it will be sufficient to notice, under this head, that most celebrated and signal prediction of our Lord, which described the approaching downfal of the Jews, and the overthrow of their city and temple of Jerusalem. This prophecy was delivered about 40, and committed to writing about 30 years before it was completed. The tragical history of this great event, as it is described by Josephus from his own observation, so exactly coincides with the prophecy itself, that it has more the appearance of being the work of a Christian who had attempted its illustration, than that of a Jew, and an enemy to Christianity. The historian has afforded the most ample proofs of the fulfilment of many of the predictions of our Lord, by record ing the various circumstances that preceded the final destruction of the Jewish state. He has related the dreadful visitations that took place by famine, earthquake, pestilence, and the sword ; all which preludes to the total ruin of the city and nation, he has fixed to the period in which it was foretold they should all come to pass*. In answer to his disciples, who were admiring the * It is remarkable that Matthew, Mark, and Luke, all of Whom died before this prophecy was fulfilled, have left it upon record; but that John, who lived till after its completion, has not mentioned it. ( 243 ) strength and magnificence of the temple, eur lord assured them that the hour was at hand, when even " one stone should not be left upon another*." Josephus informs us, that the sol diers of Titus, by command of their general, dug up the very foundations of the temple and city; and Maimonides adds, that Terentius Rufus tore Up with a ploughshare the very spot of ground on which the temple stood-f. " He will send forth his armies and destroy their murderers, and burn up their cityj." The Roman general attempted to preserve the temple, but in vain ; as it was burnt by the soldiers, though in direct opposition to his most positive commands. " Thine enemies shall cast a trench around thee, and compass thee round, and keep thee in on every side." We are *¦ It is not to be wondered at, that the stones of this build ing should have attracted the notice and admiration of the Apostles; as many of them were of almost incredible magnitude. Those employed in the foundations were forty cubits, or some what more than sixty feet. Some of them, of the whitest and purest marble, were forty-five cubits long, five cubits high, and fix cubits broad. Josephus^ + A remarkable completion of a prophecy of Micah, ch. iii. t. 12. " Zion,cfor your sakes, shall be ploughed as a field, and Jerusalem become heaps." £ Jerusalem was taken in the same month, and on the same day, that it had formerly been by Nabuzaradan, the Captain of the king of Babylon. This is styled by Maimonides, the " fatal day of vengeance;" and Josephus observes, that so strange a coincidence is a clear proof that the event took place by divine appointment. B2 ( 244 ) assured by the authority of the Jewish historian, that the Romans, (though the attempt was deemed impracticable) succeeded in buildirig, in three days, a wall of thirty-nine furlongs, which had on it thirteen towers; apian, by which the city was so completely surrounded, as to render all escape from it utterly impossible. Jerusalem, continues the prophecy, shall be " trodden down^ of the Gentiles;" this was so strictly verified, that Vespasian commanded the whole land of Judaea to be sold to any Gentiles that would buy it ; and Adrian, 63 years after made a law, that no Jew should come into the region" round about Jerusa lem. Thus it came to pass, says an eminent ecclesiastical writer*, that the Jews being banished thence, and there being a conflux thither of aliens, it became a city and colony of the Romans, and was, in honour of the Emperor, named ^Elia-f-. The prophecy states, that God would preserve his faith ful people from these impending dangers; that they " who endured to the end should be saved," and that not "a hair of their heads should perish." If the writers of that age are worthy of credit, the Christians found tneans to avoid the ruin which came upon the Jews, and not one of them perished, when Jerusalem was taken. The Jews were destined, not only to witness the end both * Eusebius. f Mlius Adrianus. ( 245 ) of Jheir civil and religious government, but, ac cording to the prophecy, to be " led captive into all nations.'' Titus, we are told, took ninety seven thousand of them prisoners*, most of whom were distributed through Egypt, and the Roman provinces ; whence they were again dispersed into different countries, where they have since re mained, as it was predicted they should, " an astonishment, a proverb, . and a byword among nations-}-." The completion, therefore, of these wonderful prophecies by subsequent. events, isa proof that Jesus of Nazareth, who uttered them, was a "person invested with supernatural powers, arid commissioned by the authority of God himself. But the grand proof of the divine mission of Jesus Christ arises from the wonderful and well- attested miracles which he so frequently performed. This proof ms, in its own nature, plain and certain; easily comprehended by the meanest capacities ; * Josephus asserts, that no less than eleven hundred thou sand Jews perished during the siege of Jerusalem only, besides multitudes who were slain at other times,, and in other places. He makes the whole number amount to upwards of one million three hundred fifty-seven thousand six hundred and sixty. Newton on the Prophecies. The destruction at the siege was rendered still more dreadful, in consequence of so many being collected at Jerusalem, to celebrate the Passover. + Deut. xxviii. { 246 ) and thus .evidently intended to be the principal means of convincing mankind of the truth of Christianity. Now the miracles of Christ were great and nu merous. He gave eyes to the blind, ears to the deaf, words to the dumb, limbs to the lame, understanding to the lunatic, and life to*the dead. These miracles were all wrought in open day, and before many witnesses. A few loaves and fishes were multiplied to so great and supernatural a degree, as to feed, at one time, five thousand men*, and at another, four thousand-J-, besides women and children. This was a circumstance, in which they who witnessed it could not be mistaken \. as they felt themselves miraculously filled and satisfied in a barren wilderness, where it' was impossible that they could be supplied by natural means. They were not only wrought in the most public places, in cities and synagogues, and at the most solemn feasts; but in the midst of enemies, who criticised them with the greatest severity and exactness. The man cured of the le prosy was sent to the priest, as the law required, that the reality of the cure might be fully ascertained* The fact of giving sight to one blind from his birth % was, after the strictest examination, proved * Matt. xiv. 21. + Matt. xr. 3S. t John ix. ( 347 ) before the Pharisees by the most indisputable evi dence. They were also superior to the miracles which had been wrought by other prophets, and even Moses himself. They were done in fulfil ment of ancient predictions ; were, in general, of a nature beneficial to mankind*; and, what is still more extraordinary, were the effects of a power, which he who possessed it was capable of con ferring on his immediate followers ; and they, in their turn, of transmitting to their successors. These miracles were appealed to by Christ as con vincing evidence of his Divine mission. So great, indeed, was the effect which they produced, that the chief Priests and Pharisees were forced to confess, that " this man doeth many wonders," and that if " he was let alone, all men would believe in him." So frequent were they, that the multitude cried out, " when Christ cometh, will he do more miracles than this man hath done ?" So powerful, that even Herod. styled them " mighty works;" and Nicodemus acknowledged, that " no man could do such works as he did, unless God were with him." The Apostles appeal to the knowledge of their hearers, when they allude to the miraculous works of their Master. " Jesus of Nazareth,'' says St. Peter, " was a man ap- * The fig-tr«, and hesd of swine excepted. . ( 248 ) proved amongst you by miracles, signs, and won ders, which God did by him in the midst of you ; this indeed, ye yourselves know." " Ye also know" says he to the centurion and his friends," the thing done throughout all Judaea, how Jesus, being anointed with the Holy Ghost and with power, went about doing good, and healing all that were oppressed with the devil, for God was with him." And lastly, we have the testimony of Christ himself on the same subject. If I had not done amongst them, says he, " those works which never man did, they had not bad sin." If, then, the miracles of Jesus be supported by evidence, which has never been excelled or equalled in any other instance ; and if it be sufficient to establish the reality of any miracle that ever was performed ; we have then a certainty that he was a true Prophet sent from God. " For of all the great attributes of God, there are none that shine brighter and more amiably in our eyes, than truth and goodness ; the former cannot attest a lie, nor the latter seduce men into dangerous and destructive mistakes. And yet, if God should communicate any part of his power to an im postor, to enable him to work miracles, in con firmation of his pretences, what would become of these two sacred attributes J To suspect, there fore, that Almighty God is capable of employing his infinite povyer, and of disturbing the course ( 249 ) of nature, with a design to mislead and delude mankind in what relates to their eternal concerns, is to destroy and subvert his very nature; and leave ourselves no notion at all of such a Being*." * Stanhope on Epistles and Gospels, Book j. ( 250 ) CHAP. XXIX. Demonstrated by his Resurrection; The truth of which is established on the clearest arid most undeniable Evi dence. His Resurrection the Completion of both Prophecy and Miracle. Jljut, however willing we may be to admit the divine mission of Jesus Christ, from the foregoing view of the supernatural powers exerted in his ministry ; the smallest doubt cannot be enter tained, when we consider the completion of that great and fundamental article of Christianity, his resurrection from the dead. This is the basis, on which the whole fabric rests for support ; " If Christ be not risen, then is our faith vain." The circumstances related by the sacred writers are so minute and particular, as to be easily de tected, if they had not been founded on undoubt ed facts. When the body of their Master was taken down from the cross, they tell us, that it was buried in a new sepulchre, and that a stone was rolled to the door of the sepulchre, which was secured by a seal, and watched by a guard of Roman soldiers. Such were the precautions taken by the Jews to prevent deception. The Evange lists proceed to inform us that an angel descended ( 251 ) and rolled away the stone from the sepulchre, and that the guards, terrified at his supernatural ap pearance, " became as dead men, and fled into,the city." That on relating the extraordinary events which they bad witnessed to the chief priests and rulers, they were induced by promises of impunity and reward, to fabricate a story, not only false, but improbable and absurd. They asserted that the disciples had stolen the body of their Master ; that they had broken the seal, rolled away the stone, and removed the body, whilst they themselves were asleep. Such an account carries on the face of it its own refutation ; and is one of the most shallow and ill-contrived forgeries that ever was invented. How was it pos sible for the soldiers to depose to any thing that took place whilst they were asleep ? In such a situation, how could they know by whom, or by what means, the body was carried off ? Besides, had they really been asleep, nothing Could have induced them to make such a confession ; as so great was the severity of Roman discipline, that imme diate death was the inevitable consequence of this breach of their duty. — But it is impossible to con ceive, on many other accounts, that the disciples were concerned in removing the body. Such an attempt must, of course, have been attended with the most imminent danger ; and must therefore have required a great degree of courage. That ( 252 ) the Apostles were not, at that time, remarkable for intrepidity of mind, is easily deducible from other circumstances. When their Master was first ap prehended in the garden, they forsook him and fled. They durst not stand by him, though he declared it to be in his power to call down twelve legions of angels to his rescue. They had since been so timid as to avoid public view ; to assemble only in private; and to shut up their doors for fear of the Jews. Is it then at all con sistent with probability to suppose, that the dispo- sitions of these men should be so suddenly reversed ; that they should join in an enterprize, not only of the utmost boldness, but temerity ; and pro ceed to oppose themselves to a body of armed men, whose business it was to expect and be pro vided for them ? But, granting them courage for such an undertaking, nothing could be more impracticable than the attempt itself. The state in which things were found in the sepulchre is a proof, that if the body was stoien by the disciples, a considerable time elapsed in doing it. The breaking the seal, rolling away the stone, removing the body, stripping it of its vestments, wrapping them up, and laying them again in order, are cir cumstances that do not in the least correspond with the haste and confusion of things done by stealth. It is highly unreasonable to suppose that men bent on such a fraud would consums so ( 253 ) much time in such unnecessary trifles. If they did, this robbery was different from almost all others ; as every moment seems long and tedious to persons apprehensive of detection and punish ment. But had it been practicable, the attempt was such as the disciples, consistently with their own notions, could not have undertaken. , They had always imagined, in the life-time of their Master, that they should one day see him a great temporal Prince ; some of them had petitioned for places of pre-eminence in his future kingdom, and all " had trusted, that it was he that was destined to deliver Israel ;" but after the fatal event which they had witnessed, these pleasing prospects seem wholly to' have vanished ; and all the hopes which they had so fondly cherished, to have gone down with him to the grave. If such was their despon dency, what motive could they have had for steal ing his body ? So far from affording them any gratification, it must have been a certain source of disappointment and regret; as it brought to 'their recollection those repeated promises, which ex perience had shewn them were visionary and delusive. Had they been inclined to confide so far in his prediction, as to expect his resurrection, (and it is evident that they did not,) they could not be so frantic as to imagine that it depended on their taking possession of the body. Yet soriie such supposition as this must be admitted, extra- ( 254 J vagaflt as ft is, before we can conceive that they would run such a risque, for that which, when obtained, would avail them nothing. — These, and many other similar circumstances, sufficiently prove, that the disciples were not guilty of a fraud ; and it is equally clear, from their subsequent con duct, that their accusers themselves were too con scious of the falsehood of the story they had in vented, to lay any great stress on if. When the? Apostles had received new power from above, they proceeded to the temple, and there, openly, and in presence of his murderers, testified the resurrec tion of their Master from the dead. But what did the chief Priests on so urgent an occasion ?' Instead of doing that, which every one convinced' of the falsehood of the testimony of the Apostles would have done, charging them with stealing the body of their Master, and exposing them to the people as cheats and impostors ; -they seized, scourged, and threatened them with greater' severity of punishment if they did not desist. They afterwards entered into combinations to des troy them, and prevailed with Herod to put one of them to death ; but never brought forward the charge of falsehood in their account of the resur rection. Their orator, Tertullus, who if he had grounds for the slightest suspicion, would not have let slip so favourable an Opportunity, never even- touched on this subject ; but was content to ( 255 ) declaim on the common-place topics of heresy, sedition, and profanation of the temple. These accusations were mere trifles to the heavy charge that might have been made, had there been any grounds for it; a charge, which, if proved, would have tended more effectually to undeceive the people, •than the sharpest menaces, or most cruel usage. For these reasons, we can have no hesi tation in pronouncing the accusation brought against the disciples, of having stolen the body, incredible and groundless. But it is agreed on all sides, that the body was not to be found in the Sepulchre. It has been already shewn that it is highly unreasonable to suppose that the disciples were concerned in stealing it. Nor is it at all credible, that the Jews, or Roman soldiers removed it ; for if they had, they could have no conceiva ble temptation to do so, but to convjct the dis ciples of publishing a falsehood, by producing the dead body before the public. But this they did riot do. The remaining mode of solving the dif ficulty has been offered by the Evangelists ; who solemnly assert, that the same Jesus whom they cru cified in three days rose again from the dead ; and thus evidently proved, as he predicted he would, the divine power with which he was invested. An event of so new and extraordinary a nature, as that of the resurrection of a person from the dead, may well be expected to be attested by ( 256 ) more than common evidence. Such an attestation the resurrection of Jesus has actually received. — That the ¦ Apostles were competent, from the knowledge of their subject, to apprehend the truth ; and were well disposed to adhere to it in their narratives, has been already 'shewn, when their characters and qualifications fell under our notice. It is sufficient to observe, that the num ber of the witnesses, who, besides the Apostles, were above 500, evidently precludes all idea of imposture ; as it is utterly inconceivable, that any imposture could long be concealed, in which so many different persons had a share. Some of them have asserted, that their knowledge of the fact was acquired by their senses ; that they eat, drank, and conversed with their Master ; that they saw him perform several wonderful works ; heard him give them instructions for their future conduct; and, finally, were present when he as cended into heaven. — Such being the means of convincing the disciples of the truth of the resur rection, there could be no room for error or deception. They could not be such credulous enthusiasts as to imagine that they saw him for the space of forty days, if such events had not taken place. Nor is it at all consistent with their general characters, to suppose that they combined to fabricate a falsehood. If their accounts be false, they did that which was never done before ; they ( 257 ) relinquished every thing that is usually desired, and embraced every thing that is avoided by ethers; they voluntarily, and without any end in view, exposed themselves to scorn, tortures, and death ; and all this, to propagate a story, which they were well aware, was not only a lie, but one of the most absurd and incredible nature. — Let him then, who refuses to believe this fact, on the testimony of the Apostles, recollect how far his belief must be : extended in the opposite direction. He must be lieve that a few poor ignorant fishermen have, without the smallest assistance, divine or human, successfully carried on an imposition on the world; that it has existed nearly 1 800 years ; and that it has triumphed over truth, in spite of all the op position both Of heaven and earth. He must be lieve that these men, who, in every other respect, were strictly blameless, and rigidly virtuous, were desirous to expose themselves by this single crime to the fury of men, and the vengeance of God, without the smallest hope or prospect of advan tage ; and lastly, he must believe that, which every one who acknowledges the divine attributes, must shrink from with horror, that God, who endowed them with his holy Spirit, and empowered, them to perform miraculous works, gave his sane- . tion and testimony to an atrocious falsehood. He, therefore, who denies the resurrection of Christ, gives credit to a long and continued series ( 258 ) of the most glaring absurdities; refuses his assent to the clearest and best attested fact in the world; and yields it to another, which, of all legends, is the most monstrous and improbable. Hence then it appears, that the witnesses of the fact can, on no fair construction, be liable to sus picion. They could not have been concerned in stealing the body; they could not possibly be de ceived themselves ; nor is it at all likely, that they would impose upon others. When to these things we add the accumulated evidence, by which every part of Scripture has confirmed this event*; and the general credit, with which the account of * "It is completely certain," says Dr. Paley, "that the Apostles of Christ, and the first Teachers of Christianity as serted the fact of the resurrection. And this would have been certain, if the four Gospels had been Ipst, or never written. Every piece of Scripture recognizes the resurrection. Every Epistle of every Apostle ; every author contemporary with the Apostles, of the age immediately succeeding the Apostles ; every writing from that age to the present, genuine or spurious, on the side of Christianity or against it, concur in representing the resurrection of Christ as an article of his history received without doubt Or disagreement by all who called themselves Christians, as alledged from the beginning by the propagators of the institution, and alledgedas the centre of their testimony. Nothing, I apprehend, which a man does not himself see or hear, can be more certain to him than this pointi I do not mean that nothing can be more certain than that Christ rose from the dead; but that nothing can be more certain, than that his Apostles and the first Teachers of Christianity, gave out that he did so." Evidences of Christianity, Vol. II. P. 201. ( 250 ) it was received by aU Christians in all ages ; we have all the assurance which any matter of fact, at this distance of time, is capable of receiving, that the history of the resurrection, as recorded by fhe Evangelists, is founded on truth. If then it has been shewn that Jesus of Naza reth rose from the grave, he performed a miracle; for no man could do so by natural means. He was also a Prophet; for he predicted the circum stances that were thus fulfilled. These effects, could only have been accomplished by one who possessed divine power ; Jesus of Nazareth did . accomplish both ^consequently, Jesus of Nazareth possessed divine power. ( 260 ) CHAP. XXX. The foregoing Proposition further confirmed by Events that have occurred since the Commencement of Chris tianity; by its wonderful Propagation; its beneficial Consequences to Society; and by the extraordinary Dispersion and Preservation of the Jews. .. :.j". Vvther arguments may also be adduced in sup port of the divine nature of Christianity, which derive their origin from events subsequent to its first promulgation. One of the most powerful of these arguments arises from the rapid' and ex tensive progress of this doctrine ; which was not only new, and without, precedent, but in direct opposition to every customary prejudice and habit. That the Christian Faith was extended through the world with almost incredible rapidity and suc cess, has been proved by the testimony of ancient writers, sacred and prophane. It is a well known fact, that prior to the reign of Tiberius CaBsar, no trace of Christianity or any other sect, professedly in opposition to the Jewish superstitions or Heathen idolatries, is any where to be found. But since that period, scarcely any writings have been handed down to us, which have not alluded to the num bers, tenets, and establishments of Christians. ( 261 ) In the sacred records of the Acts of the Apostles, as well as in the Epistles, we find that the con- ; verts to this new system increased to a great and miraculous degree, almost immediately after the Ascension of its Founder. A few days only after that event, his followers consisted of 120, a num ber which in a week was increased to 3000, and soon afterwards to 5000 persons. In a few years, mul- , titudes are represented as added to the faith, which had quickly spread itself through the cities of Asia, Greece, and Italy ; and laid its foundations on the ruins of idolatry, through the spacious provinces of the Roman Empire. — This account of the progress of Christianity, is confirmed by the testimony of the Roman historians ; and not •contradicted by those who attempted to prevent its establishment. Suetonius * adverts to the great numbers of Christians at Rome, in the reign of Claudius, seven years only' after the death of Christ. Tacitus jf, speaking of them 30 years after the same event, calls them a " vast multi tude;" and the younger Pliny J, nearly 80 years after, complains, "that this superstition had seized, not cities only, but the lesser towns also, and the open country ; that the Pagan temples were almOst deserted ; the sacred solemnities suspended ; and scarce any purchasers to be found for the victims." * Claud, ch. 25. + Ann. lib. 15. % EPis- Tra> (' 262 ) Justin Martyr *,, who wrote nearly thirty years after Pliny, 'describes Christianity thus generally prevalent ; " there is not a, nation, either Greek; or Barbarian, or of any other name, even of those who wander ih tribes, and live in tents, a.mongst whom prayers and thanksgivings are not offered to the Father and Creator of the universe by the name of the Crucified Jesus." Tertullian -j", fifty years after Justin, appeals to the Governors of the Roman empire in these terms; " we were but of yesterday, and we have filled your cities, islands, towns, and boroughs, the camp, the senate, and the forum." In speaking of the Christians, he observes also in another passage, that " although so great a multitude, that in almost every city we form the greater part, we pass our time, roodest.lv, and in silence." Origen ;£, who ' followed about 30 years after, asserts, " that in every part of the world, throughout Greece, and in all. other na tions, there are innumerable and immense multi tudes, who, having left the laws of their country, and those whom they esteemed: Gods, have given themselves up to the law. of Moses, and the reli gion of Christ." From this period, its. progressive influence was continued with such great. and, in creasing success, that within 80 years, the Roman Empire itself became Christian ; - the Emperor * Dial. 345. f Apol. ch, 36". J In Cels, lib, 1, ( 263 ) Constantine being induced, as is supposed, by the superior power and numbers of the Christians, to espouse their cause; and make the faith they pro fessed the religion of the empire. But, we must also remember, that this new institution spread itself in this strange and ex traordinary manner, not only unaided by human power, but in direct opposition to its strongest efforts. It triumphed over almost insurmount able obstacles, a*tid flourished and increased amidst the greatest persecutions. The evidence that supports the antiquity of Christianity, and the number of its proselytes, is equally satisfactory in shewing that its doctrines were embraced and persevered in amidst danger and oppression. The first and most ancient sufferings of the Christians are frequently referred to by the Apostles them selves; " call to remembrance", says St. Paul to the Hebrews * , " the former days, in which after ye were illuminated, ye endured a great fight of afflictions." ". We ourselves," says the same Apostle, in addressing the Thessalonians jf, " glory in you in the Church of God, for your pa tience and faith in all your persecutions, and tribulations ye endure." In many other passages, particularly his famous defence before Agrippa, he alludes to the great and general persecutions, * Hebrews x. 32, t 2 Thess. i. 4. 1 Peter iv, 12, ( 264 ) which the early Christians suffered, in Judasa. St. Peter 'also exhorts the converts to rejoice, " because they, were partakers of the sufferings of Christ." This account, recorded in Scripture, of the miserable state of the first Christians, is con firmed .and attested by prophane authors. They as-1 sert,that the prevalence of this new religion excited) the jealousy of the Roman emperors, who endea voured to repress its alarming progress by repeated j persecutions *. Ten of these, from Nero to j Dioclesian, are well known to ' every reader of ecclesiastical history. The first, to which St. Peter and St. Paul were both victims, is supported by the testimony of the Roman writers before cited, Suetonius and Tacitus -j-. Those that suc- * The first under Nero, A. D. 65 ; 2d, Dometian, A. D. .90 ; 3d, Trajan, A. D. 100 ; 4th, Adrian, A. D. 126", and continued under Antoninus Pius, A. D. 140 ; 5th, Marcus Aurelius, A. D. 162 ; 6th, Severus, A. D. 203 ; 7th, Maximinus,. A. D. 236' ; 8th, Decius, A. D. 251 ; oth, Valerian, A. D, 258 ; and the 10th, Dioclesian, A. D. 303. + This historian, in describing the torments inflicted by Nero on the Christians at Rome, relates the following horrid particulars. The Emperor, he observes, in order to do away the strong imputation cast on him by the people, of having set fire to the city, laid the blame on those, " whom the vulgar , call Christians. These were punished with the most exqui site sufferings, being made sport of in their death; being covered with the skins of wild beasts, that they might be torn to pieces by dogs ; or nailed to crosses ; or covered with inflam mable matter, that, when day light failed, they might, in .burning, give light at night." ( 265 ) ceeded under different Emperors are equally attested by different historians ; particularly the third, of which the celebrated letter of the younger Pliny to the Emperor Trajan, still extant, is an undeniable proof. Yet from all these bloody and repeated struggles, the Christian cause rose at last triumphant; the efforts of its-enemies grew weak and ineffectual, and were no longer able to pre vent its establishment, as the religious worship of the whole empire. Here then is an effect proceeding from a cause, according to human estimation, inadequate to produce it. Nothing similar, as far as we are informed, ever took place before or since. Can any one believe, that an obscure peasant, in an obscure country, with no better assistance than that of twelve poor fishermen, could have brought about so great and extraordinary a change by any possible mode of human exertion? Or is it credi ble, that without co-operation and support, they would have taken the steps they did, to accom plish their object ? If they had had no surer me thod of advancing their cause, than that with which their own efforts could have supplied them, they would have had recourse to those things which are commonly successful on similar occa sions. They would have attempted to impose on the understandings of mankind by conciliation and flattery ; they would have dazzled their ima- ( 266 ) ginations by visionary prospects of future advan tage; and would have moved every engine, which is usually directed by the artful and designing against human weakness. But these things, so often practised by others, could not be turned to advantage by them. They possessed neither in fluence, wealth, nor power. -They had, (with few exceptions,) neither abilities, learning, address, nor eloquence. So far indeed were they from aiming at allurement, that the method which. they took of making converts to their cause, was likely to operate as an effectual discouragement. They attacked the obstinate and rooted prejudices universally entertained for the established forms of religious worship ; and loudly condemned those darling follies, vices, and superstitions, to which mankind had shewn so long and fond an attach ment. They exhorted their hearers tp embrace a cause, which could not fail to involve them in the most serious evils ; and to acknowledge the divine mission of one, whom, far from, clothing with supernatural splendor, they represented as terminating a miserable life by an ignominious" death. All they had to put into, the opposite scale, was the promise of a recompence, invisible, and distant ; and of such a nature, as precon ceived opinions must reasonably regard as chi merical and delusive. This address was not made in a dark age^ or to a savage people, but to the ( 267 ) wisest and mpst, enlightened nations of the earth; at a time, when human learning and philosophy were at their greatest height- Thus every motive that usually influences the mind of man, religion, custom, law, policy, pride, interest, vice, and even philosophy, were united against the Gospel. These are enemies at all times formidable and dif ficult to be subdued, even when attacked upon equal ground ; but now entrenched and rendered inaccessible by- the strongest bulwarks of civil power. Yet against all these obstacles Christianity struggled, and completely triumphed. It overr turned the temples and altars of the gods; it silenced the oracles; it humbled the pride of emperors; it confounded the wisdom of philo sophers; and introduced into the most civilized nations of the world a new principle of virtue and religion. This extraordinary influence and .authority it has maintained for nearly eighteen hundred years; it has been looked up to as the certain and unerring road, not only to present, but future happiness,; and is still, regarded by the wise and gopd, as a system founded by the gra- pious Saviour and Deliverer of mankind. If then, these accounts of the unexampled progress of this religion, as attested by sacred and heathen writers, be founded on truth, (and no historical facts rest on better evidence) nothing can be clearer than the inference to be drawn ( 268 J from them. If all human means were not only wanting, but combined against it, nothing is left but supernatural means, by which it Could be sup ported. We have, therefore, every reason to con clude, that the first teachers of this religion were assisted and directed by divine power. To the foregoing argument rising Out of the rapid progress of Christianity, another may be added, drawn from its happy and beneficial conse quences. If we compare the present state of man kind, with that of those who lived under the light of nature, we shall soon perceive the superiority of the former, civil and religious. We shall be convinced, that the great and visible change which has taken place in the world, is owing to the know ledge and observance of a system, which has pre scribed such duties and regulations to mankind, as are best adapted to their wants, and suited to their convenience. When we revert to the condition of the heathen world, at the commencement of Christianity, we tremble at the sight of their horrid and abominable rites of worship. We lament to observe, not only the barbarous and unenlightened • savage, but the polished Grecian and virtuous Roman, lost to every feeling of humanity and justice; and attempting to conciliate some favour ite idol, by the unhallowed effusion of human blood'. From those who could pollute the altars of religion by such sacrifices, nothing better was ( 269 ) reasonably to be expected on ordinary occasions. The life of man was regarded as a thing of the most trifling value; and often taken away on the most frivolous pretexts *. Even their diversions partook of the most deliberate andunfeeling cruelty. Not the populace only, but the highest orders of Roman nobility, could be gratified and amused by the sight pf their fellow creatures mutually con tending with, and destroying one another-}- ; and * Thucydides has informed us, that, whenever the Spartans thought their slaves too numerous, they used to put them to death, without their having been guilty of the least offence ; and that, by advice of the Ephori, some young men killed, in one night, upwards of two thousand. — In Rome, if a noble man was found dead in his houfe, his slaves were indiscrimi nately put to the torture; as, till the Emperor Adrian pre vented it, every Roman might kill his slaves with impunity. It was alto a custom amongst the Roman nobility, to have their servants carried, when old and useless, to an island on the Tiber, where they were starved to death; and amongst the Roman women, to expose their- children in the highways, to die by hunger, and the inclemency of the weather. + So mrch addicted were the Roman people to these horrid sights, that the best and most enlightened of them do not seem to have been duly sensible of their inhumanity and injustice. Titus himself exhibited a shew of gladiators, wild beasts, and sea fights, for an 100 days together ; and Trajan, as averse from cruelty as the former, continued a solemnity of the same nature 123 days ; during which, he brought out a 1000 pair of gla diators. The honour of removing this barbarous custom from the Roman world, was reserved for Constantine, the first Chris tian emperor. Kennett's Antiq. 2?'l- Lipsius, a German writer of the iffth century, affirms, that i the gladiatorial shews sometimes cost Europe 20, or 30,-Ouo lives in a month. ( 270 ) these, we must remember, were not the depravi ties of profligate individuals, but the crimes of powerful and civilized nations. — The events of war were alike productive of inhumanity in the victors, and suffering to the vanquished ; as the fallen enemy had nothing to expect, but chains, insult, torment, and death. Of these, and many other similar enormities, the present times cannot justly be accused. Men, however distant from the state of goodness pre scribed by the Gospel* are exempt from such gross and complicated wickedness, so dishonourable and degrading to human nature. The mild and en lightened system of Christianity has inculcated lessons of a far different tendency; and has in fused a portion of its genial influence into every relation of social life, public or private. It has enlarged the stock of public happiness, by aug menting' the stock of public virtue. It has de stroyed idolatry; it has abolished human sacrifices; it has shut up the theatres of murder; it has for bidden all kinds of impurity in religious worship ; it has restrained the pride of victory ; it has spread the veil of mercy over the horrors and carnage of the field of battle. — Nor are its good effects on private life, though more silent and secret, less advantageous. It has descended into the most retired and domestic scenes ; and heightened those. social comforts and endearments which form so ( 271 ) large a portion of human happiness. It has en forced, with the greatest clearness and energy, the necessity of justice, fidelity, and truth ; it has softened and controuled the most ferocious pas sions ; it has shewn the mutual benefit of har mony and love ; and has bound man to man by the divine precept of doing that by others, which all would wish that others should do to them. It has thus meliorated and improved the condition of man, both public and private ; and has clearly shewn, that, if its sacred precepts were more ge nerally obeyed, human happiness would be more generally extended. It- might also be shewn from ancient history, (did our limits admit of it), that true civil liberty, which can be founded on the basis of virtue only, has been carried by Christianity to greater perfec tion, than it ever attained in heathen states, even under the boasted institutions of Greece and Rome. —Nor has its beneficial influence been less appa- . rent in fostering andpreserving the various branches of literature and science. From the commence ment of Christianity, many of the brightest orna ments of learning proceeded from the Church ; and at the revival of letters, the most active and dis tinguished were those who had been bred and nurtured in its bosom*. Christianity and Science- * Erasmus, Luther, &c. ( 272 ) have been destined to flourish or decay together. The suppression of the Scriptures introduced the ignorance of the middle ages; as their subsequent resurrection was the signal of resurrection to learning also. These and many other reasons might be added:, to shew how much man is indebted, even in this life, to that divine Religion, which is productive of such great and various advantages. Whoever will consider how directly it tends to ensure and promote our present welfare; and how often, on the other hand, the rejection of its doctrines, and neglect of its duties, have laid the foundation of almost every temporal calamity, must be ready to acknowledge,, that (without re ference to futurity) it is a gift worthy of God to bestow, and, highly beneficial for man to receive; and to acquiesce in the assertion of a celebrated writer*, that " the Christian religion, which seems to have for its object only the happiness of another life, does also make up our happiness in this." The last argument to which it is at present necessary to recur, on this part of the subject, is one of the most striking and extraordinary nature; and one which is supported by the evidence of our senses; the dispersion, and wonderful preser vation of the Jews. This is a fact which has al- * Montesquieu, I 2?3 ) ways been conferring additional strength arid con firmation on Christianity, since its first establish ment. This wretched people have now been more ^than 1700 years exiled from their own country, and dispersed into almost every other* Yet though they have mixed with so many na- tionsj they have been confounded with none* Though they are no where governed by their own kws, nor fully enjoy the exercise of their religion, they still continue a distinct people. This is an event of so unprecedented a nature, that nothing Can account for it, but the extraordinary interpo sition of Divine Providence. As often as other nations have intermixed, they have soon melted into the common mass. The barbarians of the North have been blended with the more polished natives of the South ; the Gauls are now no longer to be distinguished from those on whose countries they made their incursions; and the descendants of the ancient inhabitants of Britain have long , since united with those of their Roman, Saxon, Danish, and Norman conquerors. The same Pro vidence is equally visible in the destruction of their enemies, as in their own preservation. The Egyp tians, Assyrians, Babylonians, Syrians,. and' Romans, successively oppressed and subdued their nation. And where are these famous monarchies now? Where have they been for ages ? The vanquished ¦ have survived the victors. The former remain a T ( 274 ) numerous people ; the latter, but a sounding and an empty name. — In this nation, thus widely dis persed and wonderfully preserved, Christians have in all ages and countries a crowd of the best and most unexceptionable witnesses to the truth of those ancient Hebrew records* on which so much of the evidence of the Gospel is supported. For had the whole body of the Jews been converted to Christianity, infidels might have said, that these writings were the forgeries of Christians ; and, like the Sybiline prophecies, fabricated long after the events had taken place which they were supposed to have predicted. Such are the means by which God has thought fit to confirm and establish the Christian Religion since its' first promulgation; and such are the grounds on which it has founded its claims to be acknowledged and accepted by mankind as a divine institution. ( 275 ) CHAP. XXXI. Jesus of Nazareth proved, to be the Messiah from his appearing in the same Age and Country in which the Messiah was universally expected; and from his exact Correspondence with the Types which prefigured, and the Prophecies which predicted that illustrious Prophet. JTaoM these arguments the Christian infers the divine authority of Jesus of Nazareth. But it remains to shew, that he was not only a divine person, but the Messiah or Christ*. That Jesus was a prophet, is one proposition ; that he was the Prophet is another. — Before we proceed to examine the evidence by which ancient predictions have established the truth of the latter proposition, it will be useful to advert to the fitness of the time, and the general expectation of the coming of the Messiah, in the age and country in which Jesus appeared. The Gentile nations, at the time of the expected * Messiah in the Syriac, and Christ in the Greek language, -signify the Anointed. In the eastern nations this title was given to those who were appointed to high stations and dignities, particularly kings, priests, or prophets, because it was usual to anoint them with oil. T2 ( 276 ) approach of the Messiah^were, though more en lightened," still greatly corrupted ; and, as described by the Apostle, almost " without hope, and without God in the world." The Jews, from the period of their return from Babylon, had wholly quitted the idolatry of their fathers ; but, still destined to per vert their religion, they had debased its purity by the grossest corruptions and most absurd superstitions. Instead of observing the weighty and substantial parts of their law, they laid the chief stress on its outward ceremonies. Uncharitable upon system, they looked upon others as excluded from the hopes of eternal happiness, and treated them with the ut most inhumanity and contempt. Divided into hostile and contending sects *, rent by intestine * Two of the principal sects which arose amongst the Jews, between the time of their return from the Babylonish captivity arid the advent of Christ, were the Pharisees and Sadducees. Of these, the Pharisees were far the most considerable in point of learningi numbers, and influence. They maintained the immor tality of the body and soul, and believed in a state of future retribution. They in general substituted ostentation for sanctity, and austerity for virtue; and concealed the inward pollution of their minds under the outward garb of extraordinary devotion. From this affectation of superior piety they derived their name ; the Hebrew word, Pharas', , signifying separated, or set apart. They scrupulously adhered to the traditions of the elders, which they venerated equally with the written law. As this sect was so fondly attached to oral tradition, it probably arose at the time when tradition seems to have been preferred to the written law ; about a hundred years before the birth of Christ. These traditions were collected by the Jews into one body, which they ( 277 ) schisms and commotions, they regarded each other with aversion and abhorrence. But although they had deviated from the precepts of their law, they still adhered to the belief and worship of the one true God ; and were thus instrumental in extend ing the knowledge of him to other nations. For many ages the Jews had been introduced into the eastern empires, among the Assyrians, Chaldean?, Medes, and Persians. In the time of Alexander, their acquaintance commenced with the Grecians also; many of them removing to Alexandria in Egypt, where that monarch had granted them the exercise of their laws and religion, and the same privileges as the Macedonians themselves. called the Talmud. One of these was published at Jerusalem, in the year of Christ 300; and another at Babylon, about the year 500. The text of these books w^is called the Mishna, and the comment on the text, the Gemara. The sect of the Sadducees was so named from Sador, the founder of it, who lived above 200 years before Christ. They asserted that the different punishments and rewards denounced by God, were merely temporal. They denied the existence of angels and spirits; and maintained, that there was no resurrection or future state. These opinions naturally led to the most im. moral conduct; and we find in the Gospel the profligate lives and actions of the Sadducees receiving the severest check and condemnation. Though greatly inferior in number to the Pharisees, they far exceeded them in rank, and opulence". This sect was but of short continuance ; as, after the destruction of Jerusalem, most of them who escaped became apostates and Pagans; a change for which the opinions they had maintained had well prepared them, ( 278 ) In this city they established synagogues, and in succeeding times had the benefit of instruction in the Law and the Prophets in the Greek *, which was then become their native language. After the death of Alexander, their synagogues and worship were dispersed through almost every other country. Ptolemy, one of the successors of Alexander, having reduced Judaea "I", carried a hundred thousand Jews into Egypt ; where many of them were advanced to eminent stations. Seleucus, another of Alexander's successors, hav ing built many capital cities in Asia, planted Jews J in all of them § ; on whom be bestowed privileges and immunities equal to those of the Grecians. In every city of the Roman empire visited by St. Paul, Athens excepted, he found a body of his countrymen. These instances are sufficient to shew that the Jews and their synagogues were, at the appearance of Christ, providentially spread over almost all nations; and that by this introduc tion to the knowledge and worship of the true God, the world was prepared for the reception of the doctrine which was soon to be promulgated. In addition to this, the world, after many changes and revolutions, had settled into a form of civil * The translation of the Septuagint. + 320 years before Christ. J 300 before Christ. § Particularly at Antioch in Syria. ( 279 ) government which best suited this intended al teration. The period of general peace and tran quillity gave the preachers of the Gospel a free pas sage, through all countries; and left the minds of men at leisure to discuss its necessity and advantages with calmness and deliberation. Many petty states, which would have probably obstructed such a new institution, had been wholly swallowed up by the Roman power, the seat of which was at too great a distance from the source of the religion to pre sent any immediate obstacles to its progress. These nations had been gradually emerging from their former darkness, and growing to a capacity of receiving, when the time appointed should arrive, the knowledge of the truth. Every cir cumstance seemed to combine to render this, ap parently, the fitness of time, in which God would reveal his will to mankind. The minds of men were in general ripe to embrace a new and purer dispensation ; and the situation of the world was such as favoured its extension and success. That there was, at this time, a general expec tation in the East of some great person who should arise out of Judaea, is evident both from heathen and sacred writers. Suetonius observes * that such an opinion had been long prevalent; and Tacitus says-f- that it was found in the ancient writings of * In Vesp. chap. iv. + Lib. v, 621, ( 280 y the priests. Josephus also allows that a prophecy was recorded in Scripture, which assured the Jews that, at that time, one of them should reign over the earth ; a prophecy so far fatal to their interests, as to induce them' to rebel against the Roman government. The New Testament abounds with the clearest and most pointed allusions to this great and extraordinary object of expectation. Wise men came from the East to enquire after him " who was- born king of the Jews ;" and the jealousy of Herod Was excited to the utmost cruelty, and raged to get rid of this dreaded rival of his power. Simeon and Anna are said to have been Waiting " for the consolation of Israel," At the appearance of the Baptist, " all men mused in their hearts, whether he were the Christ or not." The message from John to Christ was, '* art thou He that should come ?" Andrew tells his brother, ,f we have found the Messiah," The multitude, on witnessing the miracle of the loaves, say, " this is, of a truth, that Prophet that should pome into the world," The Samaritan woman observes, that she knew, " thatthe Messiah cometh, who was called Christ." The Jews ask Jesus to tell them plainly, if he was the Christ ; and the high priest adjures him to declare, " whether he was the Christ, the Son pf God." These are facts which evidently prove that there was, at that time, a general expectation pf the Messiahs an expectation that could, bt ( 281 ) founded on nothing but an agreement, that that was the time on which ancient prophecy had fixed for his appearance. Now, a Jesus of Nazareth came into the world at the particular season when men expected the Messiah; and, as he appeared in the country in which it was foretold the Messiah should appear, it is clear that he resembled, in these points at least, the description that had been given of that illustrious Prophet. The various types which prefigured the M ssiah have been already noticed || ; and to enumerate the whole of the prophetic expressions in the Old Testament relative to the subject, would be to extend the discussion to a greater length than is consistent either with utility or convenience. It will be sufficient to compress into a narrow com pass the substance of some of the most remark able predictions, and to refer to the description of the life and death of Jesus of Nazareth in the New Testament for a full and exact completion of the whole, The prophets speak of a second covenant, which God was about to establish with his people ; and assert that a great and illustrious person was to appear in the world to carry it into effect. That he was to be a descendant of Abraham*, Isaac, and pavid-f- ; to be born of a virgin %, in the town of || See these under the head pf the Ceremonial Law, * Qeii.xxii, 16, t Psajm cxxxii, U. J Isaiah vii, 14* ( 282 ) Bethlehem §, before the government of Judaea was wholly overthrown || ; to resemble Moses ^[, and be even superior to him ; to appear about the end ©f 70 * weeks from the rebuilding of Jerusalem, and before the destruction of the second temple jf ; to be preceded by a forerunner ^, who, in the spirit of Elias, should give notice of his approach ; and to begin the exercise of his ministerial functions in the land of Zebulon and Napthali, in Galilee of the Gentiles %. They also point out the minu test circumstances of his life and conduct. They clearly foretell the great and beneficial miracles he should perform-}- ; miracles greater and more in number than those of Moses and all the other pro- § Micah v. 2. || Gen. lix. 10. % The Lord thy God will raise up unto thee a prophet like unto me, Deut. xviii. 15. Nothing can be stronger than the resemblance between Moses and Jesus Christ. God spake to both " face to face ;" both performed signs and wonders ; and both were lawgivers. In these respects, none of the ancient pro phets resembled Moses. None of them had such clear communi cations with God ; they dreamed dreams, and saw visions. None of them performed so many and great wonders. None of them were lawgivers. The great point of similitude consists in their both being lawgivers, as no other prophet ever was one, except Moses and Christ. A minute description of the various cir cumstances in which these prophets resembled one another has been given by Eusebius, which has been since enlarged by Dr. Jortin. See fortin's Remarks on Eccles. Hist. vol. i, 203. opffiewton on the Prophecies, vol. i. p. l6'5. * 70 times 7> or 4-90 years. Daniel ix. 24. + Haggai ii. 7. \ Mai. iii. 1. , Isaiah ix. 1. 4. Isaiah xxxv, 5. 9 ( 233 ) phets. They assert, that notwithstanding these evident demonstrations of power and goodness, he should be rejected by the nation to which he, was sent £; that he should be " despised and afflicted, a man of sorrows, and acquainted with grief;" that after a triumphant entry into the city of Jerusalem, meek, and sitting upon an ass §, he should be betrayed by an intimate friend and com panion, and sold for thirty pieces of silver]], which should afterwards be given for a potter*s field, when it had been returned by the traitor ; that he should be falsely accused, scourged, buffeted and spit upon ; that in the midst of this cruel and unmerited treatment, he should utter nothing ' but intercessions for his enemies ^[ ; that these enemies should strip him of his raiment, which should be divided by lot * ; that they should mock, and shake their heads at him, pierce his hands and his feet, give him gall to eat, and vinegar to drink jf ; that he should be brought to the dust of death, and numbered with the transgressors ; that he should be pierced, and yet not one of his bones be broken ; that he should be buried in the sepul chre of a rich and honourable man .j. ; that he should rise from the grave before he had seen cor ruption # ; that he should ascend into heaven and % Is. liii. $ Zech. xi. 10. j| Zech. xi. 12. f Is. liii. * Ps. xxii. IS. t Ps. Ixix. 21. 4. Is. liii. 9- * Ps. xvi. 10. ( 284 ) sit on the right hand of God§ ; and that soon after his death, Jerusalem should be made desolate, the Jews dispersed into all lands, and the Gentiles converted to the worship and practice of true religion. These things, and many more, were predicted of an extraordinary person who was destined to appear in some future age. The Jewish doctors who lived before him always applied them to their expected Messiah ; and the Christian advocate strenuously maintains, that they were all accom plished in Jesus of Nazareth, The only possible objection, indeed, that can be made to the weight of these predictions is, that perhaps they were written after the event. But this is removed by the single consideration, that they are to be found in books confessedly existing many hundred years before. these events happeried. These books have been carefully preserved by the most inveterate enemies of the Christian religion. The Jews have never questioned their authenticity, however eager to oppose their application. We have also to recollect, that these prophecies would mean no thing, if they were not fulfilled in Jesus of Nazareth; and that, if fulfilled in hitn, their meaning is most important. Besides, the same prophets who uttered these predictions foretold other events, which have long since come to pass; particularly, 5 Psalm lviii. 18. ( 385 ) the fate of Egypt, Tyre, Babylon, and the Jews. And, lastly, we find our Saviour and his disciples, whose veracity and supernatural knowledge have been proved, appealing to these prophecies in justification of their conduct ; and thereby convert ing their Jewish opponents, who had studied these prophecies, and acknowledged their authenticity. . This coincidence is indeed so exact, that every one who bestows a candid and attentive perusal on the prophecies that relate to the Messiah, and com pares1 them with the accounts which the Evange lists have given us of .Jesus of Nazareth, must be fully convinced of the precise agreement of the circumstances of the life and character of the one with those which were so clearly predicted of the other. And, as no other person has yet appeared » amongst men that answered in the smallest de gree to this prophetic description ; and as the Messiah was universally expected to appear in the same country, and at the same time, that Jesus of Nazareth actually did ; when we bring all these arguments into one point of view, we cannot hesitate to admit that the clear and continued series of prophecies relative to this Great Deliverer of mankind have received their completion; and to acknowledge, in the words of holy writ, that " Jesus is the Christ." ( 286 ) CHAP. XXXII. ,The Scriptures have been transmitted to the present Times without any material Corruption or Alteration. _L he only point remaining for discussion rela tive to the credibility of the sacred writings is, whether they have been faithfully handed down to us; whether it is certain, that the books which we are taught to look upon as divine, are the same which the inspired writers composed. ' That there is every reason to believe that the copy of the Old Testament now in our possession is, in every thing essential, similar to the original, will plainly appear from the following considera tions. The original manuscripts of the Law and the Prophets were preserved by the Jews for a long period. By the command of Moses* the former was carefully deposited in the Tabernacle, a short time before his death ; as were the other books, as soon as they were produced. They were afterwards removed by Solomon -j- into the Tem ple, which was allotted for the reception of the * Deut. xxxi. 26". + I Kings viii, 3. 9. ( 287 ) future compositions of the inspired writers. If the originals perished in the flames of the Temple (a fact not ascertained) there can be no doubt but that numerous copies were faithfully preserved during the Babylonish captivity, from which Ezra, in conjunction with the great synagogue was enabled to make an authentic selection, and to deposit it, increased by the additional works of the later Prophets, in the second Temple. Whe ther the copy which remained in that sacred re pository, at. the time of the destruction of Jerusa lem by Titus, was the same as that made by Ezra or not, we have no reason to suppose it to have been spurious or incorrect ; as we do not firid that the later Jews were more negligent in pre serving this valuable treasure, than those who pre ceded them. Nothing, indeed, could exceed the attention with which they guarded these sacred records. They frequently transcribed, and mi nutely compared the copies with the originals * ; * The agreement of the copies of the ancient Scriptures, still extant in their original language, with each other, and with our own, is surprisingly exact : The Samaritan Pentateuch, though' copied by the bitterest enemies of the Jew.s, agrees in every thing material with theirs ; and the Septuagint version is in equal conformity with the original Hebrew. . The same agree ment is also visible in the Targums, or ancient Chaldee para phrases. The late Dr. K'ennicott collated nearly 700 Hebrew manu scripts, without discovering in the various readings any essen tial difference in the most important passages. ( 288 ) and were so exact as. to number the very- words' and letters. Had not their regard for the Scrip tures been superior even to their hatred of 'Chris tianity; instead of preserving, they would have altered or suppressed the various prophecies which related to the Messiah, and were so signally ac complished in Jesus of Nazareth. But the silence of Christ on this subject, is a convincing proof, that the books then received as the genuine works of Moses and the Prophets', were pure and un suspected ; for although ofteri induced to reproach the Scribes with the falsehood of. their doctrines, he never charged them with wilfully attempting to alter or corrupt the sacred oracles committed to their charge. And after the destruction of Jeru salem, and the dispersion of the Jews into differ ent nations, it must be evident, from the vast mul tiplication of copies, that intentional corruption was no longer in their power. Besides, from that time, the Christian converts were equally in terested with the Jews themselves in preserving the source of their doctrines from pollution. As Christianity was to be proved out of the Law and the Prophets, it was the business of Christians to take care that they might ' be able to appeal to evidence, which could not be denied to be the plain and undisputed word of God. The New Testament, being far less ancient, is more easily proved to be uneorrupted. It has been ( 280 ) already shewn, that it was Written either by the Apostles themselves, or by thOse who wrote under their direction *. These books were received as such in the apostolical age ;t some of the earliest Christian Writers,1 as Ignatius and Polycarp, living long enough to see the Canon settled. They have been quoted by a long succession of writers from the days of the ApOstles to the present times ; they were, in a short time; collected into a dis tinct volume ; translated into' various foreign lan guages ; elucidated and explained by numerous commentaries ; read and expounded in public assemblies ; appealed to by different contending sects ; and referred to by the greatest and most implacable enemies of the Christian cause. When; in addition to this; we take into the account the dispersion of the Christians info so many distant countries, and the numerous copies that must have been in their possession; we cannot but ad mit the extreme improbability of the success of an attempt, which tended to substitute false books instead of true, or to vitiate the true ones to any considerable degree; We may therefore be satis fied, that, although in so many transcripts' of these writings, a few words or letters may possibly be Gbanged, no ancient book has suffered so little * Several of the original manuscripts were extant in the time of Tertullian, about the end of the 2d century. U ( 200 ) injury from time, as the New Testament *. Its •various readings affect none of its fundamental facts or doctrines ; and chiefly relate to the or-. thography, idiom, and other matters of inconsi derable importance. It remains only to make a brief allusion to the common translation in use amongst ourselves. Though readers in general may not be able to ascertain its agreement or disagreement with the original language, they have ample evidence on , which they may rely for its fidelity and closeness. They have the concurring testimony of those who were not likely to write to deceive them. The most learned members of the Established Church, as well as of the various sects which dissent from it, have received our translation ¦jf as satisfactory and judicious ; and have constantly referred their less informed brethren to its sacred pages, as to the true and undisputed oracles of God. * This is proved, also by several copies of great antiquity stijl extant. Amongst several others, are the Cambridge copy of the four Gospels and Acts of the Apostles, in Greek and Latin, generally; supposed- to be above a thousand years old; aad the Alexandrian, still older, being written above thirteen- hundred years ago. + This translation was begun by the command of James the First, in the year l6"97, and publishedrin 1613. But the ver sion of the Psalms, in the public Liturgy, was made by Tun- Jtall, Bishop of Durham, in 1541. ( agi. ) CHAP, XXXIII. Rules for reading the Scriptures with Advantage. Ouch are the arguments by which the truth and divine origin of the Scriptures are usually esta blished. Whoever is convinced that these Scrip tures are the Word of God, will feel the necessity of being immediately acquainted with such a re velation. He will naturally ask himself if the Gentiles, who were ignorant of God and his will, beyond the doubtful light of unassisted reason, were left without excuse for neglecting that light, imperfect as it was ; how shall he escape, if he reject so much greater means of salvation ? To search the Scriptures is, indeed, a duty universally incumbent on all Christians. Every man, what ever be his rank or station, is obliged, by his name and character as a Christian, to set before his eyes this Word of God; to collect from it the rules and motives of his actions ; and to apply hid attainments to the promotion of his own and the general happiness. But this duty, though incum bent on all, cannot be expected to be discharged by all, without some additional guidance and in formation. v 1 ( 2§2 ) Many rules might easily be prescribed for read ing the Scriptures with improvement and advan-' tage ; though every useful purpose will be an swered by a due attention to the two following ; Diligence and Humility. No quality is of greater use, or more indispen sably necessary in any study, than that of Dili gence ; nor can any one hope to make a profici ency in scriptural knowledge, without some de gree of labour arid exertion. The surest method of interpreting any thing obscure or difficult in the Sacred Writings, is to compare one passage or expression with another. To do this with the greatest effect, we must be able to refer to dif ferent places, for terms of similar import and ex pression ; a facility which can be attained by diligent application only. As the sense of Scrip ture cannot be understood but by understanding the force of scriptural language, we must care fully distinguish figurative expressions from those which are literal. We must consider that the eastern figures of speech are uncommonly bold ; and essentially different from those in use amongst ourselves. We must take every sentence as it stands in connection with the rest of the discourse ; and carefully attend to the occasion, scope, and coherence of the whole. We should be previous ly acquainted with the several articles, which are absolutely necessary for understanding and ex- ( 293 ) plaining the sacred writers. We should have a general knowledge of the 'times and countries in which they lived; of their language and charac ter ; and of the religion, manners, customs, and history of those whom they addressed. We must go back, as it were, to the times and countries in which they wrote. These things, and many more, are necessary for reading the Scriptures with the greatest effect ; and these things require a con siderable degree of assiduity and attention. But in this, as in every other duty, the variety of hu man circumstances and conditions must be duly regarded. To whom much hath been given, of them will much be required. They who have been exempted by the bounty of Providence from the necessity of constant labour and exertion in other occupations, have the more leisure to bestow upon this. But even the most engaged may find time sufficient for this important study. One day in seven has been appointed for a season of general rest; on that day, the lowest and most necessitous have a respite from their labours, and may easily at tain the whole of the knowledge for which they can have occasion. The character of diligence can not, therefore, be determined by any general rule. He only deserves it, who carefully embraces every opportunity, which his life and education afford him, of attending to and learning his duty, Every man, on this point, must decide for him-> 2 ( 294 ) self; as his own conscience will not fail to inform hjm, whether he is justly to be classed amongst the remiss or diligent. Serious reflection will shew him the necessity of repeated application to those writings, which are the rule and measure of human actions; he will think no time too long, no labour too great, to make himself acquainted with these unerring guides to eternal life. Like the Psalmist, " The law of the Lord will be his delight, and all the day long his study will be in it." The other qualification mentioned to be ne cessary, is Humility. This, indeed, is strongly insisted on by our Lord himself; who has en forced the necessity of receiving his doctrines with the meekness and docility of a little child. All our enquiries should be made with this meek and unassuming spirit. Like little children, sensible of our weakness, and need of instruction, we should thankfully receive all the information, which our affectionate parent thinks right to afford us ; and wait with patience, till our powers, here after ripened and improved, are better adapted for the. apprehension of. truths, which we are not at present in a capacity to understand. Instead of raising doubts, and starting, difficulties; instead of enquiring>with Nicodemus, " How can these things be ?" we should recollect and acquiesce in thp authority of the Revealer. When satisfied ( 295 ) that God has commanded our assent to any pro position, however it may transcend our reasoning faculties, if it does not contradict them, we are bound to give it the most implicit credit. We must not exalt ourselves against God ; and make our finite reason the ultimate standard of truth and duty. Were we to refuse our assent to every thing for which we cannot clearly account, our ob jections would carry us much further than we suppose. Every day we witness many things, for which we cannot give any reason, and believe what we do not distinctly comprehend. Nature herself is full of mystery. How then can we ex pect that the Word of God should not, in some respects, be dark and inexplicable, as well as his works ? Before we reject the doctrines of Chris tianity, because some of them are mysterious, let us see whether other systems of worship are less objectionable on the same account. The advo cates of deism are loud in its praises, as the clearest and most simple of all religions. Let us ask them, whether deism is not attended with many difficulties, which cannot be explained to general satisfaction ? How can they account to us fpr the origin of evil, under the government of an all-good, and all-powerful God ? How can they reconcile the prescience of God with the free will of man ? How can they answer many other questions of a similar tendency, the con- 4 ("29* ) templation of which has often driven men from deism to atheism, as the difficulties of revelation have, from Christianity to deism. So far, indeed, from operating to its prejudice, the mysterious parts of it confirm the divine nature of Christiani ty ; as, were it free from difficulties, it would not fiave been like the other works of God ; all of which, as far as we are acquainted with them, are more or less involved in obscurity. But many points, when fully investigated, are not, perhaps, so inyeloped in mystery as we are apt to suppose them at first sight. Though the doctrine of q Mediator between God and man, may in many respects exceed our comprehension, yet it is not contradictory to probability or reason ; as all the good things we receive from God, though his free gifts, come to us through the intervention of various agents*. That the divine dispensations to wards the human race should take a long period to arrive at maturity, and embrace a long train of causes and effects, will not seem extraordinary, when we consider that all the productions of na-* ture are, in like manner, gradual and progressive. For a superipr being to make a voluntary atone- * " That it is not unreasonable to believe in the intercession of an immediate person between God and man, is evident from the practice of the wisest heathens, who deemed it necessary to apply to some subordinate intelligence, heroes, ordapmons, to recommend them to the favour of the superior gods." Clarke's, Evid. 230. ( 297 ) jment for the sins of others, may be as possible and as just, as for one man gratuitoufly to pay an-? Others debt; and that the human body should rise again from the grave, is in perfect analogy with the operations of nature ; the grain must first be buried and corrupted, before the new blade can shoot up and flourish ; " that which is sown, cannot be quickened, except it die." Hence it must be evident, with how great a degree of caution and humility the Christian should proceed to this sacred study. Let him not hastily reject, or peremptorily decide on any thing, which he does not fully comprehend. Let him leave those things, which he finds unintel ligible or difficult, to deeper penetration, and more extensive learning ; and comfort himself with the conviction, that all that is necessary for men to know, is plain and obvious for man to understand. Let him adhere to the study and practice of those things, which are useful and instructive, and which will not fail to make him wise in the truest sense, wise " even unto salvation." " Seek not out," says the Son of Sirach, " the things that are too hard for thee, nor search for those things which are above thy strength ; but what is commanded thee, think thereon with reverence ; for it is not needful for thee to see with thine eyes the things fbat are in secret," By this union of diligence and humility5 we ( 298 ) shall make the Scriptures, what they were intend ed to be, " A lamp unto our feet, and a light unto our paths." When we seriously consider the weight and importance of such information, all our other attainments will appear, by comparison* trifling and worthless. Though we have accumu lated knowledge the most profound and compre hensive ; though we have explored the origin of acts ; the depths of philosophy ; the records of history; the sublimities of poetry; and every other subject, which mental superiority may have enabled us to acquire ; yet, if ignorant of that which it most behoves us to know, we have not added to the rest that important discovery which brought life and immortality fully to light ; our wisdom is vain, and our learning useless. We shall find with the Preacher, that ^ in much wis dom there is much grief; and, that, he that in creased knowledge, increaseth sorrow." " We have laid out our money for that which is not bread ; and toiled for that, which will profit us, nothing." ( 299 ) CHAP. XXXIV. Recapitulation and Conclusion. JL hus then it appears, if the preceding state ments be founded on truth, that mankind stood in need of some fuller information on religious sub jects, than the light of nature was capable of affording them. It has also been shewn, that some extraordinary interposition of divine power was both wanted and expected. It has also been asserted, that such a revelation has been actually made ; not at once, but by gradual advances* When our first parents were called into existence, they not only received every thing from their Creator spited to their happiness, but particular directions for their future conduct. This infor mation they conveyed to their descendants, to be . again transmitted to. future ages. But when time and experience had shewn the uncertainty of traditional instruction, the divine commands were consigned tp writing ; in order to be preserved as an invariable and. perfect standard of truth. These writings were committed to the charge of a particular nation, to be the guide of their civil and religious conduct, till a better and clearer ( 300 ) System should be published ; which was not only destined to supersede the former ; but to be the parent of knowledge, virtue, and happiness to the whole human race. This was, as it had been promised, promulgated to the world at the ap-> pointed period ; and has been proved by experi ence to possess those extraordinary and superna tural advantages, which mankind had been repeat edly taught to hope for ; and which their natural ideas of divine goodness would have led them to expect. That this revelation is founded on truth, and of divine origin, has been proved by such strong and accumulated evidence, as no other records Of former events have ever received ; they have been admitted, after long and deep examina tion, by the wise and virtuous in all ages ; and seem only to require to be weighed in the balance of an unprejudiced mind, to be embraced by every honest enquirer after truth. But if these arguments, so conclusive with others, fail of their effect, still one consideration remains for the unbeliever, of the deepest import ance. Should he even be in the right, let him seriously ask himself, what he is to gain by it? Nothing in this world, according to the admission of the most celebrated of his brethren ; as they have openly confessed, that the precepts of Chris-: tianity are most admirably adapted to the happi- ( 301 ) iiess and welfare of the present life*. If he has travelled so far on the road of infidelity, as to doubt or disbelieve a state of future existence, he cannot, according to his own principles,; have the slightest advantage over the Christian. If man be destined to perish in the grave, the infidel and the Christian will of course be on a level ; every thing that they were, and every thing that they did in the present life, will be equally immaterial, and alike forgotten. Annihilated in the dust, the repose of both must be endless and unbroken. But, if he admit the immortal nature of the soul ; a state of future rewards and punishments; the obligation we are under to love God and man; and to live righteously and soberly in our present stations ; all these points are, forcibly and repeat edly inculcated by the Gospel. Hence then it must be evident, that the infidel can have no advantage over the Christian. Should the faith of the latter eventually turn out to be an imposture and fable, it is a delusion that has been productive of no evil. It has led to no immoralities ; it has sanctioned no crimes ; it is, therefore, the most * Eolingbroke allows, that " no religion ever appeared in the world, whose natural tendency was so much directed to promote the peace and happiness pf mankind." Vol. iv. 2S1, 282. He observes in another place, that " the Gospel is, in all cases, one continued lesson of the strictest morality, justice, benevolence, and universal charity." Vol. iv, 188. { 302 ) venial and innoxious of all errors. In such a religion, there can be no danger, on anysuppo-' si tion. Were we even to grant, that nothing can be gained by it ; it is absolutely certain that no thing can be lost. But can the same conclusion be drawn by the unbeliever ? Is he equally sure of being free from danger ? It is, at least, pos sible, that the Scriptures may be true; and if they should, not only is it certain, that there is a day appointed for a general investigation of human actions ; but that this enquiry will turn on the manner in which all to whom the Christian sys tem has been published, have received and prac tised it. If this tremendous day should at last arrive ; if, at the trumpet's sound, the inhabitants of the dust should be summoned to the tribunal of their Saviour and their Judge ; how or where shall the unbeliever appear ? On what hills will he call to hide, or what mountains to cover him from the presence of one whose doctrines and precepts he rejected and despised ? To the Chris tian, on the contrary, this day insures the com mencement of happiness, the final consummation of all his hopes ; the glorious crown, to which he humbly looked forward, to reward his patient and persevering labours. In a word,- the infidel offers us, by following his example, the chance, at least, of the most fatal evil, . without the smallest expectation of ( 363 ) 'Superior gpod ; the Christian frees us from the possibility of danger, and holds forth a clear and satisfactory prospect of the most exalted recom- pence. " Choose you, then, this day, whom you will serve *." * Joshua xxiv. 15. THE END. C. and R. Baldwin, PrintetJ, New Bridge-»ti«t. lowlon. The Proof-sheets not liaving been submitted to the eye of the Author, on account of the delay it would have occasioned, the following Errata have been made} which Readers are re quested to correct: 7. l!ne ly, fir bigotry read history. 13. — 7, — investigation — — investigator. ibid, — 9, — capable • incapable. 14, — 11, 7— instructors — — instructions, 26, — 26, — proved proceed. 29. — 9, — inconvenient inconsistent* 33. — I5» — grasped at guessed at. 34. — 17, — durable desirable. ibid, — 26, — aliquas - ¦ aliquos. ibid, — 34, — nostrum ¦ nostrum est. 45. — 19, — forty-two 1 fifty-two. 59, — 1, — natives — - nations. 67.- 12, — this ' their. 68, — 2$, — he who. 69, — 20, — there . these. 76,- 11, — historians histories. 78,- 28, — distinguished " distinguishing. 82, — 23, — gaiety — — gravity. 135. — 27, — peraphratical paraphrastical, 144, — 9, — has — — have. 180, — 23, — quick quiet. 243. — 10, — their these. 273. — 15, — the one. 280, — 1 1, — raged — rage. 290, — 13, — write — — unite. 296, — 26, — immediate intermediate. 298, — 9, _ acts ¦ arts. !&^3 '¦ <