divine influence, they would have reasoned and speculated like others, and their writings would have opposed each other. But if they were inspired, if they all wrote and spoke under the influence of the same spirit, then is this harmony accounted for: and it is impossible to account for it upon any other principle. Hence we may conclude that all Scripture is not only genuine and authentic, but divinely inspired. In opposition to this view of the harmony subsisting between the sacred writers, it has repeatedly been objected that there are contradictions both to morality as well as among the different writers themselves; and thence it has been inferred that they cannot have been inspired. It is however worthy of remark, that the greater part of those, who of late years have been most forward to charge the Scriptures with contradictions, have been utterly incompetent to judge of the matter; having borrowed their objections from preceding opposers of revelation, who, instead of directing their attention to the original languages in which the Scriptures are written, have founded their objections on various translations in the modern languages of Europe. But the contradictions, as they are termed, are seeming only, and not real; they perplex only superficial readers; nor is there one single instance that does not admit of a rational solution. The collation of manuscripts, a little skill in criticism, in the Hebrew and Greek languages, their idioms and properties, and in the antiquities and customs of those countries where the scenes mentioned in the scriptures lay, and the affairs were transacted, will clear the main difficulties: and a careful distinction of the different senses of words, as well as of the different subjects and times, together with the occasions on which the various books were written, will frequently remove the seeming contradictions, and render the harmony between the sacred writers as clear as the light of day. If some difficulties should still remain, let them be viewed as we do those of creation and providence; and they will form no objection to the reception of the Gospel. There is little doubt but that, like the others, with increasing knowledge, they also will be dispelled.1 THE SECTION III. PRESERVATION OF THE SCRIPTURES, A PROOF OF THEIR As the wonderful harmony and connection of all the parts of VOL. I. names of their founders, conquerors, and legislators are consigned with their bodies to the silence and oblivion of the grave? Whence comes it that the history of a mean insignificant people, and the settlement of God's church, should from its very beginning, which is coeval with the world itself, to this day remain full and complete?1 Whence comes it that nothing is left of innumerable volumes of philosophy and polite literature, in the preservation of which the admiration and care of all mankind seemed to conspire, and that the Scriptures have, in spite of all opposition, come down to our time entire and genuine? During the captivity, the Urim and Thummim, the ark itself, and every glory of the Jewish worship was lost; during the profanation of Antiochus (1 Mac. i. 56, 57.) whosoever was found with the book of the law was put to death, and every copy that could be found, burned with fire; the same impious artifice was put in practice by several 'Roman emperors during their persecutions of the Christians, especially by Dioclesian, who triumphed in his supposed success against them. After the most barbarous havoc of them, he issued an edict, commanding them, on pain of death, under the most cruel forms to deliver up their Bibles. Though many complied with this sanguinary edict, the greater part disregarded it; and notwithstanding these, and numberless other calamities, the sacred volumes have survived, pure and uncorrupted to the present time. It is not necessary to mention that more than Egyptian darkness, which overwhelmed religion for several centuries; during which any falsification was secure, especially in the Old Testament, the Hebrew language being entirely unknown to all but the Jews; and yet they have, in spite of their prejudices, preserved with scrupulous care even those passages which most confirm the Christian religion; the providence of God having been graciously pleased to make their blindness a standing evidence of the truth of the Scriptures, and their obstinacy an instrument to maintain and promote his doctrine and his kingdom. To this may be added, the present low state of many churches, and the total annihilation of others, of which nothing now remains but the Scriptures translated for their use; happy in this respect, that their particular misfortune is of service to the general cause, inasmuch as so many copies in so many different languages, preserved under so many untoward circumstances, and differing from each other in no essential point, are a wonderful proof of their authenticity, authority, and divinity. All the designs of the enemies of the Scriptures, whether antient or modern, have been defeated. The Bible still exists, and is triumphant, and doubtless will exist as long as there is a church in the world, that is, until the end of time and the consummation of all things. 1 There is a chasm in the Jewish history of nearly two hundred and fifty years; viz. between the death of Nehemiah and the time of the Maccabees; but Judæa being, during that period, a province of Syria, and under the prefecture of it, the history of the Jews is of course involved in that of the country to which they were subject. This was the case during the captivity. 2 See an account of the persecution of the Christians by Dioclesian (which was continued with unrelenting fury by Maximin,) in Dr. Lardner's Heathen Testimonies, chap. xl.-Works, 8vo. vol. vii. pp. 293-329. 4to. vol. iv. pp. 273-295, SECTION IV. THE TENDENCY OF THE SCRIPTURES TO PROMOTE THE PRESENT AND ETERNAL HAPPINESS OF MANKIND, CONSTITUTES ANOTHER UNANSWERABLE PROOF OF THEIR DIVINE INSPIRATION. 1. Appeals of Christian apologists, and testimonies of heathen adversaries, to the beneficial effects of the Gospel in the characters and conduct of the first Christians.-II. Summary review of its blessed effects on society, especially in private life. III. On the political state of the world. IV. On literature. On literature. Christianity not chargeable with the crimes of those who have assumed the name of Christians, while they have been utterly destitute of every Christian feeling. V. Historical facts, further attesting the benefits conferred by the Gospel on the world.-VI. The effects respectively produced by Christianity and infidelity in private life, contrasted, particularly under adversity, afflictions, and in the prospect of futurity. THE page of history shows that no regular government was ever established without some religion; as if the former was defective without the latter, and the one was a necessary appendage to the other. And it also shows, particularly in the case of the Romans, that while nations cherished a regard for morality and for the sacred obligation of an oath, prosperity attended them; but that when 1 The testimony of the historian Polybius to the beneficial effects of the pagan superstition, in fortifying the sentiments of moral obligation, and supporting the sanctity of oaths, is so weighty and decisive, that it would be an injustice to the subject not to insert it; more especially as it is impossible to attribute to the influence of credulity on the author himself, who was evidently a sceptic. It is scarcely necessary to remark, that all the benefits which might in any way flow from superstition, are secured to an incomparably greater degree by the belief of true religion. "But among all the useful institutions (says Polybius) that demonstrate the superior excellence of the Roman government, the most considerable, perhaps, is the opinion which people are taught to hold concerning the gods: and that, which other men regard as an object of disgrace, appears, in my judgment, to be the very thing by which this republic is chiefly sustained. I mean supersti tion, which impressed with all its terrors, and influences the private actions of the citizens and the public administration of the state, to a degree that can scarcely be exceeded. The antients, therefore, acted not absurdly, nor without good reason, when they inculcated the notions concerning the gods, and the belief of infernal punishments; but much rather are those of the present age to be charged with rashness and absurdity in endeavouring to extirpate these opinions; for, not to mention other effects that flow from such an institution, if among the Greeks, for example, a single talent only be intrusted to those who have the management of any of the public money, though they give ten written sureties, with as many seals, and twice as many witnesses, they are unable to discharge the trust reposed in them with integrity. But the Romans, on the other hand, who in the course of their magistracies and in embassies disburse the greatest sums, are prevailed on by the single obligation of an oath, to perform their duty with inviolable honesty. And, as in other states, a man is rarely to be found whose hands are pure from public robbery, so among the Romans it is no less rare to discover one that is tainted with this crime.' - Hampton's Polybius, vol. ii. book vi. pp. 405, 406. Though the system of paganism is justly condemned by reason and Scripture, yet it assumed as true several principles of the first importance to the preservation of public manners; such as a persuasion of invisible power, of the folly of incurring the divine vengeance for the attainment of any present advantage, and the divine approbation of virtue: so that, strictly speaking, it was the mixture of truth in it which gave it all its utility. Hall's Discourse on Infidelity. (Sermons, p. 73. note.) immorality became universal, their power and prosperity as rapidly declined. That religion, or virtue, as founded upon reverence of God and the expectation of future rewards and punishments is of vast public importance, is one of those self-evident axioms, in which all thinking persons instantly acquiesce. It has however been reserved for our own times to witness the bold assertion that "it is a public injury," and to have the question triumphantly demanded, "Who that has read the page of history, will venture to say that it has been a benefit to any nation or society of people, in which it has been adopted?" What the deadly effects of infidelity have been, is known to every one who is in any degree conversant with the history of modern Europe for the last thirty years, viz. -anarchy, immorality, profaneness, murders innumerable, confusion, and every evil work.' What have been the effects actually produced by Christianity, an appeal to the pages of history will readily show. It is not, indeed, the object of the Gospel to gratify idle curiosity and afford us barren and speculative knowledge. It every where aims directly at the heart, and, through the heart, to influence the life. Nothing is wanting to remedy the actual state of the world, and to fit men for the worship and felicity of heaven, but that they should believe and obey the Bible. Were all men thus sincerely and cordially to believe and obey it as a divine revelation, how would the moral face of the world be changed! How would the wilderness and the solitary place be glad, and the desert rejoice and blossom as the rose! Wherever, indeed, it has thus been embraced, the most beneficial effects have been the result. A brief review of the POSITIVE BENEFITS produced by Christianity on the political and moral state of society, and also in private life, will show that it is and could only be of heavenly origin, and afford a satisfactory refutation of the cavils of its enemies.3 I. The writings of the earliest professors of Christianity prove that the first converts were reformed characters, and the defences or apologies, which many of them published against the accusations of unbelievers, also demonstrate the virtues that adorned the primitive Christians. Thus, although it was not the object of the apostle Paul, to point out the influence of his preaching, but to exhort men to virtue, yet some incidental passages of his writings evince, that he reformed the manners of his converts, and rendered them ashamed of their former 1 See a few instances of the effects of atheism, supra, pp. 32-35. and also, infra, pp. 480, 481. "If," says a late eloquent antagonist of Christianity, "If all were perfect Christians, individuals would do their duty; the people would be obedient to the laws; the chiefs just; the magistrates incorrupt; the soldiers would despise death; and there would be neither vanity nor luxury in such a state."-ROUSSEAU, Du Contrat Social, liv. iv. ch. 8. 3 The following statement of the inestimable blessings conferred by Christianity on the world, is abridged from Dr. Ryan's elaborate "History of the Effects of Religion on Mankind," (3rd edit. 8vo. Edinburgh, 1806) collated with Bp. Porteus's Tract on the Beneficial Effects of Christianity. vices. In his epistle to the Romans he thus expresses himself:What fruit had ye then in those things whereof ye are now ashamed? for the end of these things is death? But now being made free from sin and become the servants of God, ye have your fruit unto holiness and the end everlasting life. (Rom. vi. 21, 22.) This apostle also, in his epistle to the Corinthians, observes that some of them were reclaimed by the Gospel. Be not deceived, neither fornicators, nor adulterers, nor idolaters, nor effeminate persons, nor abusers of themselves with mankind, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you; but ye are washed, ye are sanctified in the name of the Lord Jesus, and by the Spirit of our God. (1 Cor. vi. 9-11.) Peter, in the following passage, alludes to the reformation wrought among the Jewish converts in Pontus, Galatia, and other places. The time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lust, excess of wine, revellings, banquetings, and abominable idolatries, wherein they think it strange that ye run not with them to the same excess of riot. (1 Pet. iv. 3, 4.) The various Christian apologists, whom the persecutions of the pagans compelled to vindicate their character, and conduct, have borne ample testimony to their exemplary lives and conversation. Among these, the attestations of Justin Martyr and Athenagoras, (both of whom had been heathen philosophers), Tertullian, Minucius Felix, Origen, and Lactantius, are particularly worthy of notice; but the limits of this work compel us to admit only two or three. - From the following passage of Justin Martyr, who flourished about the middle of the second century, it is manifest that a mighty change was wrought, in his time, on the proselytes to the Gospel. "We," says the philosopher, "who formerly delighted in adultery, now observe the strictest chastity. We, who used the charms of magic, have devoted ourselves to the true God: and we, who valued money and gain above all things, now cast what we have in common, and distribute to every man according to his necessities." "We deny not," says Tertullian, (who lived about sixty years later than Justin,) "a pledge left with us: we defile no man's marriage-bed; we piously educate orphans, relieve the indigent, and render to no man evil for evil. The husband, now cured of his former jealousy, turns his wife and her new modesty out of his house; the father, so tender of his undutiful heathen son, disinherits him when he becomes a Christian and obedient to his will; and the master hitherto so kind to a faithless servant, disbands him on becoming religious and faithful. So much is the Christian name hated, notwithstanding the advantages of the Gospel, that the husband prefers a false wife, the father a rebellious son, and the master a knavish servant, to having them good and virtuous Christians!" "Inquire," says Origen, in his celebrated reply to the cavils and objections of the philosopher Celsus, written about A. D. 246: "Inquire into the lives of some of us: compare our former and present mode of life, and you will find in what impie1 Apol. c. 2. 2 Tertullian, Apol. c. 3. |