INTRODUCTION. predictions. So many extraordinary and improbable events, which have oc- | Christians are not at all qualified to dispute with infidels, yet they are enaINTRODUCTION. curred through so many ages, and in so many nations, as foretold in the Scriptures, could only have been made known by the Omniscient God himself; and must convince every rational mind, that 'the prophecy came not of old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. i. 20, 21. 9. The extraordinary success which has attended Christianity, which is founded on the Sacred Scriptures, while it proves the truth of the facts which they detail, and demonstrates the fulfilment of the prophecies they contain, is a continued miraculous proof of their divine origin. Other religions have owed their extension and prevalence to the celebrity of their founders, to the learning of their advocates, to their conformity to the prejudices and passions of men, to the energy of the secular arm, or even to the power of the sword; but Christianity was totally destitute of all these ad vantages. (if such they may be termed,) either to recommend or enforce its reception in the world. Its founder was put to an ignominious death by the common consent of his countrymen; its original promulgators were twelve alliterate men, wholly devoid of every kind of worldly influence; its doctrines were opposed to the principles and practices of the whole world, deeply rooted by inclination, and firmly established by extensive custom, by long confirmed laws, and by the high and universal authority of nations. -Yet, by the simple preaching of the Gospel, Christianity triumphed over the craft, rage, and power of the infuriated Jews,-over the haughtiness, policy, and power of the Roman empire, -over the pride of learning, and the obstinacy of ignorance, hatred, prejudice, and lust,-over the hardened inclinations, deep-rooted customs, and long-established laws of both Jews and Pagans, so that, notwithstanding every conceivable form of opposition, within a few years after Christ's ascension, it prevailed, in a greater or less degree, in almost every corner of the Roman empire, and in the countries ad jacent; and multitudes, at the hazard of every temporal loss or punishment, readily believed, constantly adhered to, and cheerfully and strictly practised its pure and holy precepts. Nor has the success of Christianity been conSned to the early ages only; for, during the period of eighteen centuries, notwithstanding innumerable persecutions, together with the wickedness of professors, and the inconceivable villanies and base indifference of the clergy. it has been more or less successful in reforming the hearts and lives of mul tatudes in almost every nation under heaven; and we may assert, that even at present, there are many thousands, who have been reclaimed from a profane and inimoral course of conduct, to sobriety, equity, truth, purity, and piety, and to an exemplary behaviour in the relative duties of life. Having been 'made free from sin, and become the servants of God, they have their fruit unto holiness; and, after 'patiently continuing in well-doing, and cheerfully bearing various afflictions, they joyfully meet death, being supported by the hope of eternal life, 'as the gift of God through Jesus Christ: wule they who are best acquainted with them, are most convinced, that they have been rendered more wise, holy, and happy, by believing the Bible; and that there is a reality in religion, though various interests and passions may keep them from duly embracing it. This would, indeed, be far more apparent were the Gospel more generally, or fully believed and obeyed. Did all men believe and obey the Bible, as a divine revelation; were repent ance, and renunciation of all vice and immorality, universal or even general, combined with the spiritual worship of God, faith in his truth and mercy, through the mediation of his Son, and the fruits of the Holy Spirit, as visi ble in every true believer, they would form the bulk of mankind into such characters, and would produce such effects, as the world has never yet witnessed. Men would then habitually and uniformly do justice, speak truth, show meres, exercise mutual forgiveness, follow after peace, bridle their appetites and passions, and lead sober, righteous, and godly lives. Murders, wars, slavery, cruel oppressions, rapine, fraud, and unrestrained licentious Ders, would no more desolate the earth, nor fill it with misery, nor would bitter contentions ever more destroy domestic comfort; but righteousness, goodness, and truth, would bless the world with a felicity far exceeding all our present conceptions. Such has been the extraordinary success and happy effects of the religion of the Bible; and such is doubtless the direct and le gitimate tendency of its doctrines, precepts, motives, and promises. To what cause, then, can we attribute the success which has attended Christhanity in the absence of every thing else to recommend or enforce it, but to an Almighty influence accompanying the preaching of the 'Gospel' to its being preached with the Holy Ghost sent down from heaven?" And is not this one of the strongest possible attestations made by the God of truth himself, to the truth and Divine inspiration of the Sacred Volume? And, whale its extraordinary success and effects thus constrain us to admit the Divine authority of the Scriptures, the holy and happy tendency of its doctrines proves, that they could not have originated either with bad angels or men, since they are so diametrically opposite to their vicious inclinations, Interests, and honour; nor yet with uninspired good men, who would not have dared thus to personate God, and to ascribe their own inventions to in spiration. It remains, therefore, that God must be their author; and that 'holy men of old spake as they were moved by the Holy Ghost,' 'not in the words which men's wisdom teacheth, but which the Holy Ghost teacheth." Co. L. 13. 10. Lastly, Though these arguments are abundantly sufficient to silence objectors, and to produce a rational conviction of the Divine origin and authority of the Scriptures, yet it is only the effectual application of them to the mind, conscience, and heart, in their self-evidencing light and power, which can produce a cordial and saving persuasion that they are indeed THE WORD OF GOD. But when thus applied, then 'He that believeth hath the witness in himself,' (1 Jn. v. 10.) The discoveries which he has made by the Divine light of the Scriptures; the sanctifying and abiding effects produced on his judgment, dispositions, and affections; the comfortable experience which he has had, that God fulfils the promises of His word to them who trust in them; and the earnests of heaven enjoyed by him in communion with God, put the matter beyond all doubt; so that there is no shutting the eyes, nor hardening the heart against them, no possibility of continuing stupid and unconcerned under them; but the whole faculties of the soul are necessarily affected with them, as indeed stamped with divine evidence, and attended with almighty power. And, though many real bled, through this inward testimony, to obey the Gospel, and to suffer in its cause; and they can no more be convinced by reasonings and objections, that uninspired men wrote or invented the Bible, than they can be persuaded that man created the sun, whose light they behold, and by whose beams they are warmed and cheered. TESTIMONY TO THE CORRECTNESS OF THE AUTHORIZED TRANSLATION. The venerable Bede seems to have been the first person who attempted the translation of the Scriptures into Anglo-Saxon. He translated the Psalter, and afterwards the Gospel of John. This was in A. D. 734. In the latter part of the next century, Alfred the Great ordered the whole Bible to be translated into Anglo-Saxon, and himself undertook to translate the Book of Psalms, but died in A. D. 900, before it was completed. Little or nothing was done in the next 400 years, till the time of Wickliffe, who, in 1880, completed the whole Bible. In the fifteenth century printing was invented, and immediately employed for multiplying copies of the Scriptures. In 1526, William Tyndal (a Welshman) printed his first New Testament at Antwerp, and was soon after burned for heresy in Flanders. He expired praying, "Lord, open the King of England's eyes!" Henry VIII. was long averse to having the Scriptures in English; but as soon as Cranmer could get permission, he divided the New Testament into nine parts, and sent it to as many learned divines for a new translation, who all performed their parts except Tonstall, Bishop of London, who sent word to the Archbishop, he would have no hand in it. The work was, however, finished; and, after much difficulty, printed and published. In 1539, Lord Cromwell procured from Henry VIII. license for the people to read the Word of God! and the permission was most joyfully received. The first Bible thus tolerated was called Coverdale's, because he superintended the publication. During the next reign, that of Edward VI., Bibles were placed in all the churches; but were again displaced at the accession of the cruel Queen Mary, and every person endangered his life who was found reading it.* Great numbers of the clergy, and other friends to the Reformation, now fled to Geneva, where the edition called the Geneva Bible was printed, in 1560. Eight years afterwards, in the reign of Queen Elizabeth, was printed the Bishops' Bible; so called as being prepared and published under the care of Archbishop Parker, with the aid of seven other Bishops. At the Hampton Court Conference, in 1603, Dr. Rainolds suggested the propriety of a new translation, which being approved by the King, fifty-four learned divines, of Westminster and the two English Universities, were appointed to the task, though forty-seven only appear to have engaged in it. The divinos of Westminster translated the historical books of the Old Testament, from Genesis to Chronicles, and also the Apostolical Epistles; those at Cambridge took the rest of the Old Testament to the end of Ecclesiastes, and the Apocrypha; and the divines of Oxford, the Prophets, the Gospels, the Acts, and the Apocalypse. Among the Westminster divines were Drs. (afterwards Bishops) Andrews and Overall. The former said to be acquainted with fifteen languages, and a most excellent divine; the other, unquestionably a man of learning, and Regius Professor of Divinity at Cambridge. Dr. Seravia, who had been Professor of Divinity at Leyden, and, after coming to England, Prebend of Westminster. He was the bosom friend of the immortal Hooker, who actually died in his arms. And Mr Bedwell, a great Arabic scholar. The University lists included the Professors of Greek and Hebrew, Archbishop Abbot, and Dr. Rainolds, with whom the work originated, and other divines, of eminent learning and great respectability. When the work was gone through, three copies were sent to Stationers' Hall, London, and revised by two divines from each University, and two from Westminster. The whole was again reviewed by Bilson, Bishop of Winchester, and Dr. Myles Smith; these prefixed arguments to the several books, and the latter wrote the preface to the whole. In 1611, the work was published, dedicated to the King, and ordered to be read in churches. Messrs. Thompson and Orme, from whom many of these particulars are taken, give it the following character:-"Like every thing human, it is no doubt imperfect; but, as a translation of the Bible, it has few rivals, and no superior. It is in general faithful, simple, and perspicuous. It has seized the spirit, and copied the manner of the divine originals; it seldom descends to meanness or vulgarity, but often rises to elegance and sublimity; it is level to the understanding of the cottager, and fit to meet the eye of the critic, the poet, and the philosopher. Its phraseology is now familiar to us from our infancy; it has had the most extensive influence on the style of religious works of every description, and has contributed much to fix the standard of the English language itself. No work has ever been more generally read, or more universally admired; and such is its complete possession of the public mind, that no translation differing materially from it can ever become popular." Selden, a very learned lay member of the Westminster Assembly of Divines, in his "Table Talk," says, "The English translation of the Bible is the best translation in the world; taking in for the English translation the Bishops' Bible, as well as King James'." Bp. Wolton, author of the Polyglot Bible, says, "The last English translation, made by diverse learned men at the command of King James, may justly contend with any now extant, in any language of Europe." L. Capellus, Professor of Divinity and the Oriental languages at Saumur, and author of the " Critica Sacra," bears witness to our translation as "both true and agreeable, as well to the original words as to the analogy of faith." Dr. Durell, a celebrated Hebrew critic, was of opinion, that "the chief excellency of the version now in use, consists in its being a closer translation than any that had preceded; in using the properest language for popularuse." • The late Dr. Franklin relates of his pious great-grandfather, in the reign of this Queen, that, having an English Bible, which was then a mark of heresy, they were obliged to conceal it under the lid of a night-stool. When he read it, one of the family was set to watch, lest an officer of the Spiritual Court should be on the listen; and when he had done, he restored it to its hiding-place, till another opportunity occurred of read ing it.-Franklin's Life. Dr. Gray says, "The present translation is, indeed, highly excellent, being in its doctrines uncorrupt, and in its general construction faithful to the original." Dr. Doddridge observes, "On a diligent comparison of our translation with the original, we find that of the New Testament, and I might also add that of the Old, in the main, faithful and judicious." Dr. John Taylor, author of the Hebrew Concordance, though an Arian in sentiment, assures his readers-" You may rest fully satisfied, that, as our translation is in itself by far the most excellent book in our language, so it is a pure and plentiful fountain of divine knowledge, giving a true, clear, and full account of the divine dispensations, and of the gospel of our salvation; insomuch that whoever studies the English Bible, is sure of gaining that knowledge and faith, which, if duly applied to the heart and conversation, will infallibly guide him to eternal life." Dr. Geddes, a Socinian Catholic priest, though the author of a new translation and commentary, bears this testimony to our authorized Protestant version:-" If accuracy, fidelity, and the strictest attention to the letter of the text, be supposed to constitute the qualities of an excellent version, this, of all versions, must in general be accounted the most excellent." Dr. Middleton, late Bishop of Calcutta, and author of a celebrated work on the Greek Article, thus commends the same version :-"Its general fidelity has never been questioned; its style is incomparably superior to any thing that might be expected from the finical and perverted taste of our own age. It is simple; it is harmonious; it is energetic; and, which is of no small importance, use has made it familiar, and time has rendered it sacred." The Rev. Professor Stewart, of the Theological Seminary of Andover, Massachusetts, gives the following decided testimony:-" Out of some eight hundred thousand various readings, about seven hundred and ninety-nine thousand are of just about as much importance to the sense of the Hebrew Scriptures, as the question in English orthography is, whether the word honour shall be spelled with the & or without it. Of the remainder, some change the sense of particular passages or expressions, or omit particular words and phrases, or insert them; but not one doctrine of religion is changed; not one precept is taken away; not one important fact is altered, by the whole of the various readings collectively taken. There is no ground, then, to fear for the safety of the Scriptures, on account of any legitimate criticism to which the text may be subjected." DIVISIONS AND MARKS OF DISTINCTION IN THE SCRIPTURES. 1. THE SCRIPTURES are so termed as being the most important of all Writings; and are also called Holy or Sacred, because composed by holy or inspired men; and Canonical, either because they are the rule of faith and practice, or because they were received into the ecclesiastical canons or catalogues, and thus distinguished from those which were apocryphal, or of uncertain authority. 2. The night among the Hebrews was anciently divided into three parts or watches, (Ps. lxiii. 6. xe. 4.) though the division of it into twelve hours, like those of the day, also afterwards obtained. The first was called the beginning of the watches, (La. ii. 19.); the second, the middle watch, (Ju. vii. 19.); and the third, the morning watch, (Ex. xiv. 24.) Subsequently, in the time of our Saviour, the night was divided into four watches; a fourth having been introduced by the Romans, who derived it from the Greeks. The first watch commenced zbout six and continued till nine; the second (Lu. xii. 38.) began at nine and ended at twelve; the third lasted from twelve to three; and the fourth (Mat. xiv. 25.) began at three and closed at six. All these are distinctly mentioned in Ma. xiii. 35. 3. Seven natural days constituted a week. This division of time appears to have been observed by all nations, probably from the beginning of the world; and, it originated with God himself, who, after he had created the world in six days, 'rested on the seventh, or Sabbath, and blessed and sanctified it. It does not appear that the Hebrews had any names for the days of the week; but they numbered them in their order, the first, the second, &c., the seventh, or last day of the week, being the Sabbath. 4. The months of the Hebrews, which were lunar ones, took their name from the moon, because their months began with the new moon. As the synodical lunar month is about 29 1-2 days, they made their month consist alternately of 29 and 30 days, according as the new moon appeared sooner or later; and by this mean their months were made to keep pace nearly with the lunations. In this manner the Jewish calendar was regulated by the law of Moses, which appointed the day of the new moon, or rather the first day of its appearance, to be a solemn festival, and the beginning of the month. But it appears that in the time of Noah, the year consisted of twelve months, each of thirty days; for in the account of the deluge, 150 days are mentioned as equivalent to five months. (Ge. vii. 11, 24. viii. 3, 4, 13, 15.) From these passages it appears the months originally had no particular names, but were called the Arst, second, third, &c. Afterwards, however, they acquired distinct names; as Abib, (Ex. xiii. 4.); Zif, (1 K1. vi. 1, 37.); Ethanim, (1 Ki. viii. 2.); and Bul, (1 Ki. vi. 38.) These names, after the Babylonian captivity, were exchanged for others of Chaldean, Syrian, or Persian origin: thus Abib was termed Nisan: Zif, Iyar, &c. 5. The Jewish year consisted of twelve lunar months, amounting to 354 days; but, as this falls eleven days short of the solar year of 365 days, it would have produced an entire change in the seasons, and with it a total derangement of the fasts and festivals. In order to remedy this inconvenience, they added a whole month to the year, as often as it was necessary; commonly once in three years, and sometimes once in two years. The intercalary month was added at the end of the ecclesiastical year, after the month Adar, and was therefore called Veadar, 'and Adar, or a second Adar. At first the Jews began the year with the autumnal equinox, or the month Tisri, because it was believed the world was created at that time; and from it they continued to compute their jubilees, and to date contracts and other common occurrences, whence it was termed the civil year. But after their departure from Egypt, which happened in the month Abib or Nisan, in commemoration of this deliverance, they afterward began their year from the beginning of that month, which usually happened about the time of the vernal equinox; and according to this form, which was termed the sacred or ecclesiastical year, they celebrated the fasts and festivals, and other ecclesiastical matters. 2. The most common and general division of these Sacred Books, is that of the OLD and NEW TESTAMENT, an appellation derived from 2 Co. iii. 6, 14. where the Greek words are rendered by the Latin translators, Antiquium testamentum, and Novum testamentum, and from them by our translators, The Old Testament, and The New Testament, would be more correctly rendered, The Old Covenant, and The New Covenant. The divisions of the Old Testa ment which now generally obtain are, 1. The Pentateuch, or the five books of Moses. 2. The Historical Books, comprising Joshua to Esther, inclusive. 3. The Poetical, or Doctrinal Books, from Job to the Song of Solomon, inclusive. 4. The Prophetical Books, from Isaiah to Malachi. The New Teslations being made of one whole lunar month at once, the commencement of tament is usually divided into, 1. The Historical Books, containing the four Gospels and the Acts. 2. The Doctrinal Books, comprising all the Epistles written by the Apostles, from Romans to Jude. 3. The Prophetical, being the Book of the Revelation of St. John. 3. The Jews, at an early period, for the sake of convenience, divided the five books of Moses into sections, equal to the number of Sabbaths in their year. The division of chapters and verses was first attempted A. D. 1240, by Cardinal Hugo, for the purpose of forming a concordance to the Vulgate version. Rabbi Nathan, in 1438, adopted a similar plan in arranging a concordance of the Hebrew Bible. The division of the New Testament into verses was made by Robert Stephens, 1551. MODES OF COMPUTING TIME. 1. The Hebrews, in common with other nations, distinguished their days into natural, containing day and night; and artificial, from sunrise to sunset. They reckoned their natural days from sunset to sunset, according to the original arrangement, -'the evening and the morning were the first day, (Ge. i. 5.) The artificial day, which began at sunrise and ended at sunset, consoquently varied in its length according to the season of the year, though Canaan being situated much nearer the Equator, the difference was not so great as in our country; the longest day being only fourteen hours and tweive minutes of our time, and the shortest, nine hours and forty-eight seconds. 2. The day was divided into twelve hours, which were equal with respect to each other, but consequently unequal with respect to the different seasons of the year. These hours were computed from about six in the morning to BIX in the evening; the first hour corresponding to our seven o'clock, the second to our eigh, the third to our nine, &c. 8 The Jewish year being composed of months purely lunar, and the interca their months cannot be fixed to any certain day in the Julian calendar, but they fall within the compass of thirty days sooner or later. The following table exhibits the Jewish months in the order of the sacred year, with the corresponding months of the Julian year within the compass of which the Jewish months fell: 1. Nisan or Abib, the 7th month of the civil year, 3. Sivan, the 9th month of the civil year, 4. Tammuz, the 10th month of the civil year, 5. Ab, the 11th month of the civil year, 6. Elul, the 12th month of the civil year, 7. Tisri or Ethanim, the 1st month of the civil year, 8. Marchesvan or Bul, the 2d month of the civil year, 9. Chisleu, the 3d month of the civil year, 10. Tebeth, the 4th month of the civil year, 11. Sebat, the 5th month of the civil year, 12. Adar, the 6th month of the civil year, days. 30 March and April. 29 April and May. 30 May and June. 29 June and July. 30 July and August. 29 August and Sept. 30 Sept.and October. 29 October and Nov. 30 Nov. and Dec. 29 Dec. and Jan. 30 Jan. and Feb. 29 Feb. and March. The thirteenth month, Veadar, answered mostly to the end of March, it being only intercalated when the beginning of Nisan would otherwise be carried back into the end of February. In the above table, we have given the corresponding months of the Julian calendar as usually reckoned; but it is highly probable, if not certain, that the Jewish calendar has been cor rupted, at some period subsequent to the dispersion, and that every month originally commenced one month later: thus Nisan instead of March shoule begin in April; lyar instead of April should begin in May, &c. For evidence in support of this opinion, see MICHAELIS on the Hebrew mor.ths. INTRODUCTION TO THE NEW TESTAMENT. WHOEVER Would attain to a true knowledge of the Christian Religion, in "the knowledge and the glory of God shall cover the earth as the waters do the the fall and just extent of it," says Locke, "let him study the Holy Scriptures, bottom of the sea." especially the New Testament, wherein are contained the words of eternal It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter." In cailing the latter part of our Scriptures the New Testament, reference was umioubtedly had to Heb. ix. 16, 17, wherein the death of Christ is represented as sedarz to believers all the blessings of the Gospel and yet the original term (Diatheke) is so much oftener rendered Covenant than it is Testament, that we esnoot but agree with Doddridge, Campbell, and most modern commentators, that our Scriptures would be more accurately defined, "The Old and New Grenents; as containing the history and doctrine of the Two Covenants, bezal and evangelical: the former ratified by the Mosaical sacrifices; the latter, by the atonement of Jesus Christ. The first part of the New Testament contains the history of Jesus Christ, as recorded by the four Evangelists, whose memoirs are therefore usually called Un fout Gospels, as contaming the good tidings of our salvation. These we conshier as distinct and mdependent narratives, compiled partly perhaps from recoinction, last reduced to their present form under the influence of the same Sterit by which the authors preached the gospel, and wrought miracles in its It is questioned whether either of these Evangelists had seen the whings of the other. Gelince. It is natural to suppose, that four persons, writing contemporary narratives, might relate different incidents relative to the same facts; one being more im posed by one circumstance, and another by a different one. It must also be recolected, that the apostles were not always together, being sent forth on dif ferunt trascions; (Mark vi. 7. ;) consequently they did not all witness the same miracles, nor all hear the same discourses. Our Lord might work many similar miracles, and deliver the same parables, with some variety of imagery or expression, on different occasions. Matthew or Mark might record the one, and Luke or John the other; and this would account for discrepancics which have, without reason, been magmfied into contradictions. There is also a great latitile and variety in the Greek, as well as English particles of time and place; these differently rendered, may occasion seeming inconsistencies, where real oces have not existed. The Old and New Dispensations (or Testaments) compared. 1. But there is another point of view in which the harmony of the New Testament may be considered, namely, as it corresponds with the Old Testament in several interesting points of view, two or three of which we shall just mention. 1. Considered historically, we may observe, that the Mosaic revelation is not only admittesi laut confirmed by that of Christ. The former may lead a dispas sponte 10 prirer to embrace the latter; but the latter so necessarily supposes the former, that we find it difficult to conceive of any man as a believer in Christ, who rejects Moves and the Prophets. Indeed our Saviour himself places this in the rougest point of view, when he says, "If men hear not Moses and the Propheta, uesther will they be persuaded, though one rise from the dead." (Luke AV1.1) 2. The of toany hir To New Testament corresponds with the Old as it contains the fulfilment of ita propbecies; those particularly which relate to the Messiah. cave all the Prophets witness." From the first promise, that the seed of the woman should bruise the serpent's hend, we have a long series of predictions, eating to the character and works, the life and death, resurrection and future trumphs of the Messiah, the fulfilment of which is distinctly pointed out in tonome parts of the New Testament, and particularly in the Gospels. Some of the Old Testament may be cited only by way of accommodation, de justration; but others, quoted by way of argument, have stood the test of th mast racorous examination. Titoral institutions are a species of prophecy, by means of emblems and figurative nets a, which, though not so weil understood in our western world, were 14 the East espially intelligible and satisfactory with the clearest verbal propheFravellers into these countries are surprised to find the frequency of figu "ative action, and the ease with which it is understood. Among the the Old Testa mest types, the sacrifices are the most interesting and important. The scape tat, the paschal lamb, and the whole burnt offering, all, though in different ents of view, direct us to the one offering of Messiah. But the New Testatot whub it clears away the obscurity of foriner prophecies, presents us with aw wers, extending no less distance into futurity than those of Abraham and Jenco, and terminating only with the church and with the world. Our Lord beneelf foretold the past calamities and present dispersion of the Jews. St. Pant has drawn the character of the Man of Sin, and marked his progress and fral overthrow; but St. John, in his Revelations, presents us with the most extesave prophecies ever exhibited. They are indeed enveloped in the same obty 36 those of former ages; but Time has already partially withdrawn the val and, as he passes on, will still roll back the remaining clouds. one 3. Another point of view in which these dispensations may be compared, remands their peculiar temper and spirit. That of the Old Testament was partial It was confined to the children of circumcision; yea, with some CDCS to a single nation, and that of the smallest, and which, as their own Sriptares assure us, had as little to boast in respect of merit as of nunberk (Deot. vii. 7. 8. Dan. ix. 8, 16.) But the gospel has in it nothing peculiar to any tration, or country. We have the clearest proofs in matter of fact, that #ate equally with the climates of England, of India, and of Labrador. It is curated, therefore, for universal use, and its universal spread is promised. If we advert also to the miracles with which each dispensation was introduced, frd those of Moses were miracles of judgment, inflicting punishment upon Bars (not, indeed, undeserved,) but of a very different character from those by which our Redeemer introduced the gospel: these were, almost without ex taa, miracies of mercy Another point of view in which we may advantageously compare the Old and New Testaments, relates to the gradual development of divine truth, which in like that of lucht, spining more and more unto the perfect day." The gos peldispcusation dawned on Adam, and gradually opened during the Patriarchal and Misare dispensations: the Sun of righteousness arose under the clearer revelations of David and Solomon; but attained not its zenith until the day of Pentecost, when the shadows of the Old Testament types were all withdrawn, and the whole scheme of redemption by Jesus Christ exhibited. During the middle ages, indeed, darkness, even "such as might be felt," again covered Christendom, but the Reformation in a great measure cleared away the room; and that mighty engine, Printing, has diffused its truths more extensively than ten thousand Missionaries could have done. Nor has it rested there. By the invention of stereotype and steam printing, a new impulso has been given to this vast machine. Steam navigation is another important dis Cuvery, which will facilitate the rapid dispersion both of Bibles and of Missionanes throughout the world, The revival of zeal and energy in the propagation of the Christian religion among almost all denominations of Christians, promises a speedy accomplishtect of the divine predictions. Christianity is planted in every quarter of the giobe, and is spreading on every hand. Savages of Africa, and in every part of the Pacific Ocean, hitherto considered as the most untameable, are stretching hands out their to welcome it Hindoos have began to throw away their caste: The Evidences of Christianity. II. In our Introduction to the Old Testament, we touched upon several points relative to the authenticity and inspiration of the Old Testament Scriptures; but whatever arguinent may be named in defence of the Jewish Scriptures, applies with two-fold, yea, with seven fold, force in favour of the Christian revelation, while there are others peculiar to itself, one only of which we can here mention, referring our readers, who wish to examine for themselves, to Mr. Horne and other able writers. The argument here presented to our readers, is from one who boldly assumed the character of " a free-thinker," and scorned the shackles of a creed we refer to RousSBAU. "I will confess to you, 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 contemptible are they, compared with the Scriptures! 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, whose history it contains, should be himself a mere man! Do we find that he assumed the tone of an enthusiast, or an ambitious sectary? What sweetness, what purity in his manners! What an aflecting gracefulness in his delivery! What sublimity in his maxima! What profound wisdom in his discourses! What presence of mind, what subtlety, what truth in his replies! How great the comunand over his passions! Where is the man, where the philosopher, who could so live, and so die, without weakness, and without ostentation? When Plato described his inmaginary good man, loaded with all the shame of guilt, yet meriting the highest rewards of virtue, he deseribed 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 the son of Sophroniscus (Socrates) to the son of Mary! What an infinite disproportion there is between them! Socrates, dying without pain or 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 put them in practice; he had only to say, therefore, what they had done, and to reduce their examples to precepts. Aristides had been just before Socrates defined justice; Leonidas had given up his life for his country before Socrates declared patriotism to be a duty; the Spartans were a sober people before Socrates recommended sobriety; before he had even defined virtue, Greece abounded in virtuous men. But where could Jesus learn, among his competitors, that pure and sublime morality, of which he only hath given us both precept and example? The greatest wisdom was made known amidst the most bigotted fanaticism, and the simplicity of the most heroic virtues did honour to the vilest people upon earth. The death of Socrates, peaceably philosophi zing 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 foared. Socrates, on receiving the cup of poison, blessed indeed the weeping executioner who ad ministered it; but Jesus, in the midst of excruciating tortures, prayed for his merciless tormentors. Yes, if the life and death of Socrates were those of a sage, the life and death of Jesus are those of a God. Shall we suppose the Evangelical History a mere fiction? Indeed, my friend, it bears not the marks of fiction; on the contrary, the history of Socrates, which nobody presumes to doubt, is not so well attested as that of Jesus Christ. Such a supposition, in fact, only shifts the difficulty, without obviating it: it is more inconceivable that a num ber of persons should agree to write such a history, than that one only should furnish the subject of it. The Jewish authors were incapable of the diction, and strangers to the morality contained in the gospel, the marks of whose truth are so striking and inimitable, that the inventor would be a more astonishing character than the hero." (Letter to the Archbishop of Paris.) How lamentable is it to add, that a man who saw thus clearly the beauty of the gospel, was prevented, by the depravity of his own heart, from embracing it. He at once admired and hated it. The Authenticity of the four Gospels. III. Of the authority of the four Gospels already named, we shall quote only the concluding remarks of Dr. Lardner. In the first part of this work (his Credibility') it was shown," says the Doctor. "that there is not any thing in the books of the New Testament, however strictly canvassed, inconsistent with their supposed time and authors. In this second part we have had express and positive evidence, that these books were written by those whose names they bear, even the Apostles of Jesus Christ, who was crucified at Jerusalem in the reign of Tiberius Cæsar, when Pontius Pilate was governor in Judea and their well known companions and fellowlabourers. It is the concuring testimony of early and later ages, and of writers in Europe, Asia, and Africa, and of men of different sentiments in divers respects. For we have had before us the testimony of those called heretics, as well as Catholics. These books were received from the beginning with the greatest respect, and have been publicly and solemnly read in the assemblies of Christians throughout the world, in every age from that time to this. They were enrly translated into the languages of divers countries and people. They were quoted by way of proof in all arguments of a religious nature: and were appealed to, on both sides, in all points of controversy that arose among Chrisfians themselves. They were likewise recommended to the perusal of others as containing the authentic account of the Christian doctrine. And many commentaries have been writ to explain and illustrate them. All which afford full assurance of their genuineness and integrity. If these books had not been writ by those to whom they are ascribed, and if the things related in them had not been true, they could not have been received from the beginning. If they contain a true account of things, the Christian religion is from God, and cannot but he embraced by serious and attentive men, who impartially examine, and are willing to be determined by evidence." Of these four Gospels, the first and last (Matthew and John) were written by two of our Lord's Apostles; the other two by the travelling companions of Apostles, Mark with Peter, and Luke with Paul: so that, independent of their own inspiration, the writers had the best possible means of correct information. † A judicious writer has remarked, that few Deists have ventured to attack the moral character of Christ. Even Thomas Paine, in the midst of his virulence against Christianity, observes, "Nothing that is here said can apply, even with the most distant disrespect, to the real character of Jesus Christ. He was a virtuous and amiable man. The morahty that he preached and practised was of the most benevolent kind." Nothing, however, is too daring for some writers A French infidel of the name of Volney undertook to prove, in spite of all history, sacred and profane, that Christ (or Chrestus, as he calls him) was an allegorical personage the Sun. In answer to which ridiculous notion we need only refer to Grotius' work "On the Truth of the Christian Religion." Grotius says, "That Jesus of Nazareth formerly lived in Juden, in the reign of Tiberius, the Roman emperor, is constantly acknowledged, not only by Christiansdispersed all over the world, but also by all the Jews which now are, or have ever wrote since that time; the same is also testified by heathens, that is, such as did not write either on the Jewish or Christian religion; Suetonius, Tacitus, Pliny the younger, and many after these." and the bigoted Chinese are studying in their own language, the printed The Greelt term euangelion (gospel) signifies "good news" in general; in the New Testament, it is confined to the "good news of salvation by Jesus Christ." The word gospel la derved from the Anglo-Saxon god, good, and spell, message, or news. Appeal may also be made, not only to the received, but the apocryphal gospels; not only to Josephus, but to Trypho and Celsus, the great Jewish and Pagan antagonista of Chris tianity. In short, there is no great character of equal antiquity-neither Julve nor Augustits Corsar; neither Cato nor Cicero; neither Virgil nor Horace-whose existen and obaracter is better attested. INTRODUCTION. 12. Christ tempted. Matt. iv. 1-11. Mark i. 12-23. Luke iv. 1-13. 13. John's testimony of Christ; some disciplos called. John i. 19. 14. Christ's first miracle. John ii. 15. Christ's discourse with Nicodemus, &c. John iii. 16. John imprisoned. Matt. xiv. 3-5. Mark vi. 17-20. Luke iii. 19, 20. 17. Christ converts many Samaritans, &e. Matt. iv. 12. John iv. 18. Christ preaches in Galilee. Matt. iv. 17. Mark i. 14, 15. Luke iv. 14, 15. 19. Christ preaches at Nazareth. Luke iv. 16-30. 20. Christ at Capernaum. Matt. iv. 13-16. and viii. 2-17. Mark i. 21-45. Luke iv. 31-44. and v. 12-16. 21. Christ heals a man sick of the palsy. Matt. ix. 2-8. Mark ii. 1-12. Luke v. 17-26. 22. Christ calls Peter, &c. Matt. iv. 18-22. Mark i. 16-20. Luke v. 1-10. 23. Christ calls Matthew, and eats with him. Matt. ix. 9-17. Mark ii. 13-22. Luke v. 17-39. 24. Christ asserts his godhead. John v. 25. The disciples pluck ears of corn. Matt. xii. 1-8. Mark ii. 23-28. Luke vi. 113. Christ condemned by Pilate. Matt, xxvii. 15-23. and 26-30. Mark xv. 4-18. and xiii. 18-21. 38. The parable of the sower, &c. Matt. xii. 1-33. Mark iv. 1-34. Luke xiii. 39. A scribe will follow Christ. Mark iv. 35. Matt. viii. 18-22. 40. The disciples in a storm. Matt. viii. 23-27. Mark iv. 36-41. Luke viii. 22-25. 41. Christ heals the possessed. Matt. viii. 28-34. Mark v. 1-20. Luke viii. 26-39. 42. Jairus's daughter raised. Matt. ix. 1-26. Mark v. 21-31. and 32-13. Luke viii. 40-48. and 49-56. 43. Two blind men cured. Matt. ix. 27-34. 44. Christ teaches at Nazareth. Matt. xiii. 54-58. Mark vi. 1-6. 45. Christ journeys again to Galilce. Matt. ix. 35. 46. The apostles sent out. Matt. x. and xi. 1. Mark vi. 7-13. Luke ix. 1-6. 47. John beheaded. Matt. xiv. 6-12. Mark vj. 21--29. 48. Herod's opinion of Christ. Matt. xiv. 1, 2. Mark vi. 14-16. Luke ix. 7-9. 49. Five thousand fed. Matt. xix. 13-21. Mark vi. 30-44. Luke ix. 10-17. John vi. 1-13. 50. Christ walks on the sea. Matt. xiv. 22-36. Mark vi. 45-56. John vi. 14-21. 51. Christ's flesh must be eaten. John vi. and vii. 1. 52. Impious traditions. Matt. xv. 1-20. Mark vii. 1-23. 53. The woman of Canaan's daughter healed. Matt. xv. 21-28. Mark vii. 24-30. 54. A dumb man healed. Matt. xv. 29-31. Mark viii. 31, &c. 55. Four thousand fed. Matt. xv. 32-39. Mark viii. 1-10. 56. The leaven of the Pharisees. Matt. xvi. 1-12. Mark viii. 11-21. 57. A blind man healed. Mark viii. 22-26. 58. Peter's confession of Christ. Matt. xvi. 13-28. Mark viii. 27-38. and ix. 1. Luke ix. 18-27. 59. Christ's transfiguration. Matt. xvii. 1-13. Mark ix. 2-13. Luke ix. 29-36. 60. Christ cures a lunatic child. Matt. xvii. 14-23. Mark ix. 14-32. Luke ix. 37-45. 61. Humility pressed. Matt. xviii. 1-9. Mark ix. 33-50. Luke ix. 46-50. 62. The feast of tabernacles. John vii. 2-9. 63. Christ goos to Jerusalem. Luke ix. 51. John vii. 10. 64. The seventy sent forth. Luke x. 1-6. 65. Christ at the feast of tabernacles. John vii. 11, &c. 66. An adulteress, &c. John viii. 67. A blind man healed. John ix. 68. Christ the good Shepherd. John x. 1-21. 69. The seventy return. Luke x. 17. 70. The efficacy of prayer. Luke xi. 1-13. 27, 28, 33, &c. 71. Against hypocrisy, carnal fear, covetousness, &c. Luke xii 72. An exhortation to repentance. Luke xiii. 1-17. 73. The feast of dedication. Luke xiii. 22. John x. 22. 74. The strait gate. Luke xiii. 23. 75. A dropsical man healed; the wedding feast. Luke xiv. 76. The lost sheep, goat, and son. Luke xv. 77. The unjust steward and rich glutton. Luke xvi. 78. Scandal to be shunned, &c. Luke xvii. 79. The unjust judge and proud Pharisce. Luke xviii. 1-14. 80. Concerning divorce. Matt. xix. 1-12. Mark x. 1-12. 81. Little children brought to Christ, &c. Matt. xix. 19-30. Mark x. 13-31. Heals one possessed with a dumb spirit, Luke xviii. 15-30. Matt. xx. 1-16. 82. Lazarus sick. Luke xi. 1-16. 83. Christ foretels his passion. Matt. xx. 17-19. Mark x. 32-34. Luke xviii. 94. The parable of the marriage feast. Matt. xxii. 1-14. 95. About paying tribute; Christ confutes the Sadducees, and puzzles the scribes. Matt. xxii. 15-46. Mark xii. 13-37. Luke xx. 20-44. 96. The Pharisees and scribes taxed and threatened. Mark xii. 38-40. Luke xx. 97. The widow's two mites. Mark xii. 41-44. Luke xxi. 1-4. 98. Christ foretels the destruction of Jerusalem, and the Jewish state. Matt. xxix. 1-51. Mark xii. 1-37. Luke xxi. 5-36. 99. The parable of the virgins and talents; the last judgment described. Matt. xxv. 100. Christ washes his disciples' feet, &c. Johu xiu. 101. The preparation for the passover. Matt. xxvi. 1-5. 14-19. Mark xiv. 1, 2, 10-16. Luke xxii. 1-13. 102. Christ institutes the sacrament of the LORD's supper. Matt. xxvi. 20, 30. Mark xiv. 17-26. Luke xxii. 14-23. 103. Christ begins his consolatory discourse. John xiv. 104. Christ the true vine. John xv. 105. Christ comforts his disciples. John xvi. 106. Christ's mediatory prayer. John xvii. 107. Christ warns his disciples of their forsaking him. Matt. xxvi. 31-35. Mark xiv. 27-31. Luke xxii. 22-39. John xviii. 1, 2. 108. Christ's agony. Matt. xxvi. 36-46 Mark xiv. 32-42. Luke xxii. 40-46. 109. Christ's apprehension. Matt. xxvi. 47-56. Mark xiv. 43-52. Luke xxii. 47-53. John xvii. 3-11. 110. Christ's arraignment. Matt. xxvi. 57-68. Mark xiv. 53-65. Luke xxii. 54. 63-65. John xviii. 12-16.16-24. xviii. 17, 18, 25-27. 111. Peter's denial. Matt. xxvi. 69-75. Mark xiv. 66-72. Luke xxii. 55-62. John 112. Christ's arraignment before the sanhedrim, Pilate and Herod. Matt. xxvii. 1, 2, 11-14. Mark xv. 1-5. Luke xxii. 66, and 71, xxiii. 1-12. John xviii. 28-38. 6-19. Luke xxii. 13-25. John xviii. 39, 40. and xix. 1-3. and xvi. 114. Judas hangs himself. Matt. xxviii. 3-10. 115. Christ crucified. Matt. xxvii. 31-56. Mark xv. 20-41. Luke xxiii. 26-49. John xix. 16-37. 116. Christ's burial. Matt. xxvii. 57-61. Mark xv. 42-47. Luke xxiii. 50-56. John xix. 38-42. 117. Christ's resurrection. Matt. xxviii. 1-8. Mark xvi. 1-9. Luke xxiv. 1-12. John xx. 1-10. 118. Christ's appearing first to Mary Magdalene, then to others. Matt. xxviii. 9-15. Mark xvi. 10, 11. and 13, 14. Luke xxiv. 13-48. John xx. 11-20. 119. Another appearance of Christ, and his discourse with Peter. Joha xxi. 120. Christ commissions his disciples, and afterwards ascends into heaven. Matt. xxviii. 16-20. Mark xvi. 15-20. Luke xxiv. 49-53. Sower,. Tares, The Parables of Jesus, arranged in Chronological Order. Seed springing up imperceptibly, Grain of mustard seed, Places. Capernaum. Matt. xiii. 1-23. Leaven, Found treasure, Precious pearl, Net. Capernaum. Matt. xiii. 47-50. Two debtors, Capernaum. Luke vii. 36-50. Unmerciful servant, Capernaum. Matt. xvii. 23-35 Samaritan, Near Jericho. Luke x. 25-37. Rich fool, Galilee. Luke xii. 16-21. Servants who waited for their Lord, Galilee. Luke xii. 35-48. Barren fig tree,. Galilee. Luke xii. 6-9. Lost sheep, Galilee, Luke xv. 3-1. Galilee. Luke xv. 8-10. Prodigal son, Galilee. Luke xv. 11-32. Dishonest steward, Galilee. Luke xvi. 1-12. Galilee. Luke xvi. 19-31. Unjust judge, Pera-a. Luke xviii. 1-8. Peræa. Luke xviii. 9-14. Peræn. Matt. xx. 1-16. Jericho. Luke xix. 12-27. Jerusalem. Matt. xxi. 28-32. Jerusalem. Matt. xxi. 33-46. Lost piece of money, Rich man and Lazarus, Pharisee and publican, Pounds,. Two sons, Vineyard,. Marriage feast,. Ten virgins, Talents, Sheep and the goats, Jerusalem. Matt. xxii. 1-14. Jerusalem. Matt. xxv. 1-13. Jerusalem. Matt. xxv. 14-30. Jerusalem. Matt. xxv. 31-46. The Miracles of Christ, arranged in Chronological Order. JESUS Turns water into wine, Cures the nobleman's son of Capernaum, Causes a miraculous draught of fishes.. Cures a demoniac, Heals Peter's wife's mother of a fever, Heals a leper,... Heals the centurion's servant, Raises the widow's son,. Calms the tempest, Cures the demoniacs of Gadara, Cures a man of the palsy, Restores to life the daughter of Jairus, Restores to sight two blind men, Cures an infirm man at Bethesda, Cures a man with a withered hand, Feeds miraculously five thousand, Heals the woman of Canaan's daughter, Heals a man who was dumb and deaf, Feeds miraculously four thousand, Gives sight to a blind man, Cures a boy possessed of a devil, Restores to sight a man born blind, Heals a woman under an infirmity eighteen years, Cures a dropsy, Cleanses ten lepers, Raises Lazarus from the dead, Restores to sight two blind men, Blasts the fig tree, Heals the ear of Malchus, Causes the miraculous draught of fishes, Places. Cana. John ii. 1-11. Cana. John iv. 46-64. Sea of Galilee. Luke v. 1-11. Capernaum. Mark 1. 22-28. Capernaum. Mark i. 40-45. Capernaum. Mark i. 30, 31. Sea of Galilee. Matt, viii. 23-27. Capernaum. Matt. ix. 1-8. Capernaum. Luke viii. 43-48 Capernaum. Matt. ix. 27-31. Capernaum. Matt. ix. 32, 33, John v. 1-9. Judea. Matt. xii. 10-13. Capernaum. Matt. xii. 22, 23. Decapolis. Matt, xiv. 15-21. Near Tyre. Matt. xv. 22-28. Decapolis. Mark vii. 31-37. Decapolis. Matt. xv. 32-39 Bethsaida. Mark xiii. 22-25. Tabor. Matt. xvii. 14-21. Jerusalem. John ix. Galilce. Luke xiii. 11-17. Galilee. Luko xiv. 1-6 Samaria. Luke xvii. 14-19. Bethany. Jericho. Matt. xx. 30-34 Olivet. John xí. Matt. xxi. 18-22 Gethsemane. Luke xxi. 50, 51. Sea of Galilee. John xxi. 1-14. INTRODUCTION. THE Sacred Volume, which we term the BIBLE, or the BOOK, by way of eminence, consists of two grand parts, the Old Testament and the New Testament; containing conjointly a variety of different compositions, historical, poetical, and judicial, moral, preceptive, and prophetical, written at various times by different persons, through a space of fifteen hundred years, and afterwards collected into a volume. GENUINENESS. That these books are genuine, that is, were written by those persons whose names they bear, we have the most satisfactory evidence; and have no more reason to doubt, than that the histories which we have under the names of HERODOTUS, ΧENOPHON, or TACITUS, were written by those authors. For, 1. The books of the Old Testament have always been received as genuine by the Jews, and those of the New Testament by Christians, from the earliest period to the present time; and, in addition to the earlier books being cited or alluded to by subsequent sacred writers, we have ample evidence afforded of the genuineness of the Old Testament by Jewish Translators and Writers, And of that of the New, by a regular succession of Christian Writers, who quote or allude to a number of passages as we now read them, from the times of the Apostles to the present hour; nor was their genuineness ever impugned by the most determined and acute Jewish or heathen adversaries, or heretics. 2. The language and style of writing, both in the Old and New Testaments, prove them to have been composed at the time and by the persons to whom they are ascribed. Their diversity of style proves them to have been the work of various authors; and competent Hebrew scholars have shown, that the difference of character and style of the language in the Old Testament, as well as the introduction of certain foreign words, can only be accounted for by the supposition that they were composed at different and distant periods, and by the authors to whom they are attributed; while the Greek, in which the New Testament is written, which is intermixed with many Hobrew, Chaldee, Syriac, and Latin words and idioms, accords only with the Lime, situation, country, and circumstances, of the persons to whom it is ascribed. the Jews were divided after their canon was closed; as well as their disper sion into every part of the globe, concurred to render any attempt at fabrica tion improbable and impossible before the time of Christ, and after that period, the same books being in the hands of the Christians, they would instantly have detected the fraud of the Jews, if they had endeavoured to accomplish such a design; while the silence of the Jews, (who would not have failed to notice the attempt if it had been made,) is a clear proof that they were not corrupted by the Christians. 2. Equally satisfactory is the evidence for the integrity and incorruptness of the New Testament. The multiplication of copies, both of the original, and of translations into a variety of foreign languages, which were read, not only in private, but publicly in the religious assemblies of the early Christians; the reverence of the Christians for these writings; the variety of sects and heresies which soon arose in the Christian church, each of whom appealed to the Scriptures for the truth of their doctrines, rendered any material alteration in the sacred books utterly impossible; while the silence of their acutest enemies, who would most assuredly have charged them with the attempt if it had been made, and the agreement of all the manuscripts and versions extant, are positive proofs of the integrity and incorruptness of the New Testament: which are farther attested by the agreement with it of all the quotations which occur in the writings of the Christians from the earliest age to the present time. In fact, so far from there having been any gros8 adulteration in the Sacred Volumes, the best and most able critics have asserted and proved that, even in lesser matters, the Holy Scriptures of the New Testament have suffered less from the injury of time, and the errors of transcribers, than any other ancient writings whatever; and that the very worst manuscript extant would not pervert one article of our faith, or destroy one moral precept. AUTHENTICITY. It is no less certain that the Sacred Writings are authentic, that is, relate matters of fact as they really happened; and consequently, that they are entitled to the fullest credit, and possess the greatest authority. For, 1. The Sacred Writers had the very best means of information, and could not be deceived themselves. They were, for the most part, contemporary with, and eye-witnesses of the facts they record; and those transactions which they did not see, they derived from the most certain evidences, and drew from the purest sources. Thus, in the four last books of the Pentateuch, Moses had a chief concern in all the transactions there related; and the authors of the subsequent historical books, as Joshua, Samuel, Ezra, and Nehemiah, as well as the prophets Isaiah, Jeremiah, Ezekiel, and Daniel, relate those events of which they were witnesses; and, when they relate events that took place before their own times, they refer to certain public documents and annals, then extant, which might be appealed to by their readers. In like manner, the writers of the New Testament, as Matthew, Jolin, Peter, James, and Jude, were the immediate disciples of our Saviour; his constant attendants and companions throughout his ministry; eye-witnesses of the facts and miracles, and ear-witnesses of the discourses they relate; and the other sacred writers, as Mark and Luke, though themselves not apostles, yet were the contemporaries and companions of apostles, and in habits of society and friendship with those who had been present at the transactions they record; as St. Luke expressly affirms in the beginning of his Gospel: 'Forasmuch as many have taken in hand to set forth in order a a. The moral impossibility of their being forgeries is an additional evidence of their genuineness; for, it is impossible to establish forged writings as genuine in any place where there are persons strongly inclined, and well ualified, to detect the fraud. Now, if the books of the Old Testament be forgeries, they must have been invented either by Gentiles, Jews, or Christians. But they could not have been invented by the Gentiles, because they were alike ignorant of the history and sacred rites of the Hebrews, who most unquestionably would never have given their approbation to writings invented by them, nor yet to any fabrications of the Christians, by whom, it is evident, they could not have been forged, as they were extant long before the Christian name had any existence; and it is equally certain that they were not invented by the Jews, because they contain various difficult laws and precepts, and relate all their idolatries, crimes, and punishments, which would not have been inserted if they had been forged by them. Equally impossible is it, that the books of the New Testament were forged; for the Jews were the most violent enemies of Christianity; they put its founder to death; and both Jews and Gentiles persecuted his disciples with implacable hatred. Hence, if the New Testament had been forged, the Jews would certainly have detected the imposture; and the inhabitants of Palestine would not declaration of these things which are most surely believed amongst us; even have received the Gospels, nor the churches of Rome and Corinth acknowledzed the epistles addressed to them, if they had not had sufficient evidence of their genuineness. In fact, these arguments are so strong, that if we deny the genuineness of the Sacred Writings, we may, with a thousand times more propriety, reject all the other writings in the world as spurious. UNCORRUPTED PRESERVATION. That the Sacred Writings are not only genuine, but have been transmitted to us entire and uncorrupted, and that they are, in all essential points, the same as they came originally from the hands of their authors, we have the most satisfactory evidence that can be required. That, in the various transcripts of these writings, as in all other ancient books, a few letters, syllables, or even words, may have been changed, we do not pretend to deny; but that there has been any designed or fraudulent corruption of any considerable part, especially of any doctrine, or important part of history or prophecy, no one has ever attempted to prove. 1. With regard to the Old Testament, the original manuscripts were long preserved among the Jews, who were always remarkable for being most faithful guardians of their sacred books, which they transcribed repeatedly, and compared most carefully with the originals, of which they even numbered the words and letters. That the Jews have neither mutilated nor corrupted these writings, is fully proved by the silence of the prophets, as well as of Christ and his apostles, who, though they bring many heavy charges against them, never once accuse them of corrupting one of their sacred writings; and also by the agreement, in every essential point, of all the versions and manuscripts (amounting to nearly 1150) which are now extant, and which furnishes a clear proof of their uncorrupted preservation. In fact, the constant reading of their sacred books, (which were at once the rule of their faith, and of their political constitution,) in public and private; the numerous copies of the original, as well as of the Septuagint version, which was widely spread over the world; the various sects and parties into which as they delivered them unto us, which, from the beginning, were eye-witnesses and ministers of the word, it seemed good to me, also, having had perfect understanding of all things from the very first, to write unto thee, in order, most excellent Theophilus, that thou mightest know the certainty of those things wherein thou hast been instructed.' 2. As the sacred writers could not be deceived themselves, so they neither could nor would deceive others. They were so many in number, and lived at such a distance of time and place from each other, that it was utterly impossible for them to carry on any forgery or frand without being detected; and the writers of the New Testament, in particular, were plain, honest, artless, unlearned men, in very humble occupations of life, and utterly incapable of carrying on such a refined and complicated system of fraud, as the Christian religion must have been, if it was not true. The principal facts and events themselves are of such a nature as totally precludes the possibility of imposition; facts which appeal to the very senses of the men to whom the histories were first addressed. Thus Moses could not have persuaded a body of six hundred thousand men (to whom he appeals for the truth and reality of those facts, De. xi. 2.) that they had seen rivers turned into blood,-frogs filling the houses of the Egyptians, their fields destroyed by hail and locusts, their land covered with palpable darkness, their firstborn slain in one night, the Red Sea forming a wall on the right hand and left for the passage of the Israelites, but overwhelming their enemies, -a pillar of cloud and fire conducting them, manna falling down from heaven for their food,-water gushing out of the rock to quench their thirst, and the earth opening and destroying his opponents, if all these things had been false. Nor could the Evangelical historians have succeeded in per. suading their countrymen and contemporaries, that a man, whose death was public and notorious, was risen again from the dead, that narkness had covered the land at the time of his execution, and that there had been an earthquake at the moment of his decease, if all these events iad not taken place. And, as it is thus evident, that the sacred writers cou Dot possibly impose upon others; so it is equally certain that they we make the |