"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 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 further 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 gross adulteration in the Sacred Volumes, the best and most able critics have proved that, even in lesser matters, the Holy Scriptures of the New Testament have suffered less from the injuries 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, nor destroy one moral precept."
Add to this the testimony of the British Critic. "Not one syllable penned by eight obscure authors of the Scriptures of the New Testament, received by the Church as canonical at the death of John, has been lost in the course of eighteen centuries. Yet of the historical works of Tacitus half at least are wanting; out of the one hundred and forty-four books of Livy only thirty-five exist; the collections of Atticus have entirely perished; the orations of Hortensius are known only through the allusions of his rival; and the literary fame of the great dictator survives but in two narratives, one of which has sometimes been doubted. 'Where is the wise? Where is the scribe? Where is the disputer of this world?' May it not be the power of God which, amidst this wreck of eloquence and learning, has preserved unmutilated, even to these later days, the simple and unstudied compositions of the illiterate Galileans—the impassioned but rugged addresses of the tent-maker of Cilicia?" Dr. Adam Clarke, no mean judge, pronounced by the late Rev. Robert Hall to have been "an ocean of learning," said, "I have diligently examined the question, and I can conscientiously say that we have the Sacred Oracles, at least in essential sum and substance, as they were delivered by God to Moses and the prophets; and to the Church of Christ by Jesus, His evangelists and apostles; and that nothing in the various readings of the Hebrew and Greek manuscripts can be found to strengthen any error in doctrine or obliquity in moral practice. All is safe and sound—all is pure and holy." And the judicious Selden, whom Grotius calls "the glory of the English nation," in his "Table Talk," speaking of the Bible, says, "The English translation of the Bible is the best translation in the world, and renders the sense of the original best; taking in for the English translation the Bishop's Bible as well as King James'. The translators in King James' time took an excellent way. That part of the Bible was given to him who was most excellent in such a tongue, and then they met together, and one read the translation, the others holding in their hands some Bible, either of the learned tongues, or French, Spanish, or Italian, etc. If they found any fault they spoke, if not he read on."[24]
From its important discoveries. It makes discoveries to man on the most momentous subjects, which natural reason never could have made. One of the ancients said, "The Bible is the history of God." It reveals all that is needful to be known of the existence, nature, perfections, relations, mind and will of God. It discloses the whole history of man—opening with his creation, continuing with his present state, and closing with his eternal destiny. It lays open the amazing love of God to man, the plan of redemption, the means of salvation and the cleansing nature of the blood of Christ. It furnishes answers to the most interesting and perplexing questions ever suggested to man by himself, or propounded to him by his fellow-beings; and thus supplies him with that information which no other volume can impart. It points a second life, unveils eternity, and speaks of the resurrection of the body—the immortality of the soul—a judgment to come—a heaven, the gift of redeeming love—and a hell, the dire desert of sin. In one word, it is God's heart opened to man—a map of heaven—an infallible rule of life—an immovable ground of hope—an everlasting spring of consolation—and the only sure guide to eternal life and happiness. A fine old writer beautifully remarks, "What is there not in the holy Scriptures? Are we poor? There is a treasury of riches. Are we sick? There is a shop of soul-medicines. Are we fainting? There is a cabinet of cordials. Are we Christless? There is the star that leads to Christ. Are we Christians? There are the bands that keep in Christ. Are we afflicted? There is our solace. Are we persecuted? There is our protection. Are we deserted? There is our recovery. Are we tempted? There are our sword and victory. Are we young? There is our beauty. Are we old? There is our wisdom. While we live, here is the rule of our conversation; when we die, here is the hope of our glorification. So that I may say with Tertullian, 'I adore the fullness of the Scripture.' Oh blessed Scriptures! Who can know them and not love them? Who can love them and not delight to meditate in them night and day? Who can meditate in them and not desire to love them, love to desire them, and both desire and love to understand them? This is the Book of books, as David said of Goliah's sword, 'There's none like that.'" The Bible is, indeed, what that great philosopher, the Honorable Robert Boyle, called it, "that matchless book." We have often thought that the sublime descriptions which it gives of God, the humbling and exalting doctrines which it reveals, and the high-toned morality which it inculcates, are of themselves proofs decisive of its divine authority. For, certainly, there is nothing like them in the most admired productions of the most celebrated authors, either in ancient or modern times.
From its peculiar style. How remarkably simple and plain! No histories were ever so plainly related as those of the Bible: no precepts were ever so clear, or promises less ambiguous. How wonderfully grand and sublime! Whenever the matter requires it, the style is
"Like the ladder in the Patriarch's dream,
Its foot on earth, its height beyond the skies."
Witness many of the Psalms; the book of Job; the prophets, especially, Isaiah xl. and xliii.; and the Apocalypse. And how astonishingly concise and expressive! The sacred writers never burden their subject with a load of words. They express themselves in words few, and well-chosen—"in comely dress, without the paint of art." Witness the Proverbs; 1 Cor. xiii., etc. "Let there be light," is noticed by the great critic Longinus, as a truly lofty expression. And the style of Scripture has awakened the attention even of infidels. Rousseau was struck with the majesty of the Scriptures. His eloquent eulogium on the Gospel and its author is well known. Dr. Tillotson observes "The descriptions which Virgil makes of the Elysian Fields and the Infernal Regions fall infinitely short of the majesty of the holy Scriptures when describing heaven and hell, so that in comparison they are childish and trifling;" and yet, perhaps, he had the most regular and best governed imagination of any man, and observed the greatest decorum in his descriptions. "There are I know," said the elegant Joseph Addison, "men of heavy temper and without genius, who can read the words of Scripture with as much indifference as they do other papers; however, I will not despair to bring men of wit into a love and admiration of the sacred writings, and, old as I am, I promise myself to see the day when it shall be as much the fashion among men of politeness, to admire a rapture of St. Paul's, as a fine expression of Virgil or Homer; and to see a well-dressed young man produce an evangelist out of his pocket, and be no more out of countenance than if it were a classic printed by Elzevir."
From its internal harmony. Though written at different periods, by persons residing in different parts of the earth, and by persons whose natural abilities, education, habits, employments, etc., were exceedingly varied, yet where is there any real contradiction? The sacred writers exactly coincide in the exhibition they give us of God; of man; of sin and salvation; of this world and the next; and, in short, of all things connected with our duty, safety, interest, and comfort. They all were evidently of the same judgment, aimed to establish the same principles, and applied them to the same practical purposes. They could not write by concert—comparing notes, etc., for they lived in different times and places; and yet the exact coincidence that is perceived among them, by the diligent student, is most astonishing, and can not be accounted for on any rational principles without admitting that they "wrote as they were moved by the Holy Ghost."
"Whence, but from heaven, should men, unskilled in arts,
In different nations born, and different parts,
Weave such agreeing truths; or how or why
Should all conspire to cheat us with a lie?
Unasked their pains; ungrateful their advice;
Starving their gains, and martyrdom their prize."
From its striking impartiality. The amanuenses or penmen of the Holy Ghost for the Scriptures were not contemptible or ordinary, but incomparable and extraordinary persons. As Moses, "the meekest man on earth," the peculiar favorite of God, with whom God "talked face to face;" the None-such of all the prophets in Israel. Samuel, the mighty man in prayer. David the King, "that man after God's own heart." King Solomon, that "wisest of all the Kings," whom God honored with the building of the Temple. Daniel, in whom was found "an excellent spirit," and great dexterity in "expounding secrets and mysteries." John, "the disciple whom Jesus loved" above all the rest, who "leaned on Jesus' breast." Paul, "who was caught up into the third heavens," "whose writings," saith Chrysostom, "like a wall of adamant, compass about, or surround all the churches." In a word, "all of them holy men of God, moved by the Holy Ghost." The moral character of the sacred penmen is above suspicion: their greatest enemies have never attempted to throw the least stain upon their characters. Many of them were actually present at the scenes which they describe; eye-witnesses of the facts, and ear-witnesses of the discourses which they describe. They could not, therefore, be deceived themselves: nor could they have the least inducement to deceive others. They honestly record their own mistakes and faults, as well as the other particulars of the story. Every candid person must admit that the Scriptures are remarkable for faithfulness of narrative, and that, contrary to the practice of other histories, they do not conceal the faults of the persons they describe. The faults of Abraham and Jacob are detailed, as well as their virtues; and the incredulity of Thomas, and the defection of Peter, are not concealed, but faithfully recorded. The apostles, especially, seem everywhere to forget that they are writing of themselves, and appear not at all solicitous about their own reputation, but only that they might represent facts just as they were, whatever might be the consequences. Hence they readily confess, not only the meanness of their original employments, and the scandals of their former life, but their prejudices, follies, faults, unbelief, cowardice, ambition, rash zeal, foolish contentions, etc. How faithful is the pen of inspiration—here truth with impartial hand dips her pencil, now in brighter, now in darker colors, and thus draws her characters to the very life. Dr. Beattie justly says, "The style of the Gospel bears intrinsic evidence of its truth. We find there no appearance of artifice or party spirit; no attempt to exaggerate on the one hand, or depreciate on the other; no remarks thrown in to anticipate objections, nothing of that caution which never fails to distinguish the testimony of those who are conscious of imposture; no endeavor to reconcile the reader's mind to what may be extraordinary in the narrative; all is fair, candid, and simple." And we number this among the proofs of the Divine authority of the Bible.
From its stupendous miracles. Miracle, from miraculum, a wonder, a prodigy. "A miracle," says Horne, "is a sensible suspension or controlment of, or deviation from, the known laws of nature." It is a signal act of Divine Omnipotence, that which no other being but God can do. Miracles flow from Divine power, and are the proper evidence of a Divine mission. The reality of the miracles recorded in Scripture, wrought by Christ, and by prophets and apostles, may be proved by the number and variety—their being performed publicly, and not in a corner—before enemies as well as before friends—instantaneously, and not by degrees—and independent of all second causes—were such as all men could examine and judge of—and all served an important end, worthy of a Divine author: viz., to establish Divine truth. How superior the miracles wrought by Moses and Aaron to those wrought by the wise men and the sorcerers and the magicians of Egypt! Witness the transformation of the rod, Exodus vii. 10-12—the production of the annoying vermin lice—Exodus viii. 16-19—the plague of darkness, Exodus x. 22-24—the dividing of the Red Sea, Exodus xiv. 21-31. These bear all the characters of true miracles. And how far above the pretended supernatural doings of Mohammed, and the alleged Pagan and Romish miracles, were the wonderful deeds of Christ and His apostles! For example, our Saviour stilled the tempest, calmed the ruffled ocean, walked upon the sea, fed the famished multitude, opened the eyes of the blind, unstopped the ears of the deaf, healed the sick, cleansed the lepers, cast out devils, raised the dead, and restored Himself to life; and His apostles healed the lame, cast out a spirit of divination, gave the Holy Ghost, restored the dead to life, etc. Every ingenuous mind must see in these all the characters of real miracles. Ponder Matt. xi. 2-6; and John xiv. 11. Nicodemus, a Pharisee and ruler among the Jews, was so struck with the extraordinary character of our Lord's miracles that he came to Him, saying, "Rabbi," excellent master, "we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with Him." And miracles we think, with Nicodemus, show that a prophet or religious teacher comes from God, because God would not work a miracle in attestation of a falsehood, or to encourage a false teacher. When, therefore, a miracle is wrought in confirmation of anything, or as evidence of anything, we know that the thing is true, because God has given to it His testimony. Every real miracle is a work of God, done by His permission, and with His concurrence; it is therefore, emphatically, the testimony of God. And that greatest of miracles, the resurrection of our Lord Himself from the dead, crowns the whole, and clearly attests the Divinity of the Bible, and the truth of the Christian religion.