10. Another argument in favour of the genuineness of the books of the Old and New Testaments, and of the truth of the principal facts contained in them, may be deduced from the manner in which they have been transmitted down from one age to another; resembling that in which all other genuine books and true histories have been conveyed down to posterity. As the works of the Greek and Roman writers were considered by these nations as having been transmitted to them by their ancestors in a continued succession from the times when the respective authors lived, so have the books of the Old Testament been accounted by the Jews, and those of the New by the Christians; and it is an additional evidence in the last case, that the primitive Christians were not a distinct nation, but a great multitude of people dispersed through all the nations of the Roman empire, and even extending itself beyond the bounds of that empire. As the Greeks and Romans always believed the principal facts of their historical books, so the Jews and Christians did more, and never seem to have doubted of the truth of any part of theirs. In short--whatever can be said of the traditional authority due to the Greek and Roman writers--something analogous to this, and for the most part of greater weight, may be urged for the Jewish and Christian. Now, as all sober minded persons admit the books usually ascribed to the Greek and Roman historians, philosophers, &c, to be genuine, and the principal facts related or alluded to in them to be true, and that one chief evidence for this is the general traditionary one here recited, they ought, therefore, to pay the same regard to the books of the Old and New Testaments, since there are the same, or even greater, reasons for it. Beside, these traditionary evidences are sufficient; and we thus obtain a real argument, as well as one ad hominem, for receiving books thus handed down to us. For it is not conceivable, that whole nations should either be imposed upon themselves, or concur to deceive others by forgeries of books or of facts. These books and facts must therefore, in general, be genuine and true; and it is a strong additional evidence of this, that all nations must be jealous of forgeries for the same reasons as we are.
11. We may proceed to state farther, that the great importance of the histories, precepts, promises, threatenings, and prophecies contained in the Scriptures, is in evidence both of their genuineness, and of the truth of the principal facts mentioned in them. The history of the creation, fall, deluge, longevity of the patriarchs, dispersion of mankind, calling of Abraham, descent of Jacob with his family into Egypt, and the precepts of abstaining from blood, and of circumcision, were of such concern, either to mankind in general, or to the Israelites in particular, and some of them of so extraordinary a nature, as that it could not be a matter of indifference to the people among whom the account given of them in Genesis was first published, whether they received them or not. On the supposition that this account was first published among the Israelites by Moses, and then confirmed by clear, universal, uninterrupted tradition, it will be easy to conceive how it should be handed down from age to age among the Jews, and received by them as indubitable. But, supposing the account to be false, or that there were no such vestiges and evidences of these histories and precepts, it will be difficult to conceive how this could have happened, let the time of publication be what it may. If early, the people would reject at once the account, for want of a clear tradition; if late, it would be natural to inquire how the author was informed of things never known before to others. As to other cosmogonies and theogonies current among Pagans, which are evident fictions, they furnish no just objection against the Mosaic history, because they were generally regarded merely as amusing fictions; and yet they concealed in figures, or expressed in plain words, some truths which agree with the book of Genesis, and afford a strong presumptive evidence in favour of this book. With respect to the law of Moses, this was extremely burdensome, expensive, and severe, particularly in its reference to the crime of idolatry, to which mankind were then extravagantly prone; and it was absurd, according to human judgment, in the instances of prohibiting their furnishing themselves with horses for war, and of commanding all the males of the whole nation to appear at Jerusalem three times a year. Nevertheless, it claims a divine authority, and appeals to facts of the most notorious kind, and to customs and ceremonies of the most peculiar nature, as the memorials of these facts. Can we then conceive that any nation, with such motives to reject, and such opportunities of detecting, the forgery of the books of Exodus, Leviticus, Numbers, and Deuteronomy, should yet receive them, and submit to this heavy yoke? That the Jews did submit to the law of Moses in these circumstances, is evident from the books of the Old and New Testaments, if we allow them the least truth and genuineness, or even from profane writers, and from the present observance of it by the Jews scattered through all the kingdoms of the world. Should it be said that other nations have ascribed divine authority to their lawgivers, and submitted to very severe laws, it may be alleged in reply to this, that the pretences of lawgivers among the Pagans to inspiration, and the submission of the people, may be accounted for from their peculiar circumstances at the time, without recurring to real inspiration; and more especially if we admit the patriarchal revelations related by Moses, and his own divine legation, as Heathen lawgivers copied after these, and hence we derive a strong argument in their favour. Beside, no instance occurs among the Pagans of a body of laws framed at once and remaining invariable; whereas the body politic of the Israelites assumed a complete form at once, and has preserved it, with little variation, to the present time, and under many external disadvantages; thus supplying us with an instance altogether without parallel, and showing the high opinion which they entertained of the great importance of their law. In short, of all the fictions or forgeries that can happen among any people, the most improbable is that of the Jewish body of civil laws, and seems to be utterly impossible.
12. If we farther examine the history contained in the books of Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra, and Nehemiah, and extending from the death of Moses to the reëstablishment of the Jews after the Babylonish captivity by Ezra and Nehemiah, we shall find a variety of important facts, most of which must be supposed to leave such vestiges of themselves, either external and visible, or internal in the minds and memories of the people, as would verify them if true, or cause them to be rejected if false. The conquest of the land of Canaan, the division of it, and the appointment of cities for the priests and Levites by Joshua; the frequent slaveries of the Israelites to the neighbouring kings, and their deliverance by the judges; the creation of a kingdom by Samuel; the translation of this kingdom from Saul’s family to David, with his conquests; the glory of Solomon’s kingdom; the building of the temple; the division of the kingdom; the idolatrous worship set up at Dan and Bethel; the captivity of the Israelites by the kings of Assyria; the captivity of the Jews by Nebuchadnezzar; the destruction of their temple; their return under Cyrus, rebuilding the temple under Darius Hystaspes, and reëstablishment under Artaxerxes Longimanus, by Ezra and Nehemiah:--these events are some of them the most glorious, and some of them the most reproachful, that can happen to any people. How can we reconcile forgeries of such opposite kinds, and especially as they are interwoven together by various complicated and necessary connections, which do not admit of separation? The facts, indeed, are of such importance, notoriety, and permanency in their effects, that no particular persons among the Israelites could first project the design of feigning them, that their own people would not concur with such a design, and that neighbouring nations would not permit the fiction to pass. Nothing but the invincible evidence of the facts here alleged, could induce a jealous multitude among the Israelites or neighbouring nations to acquiesce. This must be acknowledged upon the supposition that the several books were published in or near the times when the facts that are recorded in them happened. But suppose all these historical books forged by Ezra; the hypothesis is evidently impossible. Things so important and notorious, so honourable and so reproachful to the people for whose sake they were forged, would have been rejected with the utmost indignation, unless there were the strongest and most genuine traces of these things already among the people. They must therefore, in part at least, be true. If it be said that additions were made by Ezra, these additions must have been either of important or trivial matters. On the first supposition, the difficulty already stated recurs; and if the important facts are true, what possible motive could have induced Ezra to make additions of no importance? Beside, if any ancient writings were extant, Ezra must either copy after them, which destroys the present supposition, or differ from and oppose them, which would betray him. If there were no such ancient writings, the people would be led to inquire with regard to matters of importance, for what reason Ezra was so particular in things of which there was neither any memory, nor account in writing. Should it be said that the people did not regard what Ezra had thus forged, this reduces the subject in question to matters of small or of no importance. Beside, why should Ezra write if no one would read or regard? Farther: Ezra must have had, like other men, friends, enemies, and rivals; and some, or all of these, would have been a check upon him, and a security against him, in matters of importance. If we suppose these books, instead of having been forged at once, to have been forged successively, at the interval of one, two, or three centuries after the facts related, we shall involve ourselves in the same or similar difficulties. Upon the whole, then, we may conclude, that the forgery of the annals of the Israelites appears to be impossible, as well as that of the body of their civil laws. It is needless to examine the books of Esther, Job, the Psalms, Proverbs, Ecclesiastes, and Canticles; and we might proceed to the Prophecies; but this will be resumed under the article Prophecy. For the subjects comprehended in the books of the New Testament. See Gospel:GOSPEL[, and #Christianity].
13. We shall here subjoin some general evidences in attestation of the truth of the books of Scripture. That Jews and Christians have thought their sacred books very highly important, most genuine, and true, appears from the persecutions and sufferings which they have undergone on account of their attachment to them, and because they would not be prevailed upon to surrender them. The preservation of the law of Moses, probably the first book written in any language, whilst many others of a later date have been lost, shows the great regard that has been paid to it; and from this circumstance we may infer that this and the other books of the Old Testament have been preserved on account of their importance, or from some other cause, equally evincing their genuineness and truth. The great value set upon these books appears also from the many early translations and paraphrases of them; and these translations and paraphrases serve to correct errors that are unavoidable in the lapse of time, and to secure their integrity and purity. The hesitation and difficulty with which some few books of the New Testament were received into the canon, show the great care and concern of the primitive Christians about the canon, and the high importance of the books admitted into it; and afford a strong evidence of their genuineness and truth. The same observation is in a degree applicable to the Jewish canon. Moreover, the religious hatred and animosity which subsisted between the Jews and Samaritans, and between several of the ancient sects among the Christians, convince us of what importance they all thought their sacred books, and disposed them to watch over one another with a jealous eye. Farther: the genuineness of the books of the Old and New Testaments may be evinced from the language, style, and manner of writing used in them. The Hebrew language, in which the Old Testament was written, being the language of an ancient people, who had little intercourse with their neighbours, would not change so fast as modern languages have done, since different nations have been variously blended with one another by the extension of trade, arts, and sciences; and yet some changes must have occurred in the interval that elapsed between the time of Moses and that of Malachi. The biblical Hebrew corresponds so exactly to this criterion, as to afford a considerable argument in favour of the genuineness of the books of the Old Testament. Beside, these books have too great a diversity of style to be the work of either one Jew, or of any set of contemporary Jews. If they be forgeries, there must have been a succession of impostors in different ages, who concurred in the same iniquitous design. Again: the Hebrew language ceased to be spoken, as a living language, soon after the time of the Babylonish captivity; and it would be difficult or impossible to forge any thing in it after it became a dead language. Hence it appears, that all the books of the Old Testament must at least be nearly as ancient as the Babylonish captivity; and as they could not all be written in the same age, some must be much more ancient, and this would reduce us to the necessity of supposing a succession of conspiring impostors. Moreover, there is, as we have already observed, a simplicity of style, and an unaffected manner of writing, in all the books of the Old Testament, which is a strong evidence of their genuineness. The style of the New Testament, in particular, is not only simple and unaffected, but is Greek influenced by the Hebrew idiom, and exactly answers to the circumstances of time, places, and persons. To which we may add, that the narrations and precepts of both the Old and New Testament are delivered without hesitation; the writers teaching as having authority: and this circumstance is peculiar to those who unite, with a clear knowledge of what they deliver, a perfect integrity of heart. But a farther argument for the genuineness and truth of the Scriptures is supplied by the very great number of particular circumstances of time, place, persons, &c, mentioned in them. It is needless to recount these; but they are incompatible with forged and false accounts, that do not abound in such particularities, and the want of which furnishes a suspicion to their discredit. Compare, in this respect, Manetho’s account of the dynasties of Egypt, Ctesias’s of the Assyrian kings, and those which the technical chronologers have given of the ancient kingdoms of Greece, which are defective in such particulars, with the history by Thucydides of the Peloponnesian war, and with Cæsar’s of the war in Gaul, and the difference will be sufficiently apparent. Dr. Paley’s admirable treatise, entitled, “Horæ Paulinæ,” affords very valuable illustrations of this argument as it respects the genuineness of the books of the New Testament. The agreement of the Scriptures with history, natural and civil, is a farther proof of their genuineness and truth. The history of the fall agrees in an eminent manner both with the obvious facts of labour, sorrow, pain, and death, with what we see and feel every day, and with all our philosophical inquiries into the frame of the human mind, the nature of social life, and the origin of evil. Natural history bears a strong testimony to Moses’s account of the deluge. Civil history affords many evidences which corroborate the same account. (See [Deluge].) The Mosaic account of the confusion of languages, of the dispersion of Noah’s sons, and of the state of religion in the ancient postdiluvian world, is not only rendered probable, but is in a very high degree established, by many collateral arguments. See [Confusion of Languages], and [Division of the Earth].
14. The agreement of the books of the Old and New Testaments with themselves and with each other, affords another argument both of their genuineness and truth. The laws of the Israelites are contained in the Pentateuch, and referred to, in a great variety of ways, direct and indirect, in the historical books, in the Psalms, and in the Prophecies. The historical facts also in the preceding books are often referred to in those that succeed, and in the Psalms and Prophecies. In like manner, the Gospels have the greatest harmony with each other, and the Epistles of St. Paul with the Acts of the Apostles; and, indeed, there is scarcely any book of either the Old or New Testament, which may not be shown to refer to many of the rest, in one way or other. For the illustration of this argument, let us suppose that no more remained of the Roman writers than Livy, Tully, and Horace; would they not, by their references to the same facts and customs, by the sameness of style in the same writer, and difference in the different ones, and numberless other such like circumstances of critical consideration, prove themselves, and one another to be genuine, and the principal facts related, or alluded to, to be true? Whoever will apply this reasoning to the present case will perceive, that the numberless minute, direct, and indirect agreements and coincidences, that present themselves to all diligent readers of the Scriptures, prove their truth and genuineness beyond all contradiction.
The harmony and agreement of the several writers of the Old and New Testament appear the more remarkable, when it is considered that their various parts were penned by several hands in very different conditions of life, from the throne and sceptre down to the lowest degree, and in very distant ages, through a long interval of time; which would naturally have led a spirit of imposture to have varied its schemes, and to have adapted them to different stations in the world, and to the different vicissitudes of every age. David wrote about four hundred years after Moses, and Isaiah about two hundred and fifty after David, and Matthew more than seven hundred years after Isaiah; and yet these authors, with all the other Prophets and Apostles, write in perfect harmony, confirming the authority of their predecessors, labouring to reduce the people to the observance of their instructions, and loudly exclaiming against the neglect and contempt of them, and denouncing the severest judgments against such as continued disobedient. Consequently, as the writers of the Holy Scriptures, though they all claim a divine authority, yet write in perfect connection and harmony, mutually confirming the doctrine and testimony of each other, and concurring to establish the very same religious truths and principles, it is a strong proof that they all derived their instructions from the same fountain, the wisdom of God, and were indeed under the direction and illumination of the same Spirit. This leads us to add, that the unity of design, which appears in the dispensations recorded in the Scriptures, is an argument not only of their truth and genuineness, but also of their divine authority. In order to perceive the force of this argument, it is only necessary to inquire what this design is, and how it is pursued by the series of events and divine interpositions recorded in the Scriptures. (See [Dispensation].) It should also be considered, that the historical evidences in favour of the genuineness, truth, and divine authority of the Scriptures, do not become less from age to age; but, on the contrary, it may rather be presumed that they increase. Since the three great concurring events of printing, the reformation of religion in these western parts, and the restoration of letters, so many more evidences and coincidences have been discovered in favour of the Jewish and Christian histories, as may serve, in some measure, to supply the want of those that have been lost in the preceding times; and as this accumulation of evidences is likely to continue, there is great reason to hope that it will at length become irresistible to all and silence even every gainsayer.
15. The moral characters of the Prophets, and the Apostles, prove the truth and divine authority of the Scriptures. The characters of the persons who are said in the Scriptures to have had divine communications, and a divine mission, are so much superior to the characters that occur in common life, that we can scarcely account for the more eminent individuals, and much less so for so large a succession of them, continued through so many ages, without allowing the divine communications and assistance which they allege. Notwithstanding considerable imperfections that pertained to many of these eminent persons, and the occasional offences chargeable upon one or two of them, yet the impartial reader should consider whether the Prophets, Apostles, &c, were not so much superior, not only to mankind at an average, but even to the best men among the Greeks and Romans, as is not fairly to be accounted for by the mere powers of human nature. If this statement should not be conceded, their characters, however, are too good to allow the supposition of an impious fraud and imposture, which must have been the case if they had not divine authority. Beside, it should be recollected, that the undisguised and impartial manner in which the imperfections and faults of the eminent persons mentioned in Scripture are related, furnishes a remarkable additional evidence for the truth of those parts of the Scripture history in which such relations occur, beside such evidences as extend to the whole.
16. The excellence of the doctrine contained in the Scriptures is an additional evidence of their authority. This argument has great force independently of all other considerations. Suppose, for instance, that the author of the Gospel, which goes under the name of St. Matthew, was not known, and that it was unsupported by the writers of the primitive times; yet such are the unaffected simplicity of the narrations, the purity of the doctrine, and the sincere piety and goodness of the sentiments, that it carries its own authority with it. The same observation is applicable in general to all the books of the Old and New Testaments; so that if there was no other book in the world beside the Bible, a man could not reasonably doubt of the truth of revealed religion. If all other arguments were set aside, we may conclude from this single consideration, that the authors of the books of the Old and New Testaments, whoever they were, cannot have made a false claim to divine authority. The Scriptures contain doctrines concerning God, providence, a future state, the duty of man, &c, far more pure and sublime than can in any way be accounted for from the natural powers of men, so circumstanced as the sacred writers were. Let the reader consider whether it can be reasonably supposed, that Jewish shepherds, fishermen, &c, should, both before and after the rise of the Heathen philosophy, so far exceed men of the greatest abilities and accomplishments in other nations, by any other means than divine communications. Indeed, no writers, from the invention of letters to the present times, are equal to the penmen of the books of the Old and New Testaments in true excellence, utility and dignity; and this is surely such an internal criterion of their divine authority, as ought not to be resisted.
17. The many and great advantages which have accrued to the world from the patriarchal, Judaical, and Christian revelations, confirm the whole. These advantages relate partly to the knowledge, and partly to the practice, of religion. The internal worth and excellence of the Scriptures, as containing the best principles of knowledge, holiness, consolation, and hope, and their consequent utility and importance in a moral and practical view, fully and directly demonstrate their divine original. For an enlarged view of this branch of evidence see [Christianity].
BIBLISTS, or BIBLICI, a term applied to certain doctors in the twelfth and thirteenth centuries, who expounded the sacred writings in their public schools, and endeavoured to establish their doctrines by the authority of Scripture, in opposition to uncertain traditions, or the speculations of the schools. Upon the same principle, the Pietists of the seventeenth century formed what they called Biblical colleges, for expounding the Scriptures.