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Haldane, Robert
The evidence and authority
of divine revelation
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THE
EVIDENCE AND AUTHORITY
OF
DIVINE REVELATION,
BEING A VIEW OF
THE TESTIMONY
OF
THE LAW AND THE PROPHETS
TO
THE MESSIAH,
WITH
' THE SUBSEQUENT TESTIMONIES.
By ROBERT ilALDANE, Esq.
IN TWO VOLUMES.
VOL. I.
THIRD EDITION.
LONDON:
HAMILTON, ADAMS, AND CO. ;
EDINBURGH, WILLIAM WHYTE AND CO. ;
DUBLIN, W. CARSON, AND ROBERTSON AND CO.
JtDCCCXXXIX.
EDINBURGH : lElNTED BT BALLANTYNE AND HUGHES, PAUL'SWOBK.
PREFACE
SECOND EDITION.
The first edition of the following work having*
been long ago exhausted, a second would have
been sooner published, had not the author been
prevented by other engagements from making
those alterations and additions which seemed
necessary to the completion of his original plan.
The nature of that plan, and the manner of its
execution, are explained in the following Intro-
duction. Several new Chapters are now added,
and many sources of evidence more fully exa-
mined. Instead of being a Book merely supple-
mentary to those which have already occupied the
same ground, the Author has all along aimed at
an object, not in the contemplation of the great
majority of those who have chiefly distinguished
4 PREFACE.
themselves by their -writings on the Divine au-
thority of the Christian Revelation. He has long-
been deeply convinced that it is necessary to
attend, not merely to the arguments which can
be adduced to prove the Bible to be true, but to
the Salvation which it reveals. Many have be-
lieved the Bible to come from God, who have
remained strangers to the saving and sanctifying
influences of the Gospel which it declares. They
have acknowledged the beauty and the excellence
of the book itself, but have forgotten the pearl of
great price that it contains. It has therefore
been his study not merely to silence and refute
the cavils of the sceptic and the infidel, but to
strengthen the faith of the true believer ; not to
illustrate the Evidences of Christianity in the
abstract, but to hold them forth as inseparably
associated with its doctrines, and to vindicate,
not the authenticity only, but the full inspiration
and unspeakable value of the Holy Scriptures.
INTRODUCTION.
There is nothing- more remarkable in the character
of man, than his conduct in regard to eternity. The
shortness of human life, the transitory nature of all
earthly enjoyments, and the utter vanity of every object
of human ambition, are truths which have been, in all
ages, universally acknowledged and deplored. It might
therefore have been imagined, that the prospect of
never-ending" life and happiness beyond the grave,
would have been grasped at with an eagerness in some
degree proportioned to the evanescent character of the
present and the vastness of the future state of existence.
In the pursuit of wealth, the world at large has toiled
with a zeal and perseverance which has been abated by
no disappointment, and overcome by no obstacle. There
is nothing, however recondite, in the walks of science,
or the speculations of philosophy, which has not stimu-
lated the curiosity, and exercised the industry of multi-
tudes. But strange as it might seem to one unac-
quainted with mankind, the evidences of Divine Reve-
lation have been treated with an indiflPerence and
neglect altogether unparalleled. This remark cannot be
b INTRODUCTION.
restricted to those only who reject the Bible, or indeed
to any one class exclusively. It is applicable to per-
sons of every description. It applies not only to those
who openly renounce Revelation, and intrench them-
selves behind the ramparts of infidelity, but also to
multitudes who profess to believe the Scriptures, and
the doctrines they contain.
From the age of Celsus and Porphyry, down to that
of Voltaire and Thomas Paine, it may safely be affirmed
there never has appeared one solitary unbeliever who
has discovered by his writings, that he was thoroughly
conversant with the nature or the evidences of that
Revelation which he undertook to overthrow. In most
of the opponents of the Christian religion, the greatest
ignorance is manifest. Their rejection of the Bible,
far from being the result of a patient and full exami-
nation of its evidence, only displays a deep-rooted dis-
affection to its contents. They have evidently been
urged to the acquirement of their slender acquaintance
with the subject, not by the importance of the ques-
tion, not by that love of truth of which they are ever
boasting, but by the desire of discovering something
weak at the foundation of Christianity. In this deplo-
rable state of mind, it cannot be imagined that they
would be assiduous in endeavouring fully to acquaint
themselves even with those evidences which are most
obvious. Far less can it be expected that they should
diligently search for such proofs as require more labo-
rious investigation, or that they should retain a deep
impression of the distinguishing features of those testi-
monies to which they have been actually introduced.
INTRODUCTIOIV. 7
They dislike the subject, and impatiently attend to it
only so long as they hope to collect materials for cavil.
When their unhallowed task is done, they usually take
an abrupt departure, and for the most part bid a final
farewell to that path, which, if pursued in a different
spirit, might have conducted them to solid peace and
eternal happiness.
If this be the case with the philosophic infidel — if
this be the procedure of the boasted friends of free
enquiry, shall we be astonished to find the bulk of un-
believers totally ignorant of the evidences of Christi-
anity ? They reject the Bible, because they dislike it,
and justify their dislike by objections, which the
slightest acquaintance with the subject would have alto-
gether precluded. These objections, a thousand times
refuted, they advance, as unanswerable, with a confi-
dence, which shows that they have never deemed it of
any moment to consider or receive those satisfactory
solutions which have been a^orded by patient re-
search.
In every other concern of human life, the folly and
danger of such conduct would at once be manifest.
Eager enquiry, in proportion to the magnitude and im-
portance of the object, would be made without delay,
and no pains would be spared to obtain information.
The most hidden sources of evidence would be care-
fully explored, and the most recondite treasures un-
locked. No avenue would remain untried that gave
the faintest promise of leading to knowledge. But in
regard to the things of God, man's conduct is a mys-
tery which Revelation only can explain.
8 INTROBUCTION
A book] that presents itself as a messenger from
heaven, furnished with ample credentials, cannot be
safely overlooked or rejected without enquiry. True
wisdom cannot refuse to hear and examine it with can-
dour. If its claims be well founded, they are para-
mount to all other interests, and all earthly glory in
the comparison loses its lustre. If the Bible be the
Word of God, its contents demand the utmost atten-
tion. This, however, is the only subject on which
human curiosity does not relish information. The wise
of this world, as well as the ignorant, neglect the book
of God, and while they boast the most intimate ac-
quaintance with all the sages of Greece and Rome,
they know little of Jesus Christ and the Apostles.
How affecting is it to behold, upon the only question
of infinite and eternal moment, so many make up their
minds without any suitable enquiry, and madly stake
their all against a body of evidence which they have
never examined! Blinded by prejudice, and influenced
by aversion to the truth, they impose on themselves,
bv the most silly sophisms, the unsoundness of which,
on all other subjects, they would instantly perceive.
Men of the strongest intellectual powers are frequently
duped by objections that would not shake the faith of
a child ; some difficulty in the system of Christianity
or the records of Revelation, strikes their mind, which,
without a thorough examination, appears of sufficient
weight to excuse them from farther enquiry on a sub-
ject which they find disagreeable. Such conduct veri-
fies the Scriptures, and affords additional evidence of
their authenticity. It shows human nature to be what
INTKODUCTION. 9
the Bible represents it, and stamps the character which
it gives of man as a revelation from God.
But it is not only to avowed unbelievers that the
charge of inadequate acquaintance with the evidences
of Revelation attaches ; it is in a great measure appli-
cable to the majority of the professors of Christianity.
Of these not a few appear to take this matter altoge-
ther on trust. It seems quite enough for them that
there are elaborate books of evidence, bearing on their
title-page the names of those who have been distin-
guished for learning and talents. Their conduct
would be less irrational, if the mere abstract truth of
Revelation were all that is to be considered, but it is
perfect foolishness when viewed in the light of Scrip-
ture, which declares that its discoveries can be of no
avail without personal faith. Though the truth itself
stands unshaken by the sophistry of the sceptic, he that
believes not the Gospel on its proper evidence, has no
ground to look forward to the heavenly inheritance.
But not only does it appear that multitudes who pro-
less Christianity, without experiencing its saving influ-
ence, are little aware of the importance of this subject ;
even many real Christians, and some, too, far advanced
in the knowledge of the divine word, are very insuffi-
ciently impressed with the duty and importance of
studying the evidences of their holy religion. Con-
vinced that it is true, they are often unmindful that
there are degrees in faith, and that assurance of the
truth of the Scriptures is confirmed by our acquaintance
with their evidence. The more deeply and extensively
we examine its proofs, the more fully do we perceive
10 INTRODUCTION.
that the Bible could not be the work of man. In study-
ing- the evidences of the authenticity and inspiration of
the Scriptures, we are studying- the Scriptures them-
selves ; and while we advance in conviction, we ad-
vance in edification and Christian growth.
It seems, however, to be taken for granted, that
books of evidence are principally valuable for convincing
gainsayers of Revelation, or for the establishment of
babes in Christ. Christians of long standing and ex-
tensive knowledge of the Divine Word, it is thought,
may regard this subject as sufficiently ascertained, while
they exclusively pursue the study of the doctrines and
duties of Christianity. Now, it is humbly but earnestly
suggested, that this is a very pernicious error. The
study of the evidences of the book of God is intimately
connected with progress in the knowledge of all the
truth it contains. The subject is therefore highly im-
portant to believers themselves. For what purpose has
God provided such various and striking proofs of its
divine origin, if it be not that they should be diligently
examined, not merely by the unbeliever, but by the
true disciple ? Though disquieted with no doubts, it is
eminently calculated to afford him inexpressible conso-
lation, as well as to confirm his mind and strengthen
his faith, to view in their connexion the multiplied and
various evidences of the truth of his religion.
There is another consideration that greatly enhances
the importance of this subject, and ought to prompt
Christians to an uninterrupted study of the evidences
of the truth of the Scriptures. It has often been justly
remarked, that we readily believe what we wish to be
IKTRODUCTION. 1 1
true; and yet it is equally certain, that, in matters of
the most momentous concern, we are greatly inclined
to doubt. To reconcile these seeming contradictions,
it should be observed, that with respect to the things
which our inclination leads us too easily to believe,
they are not generally of paramount concernment to us,
however weighty they may be in themselves. On the
other hand, the doubt that naturally presses on things
of urgent and acknowledged importance, is not an in-
credulity that totally rejects, but rather a weakness of
faith, accompanied by fears, conjured up by the very
intensity of affection which we feel for the object of
desire. These fears seem to create a barrier in the way
of our enjoyment, which we wish to have removed.
In the same way when, like Moses from the top of
Pisgah, the Christian surveys the promised land, and
looks forward to the glory that shall be revealed, he is
ready to act like the disciples, who, when they first
saw the Lord after his resurrection, could not believe
for joy. Must not, therefore, the study of that force
and variety of the incontrovertible evidences by which
the truth of the Scriptures is attested, be useful to him,
as long as he walks by faith and not by sight ?
The evidence of the authenticity and divine origin of
the Scriptures is of such infinite importance, as at once
to invite and to justify never-ending research. It is a
subject intimately connected with all the contents of the
inspired book, which will be more or less fully deve-
loped in proportion as they are understood. Many
there are who have been convinced of the truth of Re-
velation, while they remained ignorant of its peculiar
12 INTRODUCTIOIV.
nature and character. They have yielded to the weight
of proof to which they had nothing- to oppose, but they
have never explored those hidden recesses, which afford
the most delightful confirmation to those by whom the
characteristic wisdom of the sacred volume is discerned.
Never having discovered this Divine impress of the
Word of God, which is alike stamped on all the works
of Creation, of Providence, and Redemption, sach per-
sons may upon the whole entertain a strong general
conviction that the Bible is the Book of God. But still
they must be ignorant of much of its evidence which
otherwise they might possess, and must also regard
some things as difficulties, both respecting tlie internal
and external evidences, which, if properly viewed, would
serve as confirmations of its truth. The man, for in-
stance, who is not thoroughly aware of the Divine wis-
dom, and the unvarying plan of God, in permitting
difficulties to appear in all his works, often finds him-
self at a loss to answer the objections of scepticism,
even on the external evidence of Revelation. When
we consider only one source of that evidence, some-
thing of this description will present itself, and, if we
look no further, fill us with embarrassment. We see
that in all his works God reveals himself in such a
manner as not to exclude the possibility of wilful per-
version ; and this is wisely appointed to manifest the
enmity of the heart of man to the God of Creation and
Providence, as well as to the God of Redemption.
Candid examination will find a criterion whereby to
distinguish the hand of God ; but if men hate the truth,
it is the just retribution of a righteous God to give
INTRODUCTIOX. 13
them up to believe a lie. If this single observation be
carried through every subject of our enquiries into the
Works and Word of God, it will convert that which is
to others a ground of stumbling, into an additional
source of evidence. It is a characteristic feature of all
that is Divine.
Though the Evidences of Christianity are immensely
various and great, yet they are of such a nature as de-
mand in the enquirer industry, attention, humility, and
candour. They are not intended to overwhelm unbe-
lief, or to deprive it of all possibility of excuse. On
the contrary, every branch of evidence requires patience
of investigation, and is accompanied with its peculiar
difficulties, which disaffection to the nature of truth can
easily magnify, so as plausibly to justify rejection.
Even miracles themselves are encountered by false
miracles, both of Paganism and Antichristianism. Ac-
cordingly, the first opposers of Christianity did not deny
the miracles, but accounted for them by magic, and con-
founded them with others, such as the pretended won-
ders of ApoUonius Tyanaeus. And it is well known
that infidels in modern times have resisted the evidence
from the miracles of Jesus Christ, on the supposition
that the miracles of Popery are as great, as frequent,
and as well attested. The Scriptures contain many
seeming contradictions, which it requires patience and
information to reconcile. As these could have easily
been avoided, we must believe that they were inten-
tional, and must have been designed as a test of the
obedience of man to the manifestation of the Divine
will. The Spirit of God could have divested Revela-
14 INTRODUCTIOX.
tion of all appearance of inconsistency of statement ;
He could present truth to every man with evidence that
would aiford no room for resistance. Jesus Christ, as
the Sovereign of the world, could conduct his provi-
dential dealings in such a way as to stop the mouths of
infidels, and cover unbelief with confusion and terror.
Since, then, he does not this ; since he has left his Re-
velation open to specious objections from ignorance,
rashness, and disaffection ; since he permits his ene-
mies to speak against him, and he is silent ; since his
hand wields the sceptre of heaven and earth, yet he
darts no thunderbolts against the heads of his blasphe-
mers, he must design his word to be a touchstone of the
allegiance of the world to the throne of God.
If no plausible objections could be made against
Christianity ; were its evidence such as to overpower
unbelief, man would remain as hostile as he now is to
the Divine character, yet that hostility would not be
apparent ; disaffection to the truth would be as strong,
yet would no tongue utter that disaffection. The as-
sent of the understanding might be constrained, but the
heart would still continue to be the citadel of man's
enmity to his Creator. No good object would have
been attained by such a method, and there would not
only have been exhibited a prodigal expenditure of power,
inconsistent with all the other dealings of Omnipotence,
but man would have been left as much as ever a re-
bel and alien from his Maker, while the Divine glory
would have been eclipsed rather than illustrated. The
manner of Revelation, then, and the nature of its evi-
dences, are designed to bring out the hatred of the
INTRODUCTION. 15
human heart to the character and ways of God. They
are as gins and as snares to the wisdom of this world.
Let those who carp and cavil at the word of God, on
account of difficulties and objections, which are plausible
only from their own ignorance, indolence, and disaffec-
tion to God, consider this solemn truth with attention
and seriousness. They seem to think that God was
obliged to furnish evidence of his Revelation that could
not be resisted. One objects to this part of the Divine
testimony, another to that ; one will have this evi-
dence, another will have something more. Some even
require that a particular Revelation should be made to
every individual, and that miracles should be succes-
sively presented to all eyes. How unreasonable is all
this 1 If God condescends to supply evidence of any
kind, it is sufficient to condemn gainsayers. Whom do
we advantage by our faith ? From the way in which
many speak on this subject, it might be thought that
we confer a favour on God by accepting his testimony.
The benefit is altogether our own ; the injury done by
our unbelief falls upon our own heads. Let unbelievers
then weigh the evidences of Revelation. Let it not be
the work of an hour, but the work of their lives.
But if even the external testimonies of Revelation
are elucidated by candid and attentive examination,
how much more will the observation apply to the in-
ternal evidences. There is no end to our discovery of
the evidence of Divine truth. Every page of the
inspired volume will present us with rich mines,
which cannot be exhausted, and which astonish and
delight the Christian as he advances in his inquiries.
16 INTRODUCTION.
The authenticity of the Scriptures is not like the
authenticity of the title-deeds of an estate, which,
when once admitted and registered, need not after-
wards be consulted. The Bible is valuable for the
treasures it contains ; and while any thing in it is un-
known, or imperfectly discovered, it must be a subject
of study. Were we even fully acquainted with all its
contents, the necessity of meditating on it would not
cease. It is the food of the Christian, and by ponder-
ing its glorious truths he is nourished. The import-
ance, then, of studying the truth of Revelation, is
seen in this, that the believer thereby advances in the
knowledge of the things of God, and his faith is con-
tinually strengthened by keeping its evidence before
his mind. The same reason that renders the constant
remembrance of the death and resurrection of the
Saviour necessary to edification, comfort, and growth
in grace, also evinces the importance of keeping alive
on the mind the evidence of those things that are
reported in the Scriptures. The life of Methuselah
would be well spent in the investigation of Divine
truth ; and the constant discoveries made to faith ex-
ercised in humility and a teachable disposition, would
yield a thousandfold in the riches of knowledge and
grace. Independently, then, of any additional know-
ledge, this study is eminently useful to the Christian ;
but as to additional knowledge there is no boundary,
the subject is inexhaustible in extent, and infinite
in moment.
It has been too much the practice to defend the
truth of the Christian religion, as something distinct
INTROBUCTION. 17
from its grand distinguishing doctrines, apart from
which no system deserves the name of Christian.
Without reference to the person and work of the Lord
Jesus Christ, some of the sources of evidence must
be entirely unperceived, and very many of them seen
in an obscure light. If the Gospel is not clearly un-
derstood, it is impossible for the ablest writer fairly to
exhibit its evidence. This circumstance forbids Chris-
tians to leave their cause on this subject in the hands
of those eminent men who have generally volunteered
the defence of the truth of Christianity. Many of
them have been totally ignorant of the Gospel, and
actual opposers of the salvation which the Scriptures
reveal. Others, to say the least, have had a very in-
adequate knowledge of its doctrines ; and where they
have been uninformed, their defence, if not erroneous,
must be lame and unsatisfactory. By the force of
those natural talents with which God had endowed
them, they have indeed succeeded in representing
many parts of the evidence in a very striking light, as
well as in repelling the attacks of its assailants ; but
they have in general either overlooked or misrepre-
sented the nature of that religion whose truth they
undertook to demonstrate. It is often something of
an entirely different character which their labours are
calculated to establish.
If an unbeliever were to read with attention the
works of these writers, to be struck with the force of
the evidence they produce, and to embrace their senti-
ments, he would still not only remain unacquainted
with the plan of salvation, but would, moreover, be
VOL, I. , B
• 18 INTRODUCTION.
confirmed in a system directly opposed to its design.
The Apostles represent men, while destitute of the
knowledge of Christ, as being without God, without
hope, and under condemnation. They conclude that
a man is justified by faith without works, and that the
righteousness of God is freely imputed to all who
believe, without any difference arising from their pre-
vious dispositions or conduct, and, consequently, that
all boasting is excluded. But many acute and learned
writers on the Evidences of Christianity represent what
they call natural religion as the foundation of all our
hopes ; they explain the righteousness of God revealed
in the Gospel as descriptive of a pure system of mo-
ralitv enjoined on men, and faith as a disposition to
cleave to God, which may be possessed by those who
are unacquainted with Divine Revelation. Instead of
promoting in their readers the belief of the Gospel, by
connecting the evidences of its truth with its essential
character — by which alone these can be properly and
fully illustrated — they distort and misrepresent its
character and doctrines in such a way as to bring the
whole in the end to correspond with the maxims of a
vain philosophy, and the deceitful reasonings and self-
righteousness of the depraved heart. They abandon
the Apostolic doctrine, and substitute in its place a
system, which to every unenlightened man will appear
more rational, and which accords better with ever}'*
principle of our fallen nature. The consequence is,
that men's prejudices against the Gospel are confirmed
by the authority of those who are considered to be its
ablest defenders ; and the great foundations of unbelief,
INTRODUCTION. 19
30 far from being shaken or removed, are strength-
ened. In a word, their writings contain a defence of
Christianity at yariance with the nature of Christianity
itself; and where they are not positively erroneous,
they are, in general, deplorably defective. These are
not rash or groundless assertions. It would be easy
to verify their truth, by referring to a whole host of
writers, of the greatest celebrity, on the evidences of
Divine Revelation.
Christianity will appear important just in proportioa
as its nature is understood. To him who perceives
salvation to be only in Jesus Christ, its importance is
inestimable. But this importance gradually diminishes
with every shade of difference of opinion, through all
the systems of self-righteousness, down to that which
can. perceive in the Lord Jesus Christ nothing but a
virtuous man. Many of the writers on the Evidences
of Christianity can recognise as legitimate every pre-
tender to the honour of the name of Christian, and
bandy compliments even with the infidel, while their
books are meant to apply to every thing that men
choose to call by that name. They make concessions
that raze the very foundation of the Christian's hope-
What remains of Christianity may he useful for this
life, but leaves its votaries exposed to the wrath to
come. What, after all, then, is the aspect of their
works as regards the Gospel of Salvation ? No number
of such defences, were they ever so ably written, caa
be deemed, by the Christian, sufficient to supersede the
necessity of defending the truth of religion, as it appears
in the Bible, and of endeavouring to impress the im-
20 INTRODUCTION.
portance of that truth, connected with its evidence, on
every individual of the lost race of Adam.
In the persuasion that these writers exercise a most
pernicious influence, the following work, of which a
new edition is now presented to the public, was under-
taken with a desire of adding- something- to the scanty-
stock of books we possess on the evidences of Chris-
tianity, written according- to the truth of the Gospel.
To render this work as extensively useful as possible
has been the author's constant aim. With this view,
large additions have now been made. The materials
collected by the writers above alluded to have been
freely made use of, while at the same time it has been
his study to separate the wheat from the chaff, and to
avoid the errors with which their writings are so lament-
ably defaced. Whatever it has been judged might be
useful has likewise been borrowed from other books
without reserve. The remarkable harmonies of times
and coincidence of events that are found in the Bible,
which are introduced in this edition, are taken from a
work of Jean Despagne, which contains many others,
though not arranged by him in any regular order.
This is a species of evidence to the authenticity of the
Scriptures, and the overruling providence of their
Divine Author, which appears to have been almost
entirely overlooked, although our attention is called to
it in both the Old Testament and the New.
The First Chapter of the book is introduced to show
the necessity of a Divine Revelation, with a view to
make it evident, that without such a Revelation nothing
can be known by man respecting the removal of guilt,,
JNTI^ODucTIO^^. 21
and acceptance with God. In opposition to those who
have represented what is called natural religion as a
sufficient guide to eternal happiness, and extolled it in
such a way as to depreciate the Bible, it is there pro-
posed to demonstrate, by an induction of facts, that
natural religion can never conduct man in his fallen
condition to God ; that neither the Revelation which
God has given of himself in the works of creation, nor
that of the work of the law written in the heart, when
separated from the knowledge of the Gospel, can pro-
duce any other result than to render man inexcusable,
and to declare his condemnation to be manifestly just.
As the whole book is written mainly for the purpose
of confirming the faith of Christians, proofs of the ne-
cessity of the Revelation of Jesus Christ are adduced
from the Scriptures themselves, in connexion with a
view of the deplorable circumstances of those boasted
sages and philosophers who lived in the dark ages of
Paganism, and did not enjoy the light of Christianity.
Much may be said respecting this necessity even by
those who are ignorant that the Christian Revelation has
been vouchsafed, or who are not acquainted with what
it contains ; but it is only from that Revelation itself
that the urgency of this necessity can be fully known.
The Second Chapter, on the persecuting spirit of
Pagans, is intended to remove a strong objection to
the admission of the general depravity of the civilised
Heathens, resting on their supposed religious toleration.
This is a point on which their superiority to Christians
is much vaunted by infidels, and often too readily ad-
mitted by some who might be expected to reason better
22 INTRODUCTION,
on the subject. Besides obviating- this objection, the
force of evidence arising from the Pagan persecutions,
is there shown to be peculiarly striking, and to have
produced a very powerful impression on the first Chris-
tians. The various proofs of the truth of the Scrip-
tures are afterwards introduced in a regular series, in
one connected point of view, arranged according to
their dependence on one another, which seems the
jnost natural order, but in which, so far as the author
is aware, they have not hitherto been exhibited. The
evidence arising from the correspondence between the
Old Testament and the New, and the fulfilment of the
former in the latter, has been particularly attended to ;
and, for its further elucidation, the chapters on the
Types and Prophecies that refer to the Messiah have
in this edition been greatly enlarged. The subject of
types may be abused, but, on the other hand, it has
been too much neglected ; and the author can by no
means subscribe to the sentiment of those who are of
opinion, that nothing should be received as typical in
the Old Testament, but what is expressly recognised
as such in the New. The types of the Old Testament
possess a claim to a much greater degree of attention
than they generally obtain. They furnish a proof of
the truth of Divine Revelation of a most peculiar and
interesting description ; and the Christian who does not
carefully examine them is neglecting one great means
of edification which God has provided in his Word.
The view that is given of the Inspiration of the
Scriptures contains an unansv/erable proof of their au«
thenticity. It is altogether different from that exhi-
EKTRODUCTION. 23
bited by those authors who have treated on the ques-
tion, and have followed each other in the adoption of
the error which denies the verbal inspiration of the
Bible. Proceeding upon that common, but dangerous
and false hypothesis, it was impossible for them to
avail themselves, with any adequate effect, of the argu-
ment for the truth of the Bible derived from its inspi-
ration. It appears then more necessary to insist on
this argument, since it has not hitherto been employed
for this purpose by any of the writers on the evidences
of Christianity, although the testimony it aifords is
peculiarly forcible. The truth of the Christian reli-
gion has been generally defended at the expense of the
complete inspiration of the l)ook on which that truth
is founded ; and so fatally prevalent has been this error,
that the author knows not of an individual among them
who has exhibited a just and scriptural view of this
important and fundamental doctrine. Yet if we ask
the most experienced unsophisticated private Christians
what are their views of the inspiration of the Bible,
with hardly a solitary exception, it will be found that
they understand in its plain and obvious meaning the
testimony of the Apostle, when he affirms that " all
Scripture is given by inspiration of God." Such no-
tions as those which introduce distinctions in regard to
the degree and extent of the agency of the Holy Spirit
in the composition of the Word of God, are not from
above, and cannot boast even of the semblance of a
sanction from the language of the Bible. They origi-
nate in that vain philosophy which has been the parent
of every pernicious and fatal error that has divided the
24 INTRODUCTION.
Church of Christ, against the indulgence of which the
Apostle, when standing on the confines of eternity, so
earnestly and solemnly warned his fellow-labourer
Timothy. The plenary and verbal inspiration of Scrip-
ture has been held by distinguished Christians in this
and foreign countries ; yet, by some strange oversight,
this view of the subject appears to have been but inci-
dentally mentioned by them, while in none of the dif-
ferent systems of divinity, either at home or abroad,
has it been discussed and fully developed. The field
has been left in the almost undisturbed possession
of those who first introduced novel and unscriptural
distinctions on the subject, who have been blindly fol-
lowed by many excellent men, of whom better things
might have been expected. The plenary inspiration
of the Bible is a most important doctrine. The oppo-
site error originates in some, in inattention, or in dis-
affection to the Word of God, and in others, in a desire
to make the defence of the Scriptures, as they con-
ceive, more easy. But the theory is unfounded and
unnecessary, as well as dishonourable to the character
of Revelation.
In furnishing extracts from writers who in early
times opposed or adhered to the Christian religion, the
selection has been made so as to bring into view the
great truths of the Gospel, especially such of them as
Arians, and Socinians, and others falsely called Chris-
tians, affirm to be the inventions of a more modern date.
Throughout the whole of the work, the question of the
truth of Christianity is never treated as one that is
doubtful — on which the judgment should be suspended
INTRODUCTION. 25
till the proof of it is exhibited. The principle of its
absolute certainty is everywhere assumed. It is not
intended to prove that to be true which was previously
doubtful, but to exhibit those evidences in their order
which stand connected with the truth of the Bible.
No truth ever published is capable of such variety of
proofs as the divine original of the Scriptures. Many
different kinds of evidence unite their testimony in its
favour, and in each of them there are innumerable links,
strong- in themselves when taken separately, but irre-
fragable when received as a whole. Above all, the
character and glory of the Gospel afford the strong-
est evidence of the truth of Divine Revelation, and
impart to the believer the highest consolation. They
comprehend the very marrow and substance of the sa-
cred record, and direct to its proper use. To study the
Scriptures merely as a subject of criticism, or with a
view to wrest them in support of their own errors, has
been the object of too many of those who have spent
their lives in turning over their pages. But the study
of the Scriptures is only valuable, as it leads to the
understanding and developement of Divine truth, and
to a life of faith on that truth. It has been the con-
stant aim of the author to direct the reader to the
grace of God that bringeth salvation, and especially to
arouse the attention of that numerous class in this coun-
try who are not ranked as infidels or avowed opposers
of Christianity, — who profess to believe the Bible to be
true, yet, after all, are not Christians, — to awaken their
consciences, to point out their awful responsibility, and
to induce them to listen to the truth as it is in Jesus.
26 INTRODUCTION.
The principal desig-n of this book is to furnish Chris-
tians with materials to employ their minds on the sub-
ject, and especially to lead them into the right track in
exploring the treasures of Divine Revelation. Books
of evidence are seldom taken up by avowed unbelievers.
They may occasionally be urged on their attention by
Christian friends, and in this way be useful. But it is
Christians themselves that the author chiefly hopes to
assist, by exhibiting the evidences connected with the
doctrines of Christianity. While the following work
does not lose sight of the importance of convincing the
sceptic or unbeliever, its chief object is to bring the
believer nearer to God, and to induce him to live with
his heart more in Heaven. Every thing it contains is
intended to lead to the Lamb of God, who taketh away
the sin of the world. Jesus Christ is the centre and
substance of all Revelation, and those who do not per-
ceive the glory of the Divine character as it shone in
him, are still ignorant of Christianity.
CONTENTS OF VOLUME I.
CHAPTER I.
THE NECESSITY OF A DIVINE REVELATION.
PAGE
Modern writers on IMoral Science — Ancient Philosophers 29
■ — Pagan superstition and immorality — Religious and
moral systems of the Philosophers — Their ignorance, and
moral degradation — State of Heathens in modern times
— Inadequacy of Natural Religion— The revelation of na-
ture and that of grace contrasted — Change effected by
the introduction of Christianity.
CHAPTER II.
THE PERSECUTING SPIRIT OF PAGANISM,
No religious toleration among Pagans — Their persecutions 81
of Christians — Gibbon's inconsistency, and Hume's self-
contradiction on the subject — Testimony afforded by
Pagan persecutions to the truth of the Christian religion.
CHAPTER III.
THE CREDIBILITV OF MIRACLES.
Human testimony sufficient to prove the existence of miracles 101
— They are neither impossible nor incredible — What are
called the laws of nature not agents^The miracles of
28 CONTENTS.
PAGE
Scripture differ from pretended miracles — Remarks on
Mr Hume's Essay on this subject — Miracles of Scripture
were matters of fact that could not be mistaken.
CHAPTER IV.
THE CANON AND INSPIRATION OF THE HOLT SCRIPTURES. 117
CHAPTER V.
THE GENUINENESS AND AUTHENTICITY OF THE HOLY SCRIPTURES.
Authenticity of the Books of the Old Testament — Testi- 125
monies to these Books — Apocryphal Books — Their cha-
racter— When first added to the Jewish Scriptures —
Books of the New Testament when written — The man-
ner in which they were collected — The agreement of
Christians respecting them — Testimonies quoted — Dif-
ference between these testimonies and the traditions of
the Church of Rome — A list of the names of the books
would not have added to the certainty of the Divine ori-
ginal of the Canon — The question of the Canon is a
point of Divine revelation.
CHAPTER VI.
THE INSPIRATION OF THE HOLT SCRIPTURES.
What the Scriptures teach respecting their Inspiration — No 207
different Degrees of Inspiration — Plenary and Perfect
Inspiration of the Scriptures — Objections answered —
Meaning of Passages often referred to on this Subject ;
1 Cor. chapter vii. ; 2 Cor. xi. 17 ; 2 Peter, i. 19 ; 1
Timothy, v. 23 ; 2 Timothy, iv. 13 — Various proofs of
the verbal Inspiration of the Books both of the Old
Testament and the New — Proofs from the Nature of the
Service to which the Apostles were appointed, from the
Promises made to them, and from their own Declarations
— Inspiration loses its meaning when divided between
God and Man— Inspiration of the Historical Parts of
CONTENTS. 29
PAGE
Scripture — The testimony to the truth of the Scriptures
derived from their Inspiration.
CHAPTER VII.
THE HISTORY OF THE OLD TESTAMENT.
The Design of the Historical Parts of Scripture — It is 283
essentially different from that of all other histories— The
Evidence which the History affords to the truth of the
Gospel — General View of the History of the Old Testa-
ment, as preparing the way for the Messiah. A view
of the History as interweaving in its texture all the doc-
trines and duties that are enjoined by the Lord and his
Apostles — It affords remarkable representations of the
origin, progress, and final overthrow of the Man of Sin
— The moral import of innumerable facts in the Scrip-
ture history invite to the closest study of that part of the
sacred volume.
CHAPTER VIII.
THE MIRACLES OF THE OLD TESTAMENT.
Nothing but the power of God adequate to the perform- 342
ance of a miracle — General character of the miracles of
the Old Testament — Particular miracles referred to —
Mracles on the conquest of Canaan of such an order as
to show the universal supremacy of God — The miracles
cannot be separated from the history which records them
— They were essential to the circimistances in which the
Israelites were placed — They materially contributed to
maintain the knowledge and worship of God in the
world, and to authenticate the Scriptures as the oracles
of God.
CHAPTER IX.
THE TYPES OF THE OLD TESTAMENT.
Definition of a type. The mode of instruction by types and 354
parables — The beauty and widom of the typical ordi-
30 CONTENTS.
nances — The typical import of the Jewish economy-
Types are now abolished as to the practice, but not as to
the contemplation of them — Different classes into which
they are divided — natural — personal — local — legal — his-
torical— Examples of these. — The typical import of the
eighth day, and the remarkable manner in which it is
distinguished in the Old Testament — The word " per-
fection," Ch. vi. 1, the key to the Epistle to the Hebrews
— Types are a mirror in which is reflected whatever in the
future economy has since been realized — The whole
typical system of high importance, and demands parti-
cular attention.
CHAPTER X.
THE PROPHECIES OF THE OLD TESTAMENT THAT RESPECT
THE MESSIAH.
Nature of the Old Testament prophecies — Divided into 440
three branches — No quotations of these prophecies in the
New Testament by way of accommodation — The use of
these prophecies as they regard the Messiah. — Prophecies
of the Old Testament that refer to the Messiah — his
person — character — offices — sufferings — death — resur-
rection, and the progress of his kingdom.
EVIDENCE, &c.
CHAPTER I.
THE NECESSITY OF A DIVINE REVELATION.
Nothing more clearly proves the darkening- influence
of sin in alienating man from God, than the manner in
which many writers on the science of morals speak of
the necessity of a Divine Revelation. They do not
indeed aifect to question its utility and importance
as a means of advancing the knowledge, or improving"
the[character of mankind, but their views of the dignity
of human nature are far too lofty to permit them to
acknowledge the humbling truth that a divine reve-
lation is indispensablyfnecessary. They deig-n occa-
sionally to mention Christianity as the most perfect of
all religions, and to compliment its tendencies to pro-
mote virtue and happiness. They praise its benevolence,
they extol its simplicity, and they admire the purity,
the beauty and perfection of its moral precepts.
But it is evident to every attentive observer, that their
systems, though not avowedly hostile to a supernatural
revelation, are, with few exceptions, incompatible with •
the idea of its necessity, as well as with the truth of the
doctrines which it has promulgated. Their natural
religion, in its discoveries by the unaided light of reason,
32 THE NECESSITY OF
is according" to their representations only inferior to
Christianity in its clearness and sanctions ; and they
exhibit human nature in such an aspect, that notwith-
standing some trifling imperfections and weaknesses, it
may very easily climb to the heights of the most
arduous virtue, and by the force of native merit gain an
eternity of happiness. No derangement evidential of
the fall is at all discovered in the mental faculties, nor
any alienation from God ; while goodness is indicated
by the appearances of human nature in its desires, pur-
suits, and practices. Man in all respects appears still
the very same as when he came pure from the hands
of his Creator. If he is susceptible of evil, he is with-
out any natural bias to vice, and the very propensities
of his nature, which, according to the Apostle Paul,
subject him to condemnation by the holy law of God,
serve only to exalt his virtue, by affording him an
opportunity of displaying a more meritorious and rigid
self-denial. In their systems of theology, they gene-
rally exhibit mercy as one of the attributes of God,
discoverable by reason. But they have never been
able to make it consistent with justice. Nor is it -pos-
sible for any scheme to harmonize these attributes that
does not make full compensation to the latter. To
ascribe mercy to God according to the views they give
of it, is to ascribe to him a blemish instead of a per-
fection.
But, waving their defects, it is enough, in order to
lower the pretensions of these systems, to strip them of
all they have borrowed from Christianity. The builders
of moral systems, while they avowedly draw from the
light of nature alone, usually take all the materials that
the discoveries of the gospel have thrown in their way.
A DIVINE REVELATIOX. 33
SO far as these coincide with their predilections. In a
scheme of moral science each exhibits the whole of his
theological creed. What is agreeable to his prejudices
he readily finds in the light of nature, and never reflects
that what appears to him the discovery of reason is the
dictate of pure revelation ; or, though deducible from
the works of God, has lain hid from the wisest of man-
kind. To settle any controversy of this kind, there is a
standard of indubitable authority. Nothing can be justly
claimed by the modern philosopher but what he can
point out in ancient discoveries. Whatever the religion
of nature could do, must be abundantly obvious from
the writings of the philosphers of Greece and Rome.
In them is shovvn the utmost that human reason, un-
aided by divine revelation, can discover of God and of
human duty. Any moral truth which the world had not
been able to discover in the study of four thousand years,
cannot be reckoned to the account of the religion of
nature. Nor is there the pretence of uninterrupted
barbarism. In Greece for some hundred years the hu-
man understanding had the fairest field for exhibiting
its powers. The most ardent love of knowledge distin-
guished that period from any other age of the world,
while their habits and manners gave the lovers of
wisdom the most entire leisure for prosecuting their
studies. The names of their most distinguished sages
are better known, in all civilised countries, than the
names of the most eminent philosophers of the present
day. Yet, with all their advantages, they did not know
God,
Notwithstanding all the wise things which the
ancient philosophers occasionally said with respect to
God, they wavered with respect to those attributes
VOL. I. c
34 THE NECESSITY OF
that are now thought to be the most obvious to reason.
What philosopher, what peasant, now thinks himself
at a loss to prove from the light of nature the existence
of God ? But how many ancient philosophers, as well
as the vulgar, were ignorant of this grand truth, or even
denied it ? Who is it that now finds any difficulty in
proving the unity of God? But show us any ancient
philosopher who held this doctrine with a steady con-
sistent faith. There is not one of them that can be
said strictly to have held it at all. They spoke indeed
of One Supreme ; but the wisest of them did not hold
this supremacy in such a sense as to exclude every
other being from Deity and its attributes. It is there-
fore an abuse of language, and a false representation,
to assert that they held the unity of God. Almighty
power is now an obvious attribute in every system of
natural theology ; but where is the ancient philosopher
by whom this was properly understood ? They spoke,
indeed, occasionally of God as almighty ; but it was in
reality an empty, complimentary expression. What-
ever power they might in some things ascribe to God,
they all set bounds to this divine attribute. He could,
indeed, do many wonderful things ; but still many other
things he could not do. To create something out of
nothing was, in the estimation of the wisest of them,
beyond the power of God ; and to raise the dead was
supposed neither desirable nor possible.* Thus we
* That the Epicurean scheme was no other than Atheism
disguised ; that the hypothesis of the Stoics was little different
from the Polytheism of the vulgar ; and that the faith of the
Academics was either none at all, or faint and fluctuating at
best, will not be disputed by those who have any knowledge of
antiquity. To judge of their sentiments by occasional sayings
A DIVINE REVELATION. 35
might run over all the attributes of the Godhead, and
we should find that not one of them was g-iven, in per-
fection, to the Supreme Being- of the philosophers of
the heathen world. While they may be ascribed in
words, they are in reality subject to innumerable limi-
tations. In estimating-, then, the importance of Revela-
tion, it is absolutely necessary to consider the exacr
extent of that knowledge of God and human duty,
manifested by the discoveries of ancient wisdom. As
often as natural rehgion points to her systems of moral
science, and from the perfection of these would lower
the value of the discoveries of the gospel, she ought to
be stripped of her borrowed feathers, and instead of the
rich and brilliant plumage in which she now usually
appears, if she is not altogether unfledged, she will
have but a plain and scanty covering.
At first sight, these observations may appear to some
with which modern philosophers are wont to embellish their
works, it may be believed, as many have believed, that the an-
cient philosophers were possessed of the whole system of what
is called Natural Religion. But if we look into their writings,
we shall be undeceived. Or if we take the testimony of one of
the most considerable among them who had made their doctrines
his study, we shall be told that the being and providence of God
was, of all subjects, a matter of the greatest doubt and disputa-
tion among philosophers. Let Cicero's dialogues concerning
the nature of the gods, stript of rhetorical embellishments, and
reduced to simple propositions, be put into the hands of some
peasant of common understanding and acquainted with the
Christian revelation, and he will be astonished at the opinions
of the ancients, the gross stupidity of the Epicureans, the frivo-
lous superstition of the Stoics, and the presumptuous rashness
of the Academics, and be thankful that he possesses the Holy
Scriptures.
/
3f) THE NECESSITY OF
inconsistent with the doctrine of the Apostle Paul, in
the beginning- of his Epistle to the Romans ; but a
moment's reflection will show the perfect consistency.
That the existence, and many of the attributes of God,
are written in the two volumes of the heavens and
the earth, is a conclusion which reason ought in all
men to draw, and is a thing which cannot be questioned
bv any man who acknowledges this Epistle of Paul to
be a part of the inspired Word of God, But there is a
difference between what reason ought to find out, if it
would properly exert itself in the discovery, and what
it has actually found out, or what, from the corruption
of human nature, it would ever find out. The heavens
and the earth teach a lesson, that, from the enmity of
the heart of man to God, no man ever learned. And
as a matter of fact, we find, that although the sun has
been preaching to all nations for six thousand years the
existence and attributes of the God that made him, no
individual has ever fully understood his voice, or re-
ceived his testimony. Men are not led by the preach-
ing of the sun, moon, or stars, to the knowledge of the
true God, because they hate him ; and even when from
tradition they knew God, yet they did not like to retain
him in their knowledge, but formed to themselves gods
more suitable to their own character. Notwithstanding
the incessant labours of these faithful preachers, when,
at the end of 4000 years from the beginning of the
world, Jesus Christ appeared, all nations, with the ex-
ception of the Jews, were found idolaters, and there
was not an individual that had discovered and worshipped
God, as manifested in his works, from the mere testi- "
< monv of these" works. The necessity, then, of an
explicit revelation from God, to be promulgated to all
A DIVINE REVELATION. 37
nations, in order to bring' them back to the worship of
himself, and to carry into effect his gracious purposes
of mercy, is placed beyond all doubt. This will be
fully evident, if we take a view of the religious, as well
as the moral degradation into which the most distin-
guished of the heathen nations had fallen, at the time
when civilisation was carried to the highest pitch of
refinement.
The Greeks and Romans, with w^hose history we are
best acquainted, who looked with contempt on all the
rest of the world as barbarians, were plunged in the
grossest ignorance with respect to the knowledge of
God, and of those moral relations in which they stood
to him, and to one another. Respecting their religious
worship, they were all, without exception, idolaters.
Innumerable deities were feigned by them, of the worst
characters, and infamous for the most enormous crimes.
They invented ideal gods of all classes, and for pur-
poses even the most base and ignoble. They deified
the inanimate parts of the world. They ascribed to
their deities passions and propensities the most odious
and abominable. These deities were represented by
their worshippers as guilty of drunkenness, incest,
rapes, adulteries, thefts, and quarrels. " They were
distinguished for violence, impurity, fraud, revenge,
rapacity. Mercury was a thief ; Bacchus a drunkard ;
Jupiter dethroned his father ; Venus was a harlot ;
Saturn murdered his own children."' They w^ere, in
short, monsters of cruelty, lewdness, and profligacy.
Statues and pictures were formed, and set up in tem-
ples dedicated to them, in which the worship of their
votaries entirely corresponded with the characters they
bore. It consisted in the vilest and most detestable
38 THE NECESSITY OF
rites, many of which were cruel and contrary to hu-
manity, and hence the licentiousness and impurity of
their religious services became notorious. Human
sacrifices were frequently offered on their altars. Many
of their temples were places of avowed prostitution.
Fornication and drunkenness formed part of the worship
of Venus and Bacchus. Strabo relates that the temple
of Venus at Corinth was exceedingly rich, so as to
have in property more than a thousand harlots, the
slaves and ministers of the temple, donations made to
the goddess by persons of both sexes. Hence he says
that " the city was crowded, and became wealthy."
Such, according to Gibbon, was " the cheerful devotion
of the Pagans," and such were the gods and goddesses
who composed what he terms " the elegant mythology
of the Greeks." The same, according to the history
of all heathen nations, both ancient and modern, is the
character of that idolatry, which in one form or other
has overspread the earth, and which has been uniformly
found the most gross in countries the most civilised.
Just notions of God, obedience to his moral law,
purity of heart, and sanctity of life, were not enforced,
nor even mentioned, as ingredients in the religious
services of Greece and Rome. They prescribed no
repentance of past crimes, no future amendment of
conduct. The Heathen religion, so far from giving
anv aid to virtue, had not the smallest connexion with
it. The actions of the Pagan gods, recorded in their
sacred stories, were so wicked and impure, that they
could not but greatly corrupt the practice of their
worshippers. The morals of the people were accord-
ingly such as might have been expected. They were
wholly dissolute. Sensual indulgence, and every species
A DIVINE REVELATION. 39
of cruelty, were carried to the highest pitch. The
pleasures of the table became the chief object of atten-
tion, and every thing- was ransacked to gratify the
appetite. The most unrestrained sensuality of every
kind was practised. Fornication, and the grossest im-
purities, were indulged without restraint. Divorces
were so easily obtained, and at length became so com-
mon, that marriage, under a legal name, was often the
vilest and most shameless prostitution. Parents were
at liberty to expose their children to perish with cold
and hunger, or to be devoured by wild beasts. Ex-
posing them was frequently practised, and passed with-
out punishment, and even without censure. The most
civilised of the sages of Greece gave parents permission,
by law, to kill their children. Suicide was recommend-
ed and sanctioned, by the practice of men of the lirst
and most esteemed characters.
Wars were carried on with the greatest ferocity.
Whole cities and nations were extirpated by fire and
sword. Thousands of the vanquished were put to
death in cold blood. In the midst of the ceremony of
a public triumph, the general of the vanquished army,
if taken alive, was put to death, and a pause was made
in the triumph till his execution took place. In their
battles, the combatants seldom gave quarter but in the
hope of profit by making slaves of their prisoners, who
were thus condemned to perpetual bondage. This
being the case, we may judge of the nature of their
conflicts. Instances occur of cities besieged, whose
inhabitants rather than open their gates, murdered
their wives and children, and rushed themselves on a
^'oluntary death.
Above two-thirds of the whole inhabitants of the
40 THE NECESSITY OF
most civilised countries are computed to have been
slaves. Those who were in this unhappy situation,
were treated in the most barbarous manner. Their
masters had absolute power over them, and might
scourge or put them to death at pleasure. This right
was exercised with the greatest cruelty. When punish-
ed capitally, slaves were generally crucified. One of
the friends of Augustus devised a new species of cruelty
to slaves, throwing them into a fish-pond, to be de-
voured by lampreys. A chained slave for a porter
was usual at Rome. For the correction of slaves, a
lash was commonly hung in the staircase. Seneca
mentions, without remarking it as an instance of cruelty,
that regularly about the third hour of the night, the
neighbours of such persons as took their meals at a
late hour, heard the noise of whips and lashes, and,
upon enquiry, found they were taking account of the
conduct of their slaves, and giving them correction.
Marriage appears to have been seldom permitted to
slaves. It vvas deemed matter of prudence, and on
that ground it was recommended, to give a wife to the
overseer of a farm, to attach him more strongly to his
master's service ; but this was a peculiar indulgence to
one in whom confidence was reposed. Married slaves
were thought very inconvenient. Xenophon, in giving
directions for the management of a farm, seems not to
suppose that they were ever married. Plutarch says,
that the elder Cato allowed the male slaves to have
intercourse with the females in his family, upon paying
a certain sum for the permission. It was the professed
maxim of Cato to sell his superannuated slaves for any
price, rather than maintain what he esteemed a useless
burden. The custom of exposing old, useless, or sick
A DIVINE REVELATION. 41
slaves ia an island of the Tiber, there to starve, was
not uncommon in Rome. Any who recovered, after
having- been exposed, had their liberty given them by
an edict of the Emperor Claudius, in which it was
likewise forbidden to put to death any slave merely on
account of old age or sickness. If a master of a
family was killed in his own house, and the murderer
not discovered, all his domestic slaves were liable to
suffer capitally. A Roman nobleman, who had 400
slaves, being assassinated by one of them, the whole,
without exception were put to death. At the funerals
of the rich, frequently, great numbers of their slaves
were slain, as victims pleasing to their departed spirits.
Were there no other proof of the inhuman treatment
which slaves received, than the fact that, in the salu-
brious climates of Italy and Greece, they did not main-
tain their numbers, that alone would be sufficient. So
far from multiplying, the stock of slaves could not be
kept up without immense recruits from the remoter
provinces. The cruelties practised in modern times
towards slaves, have always been reprobated as most
disgraceful. But in heathen Rome the humanizing
influence of Christianity was absent, and slavery was
consequently only mitigated by the restraints of self-
interested cupidity.
Where slaves were so inhumanly treated, compassion
to the poor is not to be looked for. Of any institution
provided or sanctioned by their religion or govern-
ment for the relief of the sick, the infirm, or the help-
less, not a trace is to be found in the Pagan world.
The laws of Israel enjoined the greatest kindness and
compassion to the poor, and that the most liberal
assistance should be afforded to those who were in
42 THE NECESSITY OF
want. But, under the Messiah's reign, every thing- of
this kind, according- to the predictions of the prophets,
was to be carried into the fullest effect. Accordingly,
the first regular institution for the relief of the poor,
is to be found in the church at Jerusalem. On every
Christian church throughout the world, the same duty
was enforced, and the same means provided for its
being executed. Christians were commanded " with
quietness to work," not only that they might " eat
their own bread," but that " they might have to give
to those that needed." On the first day of the week,
every one was to " lay by him in store" for this purpose,
" as God had prospered him ;" and persons among
them were appointed to distribute their liberality. In
every country to which Christianity has extended its
benign influence, and in proportion as it has prevailed,
numberless benevolent institutions have been provided
for the relief of those in distress, nothing similar to
which existed in the heathen world.
But the strongest proof of deliberate cruelty among
the civilised heathens was exhibited in their public
shows ; in which gladiators, composed of captives,
slaves, and condemned criminals, regularly trained
for the purpose, were brought out by thousands into
their immense amphitheatres, and there compelled to
cut one another in pieces, for the entertainment of peo-
ple of every rank. The combats of gladiators were
at first used in Rome at funerals only, where prison-
ers were obliged to assume the profession, and fight
before the tombs of deceased generals and magistrates,
in imitation of the barbarous custom of the Greeks, of
sacrificing captives at the tombs of their heroes. The
Romans were so passionately fond of these spectacles,
A DIVINE REVELATION. 43
that wherever colonies were established, it was found
necessary to exhibit shows of this kind, to induce the
emigrants to remain in their new country. The pro-
fusion of human blood which was shed at these shows,
and the refinements that were invented to augment
the barbarous pleasure of the spectators, are proofs of
the dreadful degree of corruption and depravity to
which human nature is capable of attaining. As these
combats formed the supreme pleasure of the inhabi-
tants of Rome, the most cruel of the Emperors were
sometimes the most popular, merely because they grati-
fied the people, without restraint, in their favourite
amusement. That no occasion might be lost of indul-
ging this savage taste, criminals were condemned to
fight with wild beasts in the arena, or were exposed un-
armed to be torn in pieces by them ; at other times they
were blindfolded, and in that condition obliged to cut
and slaughter each other. So that instead of victims
solemnly sacrificed to public justice, they seemed to be
brought out as buifoons, to raise the mirth of the specta-
tors. At the gladiatorial shows, sometimes twenty or
thirty thousand men were slain in a month. The Em-
peror Trajan, who was extremely partial to these enter-
tainments, gave shows of gladiators after one of his
victories, in which ten thousand of these devoted vic-
tims combated. Not only the men, but even the
women, were passionately fond of these shows. It was
not till the Christian religion had superseded Pagan
idolatry that prisoners and slaves were treated with
humanity, and the bloody exhibitions in the amphi-
theatres abolished. With what truth do the Scriptures
declare, that " the dark places of the earth are full of
the habitations of cruelty I" To the honour of the
44: THE NECESSITY OF
Jews let it be recorded, that when Herod proposed to
introduce gladiatorial fights among them, they received
the proposal with the utmost indignation.
But it may be asked, could philosophy do nothing to
stem this overwhelming torrent of superstition, sensu-
ality, debauchery, and cruelty ? So far from doing any
thing in the way of restraint, it was when philosophy
was most cultivated, and brought to the highest point
which it appears to have been naturally capable of at-
taining, that these enormous evils most prevailed.
Those who called themselves philosophers, were sepa-
rated into various sects. These may be divided gen-
erally into two great classes, both of whom felt the
pressure of evil and sorrow in life, but neither were •
able to discover a remedy. In this situation, the one
class sought a refuge in sensuality and extreme indul-
gence, " Let us eat and drink, for to-morrow we die."
The other, wrapped up in pride, taught men to brave
the ills of life, as not worthy of the consideration of a
wise man.
Such of the philosophers as were not sceptics, for
the most part acknowledged one God as superior to the
rest, but corrupted the doctrine of the Unity by making
him to be of the same nature as the other gods,
though of a higher order. Hence originated the cus-
tom of the priests, who, in all their sacred ceremonies
and devotions, after addressing themselves to the
special deities to whom it was necessary at each par-
ticular time to offer up prayer or sacrifices, were wont
to invoke all the gods in general. Socrates, the most en-
lightened of all the philosophers, represents the worship,
not of one God, but of the gods, as the first and most
universal law of nature. He taught his disciples to
A DIVINE REVELATION. 45
conform themselves to the false religion of his country,
which he countenanced both by precept and example.
He sacrificed at the public altars, and sent to consult
the oracle of Delphi. At his trial, he pleaded these
facts as known to his accusers, to establish his innocence,
and to prove that he had not denied the gods. If at
any time he spoke against the religion of his country,
it was only in secret and feebly. The last order he
gave before he expired, and at a time when there was
no temptation to practise dissimulation, was to sacrifice,
in his name, a cock to Esculaj)ius. That he died a
martyr to the doctrine of the unity of the divine sub-
stance, Bishop Horsley asserts to be a vulgar error.
Aristotle affirmed, that though there was one eternal
first mover, yet the stars are also true eternal deities.
Plato says expressly, that it is not easy to find the
parent of the universe, nor prudent to discover him to
the vulgar when found. In his treatise of Laws, and in
his books of the Republic, he orders worship and rites
to be performed to the gods, and to the demons, and to
Esculapius. He prescribes the worship of the stars,
which are indeed the divinities he principally recom-
mends to the people. Cicero often speaks as if he
believed that there was a plurality of gods. In arguing
for the existence of God, he leads the people to a plu-
rality, and asserts expressly that those who were
accounted gods of the higher order, were taken from
among men. He very much approves of the custom
of paying divine honours to famous men, and of regard-
ing them as gods.
Many of the most renowned among the philosophers
held the doctrine of the TO '£N. God was with them
a sort of subtle spirit, which penetrated all nature, and
46 THE NECESSITY OF
was therefore literally " the soul of the universe." The
souls of men were particles of this universal mind; and,
after their separation from the bodies to which they had
been united, were absorbed into the to h, or animated
other bodies in endless progression. The consequences of
this system are obvious. It is much the same as that re-
vived by Spinoza. The idea of God is totally evapo-
rated, since it allows of no being superior to ourselves.
This pantheism, or mixture of the absurdities of athe-
ism with the reveries of pride, which excluded prayer,
humility, and whatever belonged to religious worship,
except their hypocritical conformity to the established
religions of their country, was the system of most of
the ancient philosophers, and was still more impious
than all the fables of the Pagan vulgar.
The first and highest God was not, according to the
philosophers, concerned in the creation of the world.
Cicero would not allow that God created the matter
out of which the universe was made. Some of them
held that the world was eternal, others that it was
formed by a fortuitous concourse of innumerable atoms ;
but it was commonly supposed that the world owed its
origin to chance. Much was ascribed to matter, or to
what they called fate. It was a universal notion among
them, that the Supreme Being did not concern himself
with the affairs of this world, but committed them
wholly to inferior deities.
Respecting the immortality of the soul and a future
state, those of the philosophers who did not disbelieve
them altogether, lived in entire uncertainty; and of the
resurrection of the body, they seemed to have formed
no idea. On the two former points they never arrived
at any fixed opinion. Socrates concludes a long dis-
A DIVINE REVELATION. 47
cussion, relative to the state of souls after death, hv
saying-, '* That these things are so as I have represent-
ed them, it does not become any man of understanding-
to aflBrm." In this strain of conjecture and uncertainty
he continued to speak to the last. In his apology to
his judges, he comforts himself with the consideration,
that " there is much ground to hope that death is good ;
for it must necessarily be one of these two, either the
dead man is nothing, and has not a sense of any thing,
or it is only a change or migration of the soul hence
to another place, according to what we are told. If
there is no sense left, and death is like a profound sleep
and quiet rest, without dreams, it is wonderful to think
what gain it is to die ; but if the things which are told
us are true, that death is a migration to another place,
this is still a much greater good." Aristotle asserts that
" death is the most dreadful of all things, for that it is
the end of our existence ; to him that is dead, there
seems nothing further to remain, whether good or evil."
" Whilst I shall exist," says Cicero, " I shall not be
troubled at any thing, since I am free of all fault ; and
if I shall not exist, I shall be deprived of all sense."
Referring to the several opinions concerning the nature
and duration of the soul, he says, " Which of these is
true, God alone knows, and which is most probable, is
a very great question." Seneca thought the soul could
last only for a determined period ; for a time was to
come when a general conflagration would take place,
and all things be reduced to their primitive chaotic
state. Pliny, the naturalist, labours to expose the ab-
surdity of ascribing immortality to the soul. Speaking
of opinions relating to a future existence, he affirms
that " these are childish and senseless fictions of mor-
48 THE NECESSITY OF
tals who are ambitious of a never-ending; state of exist-
ence. Plutarch, having spoken of the cares and troubles
of life, and quoted some passages respecting them from
the poets, says, " If such then be the condition of hu-
man life, as they speak, why do we not rather applaud
their good fortune who are freed from its drudgery, than
pity and deplore them, as some men's folly prompts
them to do ? Socrates," he adds, " said, that death was
like either to a very deep sleep, or to a journey taken a
great v/ ay and for a long time, or to the utter extinction
of soul and body ; and, if we examine each of these com-
parisons, we shall find that death is not an evil upon any
account ; for if death be sleep, and no hurt happens to
those who are in that innocent condition, it is manifest
that neither are the dead ill dealt with." " Homer," he
observes, " saith, death is made of iron, thereby intimat-
ing to us that it is insensible ; neither hath he spoken
much amiss." A little after, he adds, " The words of
Socrates to his judges seem to me to be spoken even
with inspiration : — ' To fear death, is nothing else than
to counterfeit the being wise when we are not so ; for
he that fears death, pretends to know what he is igno-
rant of; for no man is certain, whether death be not
the greatest good that can befall a man, but they posi-
tively dread it as if they were sure it was an evil.' " In
harmony vvith this ignorance of the philosophers respect-
ing a future state, the Greek and Roman poets urge
men to a full indulgence of their appetites, on the
ground that life is short, and that death will entirely
terminate our existence.
The philosophers admitted their own ignorance on
these subjects, and the necessity of further instruction.
Socrates, meeting Alcibiades going to the temple to
A DIVINE IlE\TELATION. 49
pray, dissuaded him from it, because he knew not how
to do it till one should come to teach him. "It is alto-
gether necessary,'* says he, " that you should wait for
some person to teach you how you ought to behave your-
self, both to the gods and men." Plato tells the Athe-
nians, that they would remain in a state of sleep for
ever, if God did not out of pity send them an instruc-
tor. Cicero says, " I do not suppose that Arcesilas
engaged in dispute with Zeno out of obstinacy, or a
desire of superiority, but to show that obscurity, under
which all things lie, and which forced Socrates to a
confession of his ignorance, and all those who were the
admirers of Socrates, such as Democritus, Anaxagoras,
Empedocles, and almost all the ancients, were reduced
to the same confession. They all maintained that no
true insight of things could be acquired ; that nothing
could be clearly perceived or known ; that our senses
were limited, our intellect weak, and the course of man's
life short.'* According to Democritus, truth lay buried
in the depths of the sea, or in a well without a bottom.
Such was the utter uncertainty into which these philo-
sophers had reasoned themselves respecting the most
important of all subjects, the nature of God, the im-
mortality of the soul, and a future state ; subjects of
which barbarians, keeping closer to early tradition, were
not nearly so ignorant. On this point, the remarks of
Gibbon are just and striking, though they could scarcely
have been expected from such a quarter : — *' Since,
therefore, the most sublime efforts of philosophy can
extend no farther than feebly to point out the desire,
the hope, or, at most, the probability, of a future state,
there is nothing except a divine revelation that can as-
certain the existence, and describe the condition, of the
VOL. I. D
50 THE NECESSITY OF
invisible country which is destined to receive the souls
of men after their separation from the body. But we
may perceive several defects inherent to the popular
religions of Greece and Rome, which rendered them
very unequal to so arduous a task. 1. The general
system of their mythology was unsupported by any
solid proofs ; and the wisest among the Pagans had al-
ready disclaimed its usurped authority. 2. The de-
scription of the infernal regions had been abandoned
to the fancy of painters and of poets, who peopled them
with many phantoms and monsters, who dispersed their
rewards and punishments with so little equity, that a
solemn truth, the most congenial to the human heart,
was oppressed and disgraced by the absurd mixture of
the wildest fictions. 3. The doctrine of a future state
was scarcely considered among the devout Polytheists
of Greece and Rome as a fundamental article of faith.
The providence of the gods, as it related to public com-
munities rather than to private individuals, was prin-
cipally displayed on the visible theatre of the present
world. The petitions which were offered on the altars
of Jupiter or Apollo, expressed the anxiety of their
worshippers for temporal happiness, and their ignorance
or indiiference concerning a future life. The important
truth of the immortality of the soul was inculcated with
more diligence, as well as success, in India, in Assyria,
in Egypt, and in Gaul."
If such was the ignorance of the philosophers respect-
ing religion, its worship, and its sanctions, and re-
specting the immortality of the soul and a future state,
what opinions may they be supposed to have enter-
tained respecting morals ? These entirely correspond-
ed with their religious notions. Pride and vanity were
A DIVINE REVELATION. 51
their ruling- principles. Many of them commended and
justified suicide, and most of them judged lying- to be
lawful when it was profitable. Plato says, '' he may lie
who knows how to do it when in a fitting- or needful
season." He lays it down as a maxim, that it is ne-
cessary for rulers frequently to make use of lying- and
deceit, for the benefit of their subjects ; and advises
governors to practise falsehood when it is convenient,
both towards enemies and citizens. Maximus Tyrius
remarks, *' there is nothing venerable in truth, if it be
not profitable to him who hears it." Pie adds, that a
lie is often profitable or advantageous to men, and truth
hurtful. The laws of Lycurgus, who is extolled by
Plutarch as a perfectly wise man, were defective in
justice and honesty, and enjoined the grossest viola-
tions of decency.* According to them, the young wo-
men appeared naked in the public exercises, and at the
festivals and sacrifices. The young men of Sparta were
trained to dexterity in committing theft. Aristippus,
the disciple of Socrates, maintained that it was lawful
for a wise man to steal, and to commit adultery and sacri-
lege when opportunity offered ; for that none of these
actions were naturally evil, setting aside the vulgar
opinion which was introduced into the world by silly
and illiterate people ; and that a wise man might pub-
* In the town of Pompeii, near Naples, which was overwhelm-
ed by an eruption of Mount Vesuvius, and is now partly unco-
vered, the author has seen on the front of one of the houses, in
a public street, a representation on the wall, which strikingly
marks the total disregard to outward decency that prevailed
among the inhabitants. That this was universal among the ci-
vilised heathens, is sufficiently manifest in the writings of their
poets.
52 THE NECESSITY OF
licly, without shame or scandal, keep company with
harlots, if his inclination led him to it. Owing to such
sentiments, and to divorces being permitted on very-
slight pretences, both by Greek and Roman legislators,
the marriage state fell into such disrepute and contempt,
that it became necessary to force men to marriage by
penal laws. Cato of Utica, who has been held up as
" a perfect model of virtue," who lent his wife to Hor-
tensius, was a habitual drunkard, and taught and prac-
tised self-murder ; while Seneca pleads for suicide, and
justifies Cato's intemperance.
Customary swearing was encouraged, if not by the
precepts, yet by the example, of the most distinguished
among the heathen philosophers, as Socrates, Plato,
and Seneca. Scarcely one of them condemns the in-
human practice of exposing infants. Aristotle approves
it, and even enjoins it as a duty to expose and destroy
sickly children. Plutarch commends it in a particular
instance as a virtue. Plato prescribes a community of
wives in his commonwealth ; he gives great liberties to
incontinency ; allows, and in some cases recommends,
the exposing and destroying of the children of mothers
older than forty, and of fathers older than fifty-five, and
allows of drunkenness at the feasts of Bacchus. Cicero
pleads for fornication, as having in it nothing cvdpable,
as a thing universally allowed and practised, which he
had never heard was condemned, either in ancient or
modern times. Plutarch, in his book of morals, dis-
coursing on the education of children, represents him-
self as entirely at a loss on one part of the subject ;
and speaks of parents as " of a peculiar humour, and of
a sour and morose temper," who resisted, with respect
to those who had the training of their sons, that foul
A DIVINE REVELATION. 53
crime which was the predominant disgrace of the civi-
lised heathens, the guilt of which Gibbon charg-es on
the tirst fifteen Roman emperors, with the exception of
Claudius, v/ho lived in incest. " I am tender," adds
Plutarch, " of being- the persuader or encourager of
such a practice. But, on the other side, when I call to
mind Socrates, and Plato, and Xenbphon, and Eschines,
and Cebes, with a whole troop of other such men, who
have appeared ... I am again of another mind, as
much inclined by the zeal 1 have for the honour of
such great persons." Socrates, Aristotle, Zeno, Plato,
and others, are themselves charged with the same crime.
Lycurgus by law permitted it, as is also affirmed of
Solon. Cicero introduces Cotta, a man of the first
rank, plainly owning to other Romans of the same
quality with himself, that he practised it, and quoting
the ancient philosophers in vindication of this infam-
ous vice.
Hume, in his Essays, gives the following account of
an accomplished Athenian : — " I think I have fairlv
made it appear, that an Athenian man of merit might
be such a one as with us would pass for incestuous, a
parricide, an assassin, an ungrateful perjured traitor,
and something else too abominable to be named ; not
to mention his rusticity and ill manners. And, having
lived in this manner, his death might be entirely suit-
able : he might conclude the scene by a desperate act
of self-murder, and die with the most absurd blasphe-
mies in his mouth. And, notwithstanding all this, he
shall have statues, if not altars, erected to his memory ;
poems and orations shall be composed in his praise ;
great sects shall be proud of calling themselves by his
name ; and the most distant posterity shall blindly
54 THE NECESSITY OF
continue their admiration : Thougb, were such a one
to arise among themselves, they would justly regard
him with horror and execration."
From the above details, we cannot be surprised at
being assured on their own authority, that none were
more scandalous in their manners than the philosophers
by profession of all sects ; while the flagitious and im-
pure practices of the heathen world are publicly avowed
and celebrated by their most admired poets. Such was
the dreadful condition, moral and religious, of the civi-
lised heathens. The philosophers, the statesmen, and
the priests, and, as might be expected, the great body
of the people, avowedly addicted themselves to the
most abominable vices. The gods whom they wor-
shipped were represented by them as guilty of the same
enormities. Their temples were brothels ; their pic-
tures invitations to sin ; their sacred groves were places
of prostitution ; and their sacrifices a horrid mixture of
superstition and cruelty. Lord Hailes has with great
justice remarked that " the profligacy of the heathens
in the apostolical age was more enormous than some
people know, or at least are inclined to confess.^'
After adverting to the opinions and practices of the
heathen philosophers respecting religion and moral con-
duct, it is needless, in estimating their qualifications as
instructors and reclaimers of mankind, to examine those
parts of their speculations which are consistent with
reason and virtue. To recommend and enforce virtue
they wanted sanctions of sufficient authority, and were
ignorant of right motives. In respect to the rewards
of a future state, their opinions were various and con-
tradictory ; and all idea of future punishments was dis-
carded by them. Cicero affirms that it was universally
A DIVINE REVELATION. 55
held by the philosophers that God could neither be
angry nor hurt any one. He admits the consequence
of this universal principle, that it quite overthrew the
notion of Divine punishments ; and says in regard to
an oath, that a perjured man need not fear the wrath of
Heaven. He accordingly speaks of the punishments of
the wicked as silly fables, and on a particular occasion
says, " if these things be false, as all men understand
them to be, what has death taken from him [a man
whom he represents as a monster of wickedness, guilty
of the most atrocious murders, &c.] but a sense of
pain ?" Plutarch treats the fear of future punishment
as vain and childish. Seneca asserts that no man in
his reason fears the gods ; and contemns future punish-
ments as vain terrors invented by the poets. In this
manner did these philosophers, by their impious specu-
lations, discard the fear of God ; and as to the love of
God, they were utter strangers even to the idea.
Their motives to the practice of virtue were absurd
and illegitimate. One followed it for the love of fame
and reputation ; another^ for the intrinsic beauty of its
nature ; a third, for the benefit of its effects ; a fourth,
for that the laws of his country required it ; a fifth, for
he knew not why. But none practised it on its true
principle, conformity to the will of God, from whence
glory to him naturally proceeds. They were also as
much mistaken in man's ability. They pretended, that
they had the whole exercise of virtue in their power,
by the mere force and rectitude of their own nature,
without any aid or assistance from the Deity. The
stoics, a sect which, of all others, most cultivated the
science and practice of morality, were so far from seek-
ing the assistance of Heaven, that, with an unparalleled
56 THE NECESSITY OF
extravagance, they placed their wise man in a rank
superior to their gods, as having in him something of
higher strength and fortitude ; for that he persevered
in virtue amidst a thousand difficulties and discourage-
ments, vi'hereas the virtue of the gods had no tempta-
tions to shake it. In a word, such utter strangers were
they in general, both to the nature of God and man,
that Cicero, delivering the sentiments of ancient wisdom
on this matter, expresses himself to this effect : " All
the commodities of life are the gift of Heaven, but
virtue no man ever yet thought came from God. For
who ever returned him thanks that he was good and
honest ? And why should he ? For virtue is of right
our own praise, and that in which man reasonably
glories. This, in short, is the opinion of all the world,
that the goods of fortune are to be asked of Heaven,
but that wisdom is to be had only from ourselves."
" The ancient epic poets," says Dr Johnson in his
life of Milton, " wanting the light of revelation, were
very unskilful teachers of virtue ; their principal cha-
racters may be great, but they are not amiable. The
reader may rise from their works with a greater degree
of active or passive fortitude, and sometimes of pru-
dence, but he will be able to carry away few precepts of
justice, and none of mercy."
The heathen philosophy comprised only idle and
fruitless truths, with which the people had no concern ;
or abstract and obscure speculations, with which they
had no acquaintance. What principle in theology, or
what rule of morals, has any one of the ancient poets
or philosophers, or have all of them indubitably esta-
blished ? How many of these four essential doctrines
respecting God did any of the philosophers hold —
A DIVINE REVELATION. 57
that there is one God — that God is no part of those
things which we see — that God takes care of all things
below, and governs the world — that he alone is the
Great Creator of all things out of himself? Before
the Christian era, no people in the world, excepting
the Jews, believed these truths. None of the greatest
and wisest among the Greeks and Romans held all of
them, and very few of them held any of them firmly.
The philosophers were a set of men who, on the first
appearance of Christianity, most violently opposed it
by all the arts of sophistry and injustice. And when
by the force of its evidence they were driven to profess
it, they immediately began to debase and corrupt both
its doctrines and precepts. Tertullian affirms, that
from their profane and vain babbling, every heresy took
its birth. Whenever they or their philosophy are
spoken of in Scripture, it is in terms of the strongest
disapprobation. The Apostle Paul, after adverting to
their unprincipled conduct in keeping back from the
people what they knew of God, declares that they were
without excuse, and that, professing themselves to be
wise, they had become fools. In the first chapter of
his Epistle to the Romans, he has given that appalling
description of their depravity and guilt, which the truth
of history, and their own statements, so awfully verify.
But, even though these philosophers had understood
the proper motives to virtue, and had been able, by
proper sanctions, to enforce the practice of it, they
wanted the inclination. They proceeded on a sys-
tematic exclusion of the body of the people from all the
means of moral and religious instruction. Instead of
attempting to enlighten the multitude, all the influence
which they derived from their knov/ledge was employ-
58 THE NECESSITY OF
ed to rivet on their minds the authority of the most
degrading- superstitions. The vulgar and unlearned,
they contended, had no right to truth. All of them,
without distinction, held it as a fixed maxim, that no
alteration was to be made in the established faith or
worship. This was the express doctrine of Pythagoras,
Socrates, Plato, Cicero, Epictetus, Seneca, and all the
other great names of antiquity. Philosophers, states-
men, magistrates, and every one distinguished either
by his office or his station, worshipped the gods in
common with the people, according to the established
mode. " The philosophers," says Gibbon, " diligently
practised the ceremonies of their fathers ; devoutly
frequented the temples of the gods ; and sometimes
condescending to act a part on the theatre of supersti-
tion, they concealed the sentiments of an Atheist under
the sacerdotal robes." Their want of integrity, and of
any settled good principle, is strikingly manifest in this
temporizing conduct. Convinced of the folly and false-
hood of the vulgar superstitions, they not only conform-
ed to them themselves, but taught their disciples to do
the same ; thus making hypocrisy and dissimulation, in
a matter of the last importance, an essential part of
their instructions confirmed by their example, and per-
petuating the most stupid idolatry in close connexion
with the most abominable vices.
'< These ideas of the philosophers of Europe," ob-
serves Dr Robertson, in his disquisitions on India,
" were precisely the same which the Brahmins had
adopted in India, and according to which they regulated
their conduct with respect to the great body of the
people. Wherever the dominion of false religion is
completely established, the body of the people gain
A DIVINE KEVELATION. 59
nothing by the greatest improvements in knowledge.
Their philosophers conceal from them, with the utmost
solicitude, the truths which they have discovered, and
labour to support that fabric of superstition which it
was their duty to have overturned.''
What has been already advanced, is sufficient to
prove the utter unfitness of the heathen philosophers
in respect of character, of knowledge, and of inclination,
to reclaim mankind from vice, and to bring them back
to the worship and service of God and the practice of
virtue. But on this subject one point, and that the
most essential of all, still remains to be brought forward ;
they were altogether ignorant of the great doctrine
concerning the pardon of sin, and of the way of man's
acceptance with God. These important questions were
never made the subject of their consideration. So that,
had their lives been as pure as they were profligate,
their moral system as complete as it was imperfect and
erroneous, and their knowledge of a future state as
clear as it was perplexed and obscure, they would still
have been blind guides, utterly unfit for the office of
religious instructors ; and the need of a supernatural
revelation to teach man his duty to God, and the way
of restoration to his favour, and of attaining to future
blessedness, would still have been indispensable.
If man was originally under law to God, and if by
the breach of that law he had become subject to the
Divine displeasure, it could not be known, without a
direct revelation from Heaven, that the pardon of sin
was possible, or if possible, how it could be effected.
That God will pardon sin in any instance, is a thing
that without information from himself w^e have not
principles to determine. On this subject, what is called
60 THE NECESSITY OF
natural religion conveys no information. The doctrine
preached by the works of God, though in many respects
very important, is here utterly silent. While the
heralds of heaven proclaim the eternal power and god-
head of the Creator, as well as his wisdom, it is plain
that from them we can learn nothing of his mercy ; for
they were sent forth to preach before mercy was needed
by man ; and they have received no additional instruc-
tions. They testify to us nothing but what they testi-
fied to the first man when he was sinless, and to force
from them a declaration of mercy is to pervert their
language.
In the works of creation, and in the moral government
of the world, the justice and goodness of the great
Creator are manifest ; but their connexion and har-
mony cannot be discerned. The present is evidently
a mixed state, in which much confusion prevails. One
thing appears to counteract another, and neither justice
nor goodness seems to attain its full end, far less do
they unite and co-operate. Enough, however, is seen
in these ways, especially when we take in connexion
with them the convictions of duty arising from the
remains of the law written in the heart, to leave every
man " without excuse," and justly to condemn him be-
fore God, for not acting up to what he knows to be
right. But what is there in all this to inform him of
the way of a sinner s acceptance with God ? What,
then, can be said of natural religion, of which the above
is the amount, as a system in any way available for the
salvation of man ? Can that be called religion, which,
finding man in a state of alienation from God, leaves
him at last as it found him, exposed to all the conse-
quences of the divine displeasure ? The wisest of the
A DIVINE REVELATION. 61
heathens fell indeed far short of what they might have
known, and of what they were inexcusable for not
knowing-. But even if all that is taught by the works
of creation and providence had been universally under-
stood and acknowledged by them, much would yet have
been wanting-.
Had then the ministration of what is called natural
religion been committed to the ancient philosophers, as
the ministration of the old covenant was committed to
Moses, it would have been only, like that of Moses,
*' the ministration of death." On what terms God, who
cannot " look upon iniquity," would hold fellowship
with man, who daily sins, and comes short even of his
own convictions of duty, the wisest of them could not
tell. The original tradition respecting the way of ac-
ceptance with God, was wholly forgotten among them.
Of the meaning of the sacrifices that were offered, they
had lost all knowledge. Thick darkness had overspread
the teachers, and gross darkness the people.
The philosophers were as little acquainted with the
malady of human nature, as they were with the remedy.
They were ignorant alike of the radical corruption of
their own hearts, and of the holiness and justice of God.
Had they known the former, their vanity and presump-
tion would have given way to abasement and terror.
Had they been acquainted with the latter, would they
have dared to conform to the " abominable idolatries,"
which, without exception, they countenanced ? 1 nstead
of spending time in the endless speculations of their
" vain philosophy," would not their solemn enquiry
have been, " wherewith shall I come before the Lord,
and bow myself before the most high God ?"
A quotation has already been made from Cicero,
62 THE NECESSITY OF
which proves their deplorable ig-norance in respect to
their own characters : " Whilst I exist I shall not be
troubled at anything-, since I am free of all fault."
Here we have a picture of midnight darkness, of a
mind " blinded by the god of this world." How differ-
ent was the view of himself entertained by the Apostle
Paul! " I am carnal, sold under sin. I know that in
me, that is, in my liesh, dwelleth no good thing. Who
shall deliver me from the body of this death ?" But he
had been made acquainted with that righteousness
which God had provided, and which he had joyfully
accepted. It is not, therefore, on any precarious or
hollow foundation of the supposed purity of his life, or
of the cliance of non-existence in a future state that he
rests. He stands with confidence on a specified and
certain ground of hope; " I know whom I have be-
lieved, and am persuaded that he is able to keep that
which I have committed unto him against that day." —
" Thanks be to God, who giveth us the victory, through
our Lord Jesus Christ."
In order to form some comparative estimate of the
strength of the different principles which supported the
minds of these two men, both confessedly great in their
way, let us view them in adverse and trying circum-
stances. Cicero, deserted by his friends, and in the
prospect of suffering death, has nothing to rest on but
the broken reed of his own rectitude, and as to futurity
he is in total darkness. Paul, in his last hours, his
work done, and himself about to be put to death as an
evil doer, after exhorting a fellow-labourer to endure
afflictions, and to persevere in that cause for which he
was now to suffer, breaks out into that triumphant
exclamation, to which there is nothing comparable, or
A DIVINE REVELATION. 63
in the smallest degree similar, in all the works of all
the philosophers : " / am noiu ready to he offered^ and
the time of my departure is at hand. I have fought
a good fight, I have finished my course, I have kept
the faith. Henceforth there is laid up for me a crown
of righteousness , which the Lord, the righteous Judge,
shall give me at that day ; and not to me only, hut
unto all them also that love his appearing."
We have now contemplated the state of the ancient
heathen world as illustrated by the records of history,
and the writings of the Greek and Roman philosophers.
We have surveyed the dismal picture of the inhabitants
of the most civilised countries, sunk in the grossest
superstition, stained with the blackest crimes, and wal-
lowing in the most degraded sensuality. We have
seen with what a feeble arm their boasted philosophers
strove to combat the gigantic forms of error by which
they were enslaved, and that so far from holding forth
the truth, even in its faintest glimmerings, these cele-
brated men were themselves in theoretical opinions, the
victims of delusion, and in practical morality the slaves
of vice. If such was the character of paganism of old,
what expectations can we entertain regarding those
nations in modern times, on whom the Sun of righteous-
ness has not arisen with healing in his wings ? If So-
crates died in the very act of idolatry ; if Plato, after
vainly speculating about the immortality of the soul,
and the nature of the Divine Being, finally acknow-
ledged the fruitlessness of his enquiries ; if Cicero found
himself involved in the same doubts and darkness ; and
if the whole of their philosophy has been emphatically
described in scripture as the profession of wisdom ter-
minating in folly, what could we hope in behalf of the
64 THE nec;essity of
rude barbarians of modern Africa, America, or Asia,
or even of the more civilised inhabitants of India or
China?
Is it to be supposed that the modern heathens should
rise superior to that doubt and uncertainty, which hung'
like a dark cloud over the most admired speculations
of the most enlightened of the Grecian sages, or that
they should arrive at clearer ideas of God, and of eter-
nity— of the duty of man to his maker, to himself, or to
his neighbour ? Vain, indeed, must all such expectations
be found. The character of man estranged from God,
and destitute of the light of revelation, has been drawn
by the finger of inspiration in the first chapter of the
Romans : and, whether we look back to Egypt, the
cradle of arts and sciences, to Chaldea, to Babylon, to
Greece, or to Rome the final centre of ancient civilis-
ation and refinement ; or whether we look around on
the pagan world in our own days, we shall still find
the same broad and distinguishing lines of character,
separating the heathen from those nations on whom the
light of Christianity has shone. Between the heathen
rites of China or Hindoostan, and the idolatries of the
savage New Zealanders, the Africans, or the aboriginal
Americans, we can discover little practical difference.
The same ignorance of God and eternity, the same
absurd and polluting mythology, varying in its several
forms, but agreeing in its essential features ; the same
cruelty, deceitfulness, and sensuality ; all characterise
the idolaters of modern nations, however diversified by
language, climate, civilisation, and other outward cir-
cumstances, exactly in the same manner as they cha-
racterised all the idolaters of the nations of the ancient
world.
A DIVINE REVELATION. 65
In the vast empire of China, embracing- as it does so
larg-e and fair a portion of the habitable globe, and com-
prising a population of 360 millions, we are told in the
recent work of a Christian missionary (GutzlaiF), that
though atheism is wide spread, still the idols are innu-
merable. One of their religious sects boasts that their
idols are as numerous as the sands of the Hong- river,
and Gutzlaff himself saw, written over a shop near
Pekin, " Idols and Budhos of all descriptions, neatly
made and repaired." The morality of the Chinese is
on a level with their degradation in religion. They
are, like other idolaters, remarkable for their falsehood
and deceit, while the tone of public feeling- among- all
classes is of the lowest description. In the article
China, in the Encyclopsedia Britannica, written by Sir
John Barrow, he says, "It is to be feared that the
boasted morality of the Chinese is built on no principle
of feeling- or propriety of action between man and man,
and that, where public decorum is not offended, there is
no breach of moral duty. All ranks and conditions
have a total disregard for truth. From the Emperor
downwards, the most palpable falsehoods are produced
with unblushing- effrontery, to answer a political, an
interested, or exculpating- purpose." According to the
testimony of other respectable witnesses, lately publish-
ed, insincerity and dishonesty in trade, are faults with
which the Chinese are very generally chargeable. Their
distinctive quality is to cozen and deceive.
If we turn from China to India, what a picture do
we there behold of idolatry and superstition, with their
usual concomitants, cruelty and vice. Of their mytho-
logy a graphic description is given by the late Mr
Wilberforce, in his celebrated speech in the House of
VOL. I. E
66 THE NECESSITY OF
Commons, on the renewal of the East India charter in
1813. "The leg-ends and histories of their actions,
namely, of the deities, male and female, are innumerable,
and in the highest degree extravagant, absurd, and in-
credible. The most enormous and strange impurities,
the most villanous frauds and impostures, the most
detestable cruelty and injustice, the most filthy and
abominable conceits, every corruption and indulgence,
are presented to us in their histories, varied in a
thousand forms. Very many of them are perpetuated
by images, temples, and ceremonies, and those of
such a nature as it w^ere pollution to describe. Repre-
sentations which abandoned licentiousness durst hardly
imagine within the most secret recesses of impurity,
are there held up in the face of the sun to all man-
kind, in durable materials, in places dedicated to
religion : nay, they are the subjects of religious adora-
tion ; and miniatures of them are worn by multitudes
about the neck." The character of the people may
be judged of from their mythology. Accordingly, we
learn from the testimony of various writers, some dis-
tinguished for their Christianity, and others for their
indifference or opposition to the gospel, that the
degradation of morals among the Hindoos is truly
affecting. Dr Carey, the distinguished Baptist mission-
ary, who laboured among them for nearly fifty years,
observes, " Lying, theft, whoredom, and deceit, are
sins for which the Hindoos are notorious. There is
not one man in a thousand who does not make lying
his constant practice." Another writer of a different
character, Mr Forbes, who resided for so long a period
in the East, remarks, " Their cruelty, avarice, craftiness,
and duplicity, occasioned me a thousand grievances,
A DIVINE REVELATION. 67
which I could neither counteract nor redress, and dis-
played such shocking- traits, rooted and strengthened by
religious opinion, prejudices of caste, and habits of op-
pression, as baffled all my endeavours to relieve the poor
peasantry suffering under their tyranny." " They make
not the least scruple," says the late Lord Teignmouth,
governor of Bengal, " of lying-, where falsehood is at-
tended with advantage. To lie, steal, plunder, ravish,
or murder, are not deemed sufficient crimes to merit
expulsion from society."
The morality of the Hindoos was at one period a sub-
ject of panegyric among infidels, eager in their blinded
zeal against Christianity to find something- good in any
other system of religion. Of the justice of these pane-
gyrics we have already had some evidence. If more be
wanted, it may be found in the abandoned profligacy
of their worship, in the casting of human beings into the
Ganges, in the multitudes of the victims crushed under
the cars of their idols, and of widows burned on the
funeral piles of their husbands. The horrid murders
committed in cold blood by a tribe of Hindoos called
Thugs, as an offering of blood to one of their deitieshave
lately been brought to light. In speaking of this dia-
bolical practice, the Edinburgh Review (January, 1837)
observes, " To the Thugs murder is an act of religion,
just as much as the practice of charity is to the Chris-
tian." And again, " it will now_, we think, be apparent
in what the principle of Thuggee consists ; what it was
which gave rise to the phenomenon of several thousand
persons pursuing murder as a trade, generation after
generation." In Ceylon there are five different systems
of idolatry, and the devil is regularly and systemati-
cally worshipped. In thousands of instances the poor
68 THE NECESSITY OF
deluded people, we are informed, are so anxious to
place themselves and all connected with them under
the care and protection of the devil, that their children
are solemnly dedicated to him before they are born. Of
the people of Borneo, Mr Abeel says, " war is their busi-
ness ; murder their pastime ; and the trophies of cruelty
their proudest distinction." Among the Mexicans, when
the new world was discovered, of all offerings, human
sacrifices were deemed the most acceptable. Their
last Emperor, Montezuma, is said to have offered twenty
thousand annually, while it is estimated that throughout
the whole country the blood of fifty thousand was every
year shed upon their altars. Such is a specimen of what
Gibbon calls " the cheerful devotion of the Pagans.''
The same testimony might be given as to the tribes of
Africa, which have lately been visited.
There is still another proof, that " the dark places of
the earth are full of the habitations of cruelty," which
ought not to be omitted in the black catalogue of hea-
then wickedness. The horrid crime of infanticide
appears to be as characteristic of every heathen nation
in modern, as it was in ancient times. This dreadful
proof of the malignant influence of idolatry has been
alike exhibited among Pagans, by the savage and by the
sage, from the earliest periods down to the present day.
The expediency of this practice was taught by Plato ;
it was countenanced by Aristotle, and expressly appro-
ved by Seneca and Plutarch. At Sparta, it was per-
mitted byliycurgus ; and was in like manner legalized
in Athens, the chosen metropolis of philosophy, and at
Rome, the mistress of the world. Why, then, should
we wonder if we find the same crime still prevailing
where the benign influence of Christianity has not
A DIVINE REVELATION. 69
penetrated, and where men are still left to the opera-
tion of their own corrupt dispositions, urged on by the
malice of the devil, and unrestrained by the voice of
mercy heard in the gospel of the grace of God?
In China, the greatest and most extensive heathen
nation in the world, female infanticide is practised on the
largest scale. In the city of Pekin alone, it is estimated
that four thousand infants are annually destroyed. It
is a general custom throughout the country to drown a
large portion of the new-born female infants. In India,
the practice has been partially abolished by the British
government, but it still exists to a dreadful extent. To
these horrid exhibitions of human depravity, we may
add that the blackness of heathen darkness is relieved
by none of those works of benevolence and philan-
thropy which adorn every Christian country. Hospi-
tals and infirmaries, as has already been stated, were
unknown before the introduction of Christianity. They
are equally unknown among modern nations destitute
of the gospel. In India, the indifference with which
the aged, the infirm, or the sick are left to perish is ap-
palling ; while, in the vast territories of the Chinese
Empire, it is believed there does not exist one chari-
table institution.
If any additional evidence of the necessity of a divine
revelation is to be sought for from the state of the
heathen world, it may be found in the contrast be-
tween the former and present condition of those Pagan
islanders of the South Seas, who are renouncing idola-
try, and embracing the glorious gospel of salvation. In
a recent work by Mr Williams, the well-known mis-
sionary to the South Seas, which has obtained so great
a circulation, the author gives a fearful account of the
prevalence of infanticide in the islands which have been
70 THE ISTECESSITY OF
the scene of his labours. Among many most appal-
ling proofs of the extent of this unnatural and diaboli-
cal species of wickedness, he mentions one instance in
which three native converts casually acknowledged
that they had murdered in all one-and-twenty children.
Mr Williams concludes the subject with the following
just observations : — " What a truly affecting picture do
these facts exhibit of human nature, where the light
of divine truth has not beamed upon its darkness —
where the religion of the gospel has not exercised its
benign influence ! They show that the sun may shine
for ages, with all its boundless beneficence, and yet
fail to kindle in man a spirit of benevolence ; that the
earth may pour forth her abundance, and not teach man
kindness ; that the brute creation, impelled only by
instinct, may exhibit parental fondness, and man fail to
learn the lesson. By no species of ingenuity could we
instruct the beasts of the field thus barbarously to de-
stroy their young. Even the ferocious tiger prowls
the forest for their support, and the savage bear will
fearlessly meet death in their defence. But the facts
now stated are only in harmony with innumerable
others, which prove that in every place, and under all
circumstances, men need the gospel. Whether you
find them upon the pinnacle of civilisation, or in the
vortex of barbarism ; inhabiting the densely populated
cities of the East, or roaming the wilds of an African
wilderness ; whether on the wide continent or the fer-
tile islands of the sea ; surrounded by the icy barriers
of the poles, or basking beneath a tropical sun — all need
the gospel ; and nothing but the gospel can elevate
them from the degradation into which they have been
sunk by superstition and sin. Let science, then, go with
her discoveries, and philosophy with her wisdom, and
A DIVINE REVELATION. 7l
law with her equitable sanctions and social benefits,
and let them exert their united influence to bless and
elevate our benighted world ; but let it be the labour
and ambition of the Christian to convey that Glo-
rious Gospel, by which alone the regeneration and
happiness of mankind can be fully and permanently
secured."
From the above account of the heathen nations, both
ancient and modern, the insufficiency of what is called
natural religion to enlighten mankind in their present
state of apostasy may be clearly estimated, and its being
totally inadequate to lead men to God fully ascertained.
We see what were its effects in the most civilized na-
tions of antiquity, on those who were most ardent in
their pursuit of knowledge and most remarkable for
their acquirements beyond others of their time. Amidst
all their speculations and reasonings, they remained in
absolute uncertainty respecting those important ques-
tions, which above every other it concerns creatures
destined for immortality to resolve ; — how shall man
be just with God, and to what is he destined in that
future and eternal state, nearer to which each suc-
ceeding hour conducts him ? And what, we may ask,
are the effects at this day of the philosophical re-
searches of the most eminent men in modern times
who neglect the revelation of the gospel, which appears
to them to be folly ? Their studies, directed to physi-
cal or moral science, elevated and sublime as they may
appear to be, leave them, when separated from the
knowledge of the gospel, in ignorance of their own
character and of the character of God,'of their condition
as sinners, and of the value and saving influences of that
Word which God has magnified above all his name.
72 THE NECESSITY OF
An unbelieving astronomer, it has been said, is mad ;
but the study of astronomy will never conduct men to
God. So far is this from being the case, that many of
the most distinguished astronomers, as well as geolo-
gists, have remained as much unacquainted with the
way of salvation as the most benighted heathens, and
even determinedly opposed to it. To what superior
light did Mr Hume attain after all his philosophical
researches ? On the contrary, he involved himself in
total darkness. The confession with which he shuts
up his enquiries on religion should operate as a solemn
warning to all who, pushing reason beyond its legiti-
mate province, reject the abundant means of knowledge
which God has vouchsafed, that are graciously adapted
to the present state and nature of man, " The whole,"
says he, " is a riddle, an enigma, an inexplicable
mystery. Doubt, uncertainty, suspense of judgment,
appear the only result of our most accurate scrutiny
concerning this subject."* After all, the attainments
of these men in their several enquiries, whether lawful
and useful in themselves, like those of the astrono-
* When Mr Hume's philosophical Mends visited him on his
death-bed, he appeared to them to be cheerful, and was even
unbecomingly jocular, as is narrated in that discreditable letter
which after his death was addressed by Dr Adam Smith to Mr
Strahan, and which has been exposed as it deserves by Bishop
Home. But when these friends were not present, it is said to
have been far otherwise with him, indeed the very reverse ; and
that, in the gloom of his mind, he observed on one occasion
to the person who attended him, that he had been in search of
light all his life, but that now he was in greater darkness than
ever. This is entirely consistent with the above deliberate
avowal when he was in health and at ease.
A DIVINE REVELATION. 73
mer, or blasphemous and pernicious, like those of the
sceptical philosopher, the question that was put of old
may be urg-ed on them all, which, if they have neglected
the great salvation, they must be conscious implies
their condemnation ; *' Who is he that overcometh the
world, but he that believeth that Jesus is the Son of
Godf The comparison that may be drawn between
natural religion, or the revelation of nature, and the
revelation of the gospel, will exhibit in the most con-
spicuous manner the impossibility that the former can
supply the place of the latter.
The revelation of grace in the gospel may be consi-
dered in comparison with that of nature, either as the
latter came immediately from the hand of God, or in
the darkness which has been occasioned to it by sin.
The revelation of the gospel is given by the word of in-
struction, whereas the other is made in the way of a work
or operation, which is a manner more obscure, more em-
barrassed, and more limited. Besides this, there are
many things revealed in the gospel, of which we can
have no knowledge from nature, as for example the
doctrine of the Trinity, of the incarnation, of heavenly
felicity, of the resurrection of the dead, and, in one
word, all the mysteries of the economy of Jesus Christ.
When we consider nature in its darkness occasioned by
sin, we see almost all that it teaches turned to bad uses,
and applied in a manner that leads to folly and extra-
vagance. The sentiment that there is a God is not ex-
tinguished— on the contrary, it is strongly impressed
on the minds of all ; but it has been unhappily turned
to all that multitude of idols which the Pagan nations
worship ; or, where this is not the case, to an idea
of God which is altogether false and erroneous. The
74 THE NECESSITY OF
necessity of religion is recog-nised, for there is no nation
that can live without religion ; but how many supersti-
tions does this sentiment beget ? The necessity of
living morally is also turned to a bad use. In one word,
there are none of the lights of the revelation of nature
which are not corrupted and spoiled by the aberrations
of man.
While the revelation of nature in the state of inno-
cence was something very uniform, and while its differ-
ent parts had an admirable relation one to another, it has
happened, that by the entrance of sin, a subversion almost
universal has taken place, which has destroyed all that
admirable symmetry and that justness of correspondence
of its parts which shone in its economy. God, for ex-
ample, who in the works of the heavens and the earth
appears good, beneficent, and infinitely favourable to the
human race, appears at the same time as an adversary
offended, full of aversion to man, in the fatal accidents,
the tragical events that occur from time to time, the
floods, the earthquakes, the destruction of cities by the
lire of heaven, the famines, the pestilences, and other
such things. What relation does there appear between
infinite goodness and so much wrath ? Man, that great
work of the hands of God, an epitome of all the perfec-
tions which are seen scattered up and down among the
other creatures, is, as the lord and absolute master of all
the works of God here below, formed for happiness and
virtue. But at the same time we see him the slave of
bis passions, unworthily defiled and dishonoured by a
thousand crimes, unhappy in his designs, misled in his
ideas, overwhelmed with multiplied miseries in this
life, and subjected to death. What relation is there
betwixt so much majesty and so much meanness, so
A DIVINE REVELATION. 75
much glory and so much ignominy ? Such is the state
in which we find the revelation of nature since the en-
trance of sin, like to the ruin of a beautiful palace,
where we see on one hand magnificent columns and
porticoes, but on the other marks of conflagration and
destruction. In one word, it is a confused mass of
beauties and desolations, of splendid grandeur and
gloomy horror.
These considerations conduct us to the necessity of
the revelation of Jesus Christ, and to the economy of
his grace. For, with respect to the first disorder which
has been remarked in nature, consisting in the bad use
and pernicious application that men have made of the
truths revealed in the work of the universe, God has,
by the revelation of the Gospel, done two things ; by
the one he has confirmed and enhanced these truths,
and set them in an entirely different light ; by the
other he has rectified their use and application, lead-
ing men back from their wanderings, dissipating their
errors, and overthrowing their vain superstitions. Be-
sides, as to the other thing that has been also remarked,
namely, the mixture of contrarieties which appears in
nature, the gospel has not only discovered the true
causes of it, which were for the most part unknown,
but has, besides, repaired the ruins under which nature
groaned. From all this, we see the necessity of the super-
natural revelation of Jesus Christ. For nature, in the
state in which it is under sin, could not furnish to man
what was necessary for his living well and happily. It
conducted him a certain length, but it left him at fault,
for the ways of reason and its lights all led him, in
their termination, to precipices. Nature taught him
that there is a God supremely great and good, but it
76 THE NECESSITY OF
also told him that he is an enemy to man, without fur-
nishing any means for rendering him propitious. It in-
formed him that man is made to serve God by religious
worship, but it did not teach him what that religion
ought to be, and it left him engaged in a thousand su-
perstitions. It gave him to know that he was made for
a sovereign good, but it left him in misery, without fur-
nishing him with the mea#is to extricate himself, and
without giving him to see in what that sovereign good
consisted, or the way to arrive at it. It was necessary,
then, that God, in order to eifect his purposes of mercy,
should furnish man with a supernatural revelation, to
relieve him from this labyrinth ; and this is what hap-
pily the revelation of the gospel has effected.
In the revelation of nature, God displayed his admi-
rable wisdom, which is every where manifest ; for what
can be more beautiful than the order of the universe as
it appears before our eyes ? But in the revelation of
grace he has concealed the greatest wonders of his wis-
dom in such a manner as to give it the semblance of folly.
In the beginning, he manifested himself to man in a
manner clear and plain, conformed to the ways of human
intelligence in the creation of the universe. The hea-
vens declare the glory of God ; and the firmament
showeth his handiwork. But that way, instead of suc-
ceeding, had no other result but the blindness and the
error of man. In the new creation there is nothing of
that external magnificence. God here proceeds a se-
cond time in the way of mystery, that is to say, in
wrapping up his designs under the appearance of fool-
ishness, and in concealing the wonders of his wisdom
in unsearchable depths. In order to perform the work
of salvation, and that of the destruction of the empire
A DIVINE REVELATION. 77
of Satan, he has employed means weak in appearance,
and incapable of producing so great an effect. For what
seems to be less fitted to issue in eternal glory and fe-
licity than meanness, suffering, and ignominy ? What
seems to be less fitted to destroy a tyrannical power,
such as that of the devil, and to triumph over spiritual
wickedness, than the humiliation and weakness of the
* Son of God, his reed, and his cross, and his crown of
thorns ? It is in this way, however, that God has ac-
complished the great and admirable work of redemp-
tion. Our strength has arisen from weakness, our life
from death, our glory from ignominy; and our adoption
has been the fruit of the abandonment which the
only begotten Son of God suffered on the part of his
Father. Satan had his mystery, for he concealed our
destruction under splendid appearances. God was
pleased to have his mystery, but in a manner the very
opposite from that of the devil. The one is a mystery
of death, the other a mystery of life. The one is a
mystery of hatred, the other a mystery of mercy. Thus
God was pleased that the economy of Jesus Christ
upon earth should be a mystery, an admirable mystery,
elevated far above the ways of reason, and bearing the
appearance of folly to the carnal mind.
" After that in" (by, or through the display of) " the
wisdom of God, the world, by wisdom knew not God,
it pleased God, by the foolishness of preaching, to save
them that believe. For the Jews require a sign, and
the Greeks seek after wisdom ; but we preach Christ
crucified, unto the Jews a stumbling-block, and unto
the Greeks foolishness ; but unto them which are called,
both Jews and Greeks, Christ the power of God and
the wisdom of God." From the despised country of
78 THE NECESSITY OF
Judea, the light of the nations at length shone forth.
" Behold my servant whom I uphold, mine elect, in
whom my soul delighteth. I have put my Spirit upon
him. He shall bring forth judgment to the Gentiles.
For behold darkness shall cover the earth, and gross
darkness the people. But the Lord shall arise upon
thee, and his glory shall be seen upon thee. And the
Gentiles shall come to thy light, and kings to the bright-
ness of thy rising."
And now how great is the change which the gospel
has effected in the world ! The base superstitions of
Pagan idolatry are banished, and true knowledge is dif-
fused. The Gospel contains representations of God
and man, and of a present and future life, entirely unlike
any thing known among the civilized heathens, previ-
ous to its publication ; and to this knowledge men of
every rank and condition have access. The Scriptures,
from beginning to end, are delivered in a manner level
to the capacity of all. From their first publication,
they were not only open to the people, but all were en-
joined to read and to study them. Instead of commu-
nicating the truth of God to a small number of their
followers, the Apostles of Jesus Christ proclaimed it
publicly. They commanded all men every where to turn
from idols. They denounced the crime of idolatry, and
declared the punishment which will fall upon those who
are guilty of it ; they condemned the vices which were
practised in the worship of false gods ; and in this man-
ner exposing themselves to the most cruel persecutions,
they at last submitted to death with a joy and courage
which triumphed over their sufferings. So far from
acting like the heathen philosphers, who systematically
excluded their fellow-creatures from the means of infor-
A DIVINE REVELATION. 79
mation, all those who were sent of God to reveal his
will, delivered their instructions to the whole of the
people. It is one of the distinguishing- characteristics
of the Messiah's reign, that " to the poor the gospel is
preached."
The most unlearned Christian possesses knowledge
to which the wisest men of ancient times were wholly
strangers. Ask him concerning his soul, he will aver
that it is immortal ; that it shall undergo a judgment
after this life ; that, accordingly, it shall abide in a state
of bliss or misery everlasting, — points, about which
neither Socrates nor Seneca could answer any thing.
Enquire of him how all things are upheld, how govern-
ed, and ordered ? He will presently reply, by the
powerful hand and wise providence of God. Whereas,
among philosophers, one would ascribe all events to
the current of fate, another to the tides of fortune ; one
to the blind influences of the stars, another to a con-
fused jumble of atoms. Ask him about the main points
of morality and duty, and he will, in a few words, give
a better reply than Cicero, or Epictetus, or Aristotle,
or Plutarch, in their large tracts and voluminous dis-
courses about matters of that nature. So real a pro-
perty it is of God's law, " to give subtlety to the simple,
to the young man knowledge and discretion." So true
is what the Lord affirmeth of himself, " I am come a
light into the world, that he who believeth in me may
not abide in darkness."
With the idolatry and superstition of the heathens,
the gospel has put an end to many of their corrupt
practices. It has banished much of the cruelty which
they encouraged, such as the exposure of infants, the
shows of gladiators, the murdering of captives taken
80 THE NECESSITY OF
in war, domestic slavery, human sacrifices, and many
gross abominations. Its spirit is directly opposed to
the ideas of all the Pagan moralists, who represent the
desire of revenge as a mark of a noble mind, and to
whom the duty of the forgiveness of injuries, and the
love of our enemies, was unknown. It has raised the
standard of morals, and effected much, even-uhere it
has interposed no express injunction ; while the purity
of its doctrine, the authority of its precepts, and the
energy of its sanctions, produce important effects on
multitudes, who yet have only the name of Christian.
But, above all, the true character and situation of man
in the present state, the remedy provided for guilt, and
the way of acceptance with God, respecting all of which
the civihzed heathen world, having almost entirely lost
sight of early tradition,* were in total darkness, are now
made known. " Life and immortality are brought to
light by the gospel."
The necessity, then, of a supernatural and divine
revelation is manifest. The experiment of reformation
without it had long been tried among the most civilized
nations on earth. Learning and philosophy had done
their utmost, and all had failed. Where is the "city or
village, since the world began, that was ever enlight-
ened in the knowledge of God, by either heathen or
infidel philosophers ? It is the doctrine of the fisher-
men of Galilee which has subverted the altars and dis-
pelled the darkness of Paganism. The Christian who
• Many of the ancient heathens were candid enough to profess
to have derived what knowledge they had, not merely from the
exertions of their reason, but from a higher source, even from
ancient tradition, to which they usually assigned a divine origin.
A DIVINE REVELATION. 81
reads the Bible, borrows no light to his system from
the writings of such men as Hume and Voltaire. And.
were he not, in some measure, acquainted with the
deep depravity of the human heart, he would be aston-
ished that, under the meridian light of divine revela-
tion, their sentiments in religion should have been so
perverse and so crude.
CHAPTER II.
THE PERSECUTING SPIRIT OF PAGANISM.
Having said so much respecting the religion and
practice of the heathen world, it is proper, before
taking leave of the subject, to notice what has been
called the " mild and tolerating spirit of polytheism," a
character, on account of which its votaries have been
so much applauded. If it were true that Pagan idol-
aters really deserve the credit which they have on this
account obtained, it would be a striking contrast to all
the other effects of their depraved superstition. But
although the fact of their religious toleration be strongly
insisted on by some, and too easily conceded by others,
it is entirely without foundation.
The Pagan religion presented the extraordinary
spectacle of more than thirty thousand gods ; and at
Rome alone, six hundred different kinds of sacred rites
were exercised. It is true that, as far as respected
their religious opinions, the worshippers of these gods,
and the observers of these rites, lived together in peace.
At first view this appears extremely amiable ; it seems
VOL. I. F
82 THE PERSECUTING SPIRIT
to warrant all that has been said to prove that the
most unbounded toleration prevailed. But, on closer
inspection, this beautiful appearance vanishes like a
cloud. Although some worshipped one set of deities,
and others another, yet on the subject of rehg-ion there
were no opposing- opinions among them. The exist-
ence and the power of their several deities were equally
acknowledged by all ; and not one of those numerous
religions ever pretended to accuse another of falsehood.
The Romans adopted the gods of the different coun-
tries which they conquered, recognising them as the
tutelary deities of their several districts, and believing
it to be their duty, as well as their interest, to render
them homage. So firmly were they persuaded of this,
that when they laid siege to any town, it was usual to
invoke the tutelary god of the place, and to endeavour,
by promising him equal or greater honours than he then
enjoyed, to bribe him to betray his former votaries.*
Hence it is evident that there was no room for perse-
cution on the subject of religion. Men could not per-
secute others for serving gods whom they themselves
acknowledged, and in similar circumstances worship-
ped ; especially as these others were equally ready to
invoke the gods whom they adored. The peace, then,
which subsisted among heathens, on the subject of
their idolatrous worship, had nothing whatever to do
with toleration. It vvas the necessary result of their
indiscriminating notions of Polytheism.
" The various modes of worship,'' says Mr Gibbon,
* The Tyrians, when besieged by Alexander, put chains on
the statue of Hercules, to prevent that deity from deserting to
the enemy.
OF PAGANISM. 83
" which prevailed in the Roman world, were all con-
sidered bv the people as equally true, by the philosopher
as equally false, and by the magistrate as equally useful.
The devout polytheist, though fondly attached to
his national rites, admitted, with implicit faith, the
different religions of the earth. The thin texture of
Pagan mythology was interwoven with various, but
not discordant materials. The deities of a thousand
groves and a thousand streams, possessed in peace their
local and respective influence. Nor could the Roman,
who deprecated the wrath of the Tiber, deride the
Egyptian, who presented his offering- to the beneficent
genius of the Nile. The visible powers of nature, the
planets and the elements, were the same throughout
the universe. The invisible governors of the moral
world were inevitably cast in a similar mould of fiction
and allegory. The Greek, the Roman, and the bar-
barian, as they met before their respective altars, easily
persuaded themselves, that, under various names, and
with various ceremonies, they adored the same deities."
If this representation of the case be just, where was
the boasted toleration of Polytheism ? On the other
hand, sufficient provision was made for the legal exer-
cise of intolerance, both in Greece and in Rome. By
the laws of Athens, no strange god was admitted, or
foreign worship allowed, till approved and licensed by
the Court of Areopagus. Every citizen was bound by
oath to defend and conform to the religion of his coun-
try. This oath was in the name of the gods, and con-
cluded thus : *' I swear by these following deities, the
Agrauli, Enyalius, Mars, Jupiter, the Earth, and
Diana.'* The Romans had a law to the same effect.
Livy mentions it as an established principle of the early
84 THE PERSECUTING SPIRIT
ages of the commonwealth, to guard against the intro-
duction of foreign ceremonies of religion. He says
that the prohibiting all foreign religions, and the abo-
lishing every mode of sacrifice that differed from the
Roman mode, was a business frequently intrusted by
their ancestors to the care of the proper magistrates.
For nothing, he observes, could contribute so effectu-
ally to the ruin of religion, as the sacrificing after an
external rite, and not after the manner instituted by
their fathers. At an early period, the sediles were com-
manded to take care that no gods were worshipped
except the Roman gods, and that the Roman gods were
worshipped after no manner but the established manner
of the country. Maecenas recommended to Augustus
to worship the gods himself according to the established
form, and to force all others to do the same ; and to
hate and to punish all those who should attempt to in-
troduce foreign religions. It is obvious then that the
Roman custom, of adopting the gods of other coun-
tries, while it indicates the extent of their superstition,
or the use they made of religion as a state engine, can
never show that the religion of individuals, where it
differed from the religion of their country, was either
connived at as a matter of indifference, or tolerated as
an inalienable right of human nature.
In so far as religious persecution did not take place
among the Pagans, it was owing to this, — that there
was no opportunity or temptation to persecute. But
when the Christian religion, which differed from the
established worship, and required toleration, and which,
from the acknowledged peaceableness and loyal demean-
our of Christians, was every way entitled to it, began
to gain ground, it was immediately manifest that such
OF PAGANISM. So
a principle as religious toleration had no place in the
minds of Pagans. What Gibbon calls " the mild spirit
of Polytheism" was then put to the test ; and Chris-
tians soon found, that any thing but toleration was to
be expected. At first, indeed, persecution was in differ-
ent places begun by the multitude, and Christians did
not, for a while, attract the particular notice of the
Roman government. But at length it commenced in
that quarter, and, except at intervals, did not remit for
nearly three hundred years ; after which the persecu-
tions of Paganism ceased with its power.
Tacitus informs us, that the Emperor Nero inflicted
exquisite punishments on those people who, he says,
were abhorred for their crimes, and were commonly
known by the name of Christians. " They were con-
demned," he tells us, " not so much for the crime of
burning the city''' (which Nero had falsely laid to their
charge), " as for their enmity to mankind." Their
sufferings, too, were so contrived, that they should be
exposed to scorn, and their misery rendered ridiculous.
" For this purpose," he adds, " they were enclosed in
the skins of wild beasts, that they might be torn to
pieces by dogs ; or else they were fastened to crosses.
Others were appointed to be set on fire ; and it was so
ordered, that they should, after they had been in tor-
ment all day, serve for lights by night." One should
suppose that this historian, after stating such things,
and adding that they were *' really criminal, and de-
serving exemplary punishment," would have brought
forward some proof of their enmity to mankind, and
given an account of the crimes for which they were
held in abhorrence. But not a word of this appears.
No such crimes, it is well known, existed ; yet, in the
86 THE PERSECUTING SPIRIT
spirit of a persecutor, he joins in the clamour ag-ainst
them, and, without a shadow of reason, asserts, that
" they were deserving- of exemplary punishment.''
It may he said, however, that this is an example of
persecution and intolerance under the reign of a tyrant,
whose cruelty is proverl)ial. Let us, then, turn to the
situation of Christians under one who was esteemed the
hest and greatest of the Roman Emperors, — Trajan, to
whom the title of " Optimus" was given by the senate
and the people. Under his rei^-n, the third persecution
began in the year 100. About the year 106. Pliny, the
younger, was appointed govern*>r of Bithynia. The
character of Pliny, as well as that of Trajan, is highly
celebrated ; and perhaps two men more deservedly
esteemed, could not be selected from among- the hea-
thens. But the situation of Christians under these men
was dreadful. Of this we have the most authentic
evidence, under their own hands.
As soon as Pliny arrived in his province, he wrote
to the emperor for direction how to proceed in the
trials of the Christians. In his letter, which the reader
will afterwards see at full length under the article of
" Testimonies from public edicts," Pliny declares he
does not well know what is the subject either of punish-
ment or of enquiry ; what strictness ought to be used
in either ; whether any difference ought to be made on
account of age ; whether repentance should entitle to
pardon ; and whether the name itself, although no
crimes were detected, ought to be punished. " Con-
cerning- all these things," he says, " I am in doubt."
In the mean time he informs the Emperor, that he had
put the question to all who were accused, whether they
were Christians ? *' Upon confessing- that they were,
OF PAGANISM. 87
I repeated the question a second and a third time,
threatening- also to punish them with death. Such as
still persisted I ordered away to be punished ; for it
was no doubt with me, that whatever might be the
nature of their opinion, contumacy and inflexible ob-
stinacy ought to be punished." He farther says, " that
he had received anonymous information against several
persons, who, upon examination, denied that they were
Christians, or ever had been so ; who repeated," he
adds, " after me an invocation of the gods, and with
wine and frankincense made supplication to your imag-e,
— none of which things, as is said, they who are really
Christians can by any means be compelled to do." He
then gives the account he had heard of their mode of
worship and orderly behaviour, and of their binding-
themselves to the strictest integrity in conduct. He
had put to the torture two maid-servants (deacon-
esses) who belonged to them, to try what he could
learn. " But,'' says he, " I have discovered nothing-
but a bad and excessive superstition." From Pliny's
letter we also learn, that these severities were not the
commencement, but the continuation of persecution.
Trajan, in his answer, declares, that Pliny had taken
the right 7nethod in his proceedings with those Chris-
tians who had been brought before him. Only he
directs that they should not be sought for,* and that
anonymous accusations should not be received ; and
* TertuUian ridicules this decree of Trajan, as inconsistent and
contradictory. " He forbids the Christians to be sought for,
supposing them to be innocent ; and he orders them to be
punished as guilty. If they are criminal, why should they not
be sought for ? If they are not to be sought for, why should
they not be absolved ?
88 THE PERSECUTING SPIRIT
" if any one denies being- a Christian, and makes it
evident in fact, that is by supplicating to our gods,
thoug-h he be suspected to have been so formerly, let
him be pardoned upon repentance.'' These are all the
limitations which were allowed in favour of the un-
offending- Christians ; against whom Pliny, after all
the pains he had taken, and the information he had re-
ceived, could alledge nothing, but their firm adherence
to the worship of God, according to their conscience.
On the other hand, the Emperor adds, " If any are
brought before you, and are convicted, they ought to
be punished ;" and they were to be pardoned only on
condition that they renounced their religion.
We have here a specimen of the vaunted toleration
of Pagans. Where no crime is alleged ; where, on the
contrary, innocence and good conduct are unequivocally
admitted, there remains " no doubt" with him who is
called the " humane Pliny," that Christians should be
punished with death, on account of their " bad and ex-
cessive superstition ;" that is, merely for their religion,
and their " inflexible obstinacy" in not making suppli-
cation to " our gods," and among the rest to the image
of Trajan. All this, Trajan, who is in other respects
justly admired for his excellent and equitable govern-
ment, confirms, and commands to be executed. What-
ever might be the nature of their opinions, whether
good or bad, provided they were different from the
Pagan religion, those who consistently adhered to them
were to suffer death.
Under Marcus Antoninus, another of the most dis-
tinguished of the Roman emperors, the Christians were
severely persecuted. Athenagoras, in his apology, pre-
sented to the Emperor in the year 178, tells him that
OF PAGANISM. 89
all other people experienced the benefit of his equitable
government. " But we Christians," says he, " because
no regard is had to us, nor any provision made for us,
though we do no evil, and are in all things obedient to
the divine Being and your government, are harassed
and persecuted for the name only. We therefore entreat
you to take care of us, that we may no longer be put to
death by sycophants."
The spirit of persecution was not confined to the
emperors. It manifested itself on every opportunity
among the whole body of the people. The governors
of the provinces sometimes went beyond the commands
of the emperors, and issued public orders that strict
search should be made for Christians. The common
cry of the people at their public shows was, " The
Christians to the lions." They thirsted after their
blood like the savage beasts to which they desired to
expose them, and were even more forward than their
governors to inflict on them the most dreadful tortures.
Among these was the uncus, or hook, the eculeus, the
palus and stipes, upon which they seem to have been
impaled ; also the iron chair, which was made hot, and
the victims placed on it. But the most common, and
to the spectators the favourite punishment, was that of
exposing the Christians to the wild beasts in the circus,
to be torn to pieces. Such was what has been called,
" The mild and tolerating spirit of Polytheism."
Gibbon assigns it as a reason, why, under the Roman
government, the Jews enjoyed a measure of religious
freedom, while the Christians were so violently persecu-
ted, that the former were a nation, the latter were a sect.
But this is not a true account of the matter. On the
principles of Paganism, indeed, the God of the Jews
90 THE PERSECUTING SPIRIT
was allowed to be the tutelary deity of their country,
and in this view, besides that the Jews did not attempt
to make proselytes, they were not so olmoxious to the
persecution of Pagan Polytheists. But the real cause
of the difference in question can only be found in that
enmity against the author of the gospel, and his fol-
lowers and doctrine, to which he himself so often re-
ferred. " If the world hate you, ye know that it hated
me before it hated you ; if ye were of the world, the
world would love its own ; but because ye are not of
the world, but I have chosen you out of the world,
therefore the world hateth you." The above observa-
tion, however, contains a plain acknowledgment, by Mr
Gibbon himself, of the vanity of his plea for the toler-
ating- spirit of Polytheism. Can that be called toler-
ation which extends only to strangers, and not to per-
sons who form a part of the community in which they
reside ? " The Jews," he says, " were a nation, the
Christians were a sect ; and if it was natural for every
community to respect the sacred institutitms of their
neighbours, it was incumbent on them to persevere in
those of their ancestors. The voice of oracles, the
precepts of philosophers, and the authority of the laws,
unanimously enforced this national obligation." The
principle of persecution which actuated the Pagans, is
thus not only avowed, but justified. Mr Gibbon's
sophistry is here very palpable, but it may mislead the
unwary. The want of toleration in persecuting idol-
aters, is vindicated by him on the shallow pretence of
its being incumbent on them to persevere in the sacred
institutions of their ancestors, as if they would have
been prevented from doing so by allowing others to act
according to their conscience ; and on the unprincipled
OF PAGANISM. 91
plea, that it was " natural " for them to persevere in
the " sacred institutions " of their ancestors. The
sacred institutions of their ancestors, however wicked
and impious, and even absurd, are thus pleaded, by this
apologist for idolaters and traducer of Christians, as a
legitimate ground for not suffering men to act according
to their consciences. Let those who are in danger of
being bewildered by his writings, contrast this senti-
ment with the manner in which prophets and apostles,
whom he affects to despise, express themselves. Un-
dazzled by the false glare of ancient usages, and abhor-
ring the guilt of employing them as a cover for injus-
tice, or an apology for sin, " We acknowledge, O Lord,"
says a prophet, " our wickedness, and the iniquity of
our fathers." — Jer. xiv. 20. While an apostle reminds
believers of their " vain conversation, received by tra-
dition from their fathers." — 1 Peter, i. 18.
Notwithstanding Mr Gibbon's strong desire to explain
the fact of the persecution of Christians in such a way
as still to support his false allegation as to what he calls
" the mild spirit of Polytheism," yet the trutla some-
times escapes him. " The pious Christian," he ob-
serves, " as he was desirous to obtain or to escape the
glory of martyrdom, expected, either with impatience
or with terror, the stated returns of the public games
and festivals. On these occasions, the inhabitants of
the great cities of the empire were collected in the
circus or the theatre, where every circumstance of the
place, as well as of the ceremony, contributed to kindle
their devotion, and to extinguish their humanity ;
whilst the numerous spectators, crowned with garlands,
perfumed with incense, purified with the blood of victims,
and surrounded with the altars and statues of their
92 THE PERSECUTING SPIRIT
tutelary deities, resigned themselves to the enjoyment
of pleasures, which they considered as an essential part
of their religious worship. They recollected that the
Christians alone abhorred the gods of mankind, and by
their absence and melancholy on these solemn festivals,
seemed to insult or to lament the public felicity. — It
was not among a licentious and exasperated populace
that the forms of legal proceedings could be observed ;
it was not in an amphitheatre, stained with the blood
of wild beasts and gladiators, that the voice of compas-
sion could be heard. The impatient clamours of the
multitude denounced the Christians as the enemies of
gods and men, doomed them to the severest tortures,
and venturing to accuse by name some of the most dis-
tinguished of the new sectaries, required, with irresis-
tible vehemence, that they should be instantly appre-
hended, and cast to the lions." — Speaking of the Em-
peror Marcus Antoninus, Gibbon says, " During the
whole course of his reign, Marcus despised the Chris-
tians as a philosopher, and punished them as a sove-
reign." I shall only add one quotation more, but it is
decisive on the question : " It was in vain that the
oppressed believer asserted the unalienable rights of
conscience and private judgment. Though his situa-
tion might excite the pity, his arguments could never
reach the understandings either of the philosophic or
of the believing part of the Pagan world.'*
Where is now the " mild spirit of Polytheism," and
that universal toleration by which the Pagans are
asserted to have been so much distinguished? On the
contrary, there did not exist among them even its
shadow. But this false plea in favour of heathen-
ism is eagerly brought forward by such writers as Gib-
OF PAGANISM. 93
bon and Hume. " So sociable," says Mr Hume, " is
Polytheism, that the utmost fierceness and aversion it
meets with in an opposite religion, is scarce able to
disgust and keep it at a distance." Such is the utter
disregard of truth evinced by this author, when, in
attempting to undermine the Christian rehgion, he
exalts the system of Polytheism. Although he was
fully aware of the fierce and unrelenting persecutions
of Christians by Pagan idolaters for 300 years, that is,
as long as it was in their power, yet he affirms that the
spirit of the latter was so mild as not to be disgusted
or kept at a distance by the " utmost ^erceness " in an
opposite religion ; while he speaks of " the tolerating
spirit of idolaters " as " very obvious," and says, " that
the intolerance of almost all religions which have main-
tained the unity of God, is as remarkable as the con-
trary principle of Polytheists."
When Mr Hume contrasts " the tolerating principle
of idolaters " with the " intolerance of almost all reli-
gions that have maintained the unity of God," the ex-
ception " almost " is used merely for a cover, and is not
intended to exonerate the Christian religion. Accord-
ingly, he soon after includes Christianity in the charge,
by an indirect accusation against it, drawn from the
conduct of Christians. " If," says he, " amongst Chris-
tians, the English and Dutch have embraced the prin-
ciples of toleration, this singularity has proceeded from
the steady resolution of the civil magistrate, in oppo-
sition to the continued efforts of priests and bigots."
Our attention is thus called to the tolerating prin-
ciple of idolaters, and the intolerance of the Chris-
tian religion ; and we are informed, that if any Chris-
tians " have embraced the principles of toleration, this
94 THE PEESECUTING SPIRIT
singularity has proceeded from the steady resolution of
the civil magistrate." In opposition to this, however,
let us now learn from Mr Hume himself, in another
part "of his writings, to whom " so reasonable a doc-
trine," as that of toleration, owed its origin.
In his History of England, Mr Hume, in narrating
the events of 1644, and speaking of the Independents
in that country, observes, " Of all the Christian sects,
this was the lirst which, during its prosperity as well
as its adversity, always adopted the principle of tolera-
tion. A?ul it is remarkable, that so reasonable a doc-
trine owed its orighi, not to reasoning, but to the height
of extravagance and fanaticism^ Here, notwithstand-
ing all he has said in his Essay on the tolerating prm-
ciple of Polytheists, exalting, in this respect, Pagan-
ism at the expense of Christianity, he now informs us,
that more than a thousand years after Paganism had
ceased to exist, the doctine of toleration oived its origin,
not to the reasoning of philosophers or to Polytheists,
but to a sect of Christians. Fanaticism and the Chris-
tian religion are, with this writer, synonymous terms.
"When men act dishonestly, it seldom happens that
they are able to maintain consistency.
The servants of .Jesus Christ may defy the most
perspicacious opposers of their religion, to point out
one word in the Bible that gives the smallest counte-
nance to intolerance. Here Christians can meet their
opposers on fair and open ground — ground, however,
which they seldom choose to occupy. Were it possible
for them to do so with any success, they would not
resort to that underhand kind of warfare which Gibbon
and Hume were incessantly carrying on in their writings
against the Christian religion ; — attacking it with the
OF PAGANISM. 95
weapons of ridicule and misrepresentation, through the
faults or mistakes of Chnst-ians. Their ignorance of
the nature of the religion they op[)osed, which is
manifest in all they say on the suWject. precluded them
from acting the part of fair and honourable adversaries.
It is mentioned, in Bosvvell's Life of Johnson, that Mr
Hume told a clergyman at Durham, that he had never
read the New Testament with attention. Whether
he did so or not, it is certain that he grossly misun-
derstood its contents.
Thus, we have Mr Hume's unequivocal testimony,
that the "reasonable doctrine" of toleration owed its
origin to Christians. He is mistaken, however, in
assigning its discovery to so late a period. He ought
to have known that it was maintained by some of the
early Christians, and should have traced it primarily
to the Word of God. But even according to Mr Hume,
it is no more to be sought for among Pagan idolators.
It is a principle too refined to have emanated from such
a source. Like innumerable other blessings to society,
it flowed from the Christian religion ; and although
religious intolerance may be charged on mistaken
Christians, it never can be laid to the charge of Chris-
tianity itself. Christianity has nothing to do with the
persecutions of Madrid and Rome, of which Mr Hume,
in his Essay on Toleration, reminds his readers, nor
with those which have taken place in any country.
Christianity never sanctioned the shedding of one drop
of blood, either in its propagation or in its defence.
The Emperor Julian himself, the great opponent of
Christianity, declares, that " Jesus and Paul gave no
such precept."
The apostle Peter, before he was well instructed in
96 THE PERSECUTING SPIRIT
the nature of his religion, once drew his sword to de-
fend his master ; but Jesus said unto him, " Put up
ag-ain thy sword into its place, for all they that take
the sword shall perish with the sword. Thinkest thou
that I cannot now pray to my Father, and he shall pre-
sently give me more than twelve legions of angels ?"
He thus intimated to Peter, and to all his followers to
the end of time, that he did not commit to them wea-
pons of violence to defend his kingdom ; and that, if
he needed assistance in this matter, he would not make
use of such precarious means as the power of men, but
would employ more efficient instruments.
" The weapons of our warfare," said the apostle
Paul, " are not carnal, but mighty through God to the
pulling down of strongholds ;" and so they proved, in
opposition to all the powers of the world. Whoever
then knows and recollects, that, " except a man be born
again, he cannot see the kingdom of God," and that
"no man can say that Jesus is the Lord, but by the Holy
Ghost," will not suppose that shedding a man's blood,
or using violence of any kind, is the way to convert
him, and to make him obedient to God. There is no
need of laboured essays on toleration, to prove to the
Christian who studies the Word of God, that he must
not dare to use violence to promote the cause of the
Gospel. Liberty of conscience to all men from each
other is there written as with a sunbeam. And when-
ever real Christians, misled by the prejudices of the
age in which they lived, or giving way to the depraved
principles natural to the human heart, have resorted to
carnal weapons to propagate their religion, they have
always erred grievously from the faith, and have gene-
rally pierced themselves through with many sorrows.
OF PAGANISM. 97
On the whole, the violent persecutions to which
Christians were subjected during- the first three centu-
ries, is a fact acknowledged even by those who most
strenuously contend for Pagan toleration. The princi-
ples of all the other religions which the heathen world
embraced, were at bottom really one. All of them
agreed to treat sin with lenity, and to allow one an-
other's religion to be right on the whole. Even those
philosophers who laughed at their religious rites,
themselves conformed to them ; and they had no sys-
tem of their own to bring forward which radically
opposed the prevailing superstitions. Amidst such
agreement, the absence of persecution does not deserve
the name of toleration. Far less was it a proof of that
mild spirit which has been falsely ascribed to Paganism.
As soon as Christianity appeared, the most virulent
opposition was excited, which issued in a system of the
most cruel persecution.
It is always to be recollected that this persecution
was purely of a religious nature. There was nothing
political in it, not even the pretence of any thing of
the kind. The Christians under the Roman empire
were the most peaceable citizens. Their submission to
government, strictly enjoined upon them by the Scrip-
tures, formed a prominent part of their religion. Never
were the principles of any set of men put to so severe
a test. From the increase of their numbers they came
at length to possess the means of opposition, had they
chosen to employ them. But this they never attempted.
To whatever cause the persecution that Christians
suffered as long as Paganism predominated may be at-
tributed, the evidence which it furnishes to the truth
VOL. I. G
98 THE TEKSECUTING SPIRIT
of the Christian religion is peculiarly strong-. We are
immediately reminded by it of the full and distinct in-
timations which the Lord gave to his disciples before-
hand of what they were to suffer for his sake. We see
also a reason for his solemn warning, "Whosoever
shall confess me before men, him also will I confess be-
fore my Father which is in heaven ; but whosoever shall
deny me before men, him also will I deny before my
Father which is heaven."
There was nothing which the Lord Jesus Christ
more constantly inculcated upon his disciples than the
unfriendly reception, and even violent opposition, which
they should every where meet with, in propagating his
doctrine. This was the more necessary, as it was pro-
bably what they did not expect. In becoming the mes-
sengers of the glad tidings of salvation to mankind, and
in seeking to diffuse the mild, humble, and benevolent
spirit of Christianity, they must naturally anticipate
that wherever they went they should be received with
respect and kindness. But he who " knew what was
in man," foresaw how different their reception would
be. " Suppose ye that I am come to give peace on
earth ? I tell you nay, but rather division ; For from
henceforth there shall be five in one house divided, three
against two, and two against three." — " I am come to
send fire on the earth ; and what will I if it be already
kindled ?" — " The brother shall deliver up the brother
to death, and the father the child ; and the children
shall rise up against the parents, and cause them to be
put to death ; and ye shall be hated of all men for my
name's sake." — " Behold I send you forth as sheep in
the midst of wolves." — " Ye shall be brought before
governors and kings for my sake, for a testimony
OF PAGANISM. 99
against them and the Gentiles." — " They shall lay their
hands on you, and persecute you, delivering- you up to
the synagogues, and into prisons ; being brought before
kings and rulers for my name's sake ; and it shall turn
to you for a testimony" — " Yea, the time cometh, that
whosoever killeth you will think that he doeth God
service."
The force of the evidence arising from these predic-
tions, which in the sufferings of the first Christians,
were literally verified, cannot be set aside. No one,
without divine foreknowledge, could have foreseen
that persecutions so violent would arise. From the
various ways in which unbelievers at this day endea-
vour to account for it, and from the surprise which
they discover that they should have taken place, we see
that the ablest of them would never have dreamed of
it beforehand. The early Christians particularly ob-
served and pointed out the striking evidence which
thence arose to the truth of their religion. They
speak of it as a wonderful notice that Jesus Christ had
given to his disciples, that they should be brought be-
fore kings for his sake. " Is there any other doctrine
in the world," says Origen, " whose followers are pu-
nished ? Can the enemies of Christ say that he knew
his opinions were false and impious, and that therefore
he might well conjecture and foretell what would be the
treatment of those persons who should embrace them ?
Supposing his doctrines were really such, why should
this be the consequence ? What likelihood was there
that men should be brought before kings and governors
for opinions and tenets of any kind, when this never
happened even to the Epicureans, who absolutely de-
nied a providence, nor to the Peripatetics themselves.
100 THE PERSECUTING SPIRIT
who laughed at the prayers and sacrifices which were
made to the Divinity ? Are there any but the Chris-
tians, who, according- to this prediction of our Saviour,
being- brought before kings and governors for his sake,
are pressed, to their latest gasp of death, by their re-
spective judges to renounce Christianity, and to procure
their liberty and rest, by offering the same sacrifices,
and taking the same oaths that others did ? As for
us, when we see, every day, those events exactly accom-
plished which our Saviour foretold at so great a dis-
tance, that his Gospel is preached in all the world. Matt.
xxiv. 14, — that his disciples go and teach all nations,
Matt, xxviii. 19, — and that those who have received
his doctrine are brought, for his sake, before governors
and before kings. Matt. x. 1 8, — we are filled with ad-
miration, and our faith in him is confirmed more and
more."
And now, in these latter times, additional testimony
on this subject presents itself. We have observed the
manner in which Mr Hume and Mr Gibbon, who have
distinguished themselves so much among the most
inveterate and insidious enemies of the gospel, have
studiously misrepresented the subject of the alleged
tolerating spirit of Paganism. In them, therefore, is
that declaration fulfilled, " There shall come in the
last days scoffers^ walking after their own lusts." 2
Peter, iii. 3. If, then, in the early days of the church,
the persecuting spirit of the world, so clearly predicted
by the Lord, turned to the first Christians for a testi-
mony, shall not this other prediction contained in his
word and literally verified in our time, turn in like
manner to us for a testimony ? In order to falsify the
prediction of Jesus Christ, and to vilify his religion, by
OF PAGANISM. 101
showing it to be more destructive to every right feeling
of the mind of man than all the abominations and
absurdities of Pagan idolatry, Mr Gibbon and Mr
Hume have laboured with all their might. But " the
Lord knoweth the thoughts of the wise, that they are
foolishness." " I will destroy the wisdom of the wise,
and will bring to nothing the understanding of the
prudent." Again it is written, " He taketh the wise
in their own craftiness." Of this we have before us a
very remarkable example. These same scoffers, being
included in the prophetic annunciations of that book,
which, walking after their own lusts, it was their
settled purpose to overthrow, but which they have un-
consciously verified, are here summoned as unexception-
able witnesses against themselves. '' Out of the eater
came forth meat, and out of the strong came forth
sweetness." But while the truth of the Scriptures is
thus confirmed, it is impossible to overlook the deep
criminality of those writers, who, in the indulgence of
their enmity against the Christian religion, and in
direct opposition to what they knew to be the fact,
have celebrated the " mild and sociable spirit of
Polytheism."
CHAPTER III.
THE CREDIBILITY OF MIRACLES.
Testimony conveys to us the greatest part of our
knowledge of actual existence, and its evidence may
arise to such a height, as to be perfectly equivalent to
102 THE CREDIBILITY OF MIRACLES.
that of sense or demonstration,* A man who has
never travelled out of Great Britain, is by testimony-
alone, as much convinced of the existence of China and
America, as he is of the existence of this country
in which he resides. No one seriously doubts that
there was such a city as ancient Rome, and that its
empire flourished under certain forms of g-overnment.
Its history has been recorded in the works of several
writers, and these, bearing the stamp of antiquity,
and the impress of truth, have been transmitted to
the present time from distant ages. Certain subordi-
nate circumstances in these histories may be feigned or
misrepresented. But there are leading facts which
none call in question. All, for instance, are convinced
that there existed such a man as Julius Caesar ; that
he lived about the time which history testifies ; that
he wrote commentaries of many of his exploits ; and
that he gave rise to a new form of government, which
continued for ages, and produced very important effects.
The truth of these events is so firmly established by
the general and concurrent testimony of history, that
were certain learned men now to arise, and, without
being able to produce any ancient contradictory state-
ments, to endeavour to destroy their authority, it would
argue the greatest folly and weakness to be moved by
their reasonings. In like manner, the truth of other
facts which happened in distant periods is substantiated,
and upon such evidence almost the whole business and
intercourse of human life is conducted.
* Probable evidence is essentially distinguished from demon-
strative by this, that it admits of degrees, and of all variety of
them, from the very lowest presumption to the highest moral
certainty.
THE CREDIBILITY OF MIRACLES. 103
On the same grounds of historical testimony, but
furnished to us in a measure far more extensive, and
connected, moreover, with a variety of other kinds of
evidence, we are assured of the fact, that Jesus Christ
appeared in the world, and that he was born, and lived,
and died in the country of Judea. This is attested by
contemporary historians ; and no man acquainted with
history can be so absurd as to admit the reality of the
existence of Julius Caesar, and at the same time to
deny that of Jesus of Nazareth. This fact is admitted
by the greatest enemies to Christianity ; and it is also
acknowledged on all hands, that the Christian religion,
which is professed at this day, took its rise from Jesus
Christ, and in the age in which he lived : Till then it
is never mentioned ; but from that period it begins to
be noticed by historians, it shortly after becomes the
subject of public edicts, and afterwards produces re-
volutions in government, both more important and more
permanent than that which Julius Ceesar effected.
To diminish the force of this statement, it may be
said that, while it cannot be denied that we have the
same kind of evidence for the fact of the existence of
Jesus Christ as of Julius Caesar, yet the whole tenor
of the history of the latter is according to the common
course of events, while that of the former is entirely
diiferent. It is true that the history of Julius Caesar
presents nothing dissimilar to the appearances we con-
stantly witness, and what is related of him readily ac-
counts for all that he accomplished. But it is also
true that, while the Divine mission of Jesus Christ
must, from its nature, like the creation of the world,
stand alone, the miracles that accompanied his life, and
attested his doctrine, consisted of matters of fact,
104 THE CREDIBILITY OF MIRACLES.
which, being- evident to the senses of those who wit-
nessed them, and of such a nature that they could not
be mistaken, are, equally with common occurrences,
the subjects of credible testimony.
It has, indeed, been laid down as a maxim by some,
that no human testimony is sufficient to prove a miracle,
which has been defined to be a work in which the stated
laws of nature are departed from, suspended, or con-
trolled. But if human testimony cannot be admitted
as a proof of this, it must be because such a work is in
its nature either impossible or incredible.
Respecting- the impossibility of miracles, if by the
stated laws of nature be meant a physical necessity,
under which God acts, it is evident that in this case
there could be no such thing as a miracle ; but this is
absolute atheism. To affirm, then, that a suspension
or alteration of the laws of nature is impossible, is to
confer on them the attributes of Deity, and to declare
that they are supreme ; and their having no superior,
precludes the existence of God as well as of miracles,
or it represents him as subordinate to his own laws.
But whoever believes in the being and omnipotence of
God, must be convinced that he has power to interfere
in his own works, and to make such interference mani-
fest, and likewise to alter or suspend those laws by
which he is pleased usually to reg-ulate them. Yet,
when this is admitted, an idea seems to prevail, that
the world has been so formed, and its laws so perma-
nently fixed, that, after once being set in order, all
proceeds of itself like the motion of a machine, in the
absence, and without the interference, of him who con-
structed it. This, indeed, is the perfection of any work
of man, who, owing to his limited nature, can only be
THE CREDIBILITY OF MIRACLES. 105
present in one place, and employed in one way, at the
same time. But such an idea is totally inapplicable to
the Supreme Being-.
The Scriptures represent God to be infinite. Vast
as we believe the universe to be, it has its bounds, but
we must go beyond them to conceive of God. " The
heaven and heaven of heavens cannot contain him." —
" Canst thou by searching" find out God ? Canst thou
find out the Almighty unto perfection ? As high as
heaven, what canst thou do ? Deeper than hell, what
canst thou know ? The measure thereof is longer than
the earth, and broader than the sea." We cannot con-
ceive of God but as every where present, and uphold-
ing all things by the word of his power. This can
occasion to him no weariness, no distraction, no waste.
" He that keepeth Israel shall neither slumber nor
sleep." — " Hast thou not known, hast thou not heard,
that the everlasting God the Lord, the Creator of the
ends of the earth, fainteth not, neither is weary ?" All
of the Scripture histories represent God as working on
the right hand and on the left, though men do not
discern him, and as constantly maintaining and direct-
ing all things. Without him, " not a sparrow falls
to the ground." — " My Father," says Jesus Christ,
" worketh hitherto, and I work." These descriptions
accord with every idea we can form of God, and this
belief of his constant operation, is far more consistent
than the notion that certain laws were at first impressed
on matter, which, under the name of the course of
nature, continue to operate, without the interference of
the Creator. For what is the course of nature but the
agency of God ? It has been justly denied, that the
course of nature is a proper active cause, which will
106 THE CKEDIBILITY OF MIRACLES.
work and go on by itself without God, if lie permits
it. The course of nature, separate from the agency of
God, is no cause, or nothing. It is impossible that it
should continue of itself, or go on to operate by itself,
any more than to produce itself. God, the original
cause of all being, is the only cause of all natural
effects. In the words of Sir Isaac Newton, " It is the
will of the mind that is the^r^^ cause, that gives sub-
sistence and efficacy to all these laws ; who is the
efficient cause that produces the phenomena which ap-
pear in analogy, harmony, and agreement, according to
these laws."
" In compliance with custom," says Dr Reid, " or
perhaps to gratify the avidity of knowing the causes
of things, we call the laws of nature causes and active
powers. So we speak of the powers of gravitation, of
magnetism, of electricity. We call them causes of
many of the phenomena of nature ; and such they are
esteemed by the ignorant and half learned. But those
of juster discernment see that laws of nature are not
agents. They are not endowed with active power, and
therefore cannot be causes in the proper sense."
" The reason," says Warburton, " why men so
readily admit the natural government of God, while
they deny his moral government, is, that the former is
thought to be kept iu order only by the general laws of
mechanism impressed on matter at its creation ; so that
here he works neither immediately nor particularly,
but leaves every thing to the government of these
general laws. This supposed distance and separation
of the great artist from his work, after having once set
the machine agoing by the first impression of his
general laws, is the gratuitous conclusion of a talking
THE CREDIBILITY OF MIRACLES. 107
philosophy. The latter and more correct enquiries into
the material system, on the unerring experience of the
Newtonian physics, have clearly discovered that God
is intimately present to every particle of matter, at
every point of space, and in every instance of being-.
For a vis i?iertice, or resistance to the change of its
present state, being an essential quality of matter, and
inconsistent with any motive force, or power in that
substance, all those effects commonly ascribed to a cer-
tain essence residing in it, such as gravity, attraction,
elasticity, repulsion, or whatever other tendencies to
motion are observed in matter, are not powers naturally
belonging to it, or what can possibly be made inherent
in it ; so that these qualities, without which matter
would be utterly unfit for use, must needs be produced
by the immediate influence of the First Cause, inces-
santly performing, by his Almighty finger, the minutest
office in the material economy, working still near us,
round us, within us, and in every part of us." What
is called the usual course of nature, then, is nothing
else but the will of God, producing certain effects in
a continued, regular, constant, and uniform manner ;
which course or manner of acting being in every
moment perfectly arbitrary, is as easy to be altered at
any time as to be preserved.
It is only atheism, therefore, in one form or other,
which, inducing men to deny that God has power to
interfere in the regulation of his own works, leads to
the conclusion, that a miracle, or a departure from, or
suspension of, the usual course of his proceedings, is
impossible. On any ground, indeed, to assert the
impossibility of a miracle, is absurd ; for no man
can prove, nor is there any reason to believe, that to
108 THE CREDIBILITY OF MIRACLES.
work a miracle is a greater exertion of power than
those usual operations which we daily witness. To
restore life to a dead body, and to bring it forth from
the grave, is not attended with more difficulty than to
communicate life to a foetus, and to bring it forth from
the womb. Both are equally beyond the power of
man ; both are equally possible with God. In respect
of the power of God, all things are alike easy to be
done by him. The power of God extends equally to
great things as to small, and to many as to few, and
the one makes no more difficulty, or resistance to his
will, than the other. The idea that any successful re-
sistance can arise to the will and operation of God,
either from mind or from matter, is absurd.
If the possibility of miracles cannot be denied, there
can be but one other ground for the assertion that they
cannot be proved by human testimony, namely, that in
their nature they are incredible. But this can never
be established. It is readily admitted that the manner
in which God acts in upholding the universe is the best
possible, and that its uniformity and regularity are the
result of infinite wisdom. This uniformity and regu-
larity are likewise necessary, in order that, by comparing
the future with the past, we may know what to antici-
pate, and how we ought to conduct ourselves ; and were
there no such regularity, there could be no miracle.
But if all this arrangement is ordered, as we must be-
lieve, for the improvement and happiness of the moral
world, then, so far from being incredible, it is in the
highest degree probable, that when any important end
is to be attained in the latter, the laws of the natural
world, either in their uniform course, or temporary al-
teration, should be made subservient to it. And this
THE CREDIBILITY OF MIRACLES. 109
subserviency of the natural world to the moral system,
and the analogy of every part of the divine government,
render it so probable, that, when any important end is
to be served in the moral world, the laws of the natu-
ral world should be made to promote it, that no man
can consistently doubt the evidence of testimony on this
point.
It is at the same time evident that, if what are called
the laws of nature be under the management of a legis-
lator, not only may that legislator modify these laws,
but those modifications may be palpable facts, and so
become the direct subject of testimony, and of such tes*
timony, that if it could be proved to be false, it would
be a more palpable violation of moral order than mi-
racles can in any view be shown to be of natural order.
Imposture in a number of men whose aim is evidently
virtuous, who persevere with constancy in their testi-
mony, by which they expose themselves to the greatest
calamities, and even to death, would undoubtedly be a
violation of moral order, and such an exception to its
general course as cannot be produced in the history of
the world. Human testimony is sufficient for all the
purposes of transmitting from generation to generation
well authenticated facts, of whatever kind they may be.
Testimony is no proof of opinions, but it must be ad-
mitted to be a proof of facts ; and nothing can destroy
the proof of testimony in any case, but a proof or pro-
bability that the persons who testif}' are not competent
judges of the facts to which they give testimony, or
that they are actually under some operative influence
in giving it in such particular case.
There is no conceivable way in which a divine reve-
lation could be made, unless accompanied by miracles.
110 THE CREDIBILITY OF MIRACLES.
There is, therefore, the same prohab'dity of the occur-
rence of miracles, as there is of a revelation from God,
and the same necessity for the one as for the other.
If ever the enjoyment of that intercourse with God
which man has forfeited, is to be restored, it must ob-
viously be by supernatural means. If God afterwards
speaks audibly and visibly to men, it can only be in a
way out of the common course. If he sends messengers
to declare his will, they must possess credentials to
prove that they come from him. If a particular people
are made, in the first instance, the depositaries of his
written word, and the medium of communication to the
rest of the world, and are for this purpose subjected to
a singular constitution of civil laws and religious ser-
vices, that people must be made sensible, by manifest
tokens, that in what they thus adopt, in itself so un-
precedented, they are not the dupes of artifice and fraud.
On the other hand, it could not be expected that these
sensible tokens, or marks of Divine interposition,
should be renewed in every age, or to every individual
in the world. This would be to subvert the established
order of things, without answering- an adequate end,
since, like any other fact, they may be the subject of
testimony.
If, however, men, through prejudice or inattention,
and from having their minds preoccupied, or from being-
opposed to the nature of such facts, will not believe
them, when transmitted in this way, they would not be
convinced of that truth which these tokens or miracles
infer, although themselves had been present when they
were wrought. The carcasses of that generation which
witnessed the thunders of Sinai, and entreated that they
might not hear the voice of God any more lest they should
THE CREDIBILITY OF MIRACLES. Ill
die, fell in the wilderness on account of their unbelief.
Some of those Jews who were present at the resurrec-
tion of Lazarus, reported it to the enemies of Jesus
Christ, with a view to obtain their favour. The Jewish
rulers, who witnessed his miracles, and who never de-
nied them, put him to death. The Roman soldiers who
guarded the sepulchre, and felt the terrors of Christ's
glorious resurrection, accepted a bribe to circulate a
false report. An attentive observation of human nature,
of the motives which actuate the world, and of the gen-
eral objects of men's ambition and pursuits, will compel
us fully to admit the truth of that weighty declaration,
" If they hear not Moses and the prophets, neither
will they be persuaded, though one rose from the dead."
The miracles related in the Scriptures, are entirely
different from the absurd and insulated pretences to any
thing of the kind, either among heathens or others.
Who could examine the accounts of the works ascribed
to ApoUonius Tyanaeus ; of the Emperor Vespasian's
having opened the eyes of a blind man at Alexandria ;
of the wonders said to be performed at the tomb of the
Abbe Paris, which ceased when, in consequence of an
order from the king, the sepulchre was enclosed with a
wall ; or of the French prophets in England, without
at once rejecting them ? When such counterfeits have
been brought forward, as by Hume, to confront the
evidence of the miracles of Scripture, their absurdity,
their equivocal nature, their total want of adequate evi-
dence and of adequate object, have been again and again
exposed. It is not, indeed, to be conceived, that the
man who rejects the miracles of Scripture, believes in
the truth of those by which they are counterfeited. His
object is to bring suspicion on every thing of a similar
112 THE CREDIBILITY OF MIRACLES.
kind, by artfully confounding- the nature and evidence
of what is palpably false, with what he wishes to show
not to be true. By this confusion which he creates,
the bulk of readers, through indolence, are deterred
from further examination, and are led to give up the
whole. But if ever the miracles of revelation shall be
set aside as incredible, it must be by some other means
than by endeavouring- to exalt to an equality with
them, counterfeits, the base ingredients of which it re-
quires but a small portion of attention and honesty to
detect. How differently do men act when their worldly
interests are concerned ! for who would refuse to make
use of the money current in the land, because the coin
of the realm, or the notes of the banker, had been imi-
tated by the forg-er ?
The sum of Mr Hume's Essay on Miracles, Dr
Campbell has shown to be this, '• that it is impossible
for God Almighty to give a revelation attended with
such evidence, that it can be reasonably believed in after
ages, or even in the same age, by any person who hath
not been an eye-witness of the miracles by which it is
supported." — " Now, by what wonderful process of rea-
sonings," he adds, "is this strang-e conclusion made out?"
He then proceeds to examine the reasoning- in the Es-
say, and has not only convicted Mr Hume of begging
the question, tdkking for granted the very point in dispute,
but has shown that his favourite argument, of which
he boasts the discovery, is founded in error, managed
with sophistry, and at last abandoned by himself.
IVIr Hume, after having- asserted that no testimony for
any hind of miracle has ever amounted to a probability,
much less to a proof, and again, that " we may establish
it as a maxim, that no human testimony can have such
THE CREDIBILITY OF MIRACLES. 1 ] 3
force as to prove a miracle, and make it a just foun-
dation for any such system of religion," adds, in a note,
" I beg the limitation here made may be remarked,
when I say, that a miracle can never be proved so as
to be the foundation of a system of religion. For I own
that otherwise there may possibly be miracles, or vio-
lations* of the usual course of nature, of such a kind as
to admit of proof from human testimony." According,
then, to Mr Hume himself, miracles may " admit of
proof from human testimony,'' provided they be not
brought in support of a system of religion. His excep-
tion, with respect to those miracles which are made the
foundation of religion, is not only untenable, but com-
pletely absurd. For whatever destroys the possibility
of proving a miracle in the case of religion, must
equally do so in every other case ; and whatever shows
that miracles in any other case admit of proof from
human testimony, equally proves this in the case of re-
ligion.
Absurd, however, as Mr Hume's general position
is, and untenable as the arbitrary limitation to which
he resorts proves it to be, it is not surprising that such
eiforts have been made on the subject of miracles by
those who oppose the truth of the Christian religion ;
since the miracles to which it appeals are conclusive in
its favour, and since " the religion of the Bible is, of
all the religions that have subsisted, or that now sub-
• Mr Hume has defined a miracle to be a transgression of the
laws of nature. The word transgression, as well as violation, is
generally used in a bad sense, as implying a certain degree of
vice. This circumstance, it is probable, recommended it to his
choice, in order to gire a keener edge to his reasoning on the
subject.
VOL. I. H
114 THE CREDIBILITY OF MIRACLES.
sist in the world, the only religion which claims to
have been attended in its first puhlication with the
evidence of miracles. For though in different ages and
countries, numberless enthusiasts have arisen, extremely
few have dared to advance this plea ; and whenever any
have had the boldness to recur to it, it hath proved the
bane, and not the support, of their cause." Mr Hume
asserts, in his Essay, that men in all ages have been
much imposed on by ridiculous stories of miracles as-
cribed to new systems of religion. To this Dr Camp-
bell replies, "that there is not the shadow of tmith"
in this assertion, and that he is utterly at a loss to con-
ceive what should have induced Mr Hume to advance
it. There is then no presumption, arising from the
history of the world, which can in the least invalidate
the argument from miracles in proof of the truth of
Christianity. All miracles, except those wrought in
support of the religion of Jesus Christ, have been en-
gines of received superstitions, and artifices intended
to keep alive the credulity of the people.
In Mr Hume's Essay, we see the greatest opponent
of the credibility of miracles, compelled at last, by the
conviction that came home to his own mind, to abandon
his general position, and to surrender at once the whole
value of that argument which he boasts he had disco-
vered, to show that no testimony can amount to a proof
of any kind of miracle, and to limit the whole force of
his reasoning to the case of religion. For this limita-
tion, it was out of his power to assign any sufficient
reason. When, on the contrary, the nature of religion,
and its importance to man, are considered, there is no
unprejudiced person but must be convinced, that the
case excepted affords the strongest probability of the
THE CREDIBILITY OF MIRACLES. 115
existence of extraordinary Divine interposition, and even
evinces the necessity of it ; in other words, of the dis-
play of miracles. Is there any thing- in the world so
important as religion, which teaches the knowledge of
God ; in what manner man shall be freed from guilt,
received into favour by his Creator, and enabled to ren-
der him acceptable service ; and on what grounds his
happiness shall, after this short and transitory life, be
secured through eternity ? This is religion ; and no
occasion can be conceived so important, and so worthy
of the display of the Creator's power and interposition,
in deviating from those rules by which he usually pro-
ceeds in the government of the world, in order to lay
a just foundation for a system of religion. Nor does it
argue any defect in the Divine plans to suppose, that it
should ever be necessary for God to make a special in-
terposition : the conclusion, therefore, that no interpo-
sition should ever be made, is not warranted by any
sound principle whatever. Miraculous interposition in
such a case, as when man had sinned against God, and
involved himself in ruin, in darkness, and guilt, disco-
vers consistency in principle, instead of irregularity in
government. The wisdom of God is equally evinced
by that uniform course which he generally follows in
the order of the world, and by those occasional devia-
tions from it when they become subservient to the be-
neficent purposes of his moral government ; while in
both of these modes of procedure the exertion of his
power is the same.
After all, there 7nust be miracles. Not only must
we admit that they are both possible and credible, but
the absolute necessity of their existence forces itself
upon us. " Whether the world had or had not a be-
116 THE CREDIBILITY OF MIRACLES.
ginning ; whether, on ihe Jirst supposition, the pro-
duction of things be ascribed to chance or to design ;
whether, on the second^ in order to solve the number-
less objections that arise, we do, or do not, recur to
universal catastrophes, there is no possibility of ac-
counting for the phenomena that presently come under
our notice, without having at last recourse to miracles ;
that is, to events altogether unconformable, or, if you
will, contrary to the present course of nature, known
to us by experience."
The miracles which " lay a just foundation" for the
Christian religion, were matters of fact, which could not
be mistaken, and the knowledge of them is transmitted
to us by testimony of the most unexceptionable de-
scription. They were not of a momentary nature, of
which the proof is immediately withdrawn ; but were
permanent in their effects. They were also numerous,
were complete at once, and were performed in broad
daylight, in the midst of multitudes. Above all, they
were wrought before enemies, under a government and
priesthood alike rancorous in their hostility to them,
and to the system they supported. Had, therefore,
any deception been practised, it must have been de-
tected. But, on the contrary, the enemies of Jesus
Christ were compelled to admit their reality, the Jews
ascribing them to diabolical, and the Heathens to ma-
jj^ical influence. These miracles were never denied in
the age in which they were performed, nor for ages
afterwards. We have, then, the unanimous testimony
of friends and of enemies for their truth ; of persons on
both sides whose interests were deeply implicated.
The miracles of Jesus Christ were worthy of him
who wrought them, and of that cause which he came
THE CANON AND INSPIEATION, &C. 117
to support. Predicted beforehand, they were directed
to beneficent purposes, and never performed as mere
displays of power. They are in strict correspondence
with the nature of the end designed, and are essentially
necessary to account for the effects they produced.
They are related to us by eye-witnesses ; are insepara-
bly connected with the rest of the history of which they
are a part ; and are every way suitable to just notions
of the wisdom and goodness of God.
CHAPTER IV.
THE CANON AND INSPIRATION OF THE HOLY
SCRIPTURES.
The canon and inspiration of the Holy Scriptures
are subjects of the highest importance to every Chris-
tian. The Divine books contain the only information
with respect to the salvation of sinners ; and the duties,
privileges, and hopes of the heirs of heaven. All that
can be known of the mind of God, and of the future
state of man, must be learned from them. The theories
of men with respect to the things of God, and all rea-
soning respecting revealed subjects, grounded on any
other foundation but the Divine declarations, are not
only fallacious as far as concerns their immediate ob-
jects, but prevent an accurate acquaintance with the
ways of God, by opening innumerable devious paths,
which deceitfully promise to lead to heavenly know-
ledge.
118 THE CANON AND INSPIRATION
The Bible not only contains things that are Divinely-
accredited as true, but it contains all the truth on Divine
subjects that is accessible to man. Hence everything
that respects the particular books composing- the canon,
and the inspiration of these books, is of the liveliest inte-
rest to every Christian. Whatever tends to invalidate the
authority of any particular book of the canon, or to add
other books to the number, ought to be met with the
most decided opposition, as threatening to rob us of the
most precious revealed truth, or to impose on us the
traditions of men as the commandments of God. To
reject a book, whose authenticity rests on the autho-
rity of the canon, is not only to give up the portion of
Divine truth which such book contains, but to take
away the evidence of every other book standing on the
same authority. If one book of the canon is given up,
how shall any other be retained on the authority of that
canon ? Is it a light matter to admit a principle that
unsettles the evidence of every book of the Bible ? Is
it an innocent thing to charge as superfluous, unimpor-
tant, unholy, or unworthy of God, anything that there
is authority to hold as his Word ? What, then, shall
be said of those Christians, who have not only disco-
■vered an unbecoming facility in surrendering parts of
the Book of God, but have laboured with the most
strenuous exertions to unsettle the canon, and have
availed themselves of every resource with which their
ingenuity could supply them, to degrade some of the
books that are as fully authenticated as any in that
sacred collection?
In like manner, to recognise a book, not authenti-
cated by the canon, is to invalidate the authority of the
canon, and to lay a foundation for the admission of un-
OF THE HOLY SCRIPTURES. 119
accredited books to an indefinite extent. It is obvions^
that those who do so cannot be assured of the truths
which they receive, nor that they have all the revealed
truths in the Bible. Such a mode of proceeding de-
grades the Word of God, unsettles the faith of the
Christian, and greatly mars his edification and comfort.
The inspiration of the Scriptures is of equal impor-
tance with the authority of the canon. If God is not
the Author of them, in the fullest and most complete
sense of that term, we cannot receive them as the
Word of God. The Scriptures so plainly assert
their inspiration, that it is matter of astonishment that
any who profess to believe them should have denied it.
Yet many have contrived to hold the word, and to deny
the thing itself. In this way, they perhaps hide even
from themselves the boldness of their unhallowed spe-
culations. That inspiration extends to words as well as to
matter, is so obvious, that it never could have been ques-
tioned, if those who deny it had not misled themselves
by their vain reasonings on the subject, or taken the con-
trary for granted without enquiry, on the authority of
others. A writing inspired by God self-evidently im-
plies, in the very expression, that the words are the words
of God ; and the common impression of mankind coin-
cides with this most entirely. That the inspiration is
in the matter, not in the words ; that one part of Scrip-
ture is written with one kind or degree of inspiration,
and another part with another kind or degree, is con-
trary to the phraseology, and totally without founda-
tion in any part of the Scriptures themselves, and ne-
ver could have suggested itself as a natural meaning of
the word. This unholy invention is the figment of an
ill-employed ingenuity, either to invalidate some Scrip-
120 THE CAXOX AND INSPIRATION
ture truths, or to repel some objections which appeared
'itherwise unanswerable. It is an expedient to serve a
■turpose, and as little to be approved, when it is used
o defend the declarations of God, as when it is used to
overturn them. Yet degrading views both of the
canon and inspiration of the Scriptures too generally
prevail ; and the writers of most influence on the pub-
lic mind, instead of correcting these errors, have lent
all their weight to their establishment.
The plenary or verbal inspiration of the Holy Scrip-
tures, is not only confirmed by the most express pas-
sages in the way of direct authority, but it is a matter
of no light consideration, that there are no opposing
passages on the other side. Hardly an error ever was
maintained, but what could press some passage of the
Word of God into its service, by the use of torture.
Indeed, very many important truths of the Divine
Word are not without their difficulties, from passages
that afford a handle to human ignorance and human
depravity. While these are always capable of a solu-
tion in perfect accordance with the truths to which, at
first sight, they may appear to be opposed, they prove
a test of our submission to the Divine wisdom. They
manifest the child-like disposition of the people of
God ; but they are as gins and snares to the wisdom
of this world, and the wise are taken by them in their
own craftiness. As the contiguity of the Canaanites
manifested the unbelief of the people of Israel, so these
passages, in the Divine wisdom, bring out into open
avowal the enmity of men to the truth of God. But
the inspiration of the Scriptures, in the words as well
as in the matter, is not opposed by any difficulty of this
kind ; and the authors of the low and derogatory view
OF THE HOLY SCRIPTURES. 121
of the Word of God, which ascribes to it different de-
grees of inspiration, cannot plead a single passage that
will afford them even the shadow of support. Their
doctrine is but a theory — a theory in opposition to the
most express assertions of Scripture, and not counte-
nanced by the allegation of a single text.
Whence comes the Bible ? is a question in every
way worthy of the deepest attention of the Christian.
The grounds on which is rested the happiness of this
world, and of the world to come, can never be too
deeply examined. The title-deeds to so immense an
inheritance are worthy of the constant researches of the
life of man.
To establish with the utmost precision what are the
books belonging to the canon of Scripture, to fix the
brand of reprobation on all false pretenders to the ho-
nour of inspiration, arid to vindicate the writings of the
Old Testament and the Nev/, as the words of the
Spirit of God, can at no period be a useless* labour.
But present circumstances add greatly to this import-
tance, and recent events have discovered not only
ignorance on these subjects, where knowledge might
have been expected, but opposition even from the
friends of the gospel. It is much to be regretted, that
unscriptural opinions concerning these subjects have
long been entertained, and have of late been advocated
])y persons who might have been expected to be the
most zealous in opposing their progress. The Chris-
tian public are in the greater danger from the infection
of this heresy, that it is propagated by persons whom
they have long been accustomed to regard as among
the brightest ornaments of true religion. Had these
dangerous opinions made their appearance in the works
122 THE CANON AND INSPIRATION
of Socinians, Christians would have stood on their
guard against them. But when the canon is unsettled,
and verbal inspiration is denied by men who profess to
hold the distinguishing doctrines of the gospel, many
will be misled. If, then, we are commanded to con-
tend earnestly for the faith once delivered to the saints,
it is surely our duty to contend for the canon and in-
spiration of the Bible, by which only that faith can be
ascertained. Our reverence for the Bible depends on
our full conviction of the plenary inspiration of the
Apostles and Prophets, and our being satisfied that our
Bible exclusively contains their writings. On these
subjects the mind of every Christian should be fully
informed, and firmly established. Just views respect-
ing them exalt our conceptions of the perfection of the
Holy Scriptures, and tend to make us better acquainted
with their contents. The opposite views have a con-
trary tendency in a very great degree.
While the natural opposition of fallen man to God
leads some to open and avowed infidelity, it operates
on a still greater number in the way of indifference to
religion. It leads them to be satisfied with very lax
and general views on a subject to which they are in-
disposed, but which they dare not altogether neglect.
Under the influence of this indifference, many entertain
no fixed views in regard to the Bible. They admit
that the Scriptures contain a revelation from God, and
that many parts of them are, therefore, entitled to our
utmost reverence ; but they do not perceive that all
parts of the Bible, whether history, prophecy, praise,
or precepts, are so many integral and connected parts
of one great whole, intimately connected with the Cross
of Christ, which forms the centre of revelation, with-
OF THE HOLY SCRIPTURES. 123
out reference to which no part can be understood.
They may read the history of Israel, they may believe
the facts recorded, and yet remain completely unac-
quainted with the instruction conveyed. They may
admire the Proverbs of Solomon as the dictates of the
wisest of men ; they may derive benefit from them in
the regulation of their conduct in the world, while
their souls cleave to the dust, and they are treasuring
up for themselves wrath against the day of wrath.
They may read the predictions of the desolation of
Tyre and Babylon ; they may acknowledge the proof
which these aiford of the Divine foreknowledge, while
they remain utterly ignorant of the nature of that
kingdom to the establishment of which all such events
were subservient, and with which every part of revela-
tion is closely and inseparably connected. But when
God opens the understanding to understand the Scrip-
tures,— when men are made to know that all the pro-
phets, both in the history of the past and the predictions
of the future, bear witness to Christ, and that every
circumstance recorded in the Word of God is a part of
the testimony of Jesus, then they are led to exclaim,
" O the depth of the riches both of the wisdom and
knowledge of God I" to pray with the Psalmist,
" Open thou mine eyes, that I may behold wondrous
things out of thy law ;" and with the Apostle, they
follow on to apprehend Christ Jesus, the Lord, in the
dihgent study of every part of the Word of God.
This naturally produces just views on the subject of
inspiration. Unless the mind be misled by false teach-
ing, or perverted by some unscriptural theory, it puts
an end to idle and impious speculations about super-
natural influence being unnecessary, when the sacred
124 THE CANON AND INSPIRATION, &C.
penmen are speaking of " common or civil affairs ;"
and about their mentioning- " common occurrences or
things in an incidental manner, as any other plain and
faithful men might do." We behold the Word of God
composed of many parts, but forming one grand con-
nected system, like a building so admirably construct-
ed, that every stone increases its beauty and stability,
and not one of which could be removed without injury.
We behold the wisdom of God in employing so many
persons to labour in distant ages, and in different de-
partments, producing in their various compositions a
revelation of his will, complete in all its parts, and
distinguished by the most perfect unity, without the
shadow of discrepancy, redundancy, or deficiency. From
not perceiving this, some attach different degrees of
authority to different parts of Scripture. In the same
way, many prefer the discourses of Jesus to the other
portions of the New Testament, although, when about
to leave the world, he informed his Apostles that there
were many things which at present they could not bear,
but which he would afterwards communicate to them
by the teaching of his Spirit. According to his pro-
mise, he endued them with power from on high ; and,
consequently, in their writings we have the completion
of Divine Revelation, the exhibition of the great salva-
tion which at the first began to be spoken by the Lord,
and which he more fully explained by speaking in his
apostles. 2 Cor. xiii. 3.
OLD TESTAMENT. 125
CHAPTER V.
THE GENUINENESS AND AUTHENTICITY OF THE
HOLY SCRIPTURES.
*
OLD TESTAMENT.
• The Bible, which contains the account of the origin,
progress, and nature of the Christian religion, is the
production, not of one period, but of many ages. Its
writers succeeded each other, during the space of about
1500 years. The Scriptures of the Old Testament
far exceed, in antiquity, all other historical records.
Moses, who wrote the first five books, lived more
than lOOO years before Herodotus, the father of Gre-
cian history ; and rather earlier than the time of Hero-
dotus, Ezra and Nehemiah completed the historical
part of the Old Testament Scriptures.
The longevity of the first generations of men, which
accelerated the population of the world from a single
pair, rendered a written revelation, between the fall of
man and the promulgation of the law at Sinai, less ne-
cessary, as the knowledge of the Divine will was,
during that period, transmitted from one age to an-
other, by very few individuals. From Adam to Moses,
although a space of about 2300 years, it passed through
only four intermediate persons. In all that time, God
made himself known by visible interpositions and signs,
* A genuine book is one written by the person whose name it
bears, as the author of it. An authentic book is one that relates
matters of fact, as they really happened.
126 GENUINENESS AND AUTHENTICITY.
as in the cases of Cain and Babel, and held direct com-
munication with prophets, who were revered as such
by the people among whom they lived, which tended to
preserve his truth from being- corrupted. Thus it was
sufficiently early in the days of Moses, permanently to
record that authentic revelation, which was then de-
livered. But, at that period, when the age of man
was reduced nearly to its present limits, God separated
a people from the nations, and gave them such an
establishment, that full security was afforded for pre-
serving entire his written word.
Moses, who, at the giving of the law, acted the part
of a mediator between God and the people of Israel,
was called up to Mount Sinai, where he received those
laws and institutions that were then enjoined. These,
together with the history of the creation, and of what-
ever, from the beginning, was necessary for the in-
struction of the people of God, were committed by him
to writing, in five books, and deposited in the taber-
nacle by the side of the ark.
These five books, called the Book of the Law, and
also known by the name of the Pentateuch, (or five
volumes,) constituted the first part of the sacred re-
cords, and include the history of about 2530 years.
The law was read every Sabbath-day in the synagogues,
and again solemnly every seventh year. The king was
required to copy it, and the people were commanded
to teach it to their childen, and to bear it as " signs
upon their bauds, and frontlets between their eyes.'*
The remaining books* of the Old Testament, com-
* The exact time when the book of Job was written is not
known.
OLD TESTAMENT. 127
posed by different writers, carry the history of Israel
beyond the Babylonish captivity, and contain the mes-
sages of a succession of prophets till 420 years before
the coming- of Christ, when, at the distance of about
1030 years from Moses, Malachi, the last of the pro-
phets, wrote.
The books which compose the Old Testament Scrip-
tures, were held by the Jews, in every age, to be the
genuine works of those persons to whom they are as-
cribed ; and they have also been universally and exclu-
sively, without any addition or exception, considered
by them as written under the immediate influence of
the Spirit of God. They preserved them with the
greatest veneration ; and, at the same time, carefully
guarded against receiving any apocryphal or uninspired
books. While the Jews were divided into various sects,
which stood in the most direct opposition to each other,
there never was any difference among them respecting
the authority of the sacred writings.
The five books of Moses were also preserved by the
Samaritans, who received them nearly 700 years before
the coming of Christ. Whatever diagreement, in other
respects, subsisted between them and the Jews, and
however violent their enmity against each other, they
perfectly united in admitting the authenticity and in-
spiration of the law of Moses, which they both adopted
as their religious rule. In addition to all this, about
280 years before the Christian era, the whole of the
Old Testament was translated into Greek ; a language
which, from the time of Alexander's conquests, was
commonly understood by the nations of the world.
Thus JewSf Samaritans, and all the civilized ivorld,
128 GENUINENESS AND AUTHENTICITY.
had access to these sacred hooks, which prevented the
possibility of their being- either corrupted or altered
without its being- generally known.
We are assured by Josephus, the Jewish historian,
who was born about five years after the death of Christ,
and who lived in the time of the Apostles, that the
Jews acknowledged no books as Divine, but twenty-two.
" We have not," he says, " an innumerable multitude
of books among- us, disag-reeing- from, and contradicting
one another (as the Greeks have), but only twenty-
two books, which contain the records of all the past
times ; which are justly believed to be Divine. And of
them five belong to Moses, which contain his laws, and
the traditions of the origin of mankind till his death.
This interval of time was little short of 3000 years.
But as to the time from the death of Moses till the
reign of Artaxerxes King of Persia, who reigned after
Xerxes, the prophets, who w-ere after Moses, wrote
down what was done in their times in thirteen books.
The remaining four books contain hymns to God, and
precepts for the conduct of human life. It is true, our
history hath been written since Artaxerxes very parti-
cularly, but hath not been esteemed of the like authority
with the former by our forefathers, because there hath
not been an exact succession of prophets since that
time : And how firmly we have given credit to these
books of our own nation, is evident by what we do ;
for during so many ages as have already passed, no one
hath been so bold as either to add any thing to them,
to take any thing from them, or to make any change
in them ; but it is become natural to all Jews, immedi-
ately, and from their very birth, to esteem these books
to contain Divine doctrines, and to persist in them, and,
OLD TESTAMENT. 12^
if occasion be, willingly to die for them." — Josephus,
ed. 1784, vol. ii. 361. The books here referred to are
precisely the same, which from the beginning- have been
received by Christians, and that are still acknowledged
by the modern Jews, concerning^ whose undivided at-
tachment to them, all that is here asserted by Josephns
is verified to the present day.
The authenticity of the Old Testament Scriptures,
against which there is no contradictory testimony, is
confirmed by many collateral evidences of customs,
traditions, and natural appearances, which have been
collected from every part of the world. It is likewise
supported by all the notices to be found respecting- them -
in the most ancient heathen historians. Josephus
appeals to the public records of different nations, and
to a great number of books extant in his time, but now
lost, as indisputable evidence, in the opinion of the
Heathen world, for the truth of the most remark-
able events related in his History, the account of
the early periods of which he professes to have taken
principally from the Pentateuch. Porphyry, one of the
most acute and learned of the early enemies of Christi-
anity, admitted the genuineness of the Pentateuch, and
acknowledged that Moses was prior to the Phoenician
Sanchoniathon, who lived before the Trojan war. He
even contended for the truth of Sanchoniathon's account
of the Jews, from its coincidence with the Mosaic his-
tory. Nor was the genuineness of the Pentateuch
denied, by any of the numerous writers against the gos-
pel, in the first four centuries, although the Christian
fathers constantly appealed to the history and prophe-
cies of the Old Testament in support of the Divine
origin of the doctrines which they taught. The power
VOL. I. I
130 GENUINENESS AND AUTHENTICITY.
of historical truth compelled the Emperor Julian,
whose favour to the Jews appears to have proceeded
only from his hostility to the Christians, to acknow-
ledge, that persons instructed by the Spirit of God once
lived among the Israelites ; and to confess that the
books which bore the name of Moses were genuine ;
and that the facts which they contained were worthy
of credit.
Of the genuineness and authenticity of their Scrip-
tures, the Jews had the strongest evidence, which pro-
duced a corresponding impression. The five books of
Moses are addressed to the Israelites as his contem-
poraries, and had they not been both genuine and au-
thentic, they never could have been imposed on his
countrymen, whose religion and government were
founded upon them. The transactions of their own
times were narrated by the several writers of the other
books, and the truth of their respective histories was
witnessed by all their countrymen who lived at the
same period. The plainest directions were given for
ascertaining the truth of the mission of all who declared
themselves prophets, those who were sent being fur-
nished with ample credentials, while every one who
pretended to deliver the messages of God, without these
credentials, was to be put to death. Deut. xviii. 20.
And although false prophets did arise, and for a time
obtained a degree of influence, their wickedness was
exposed by the failure of their predictions, or by the
judgments inflicted on them, as in the case of Hananiah.
From the miracles, too, which the people of Israel con-
stantly witnessed, as well as the fulfilment of the pro-
phecies which was all along taking place, they had
complete proof that the true prophets wrote by the
OLD TESTAMENT. 131
authority of God himself. During the whole period
from Moses to Malachi, a succession of them was
raised up, under whose direction the Word of God was
infallibly distinguished from all counterfeits ; and by
their means, in connexion with the visible interference
of the God of Israel in punishing those who made the
people trust in a lie, the Scriptures were preserved
pure and unadulterated.
These books are handed down to us by that nation,
whose history they record with an impartiality for
which we shall seek in vain in the annals of any other
historians. There are here no national prejudices, and
no attempts at embellishment. The history of the
people of Israel is recorded by the uncompromising
hand of truth. Their ingratitude, and their obstinacy,
are alike exposed ; their sinful incredulity on many
occasions is published ; their virtues are not magnified,
and their courage is not extolled. This history con-
tains an account, not in confused traditions, but in
minute detail of time, place, and circumstances, of great
public facts transacted in the presence of the whole
people, in which they were actors, and of which perma-
nent memorials were instituted at the time when they
occurrred.* These facts involved their submission to a
* Mr Leslie, who writes on Deism, in proving the authenticity
of the books of Moses, lays down the following rules as a test of
truth, which all meet in these books. "Wherever they do meet,
what they refer to, he aflfirmsj cannot be false. On the contrary,
they cannot possibly meet in any imposture whatever. " 1. That
the matter of fact be such, that men's outward senses, their eyes
and ears, may be judges of it. 2. That it be done publicly
in the face of the world. 3. That not only public monuments
132 GENUINENESS AND AUTHENTICITY.
religion entirely different from that of all the surround-
ing- nations, which laid them under great and painful
restraints, and to laws and institutions, which, while
they secluded them from the rest of mankind, exposed
them to their utmost detestation and contempt. Had
such facts never taken place, they could not at any
period have been forced upon the belief of a whole
nation, so as to be ever afterwards acknowledged by
them, without one dissenting voice. It is a striking-
singularity in their laws, that they were promulgated
not from time to time, but in one written code, and
were permanently binding- both on the rulers and
the people, never to be in any respect either altered or
added to.
Nor are the Jews alone referred to as witnesses of
some of the most important of those transactions, the
scene of which is not laid in an obscure corner, but in
be kept in memory of it, but some outward actions be performed.
4. That such monuments, and such actions, or observances, be
instituted, and do commence from the time that the matter of
fact was done. The two first rules make it impossible for any
such matter of fact to be imposed on men at the time when said
to be done, because every man's eyes and senses would con-
tradict it. The two last rules render it impossible that the mat-
ter of fact should be invented and imposed some time after."
After proving, in a variety of ways, that all his four rules meet
in the books of Moses, Mr Leslie observes: — " You may chal-
lenge the whole world to show any action that is fabulous, which
has all the four rules or marks before mentioned. It is impos'
sible. — I do not say that every thing which wants these four
marks is false, but that nothing can he false which has them all."
It is said that Dr Middleton endeavoured for twenty years to find
out some pretended fact to which ]\Ir Leslie's four rules could be
applied, but without success.
OLD TESTAMENT. 133
the midst of the most civilized nations of the world.
The entrance of their ancestors into Egypt ; their con-
tinuance for centuries, and increase there ; the manner
in which they were oppressed ; the causes of their being-
suffered to depart, and the awful catastrophe which
accompanied that departure, — are facts in which the
people of Egypt were equally implicated with them-
selves. Their" subsequent continuance, during forty
years, in an uncultivated desert ; their invasion of Pa-
lestine ; the long-continued contest, and their final
occupation of the land, — were public and permanent
facts, brought home to the inhabitants of that country,
who lived in the centre of the civilised world. The
train of the history too, which, as well as the style and
tendency of all the separate books, is entirely consistent
with itself, proceeds in so uniform a manner, and one
thing so naturally rises out of another, that unless on
the supposition of what goes before, that which follows
cannot be accounted for. This remark holds good
with respect to the state of the Jews even to this day ;
and all that is recorded is necessary to explain their
present unexampled situation. Impressed with an un-
alterable conviction of their Divine origin, they have, at
the expense of every thing dear to men, tenaciously
adhered, as far as circumstances permit, to the outward
form of the religion, the laws and the institutions
engrossed in their sacred records. And although they
themselves are condemned by these books, and know
that they are employed to support a system which they
mortally hate, they have, under all circumstances, down
to the present hour, continued to be faithful deposi-
taries of the Old Testament Scriptures.
" The honour and privilege," says Bishop Cosin, in.
134 GENUINENESS AND AUTHENTICITY.
his history of the Canon of the Holy Scripture, " which
the posterity of Jacob some time had, above all the
world besides, was to be that peculiar people of God,
to whom he was pleased to make his laws and his
Scriptures known ; nor was there then any other
church but theirs, or any other oracles of God, than
what were committed to them. For they had all that
were then extant, and all written in their own language.
" These they divided into three several classes,
whereof the first comprehended the five books of
Moses ; the second all the prophets ; and the
third those writings which they call the Chethuhim,
or BOOKS that were written by the holy men of God,
who were not so properly to be ranked among the
Prophets ; from whom both the Jive Boohs of Moses
and these Chethuhim were distinguished ; because, how-
soever they were all written by the same prophetical
spirit and instinct, which the JBooJcs of the Prophets
were, yet Moses having been their special lawgiver,
and the writers of these other books having had no pub-
lic mission or office of Prophets (for some of them
were Kings, and others were great and potent persons
in their times), they gave either of them 2k peculiar class
by themselves.
" In this division, as they reckoned Five Boohs in
the first class, so in the second they counted Eight,
and in the third Nine ; Two-and- Ttventy in all ; in
number equal to the letters of their Alphabet, and as
fully comprehending all that was then needful to be
known and believed, as the number of their letters did
all that was requisite to be said or written. And hereof
after this manner they made their enumeration.
OLD TESTAMENT.
135
The Books of Moses
Four Books of the
former Prophets
Four books of the
latter Prophets
And the rest of the
Holy Writers
r Genesis,
I Exodus,
<| Leviticus,
Numbers,
L Deuteronomy,
f Joshua,
J Judges and Ruth,
*j Samuel, 1 and 2,
L Kings, 1 and 2,
f Isaiah,
Jeremiah and his
Lamentations,
Ezekiel,
TheBookofthe 12
lesser Prophets,
King David's Psalter,
King Solomon's Proverbs,
His Book of the Preacher,
His Song of Songs,
The Book of Job,
The Book of Daniel,
The Books of Ezra and Ne-
hemiah.
The Book of Esther,
The Book of Chronicles, 1
and 2,
|> VIIL
^IX.
XXIL
"Which last JBook of the Chronicles^ containing- the
sum of all their former histories, and reaching from the
creation of the world to their return from Babylon, is
a perfect epitome of all the old Testament, and there-
fore not unfitly so placed by them, as that it concluded
and closed up their whole Bible.
" Other divisions of these books were afterwards
made, and the order of them was somewhat altered (as
in divers respects they may well be), but the books
were still the same ; and as the number of them was
never augmented, during the time of the Old Testa-
136 GENUINENESS AND AUTHENTICITY.
ment, so there were no additional pieces brought in, or
set to any of them at all.
" It is generally received, that after the return of the
Jews from their captivity in Babylon, all the books of
the SCRIPTURE, having been revised by Ezra (then
their priest and their leader), who digested them like-
wise into those several classes before rehearsed, were
by him, and the Prophets of God that lived with him,
consigned and delivered over to all posterity. But
this is sure, that after his age, and the time of the pro-
phet Malachi (who was one among those that prophe-
sied in that time), there were no more prophets heard
of among the Jews till the time of St John the Baptist,
and therefore no more prophetical and divine Scrip-
tures between them.
" The BOOKS, then, of the Old Testament, such
and so many as they were after the captivity of Baby-
lon, in the time of Esdras, (Ezra,) the same and so
many being accurately preserved by the Jews, and con-
tinuing among them unto the time of our blessed Sa-
viour (as they do likewise still unto this very day),
without any addition, immunition, or alteration, de-
scended to the Christians."
Nothing then can be better authenticated than the
canon* of the Old Testament, as we now possess it.
We have the fullest evidence that it was tixed 280
years before the Christian era, when, as has been no-
ticed, the Greek translation, called the Septuagint, was
executed at Alexandria, the books of which were the
same as in our Bible. And as no authentic records of
* The word canon signifies a rule or a law. Hence the books
of the Holy Scriptures taken together are called the canon, as
designed by God to be the rule of our faith and practice.
^ OLD TESTAMENT. 137
a more ancient date are extant, it is impossible to ascend
higher in search of testimony. As held by the Jews
in the days of Jesus Christ, their canon was the
same as when that translation was made, and it has
since been retained by them without any variation,
though by separating- books formerly united, they in-
crease their number. The integrity and divine original
of these Scriptures are thus authenticated by a whole
nation — the most ancient that exists — who have pre-
served them and borne their testimony to them from
the time of Moses down to the present day. That na-
tion was selected by God himself to be his witnesses,
Isaiah, xliii. 10, to whom he committed " the lively
oracles," and amidst all their wickedness he prevented
them from betraying their trust, the Jews never having
given admission into their canon to any other books
but to those which by his prophets and servants were
delivered to them.
In addition to the unanimous testimony of the Jew-
ish nation to the genuineness and authenticity of the
Old Testament Scriptures, of which they had been con-
stituted the depositaries, we have the decisive attesta-
tion of the Son of God. Jesus Christ, who appeared
on earth 1500 years after Moses the first of the pro-
phets, and 400 years after Malachi the last of them,
bore his testimony to the sacred canon as held by the
Jews in his time, and recorded it by his holy Apostles.
Among all the evils with which he charged the Jews,
he never once intimated that they had in any degree
corrupted the canon either by addition, or diminution,
or alteration. Since with so much zeal he purged the
temple, and so often and sharply reprehended the Jews,
for perverting the true sense of the Scriptures, much
138 GENUINENESS AND AUTHENTICITY.
more, we may be assured, would he have condemned
them, if they had tampered with, or vitiated, these sa-
cred writings ; but of this he never accused them. By
often referring- to the " Scriptures," which he declared
" cannot be broken," the Lord Jesus Christ has given
his full attestation to the whole of them as the unadul-
terated Word of God. " Search the Scriptures, for
in them ye think ye have ete^^nal life, and they are
they which testify of me" Here he warrants, in the
most explicit manner, the canon of the Hebrew Scrip-
tures, He told the Jews that they made the Word of
God of none effect through their traditions. By call-
ing them the Word op God, he indicated that these
Scriptures proceeded from God himself. In his con-
versation with the disciples going to Emaus, when,
" beginning at Moses and all the Prophets, he ex-
pounded to them in all the Sc7'iptures the things con-
cerning himself'^ he gave the most express testimony
to every one of the books of the Old Testament canon.
Just before his ascension, he said to his Apostles,
" These are the words which I spake unto you while
I was yet with you, that all things vnust he fulfilled
which were written in the law of Moses, and in the
Prophets, and in the Psalms, concerning me»^ By
thus adopting the common division of the Law, and the
Prophets, and the Psalms, which comprehended all the
Hebrew Scriptures (to which division Josephus, as we
have seen, refers), he ratified and sanctioned by his au-
thority the canon of the Old Testament, as it was re-
ceived by the Jews ; and by declaring that these books
contained prophesies which must be fulfilled, he estab-
lished their Divine inspiration, since God alone can
enable men to foretell future events.
OLD TESTAMENT. 139
The same testimony is repeated by the Apostles,
who constantly appeal to the Jewish Scriptures as " the
lively oracles of God, Referring to the whole of the
Old Testament, Paul declares, that " All Scripture is
given hy inspiration of God^ The term <' Scripture,"
or "the Scriptures" (the writings), was then, as it is
still, appropriated to the written Word of God, as both
the Old Testament and the New are now, by way of
eminence and distinction, called the Sible, or the Book.
The same Apostle recognises the entire canon of the
Jews, when he says, " imto them were committed the
oracles of GodP The fidelity of the Jews to their
trust is here asserted by Paul ; and those to whom he
writes are required to acknowledge the Scriptures of
the Old Testament as of divine authority. While the
Apostles affirmed that they spoke " not the ivords which
mans wisdo'rn teacheth, hut ivhich the Holy Ghost
teacheth," they uniformly referred to the Old Testa-
ment Scriptures, as of equal authority with those of the
New Testament, both of which, as commissioned by
their Divine Master, they have delivered over to the
Christian Church as " the Word of God." Indeed, so
manifestly is it the object of the Apostles to establish
the divine authority of the Old Testament, that though
they were as fully inspired and accredited as the ancient
prophets, or former servants of God, and could establish
the truth of any thing they taught by the miracles
which they performed, yet they reasoned out of the
Old Testament Scriptures, proving and alleging from
them the truth of what they declared. Instead of pro-
fessing to give authority to what was written in them,
they uniformly appealed to those writings as authority
equal to their own. Paul declares, that the Gospel of
140 GENUINENESS AND AUTHENTICITY.
God, to which he was separated as an Apostle, was
that " u'hich he had promised afore hy his prophets
in the Holy Scriptures." — Rom.i. 2.* Here, where
Paul asserts his Apostolic commission, he gives the
whole weig-ht of his Apostolic authority to the ancient
Scriptures, which he denominates " holy writings," in
which God, he affirms, had recorded his promises by
his prophets. When the same Apostle declares, that
* Much important matter is contained in this verse. The
Apostle here tacitly repels the accusation of the Jews, that the
gospel was a novel doctrine. He shows that the Old Testa-
ment is the promise of the New, and that the New is the fulfil-
ment of the Old — by its prophecies which foretold a new
covenant— by all that it promised concerning the Messiah — by
all its legal institutions, which contained in themselves the
promises which they prefigured — by the whole economy of the
law which prepared men for the reception of the Gospel — by all
the revelations of grace and mercy which contained the Gospel
in substance, and, consequently, promised its more full deve-
lopement. He also repels the accusation, that the Apostles
were enemies to Moses and the Prophets ; showing, on the
other hand, that there was a complete agreement betwixt them
He establishes the authority of the prophets and the inspiration
of the Scriptures, by declaring that it was God himself who
spoke in them. He shows whence we are to take the true
Word of God and of his prophets, not from verbal tradition,
which must be uncertain and fluctuating, but from the written
Word, which is certain and permanent. He teaches that we
ought constantly to have recourse to the Scriptures, for that all in
religion which is not found in them, is really novel, although
it may have been received for many ages ; but that what is found
there is really ancient, although men may have for a long time
lost sight of it. Such are the great truths contained in this
compendious verse. — See the authors Exposition of the Epistle
to the Romans^ ch. i. 2.
OLD TESTAMENT. 141
" whatsoever things were written afore time ivere
written for our learning; that we, through patience
and comfort of the Scriptures, might have hojje,'^ he
gives his attestation to the whole of the sacred writ-
ings, and proves that they exist entire ; for he could
not have said this if any of them had been lost, or had
any additions been made to them.*
From the important connexion that subsists between
the Old Testament and the New, the early Christian
writers carefully examined the Jewish Scriptures, and
have given distinct catalogues of these books, precisely
the same as we now receive, and as they are still retained
by the Jews. Melito, Bishop of Sardis, travelled in
the second century into Palestine, on purpose to inves-
tigate the subject. His catalogue, which is preserved
* It is true, that the sacred writers refer to other books that
do not now exist, as of Iddo the seer ; but they do not refer to
them as canonical books, but as civil records of the kingdom,
such as the reference to the civil records of Persia in the book
of Esther. Were it even to be admitted that some epistles
written by the Apostles have not come down to us, the fact
would not imply that the Scriptures have lost an epistle, or a
single word. There might have been hundreds of such inspired
letters from the Apostles, without implying that ever they made
a part of that collection that was designed by God to be a perfect
and sufficient standard to all ages. This is said not from a con-
viction that there ever existed any inspired letters of the Apos-
tles except those which we possess,! ^^^ t^'^Y ^^Y have existed
in any number without affecting the integrity of the canon, which
some have weakly supposed would follow from the fact, if
admitted.
t " Some," says Tlieodoret, " imagine Paul to have wrote an epistle to
the Laodiceans, and accordingly produce a certain forged epistle (so en-
titled) ; but the holy Apostle does not say rhv f^ig Aeto^ixiiug, the epistle
/o the Laodiceans, but Tfiv Ix Accost xsixs, the epistle/r(»« the Laodiceans."
142 GENUINENESS AND AUTHENTICITY.
by Eusebius, contains the canonical books of the Old
Testament, and no more. He names the several books,
comprehending- under the Book of Ezra, those of Ne-
hemiah and Esther, to which they were commonly
annexed, these three being' by many accounted but one
book. In the Jewish list, the Book of Nehemiah, only,
was joined to Esther, as the Book of Lamentations
was also annexed to Jeremiah ; but the Book of Esther
was never wanting in the canon of the Jews. The
learned Origen, in the third century, gives a catalogue
of the Jewish Scriptures, and says, " that the canoni-
cal books of Scripture contained in the Old Testament,
are twenty and two in number, which the Hebrews
have left unto us, according to the number of letters
which they have in their alphabet." Athanasius also,
in the fourth century, specifies the twenty-two books,
and, naming them one after another, in the same order
in which they now stand, says, that " they are received
by the whole church." Hilary of Poictiers, and many
writers in the same century, affirm that these books
alone were received as canonical. This fact is con-
firmed by the Council of Laodicea, which met in the
year 363, and gave a list of the twenty-two books, the
same as have been received both by Jews and Chris-
tians.
Nothing can be more satisfactory and conclusive
than all the parts of the foregoing evidence of the
authenticity and integrity of the canon of the Old
Testament Scriptures. The Jews, to whom they were
first committed, never varied respecting them ; while
they have been fully recognised by the Lord and his
Apostles, and consequently, their authenticity is esta-
blished by express revelation. And that we now pos-
OLD TESTAMENT. 143
sess them as thus delivered and authenticated, we have
the concurrent testimony of the whole succession of
the most distinguished early Christian writers, as well
as of the Jews to this day, who, in every age, and in
all countries, the most remote from one another, have
constantly been in use of reading them in their syna-
gogues.
The Scriptures of the Old Testament that have been
thus so faithfully preserved, and so fully attested, con-
tain the most satisfactory and convincing internal evi-
dences of their truth. The character of God which
they exhibit, nowhere delineated in the writings of any
of the wisest of this world, unenlightened by revelation,
is such as carries with it its own confirmation. The
character they give of man is verified in the history of
every nation, and of each individual. The majesty,
purity, and suitableness to the condition of man, of the
doctrine they contain — the soundness and unrivalled
excellence of the moral precepts they inculcate, and
the glory of the succeeding dispensation which, towards
their close, they indicate with increasing clearness ;
and all this confirmed and verified in the minutest par-
ticulars by the New Testament Scriptures — form a
body of internal evidence, to which nothing but the
deep corruption of the human heart, and the enmity of
the carnal mind against God, could render any one in-
sensible.
In the course of time, and in the progress of that cor-
ruption in the churches which soon began to work, the
sacred canon was defiled by the addition and even inter-
mixture of other books, which, through the unfaith-
fulness of Christians, were admitted first as of secondary,
144 GENUINENSS AND AUTHENTICITY.
and at length by many as of equal authority and consi-
deration with those of which it was composed.
These books were called Apocryphal, and are sup-
posed to have been so denominated from the Greek
word uTTOK^vTrro), to hide — to conceal^ which is expres-
sive of the uncertainty and concealed nature of their
origin. Who their authors were is not known. They
were written subsequently to the cessation of the pro-
phetic spirit in the time of Malachi, who closed his tes-
timony by reminding the people of Israel of the autho-
rity of the law of Moses, and intimating that after him-
self, no prophet was to arise until the harbinger of the
Messiah should appear. They were not written in the
Hebrew language, in which all the books of the Old
Testament were originally composed, with the excep-
tion of a few passages in Jeremiah, Daniel, Ezra, and
Esther, which were written in Chaldee. Both Philo
and Josephus, who flourished in the first century of the
Christian era, are altogether silent concerning these
spurious books, which were not contained in the Sep-
tuagint version, as set forth by the translators under
Ptolemy : '^ and they form no part of those sacred
* " Of the Greek Septuagint Bible (as it was first set forth
in the lime of Ptolemseus Philadelphus), St Angustin acknow-
ledged no more Books, than what were then translated out of
the Hebrew copies sent from Jerusalem, where neither Tobit nor
Judith, nor any of that class, were to be found ; for (whatever
Genebrard saith of his own head to the contrary) those addi-
tional writings were brought in afterwards, and used only by
the Hellenist Jews abroad at Babylon and Alexandria, from
whom they were, in time following, commended to be read by
tlie Christians, but never made equal with the other sacred
Scriptures, as they are now set forth in the Roman Septuagint
OLD TESTAMENT. 145
writings committed by God to the Jews, universally
acknowledged and preserved by them entire. Above
all, they have not received, like these holy writings, the
attestation of Jesus Christ, and his Apostles, placing
upon them the broad seal of heaven, who have never
once quoted them. A real and essential difference was
constantly maintained by the early Christians between
them and the canonical books ; and it was not till the
fourth century, when the churches had become exceed-
ingly corrupt both in faith and practice, that they came
to be permitted to appear with the canon.
The Apocryphal books, though not admitted by the
first Christian writers, or churches, to have any autho-
rity in matters of faith, yet claim for themselves that
authority, and even arrogate an equality with the sacred
Scriptures, to which they were at length advanced by
the church of Rome. They present themselves to the
world as a part of the Word of God, sometimes com-
municated immediately by himself, sometimes conveyed
through the medium of angels, who are represented as
standing before him. The claim to inspiration is not
more explicitly asserted by the writers of the Scriptures,
than by some of the authors of the Apocryphal books.
No higher demand for attention to their messages can
be made by holy prophets and apostles, than when thev
affirm, " Thus saith the Lord." Yet this is the lan-
guage in which men are addressed by these authors.
They " have daubed them with imtempered mortar,
seeing vanity, and divining lies unto them, saying,
Thus saith the Lord God, when the Lord hath
not spoken." Ezek. xxii, 28.
by the authority of Sixtus Quinhis, which is an edition of that
Bible, many wajs depraved Cosin, p. 98.
VOL. I. K
146 GENUINENESS AND AUTHENTICITY.
In the second book of Esdras, the writer havings
commenced by declaring- his lineage, affirms, " The
tvord of the Lord came unto me, saying, Go thy way
and show my people," &c. " Speak thou therefore unto
them, saying, Thus saith the Lord^ — " Thus saith
the Almightif Lord.'' This expression occurs four
times in the first chapter. The second chapter opens
with " Thus saith the Lord," which in the course of
that chapter is repeated nine times ; and an angel is re-
presented as speaking to the writer — " Then the angel
said unto me, go thy way, and tell my people what
manner of things, and how great wonders of the Lord
thy God thou hast seen." The rest of the book pro-
ceeds in the same strain, the author continuing to re-
cite divine communications, made to himself as they
had been to Moses.
In the book of Baruch, ii. 21, it is written, " Thus
saith the LordP
In the book of Tobit a long interview with an angel
is related, who affirms that he is one of the holy angels
who go in and out before the glory of the Holy One.
" Now, therefore," says this angel, '^ give God thanks,
for I go up to him that sent me, but write all things
which are done in a book." Tobit, xii. 15, 20. God
himself is often introduced by the Apocryphal writers,
as communicating his will to them, and long speeches
are ascribed to him. * Thus, the writers of the Apo-
crypha come as the bearers of messages from God, and
as such they deliver them to mankind. They profess
to communicate a portion of spiritual light, not bor-
* The unintelligible speeches, replete with absurdities, ascribed
to God in different places, prove the Apocrypha to be not only a
human but a most impious composition.
OLD TESTAMENT. 147
rowed from the Holy Scriptures, but immediately de-
rived from the source of light. In every sense of the
word, these books present themselves as a part of Di-
vine Revelation, and if they were what they pretend
to be, would be entitled to equal attention and reverence
with the Holy Scriptures. Here, then, there is no
medium, and the conclusion is inevitable : — The Apo-
cri/pha is either' an addition made to the Old Testa-
ment Scriptures hy God himself, or it is the icork
of lying prophets. This important question ought,
therefore, to be considered by every Christian, and hap-
pily its solution is attended with no difficulty.
The Hebrew Scriptures come to us, as we have seen,
with the fullest and most unequivocal attestations, that
they are the oracles of God. On the other hand, if we
examine the claim of the Apocryphal books, what do
we observe ? External evidence of their constituting
a portion of Divine Revelation they have none. The
question, then, is, on this ground alone, even were there
no other to which we could appeal, for ever decided
against them. But in order to produce the fullest con-
viction in the minds of all who know the truth as it is
in Jesus, and to exclude every doubt, let us call another
witness. We shall appeal, then, to the internal evidence
of these writings. They contain within themselves
their own condemnation. They are inconsistent, ab-
surd, and contrary to the Word of God.
Viewing the Apocryphal writings as standing by the
side of the Holy Scriptures, what character do they
present? Do they oifer any thing new, any thing that
it might be of importance to know beyond what is
contained in the Scriptures of the Old and New Testa-
ment? Do they teach us the way of God more per-
148 GENUINENESS AND AUTHENTICITY.
fectly ? This will not be pretended by any one. Do
their histories, which they present to us as true, com-
port with the dignity of Holy Writ ? Do they possess
internal marks of being authentic ? Do they bear the
character of a revelation from God, given for our in-
struction ? So far is this from being the case, that
many of their narrations are incredible and self-con-
tradictory, and others irreconcilably at variance with
the canonical Scriptures. They are defiled with a
variety of errors, vanities, low conceits, and other
faults incident to human nature and human infirmity.
While their style, far different from the grave and
chaste simplicity, or the divine and spiritual majesty,
of the pure genuine Word of God, is deformed with
levity, and affectation of worldly wisdom and eloquence.
The Apocryphal books are not only replete with
absurdities, superstitions, and falsehoods, in their nar-
rations, but also with false doctrines, directly opposed
to the doctrine of the Holy Scriptures, such as those of
purgatory and prayers for the dead. But waving for
the present every other charge against them on this
head, let us turn our attention to a single point of the
last importance, which involves an answer to that most
momentous of all questions. How shall man he just he-
fore God ? The Scriptures assure us, that if any man
denies the doctrine of justification by faith without
works, he becomes a debtor to do the whole law. What
judgment then are we bound to form of a book which,
openly contradicting this fundamental doctrine, and
exhibiting another way of acceptance with God, makes
void the whole plan of redemption ? On this one point,
then, of the explicit contravention by the Apocryphal
books of the grand Scripture doctrine of justification,
OLD TESTAMENT. 149
let them be tried ; — that doctrine which is peculiar to
the Christian religion, and unknown to every false one,
which so remarkably illustrates and honours the finish-
ed work of the Redeemer — that doctrine of which God
in his word has affirmed, that the man who perverts it,
Christ shall profit him nothing.
It is written in the Apocrypha, " Whoso honoureth
his father maketh an atonetnent for his sins;" and
again, " Water will quench a faming fire ^ and alms
maketh an atonement for sins.'* Eccl. iii. 3-30.
Sentiments more directly opposed to the doctrine of
the Holy Scriptures, more dishonourable to God, more
contrary to his holiness, more derogatory to his justice,
or more fraught with mortal poison, and more destruc-
tive to the souls of men, cannot be imagined.
The apostle Paul solemnly declared to the churches
of Galatia, that if an angel from heaven should preach
any other gospel than that which he had preached unto
them, he should be accursed. That very occurrence
which the apostle here supposes, has, according to the
Apocrypha, been realized. An angel from heaven, it
affirms, has descended and declared that he came from
God. " / am Raphael, one of the seven holy angels,
which present the prayers of the saints, and which
go in and out before the glory of the Holy One ; not
of any favour of mine, hut hy the uill of our God I
came.'^ Tobit, xii. 15, 18. And that very doctrine
does this angel explicitly contradict which the apostle
so earnestly inculcated, accompanied with the solemn
asseveration, that the curse of God should rest on any
creature who dared to pervert it. " It is better," says
this angel, " to give alms than to lay up gold : for
alms doth deliver from death, and shall purge aicay
loO GENUrNHElXESS AND AUTHENTICITY.
all sin." Tolnt, xii. S, 9. It" the man or angel who
shall preach another irospel than that which the Bible
contains, is pronounced hy the Holy Ghost to be
accursed, then must this awful denunciation apply to
a book which, pretending- to recoril the message of an
angel from heaven, teaches another gospel. On the
Apocrypha, therefore, does this anathema rest.
The writers, then, of the Apocryphal books, " who
tread down the pastures, and foul the residue of the
waters with their feet," Ezek. xxiv. IS, are, by con-
fronting their doctrine with that of the holy Apostles,
proved to be false prophets, against whom the wrath of
God and many woes are denounced in Scripture. In
opposition to their follv and wickedness, the Lord
says, " The J) raphe f that hath a di-eam, let him tell-
a dream ; and he that hath mi/ word, let him speak
mi/ icordthithfidli/. IJliat is the chajfto the wheat ?
saith the Lord. Is not my word like as a Jire ?
saith the Lord ; and like a ham me)' that breaketk
the rock in pieces ?" Jer. xxii. 28. — *• The prophety
which shall presume to speak a word in mif name,
which I hare not commanded him to speak, or that
shall speak in the name of other gods, even that
prophet shall die.'' Deut. xviii. 20. These, and
raauv other passages, are pointedly applicable to the
Apocrypha. The writers of it may be justly termed
prophets of deceit, and of their own heart, that pro-
phesy lies in the name of the Lord, •• sayings I have
dreamed, I have dreamed."^ Jer. xxiii. 25. They
have indeed imitated the style of the Scriptures, like
the impostors concerning whom it is written, •• There-
fore, behold, J am against the prophets, saith the
Lord, that steal iny ivords every one from his neigh-
OLD TESTAMENT. 151
hour. Behold, I am against the prophets, saith the
Lord, that use their tongues, and say, He saith.
Behold, I am against them that prophesy' false
dreams, saith the Lord, and do tell them, and cause
my pjeoptle to err by their lies and hy their lightness ;
yet I sent them not, nor commanded them : there-
fore they shall not profit this pjeojjle at all, saith the
Lord.'' J^r. xxiii. 30. " Thus saith the Lord God;
Woe unto the foolish jjrojihets, that follow their oven
sjtirit, and have seen nothing ! — Have ye not seen
a vain vision, and have ye not spoken a lying divi-
nation, v:hereas ye say. The Lord saith it ; albeit L
have not sptoken ? Therefore, thus saith the Lord
God ; Because ye have spoken vanity, and seen lies,
therefore, behold, I am against you, saith the Lord
God. And mine hand shall be upon the ptropjhets
that see vanity, and that divine liesV Ezek. xiii.
3, 7, 9. The Bible, then, and the Apocrypha, stand in
direct opposition in their doctrine, and the latter is de-
nounced bv the former, and lies under its heaviest
anathemas. The Apocryphal books, when delivered
to the people as part of the divine oracles, are calcu-
lated by their absurdities to make men Deists or Athe-
ists rather than Christians, and by their false doctrines
to cause their readers to wrest the Scriptures to their
own destruction. As their introduction into the sacred
canon has been the grand and crowning device of
Satan for deceiving and corrupting Christians, and
supporting the claims of the mother of harlots and
abominations of the earth, it will be proper to trace it
from its origin.
Although all the Apocryphal books had been called,
by the first Christian writers, spurious and supposi-
152 GENUINENESS AND AUTHENTICITY.
titious, as not being- inspired, but, on the contrary,
containing- doctrines which subvert the very foun-
dations of the Gospel, and of a sinner's acceptance
before God ; yet some of them were at length selected
as being- supposed to be purer than the rest, and better
entitled to be used in public readings and services, and
on this account they received the name of Ecclesiasti-
cal or Church books. Of these there was even formed
a register or inferior canon, to exclude such as were
reckoned more erroneous or faulty ; and this, in process
of time, occasioned the name of canonical to be given
in common to the writings which were truly Divine,
and to those which were reckoned the best of the
Apocryphal books. The books of the first canon were
esteemed to be divinely inspired, and to be the certain
rule of faith. The Apocryphal books were reckoned
to be instructive and useful, but were excluded from all
authority in matters of faith, and in determination
of controversies ; and when they came to be permitted
to be read in the churches, the reader stood up in an
inferior place.* It happened, however, in the course
of years, that all these Canonical and Apocryphal books
were conjoined and bound up together in one volume,
for the greater facility of ecclesiastical use ; and for the
purpose of uniting the historical parts with the his-
torical, the proverbial with the proverbial, the doctrinal
♦Augustine, who lived in the fifth century, relates, that when
the Book of Wisdom, and other writings of the same class, were
publicly read in the church, they Avere given to the readers or
inferior ecclesiastical officers, who read them in a place lower
than that in which those universally acknowledged to be the
canonical, were read by the bishops and presbyters in a more
eminent and conspicuous manner.
OLD TESTAMENT. 153
with the doctrinal, they were intermingled with one
another, as at present in the Roman Catholic Bibles.
But this practice obtained no sanction from the pri-
mitive churches, or the best and earliest of the Chris-
tian fathers, who, on the contrary, strongly objected
against it ; and denied that these books were possessed
of any authority. At the beginning they were not ac-
knowledged at all, nor admitted into any of the earlier
catalogues of the Scriptures, and their introduction to
that place which they afterwards unlawfully usurped,
was slow and partial.
Justin, who suflfered martyrdom for the Christian
faith, in the year 163, never, iu any of his writings,
cites a single passage of the Apocryphal books, nor
makes the least mention of them in his conference with
Trypho : while he speaks of it as a special work of Di-
vine Providence, that the Jews had been faithful pre-
servers of the Scriptures. None of these books appear
in the catalogue of the Old Testament Scriptures of
Melito, Bishop of Sardis, in the second century ; nor
in that of Origen, in the third century.
In the fourth century, Eusebius, who was Bishop of
Caesarea in the year 320, affirms, that from the time of
Jesus Christ, there were no sacred books of Holy Scrip-
ture, besides those which had been received into the
canon of the Jewish and Christian churches. He had
read the Apocryphal books, and makes frequent quota-
tions from them as the writings of particular authors,
but never acknowledges any of them as a part of the
canonical Scriptures. He declares that the authors of
those books which bear the names of the Wisdom of
Solomon, and the Wisdom of the Son of Sirach, are wri-
154 GENUINENESS AND AUTHENTICITY.
ters contradicted, or not allowed, in the canon. When
Porphyry adduced some objections against him from the
new pieces annexed to the book of Daniel, he said that
he was not bound to defend them, because they had no
authority of Holy Scripture.
In the year 325, the first general council was held
at Nice, at which were present 318 bishops, besides
multitudes of other Christians, from all the provinces
and churches of the Roman Empire. That in the
Scriptures they made use of, " there were none of the
controverted books, appears," says Bishop Cosin, p. 42,
" by the evidence and attestation which both the Em-
peror Eusebius and Athanasius (the chiefest actors in
this council), have hereunto given us."
Athanasius, who flourished in the year 340, enume-
rates the books of the Old and New Testament precisely
as we now have them, and asserts that these alone are
to be accounted the canonical and authentic sacred
writing-s admitted by the Lord and his Apostles, and
recognised by all the fathers and teachers of the church
since the Apostolic age. At the same time he reproves
those who had intermixed a number of the Apocrvphal
books with the catalogue of the acknowledged books of
the Old Testament.
" These things," says Cyril, who was Bishop of Je-
rusalem in the year 350, " we were taught by the divine-
ly-inspired Scriptures of the Old and New Testament.
For there is one God of both Testaments, who in the
Old Testament foretold the Christ, who was manifested
in the New. — Read the Divine Scriptures, the two-and-
twenty books of the Old Testament, which were trans-
lated by the seventy-two interpreters — Read these
OLD TESTAMENT. 155
two-and-twenty books, and have nothing to do with
Apocrvphal writings. These, and these only, do you
carefully meditate upon which we securely or openly
read in the church. The apostles and ancient bishops,
governors of the church, who have delivered them to
us, were wiser and holier men than thou. As a son of
the church, therefore, transgress not these bounds;
meditate upon the books of the Old Testament, which,
as has been already said, are two-and-twenty ; and if
you are desirous to learn, fix them in your naemory, as
I enumerate them, one by one." The list of these
books Cyril subjoins ; it is precisely the same as the
Jewish canon which we receive.*
The council of Laodicea, which met in the year 363,
prohibited the public reading of any books as sacred or
inspired except the canonical. In their 59th canon, it
is declared, " that private psalms ought not to be read
(or said) in the church, nor any books not canonical,
but onlv the canonical books of the Old and New
Testament."
"The Hebrews," says Jerom, who was ordained
• " — although both he (Cyril) at Jerusalem, and Athanasius
at Alexandria, together with other Churches, had not the use of
the Hebrew Bible among them, but kept themselves only to the
Greek translation of the LXX., whereunto were afterwards com-
monly added those ecclesiastical books which the Hellenist Jews
first introduced and received into their churches, that so all the
most eminent books of religion written in the Greek tongue
before Christ's time might be put together and contained in one
volume; yet nevertheless they were always careful to preserve
the honour of the Hebrew canon, which consisted of XXII. books
only, divinely inspired ; and accurately to distinguish them from
the rest, which had hut ecclesiastical authority/." — CosiN, p. 54.
156 GENUINENESS AND AUTHENTICITY.
presbyter of Antioch about the year 378, " have two-
and-twenty letters, and they have as many books of
divine doctrine for the instruction of mankind." He
next gives a list of these books, and then adds, " This
prologue I write as a preface to all the books to be
translated by me from the Hebrew into Latin, that we
may know that all the books that are not of this num-
ber, are to be reckoned Apocryphal. Therefore Wisdom,
which is commonly called Solomon's, and the book of
Jesus the son of Sirach, and Judith, and Tobit, and the
Shepherd are not in the canon." In his Latin trans-
lation, called the Vulgate, Jerom intermingled the
Apocryphal and inspired writings ; but to prevent mis-
take, he prefixed to each book a short notice, in which
the reader was distinctly informed of its character, and
apprised that the Apocryphal writings were not in the
canon of Scripture. He says that to meet the prejudices
of the ignorant he retained these " fables," which,
though not in the Hebrew, were widely dispersed ; but
he adds, that according to his custom, he had marked
these Apocryphal intruders with a spit or dagger, placed
horizontally for the purpose of stabbing them.* In his
letter to Lseta, written about the year 398, giving her
instructions concerning her daughter Paula, he advises
* After the third verse of the tenth chapter of Esther, where
the Apocryphal addition to that book commences, Jerom has
inserted the following notice ; it is the ancient Vulgate to which
he refers, which was the most common version of his time :—
" Quse habentur in Hebreeo, plena fide expressi. Haec autem,
quze sequuntur, scripta reperi in editione vulgata, quae Graecorum
lingua et Uteris continentur : et interim post finem libri hoc
capitulum ferebatur : quod juxta consuetudinera nostram obelo,
id est vera, praenotavimus."
OLD TESTAMENT. 157
that she should read the Scriptures, and in this order :
first the Psalms, next the Proverbs, the Acts, and the
Epistles of the Apostles. Afterwards she may read the
Prophets, the Pentateuch, the Kings and Chronicles,
but no Apocryphal books ; or, if she does, she should
first, by way of caution, be informed of their true cha-
racter. Jerom speaks of the fables of Bel and the
Dragon, and says that the Apocryphal books do not be-
long to those whose names they bear, and that they
contain several forgeries. In all his works, he ex-
plicitly maintains the distinction between canonical and
Apocryphal books. Of the latter he says that the
church does not receive them among canonical Scrip-
tures ; and that they are not to be esteemed of authority
for proving any doctrine of religion. His canon of the
Old Testament was precisely that of the Jews ; and
though he and other ancient Christian writers sometimes
quote the Apocryphal books, by way of illustration, as
they also do Heathen writings, yet they had a supreme
regard for the Jewish canon, consisting of those books
which were received by the Jewish people as sacred
and divine.
Epiphanius, Bishop of Constantia, in the island of
Cyprus, who wrote in the year 392, has thrice enume-
rated the books of the Old Testament as held by the
Jews. Of the Apocryphal books he makes no mention,
except of the Wisdom of Solomon and the Wisdom of
Jesus the Son of Sirach, of which, after referring to the
canonical books, he says, that they are not brought into
the same number with the foregoing, and, therefore,
are not placed in the ark of the covenant.
Rufinus, presbyter of Aquileia, who wrote about the
year 397, after giving distinct catalogues of the sacred
158 GENUINENESS AND AUTHENTICITY.
Scriptures, both of the Old Testament and the New,
adds as follows : " However, it ought to be observed,
that there are also other books that are not canonical,
but have l)een called by our forefathers ecclesiastical,
as the Wisdom of Solomon, and another which is called
the Wisdom of the Son of Sirach ; and among- the
Latins, is called by the general name of Ecclesiasticus ;
by which title is denoted, not the author of the books,
but the quality of the writing. In the same rank is the
book of Tobit, and Judith, and the books of the Mac-
cabees. In the New Testament is the book of the
Shepherd, or of Hermas, which is called the Two Ways,
or the Judgment of Peter. All which they would have
to be read in the churches, but not to be alleged by way
of authority for proving articles of faith. Other Scrip-
tures they called Apocryphal, which they would not
have to be read in the churches." Thus, it appears,
that all the early Christian writers, while they were
unanimous in acknowledging the Jewish Scriptures,
rejected, with one accord, the Apocryphal books, as
uncanonical, or destitute of all claim to inspiration.
The first catalogue of the books of the Old Testa-
ment, in which Apocryphal books were added to the
Jewish canon, although some refer it to a later date,
is that of the third, sometimes called the sixth council
of Carthage, which assembled in the year 397, when
the books of the Maccabees were reckoned in the num-
ber of canonical books. But the word canonical appears
to have been used by them loosely, as comprehending
not only the Jewish Scriptures, which were admitted
as the rule of faith, but those Apocryphal books also,
which they esteemed to be useful. It is said, too, that
Innocent, Bishop of Rome, in the year 402, confirmed
OLD TESTAMENT.
159
this catalogue ; but this is doubtful. Other fathers and
councils, in the succeeding- centuries, speak occasionally
of these books as canonical, meaning, however, as
appears, in the secondary sense, and generally with
express declarations of their inferiority to the Jewish
canon, when that question was agitated. But at length
the Council of Trent, in the sixteenth century, in order
to check the progress of the Reformation, pronounced
the Apocryphal books (except the prayer of Manasseh,
and the third and fourth books of Esdras) to be strictly
canonical. From that period they have usurped the
name of inspired Scriptures, and have been intermingled
with the canonical books in the Bibles of Roman Ca-
tholics. Thus, in direct opposition to the command ot
God, an addition was made to the sacred canon, in
the very worst form, of many entire books, and these
not corresponding with the inspired writings, but in nu-
merous instances, and most important particulars,
directly contradicting them.*
* The following list of books, which is annexed to the decree
of the Council of Trent, will show how completely the Apocryphal
books, here in Italics, are intermingled in Roman Catholic Bibles.
The books of the New Testament are the same as in the Protes-
tant canon.
5 of Moses, i.e. Chronicles, 2
Genirsis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua ,.
Judges
Ruth
Kings, 4
Ezra, 1 and 2
Nehemiah
T'obias
Judith
Esther
Rest of Esther
Job
David's Psalms, 150
Proverbs
Ecclesiastes
Song of Songs
Wisdom
Ecclesiasticus
Isaiah
Jeremiah
Baruch
Ezekiel
Daniel
Song of Three Children
160 GENUINENESS AND AUTHENTICITY.
We have thus observed the manner in which the
Apocryphal books came to be connected with the cano-
nical Scriptures. They were not admitted into the canon
without much opposition. The most distinguished
Christian writers often protested against them, and al-
though those who patronised them maintained that they
never meant to dignify these writings with any autho-
rity as rules of faith, yet a presentiment, or foresight,
of the abuse that might be made of them, induced
many in the churches, and even whole churches, to re-
sist their introduction. The Christian assemblies of the
East were their principal opponents, and more strictly
observed the directions of the Apostle John, who had
passed a great part of his life among them. This ap-
pears evidently from the conduct and decisions of the
Council of Laodicea above quoted, which was held in
the fourth century, and which prohibited the reading
of any but the canonical books in the churches.
The introduction of the Apocryphal books probably
originated in their being written, as is supposed, by
Jews, who constantly refer to the authenticated history
of their nation, and to the law delivered to their fathers.
Although totally devoid of both external and internal
evidence of their being from God, yet they came, as we
have seen, to be considered as related to the Scriptures,
Susannah Amos Zephaniah
Sel and the Dragon Obadiah Haggai
1 2 Prophets, the less, Jonah Zechariah
Le. Micah Malachi
Hosea Nahum Maccabees, 2, 1. 8f II.
Joel Habakkuk
Four books are incorporated in tli; body of the inspired ttxts
of Esther and Daniel.
OLD TESTAMENT. 161
not, indeed, as possessing- divine authority, but as pro-
fitable for instruction ; and in this light they continued
to be viewed till the Reformation, which was produced
by an open appeal to the Word of God. In vain did
the Man of Sin, at that era, protest against tampering^
with the long-established authority of the church — in
vain did he endeavour to prevent the translation and
circulation of the Scriptures : the palpable abuses in
the Popish system convinced multitudes that it could
not be of God, and the desire of examining- the Scrip-
tures became irresistible. Amidst all this enquiry, how-
ever, the ignorance of Europe was so great, that the
Council of Trent, above referred to, ventured to decree
that the Apocryphal books were equal in point of au-
thority, and were henceforth to be viewed as an inte-
gral part of the Word of God, and to pronounce its
anathema on all who should reject them.
It was then that the design of Satan, in bringing
about the unhallowed connexion between the Holy
Scriptures and the Apocryphal writings, was brought
to light. He had patiently waited his opportunity, and,
satisfied with having the books of lying prophets placed
in juxtaposition with the Word of God, had not prose-
■ cuted the advantage which he had obtained ; but he
well knew, that, in the course of events, this undefined
association of truth and error — of sacred and profane —
would increase to more ungodliness ; and when the
throne of Antichrist seemed tottering to its foundation,
he successfully propped it up by the adulteration of the
Word of God, for which the unfaithfulness of Chris-
tians for a thousand years had paved the way. While
the reformers strenuously denied the authority of the
VOL. I. L
/
162 GENUINEiVESS AXD AUTHENTICITY.
Apocrypha, and loudly protested against the blasphe-
mous decree by which it was sanctioned as divine, they
yielded to the suggestions of a sinful expediency,
and allowed it to retain that affinity to the Scrip-
tures which it had long possessed, by being translated,
bound up, and circulated along with them. And who
can tell how far this has tended to produce that denial
of the full inspiration of the Scriptures, which is so la-
mentably common among Protestants ? Be this as it
may, to the present hour the book of God is very gen-
erally profaned by this unhallowed connexion, more or
less defined or acknowledged. But God now appears
to have arisen to plead the cause of his own Word.
The question in regard to the Apocrypha has, in the
course of his adorable providence, begun to be agitated,
and it will issue in the purification of the fountain from
which those waters flow, that are destined to diffuse
life and felicity over the world. Ezek. xlvii. 8, 9.
The means by which the attention of Christians has
been directed to this all-important subject are very
remarkable, and we are forcibly reminded, that, in
the good providence of God, the most important
effects frequently proceed from causes which at first
appear to have a directly opposite tendency, and that
the friends of truth have often reason to rejoice in
the issue of events which at first occasioned the great-
est alarm. We are thus taught to adore him who
makes the wrath of man to praise him, and causes
human folly and wickedness to redound to the praise
of his own glory.
That the usurpation of the place which the Apo-
cryphal writings have long occupied should be traced
to its origin, and their presumptuous claims to inspi-
OLD TESTAMENT. l63
ration, or to any authority, exploded, was the more
necessary, as many are but little acquainted with
the manner in which these forgeries have obtained
the situation they hold in the Bibles of Roman
Catholics, and even of Protestants, or with the im-
piety of their contents. The Apocrypha, instead of
being- a part of God's word, and a book of useful though
uninspired instruction, is a book of imposture and de-
structive error.
On the subject of adding the Apocryphal writings
to the Holy Scriptures, Bishop Hall expresses himself
in the following terms : — " The Scripture complains
justly of three main wrongs offered to it. The first,
of addition to the canon. Who can endure a piece of
new cloth to be patched unto an old garment ? or,
what can follow hence, but that the rent should be
worse ? Who can abide, that, against the faithful in-
formation of the Hebrews ; against the clear testi-
monies of Melito, Cyril, Athanasius, Origen, Hilary,
Jerom, Rufinus, Nazianzen ; against their own doctors,
both of the middle and latest age ; six whole books
should, by their fatherhoods of Trent, be, under pain
of a curse, imperiously obtruded upon God and his
church ? Whereof, yet, some purpose to their readers
no better than magical jugglings ; others, bloody self-
murders ; others, lying fables ; and others. Heathenish
rites ; not without a public applause in the relation
.... We know full well how great impiety it is, to
fasten upon the God of Heaven the weak conceptions
of a human wit : neither can we be any whit moved
with the idle crack of the Tridentine curse, while we
hear God thundering in our ears, ' If any man add unto
these words, God shall add unto him the plagues writ-
164 GENUINENESS AND AUTHENTICITY.
ten in this book ;' (Apocal. xxii. 18.) Neither know
I, whether it be more wickedly audacious to fasten on
God those things which he never wrote ; or to weaken
the authority, and deny the sufficiency, of what he hath
written."
While there are those who have dared to add cer-
tain Apocryphal books to the Jewish canon, which
form no part of it, but are the production of lying
prophets, and therefore under the curse pronounced
upon such by God, there are others who have con-
tended that certain books included in that canon do
not constitute a part of Divine revelation. This has
been particularly the case respecting the book of Esther
and the Song of Solomon, which, it has been alleged,
are not quoted in the New Testament. But though
this may be true as to particular passages, yet the books
themselves are quoted each time that either the Lord
Jesus Christ or his Apostles refer to what is "written,"
or to " the Scriptures," of which they form a part.
Exceptions have been made to these books from their
contents, and on this ground their claim to be canoni-
cal has been doubted. Such a sentiment is the effect
of inconsiderate rashness and presumption. The arro-
gant wisdom of man may now pretend to quarrel with
the Book of Esther for not containing the name of
God, and to lind impurity in the Song of Solomon, or
imperfection in other books of Holy Writ. But the
authority of Jesus Christ has given a sanction to every
book in the Jewish canon, and blasphemy is written
on the forehead of that theory which alleges imperfec-
tion, error, or sin, in any book in that sacred collec-
tion. It is not necessary to urge, that the genuine-
ness and authenticity of the two books referred to were
OliD TESTAMENT. 165
not only not doubted, but that they were received by
the Jews with pecuhar veneration, which is a well-
known fact. The irrefragable proof respecting- their
authenticity and inspiration is, that they form a part
of those Scriptures ivhich were committed to the Jew-
ish Church, and were sanctioned hy the Lord and his
Apostles. On these incontrovertible grounds, all the
books of the Old Testament Scriptures are most surely
believed by the great body of Christians to be the oracles
of God ; and could it be shown that any one of them
is not worthy of being received as a part of the sacred
canon, this would invalidate the claim of all the rest.
That man, therefore, who rejects a single one of these
books as not being canonical, in other words, equally
the dictates of inspiration as the rest, proves that he
does not rely on the true and secure foundation
which God has laid for entire confidence in that por-
tion of the faithful record of his Word. He does it in
defiance of all the foregoing evidence ; and to deny
the whole volume of inspiration would not require
the adoption of any other principle than that on which
he is proceeding.
NEW TESTAMENT.
From the time when the Old Testament was com-
pleted by Malachi, the last of the prophets, till the
publication of the New Testament, about 460 years
elapsed. During the life of Jesus Christ, and for some
time after his ascension, nothing on the subject of his
mission was committed to writing. The period of his
remaining upon earth, may be regarded as an interme-
166 GENUINENESS AND AUTHENTICITY.
diate state between the Old and New Dispensations.
His personal ministry was confined to the land of
Judea ; and, by means of his miracles and discourses,
together with those of his disciples, the attention of
men, in that country, was sufficiently directed to his
doctrine. They were also in possession of the Old
Testament Scriptures, which, at that season, it was of
the greatest importance they should consult, in order
to compare the ancient predictions with what was then
taking place. Immediately after the resurrection of
.Tesus Christ, bis disciples, in the most public manner,
and in the place where he had been crucified, pro-
claimed that event, and the whole of the doctrine
which he had commanded them to preach. In this
service they continued personally to labour for a con-
siderable time, first among their countrymen the Jews,
and then among the other nations. During the period
between the resurrection and the publication of the
New Testament, the churches possessed miraculous
gifts, and the prophets were enabled to explain the
predictions of the Old Testament, and to show their
fulfilment.
After their doctrine had everywhere attracted atten-
tion, and, in spite of the most violent opposition, had
forced its way through the civihzed world ; and when
churches, or societies of Christians were collected, not
only in Judea, but in the most celebrated cities of Italy,
Greece, and Asia Minor, the Scriptures of the New
Testament were written by the Apostles and other
inspired men, and intrusted to the keeping of these
churches.
The whole of the New Testament was not written
at once, but in different parts, and on various occasions.
NEW TESTAMENT. l67
Six of the Apostles, and two inspired disciples who
accompanied them in their journeys, were employed
in this work. The histories which it contains of
the life of Christ, known by the name of the Gospels,
were composed by four of his contemporaries, two
of whom had been constant attendants on his public
ministry. The tirst of these was published within a
few years* after his death, in that very country where
he had lived, and among- the people who had seen him
and observed his conduct. The history called the
" Acts of the Apostles," which contains an account of
their proceedings, and of the progress of the gospel,
from Jerusalem, among the Gentile nations, was pub-
lished about the year 64, being 30 years after our
Lord's crucifixion, by one who, although not an
Apostle, declares that he had '^ perfect understanding
of all things from the very first," and who had writ-
ten one of the Gospels. This book, commencing
with a detail of proceedings, from the resurrection
of Jesus Christ, carries down the evangelical history
till the arrival of Paul as a prisoner at Rome. The
Epistles, addressed to churches in particular places, to
believers scattered up and down in different countries,
or to individuals, in all twenty-one in number, were
separately written by five of the Apostles, from seven-
teen to twenty, thirty, and thirty-five years after the
death of Christ. Four of these writers had accompanied
the Lord Jesus during his life, and had been " eye-wit-
nesses of his majesty." The fifth was the Apostle Paul,
* " Some have thought that it was written no more than eight
years after our Lord's ascension ; others have reckoned it no
fewer than fifteea." — Campbell's Preface to Matthew's Gospel.
168 GENUINENESS AND AUTHENTICITY.
who, as he expresses it, was " one born out of due
time," but who had likewise seen Jesus Christ, and
had been empowered by him to work miracles, which
were " the signs of an apostle." One of the five
also wrote the book of Revelation, about the year 96,
addressed to seven churches in Asia, containing epistles
to these churches from the Lord himself, with various
instructions for the immediate use of all Christians,
together with a prophetical view of the kingdom of
God till the end of time. These several pieces, which
compose the Scriptures of the New Testament, were
received by the churches with the highest venera-
tion; and, as the instructions they contain, though
partially addressed, were equally intended for all, they
were immediately copied, and handed about from one
church to another, till each was in possession of the
whole. The volume of the New Testament was thus
completed before the death of the last of the Apostles,
most of whom had sealed their testimony with their
blood.
From the manner in which these Scriptures were at
first circulated, some of their parts were necessarily
longer of reaching certain places than others. These,
of course, could not be so soon received into the canon
as the rest. Owing to this circumstance, and to that
of a few of the books being addressed to individual be-
lievers, or to their not having the name of their writers
affixed, or the designation of Apostle added, a doubt
for a time existed among some respecting the genuine-
ness of the Epistle to the Hebrews, the Epistle of
James, the 2d Epistle of Peter, the 2d and 3d Epistles
of John, the Epistle of Jude, and the Book of Revela-
tion. These, however, though not universally, were
NEW TESTAMENT. 169
generally acknowledged ; while all the other books of
the New Testament were without dispute received
from the beginning. This discrimination proves the
scrupulous care of the first churches on this highly
important subject.
At length these books, which had not at first been
admitted, were, like the rest, universally received, not
by the votes of a council, as is sometimes asserted, but
after deliberate and free enquiry by many separate
churches, under the superintending providence of God,
in different parts of the world. It is at the same time
a certain fact, that no other books besides those which
at present compose the volume of the New Testament,
were admitted by the churches. Several Apocryphal
writings were published under the name of Jesus Christ
and his Apostles, which are mentioned by the writers
of the first four centuries, most of which have perished,
though some are still extant. Few or none of them
were composed before the second century, and several
of them were forged so late as the third century. But
they were not acknowledged as authentic by the first
Christians, and were rejected, by those who have
noticed them, as spurious and heretical.* Histories,
* " These forged writings," says Lardner, " do not oppose,
but confirm, the account given us in the canonical Scriptures.
They all take for granted the dignity of our Lord's person, and
his power of working miracles ; they acknowledge the certainty
of there having been such persons as Matthew and the other
evangelists, and Peter and the other Apostles. They authenti-
cate the general and leading facts contained in the New Testa-
ment. They presuppose that the Apostles received from Christ
a commission to propagate his religion, and a supernatural power
to enforce its authority. And thus they indirectly establish the
truth and divine original of the Gospel."
170 GENUINENESS A:SD AUTHENTICITY.
too, as might have been expected, were written of the
life of Christ, and one forgery was attempted, of a
letter said to be written by Jesus Christ himself to
Abgarus, king of Edessa ; but of the first, none were
received as of any authority, and the last was universally
rejected. " Besides our Gospels, and the Acts of the
Apostles," says Paley, " no Christian history, claiming
to be written by an apostle, or apostolical man, is quoted
within 300 years after the birth of Christ, by any writer
now extant or known ; or, if quoted, is quoted with
marks of censure and rejection."
This agreement of Christians respecting the Scrip-
tures, when we consider their many differences in other
respects, is the more remarkable, since it took place
without any public authority being interposed. " We
have no knowledge," says the above author, " of any
interference of authority in the question before the
council of Laodicea, in the year 363. Probably the
decree of this council rather declared than regulated
the public judgment, or, more properly speaking, the
judgment of some neighbouring churches — the council
itself consisting of no more than thirty or forty bishops
of Lydia and the adjoining countries. Nor does its
authority seem to have extended farther." But the
fact, that no public authority was interposed, does not
require to be supported by the above reasoning. The
churches at the beginning, being widely separated from
each other, necessarily judged for themselves in this
matter, and the decree of the council was founded on
the coincidence of their judgment.
In delivering this part of his written revelation, God
proceeded as he had done in the publication of the Old
Testament Scriptures. For a considerable time, his
NEW TESTAMENT. 171
will was declared to mankind through the medium of
oral tradition. At length he saw meet, in his wisdom,
to give it a more permanent form. But this did not
take place, till a nation, separated from all others, was
provided for its reception. In the same manner, when
Jesus Christ set up his kingdom in the world, of which
the nation of Israel was a type, he first made known
his will by means of verbal communication, through
his servants whom he commissioned and sent out for
that purpose ; and when, through their means, he had
prepared his subjects and collected them into churches,
to be the depositaries of his Word, he caused it to be
delivered to them in writing. His kingdom was not
to consist of any particular nation, like that of Israel,
but of all those individuals, in every part of the world,
who should believe in his name. It was to be ruled,
not by means of human authority, or compulsion of
any kind, but solely by his authority. These sacred
writings were thus intrusted to a people prepared for
their reception — a nation among the nations, but sin-
gularly distinct from all the rest, who guarded and
preserved them with the same inviolable attachment
as the Old Testament Scriptures had experienced from
the Jews.
Respecting the lateness of the time when the Scrip-
tures of the New Testament were written, no objection
can be offered, since they were published before that
generation passed which had witnessed the transactions
they record. The dates of these writings fall within
the period of the lives of many, who were in full man-
hood when the Lord Jesus Christ was upon earth ;
and the facts detailed in the histories, and referred to
in the Epistles, being of the most public nature, were
172 GENUINENESS AND AUTHENTICITY.
still open to full investigation. It must also be recol-
lected, that the Apostles and disciples, during the
whole intermediate period, were publicly proclaiming
to the world the same things which were afterwards
recorded in their writings.
Had these Scriptures been published before associa-
tions of Christians were in existence, to whose care could
they have been intrusted ? What security would there
have been for their preservation, or that they would
not have been corrupted ? In the way which was
adopted, they were committed to faithful men, who,
viewing them as the charter of their own salvation, and
the doctrine which they contained as the appointed
means of rescuing their fellow creatures from misery
and guilt, watched over their preservation with the
most zealous and assiduous care.
But, unless the whole manner of communicating the
revelation of God, in these Scriptures, had been altered,
it is not possible, that, excepting the accounts of the life
of Jesus Christ, they could have been earlier commit-
ted to writing. The history of the Acts of the Apostles,
being carried down to about the year 63 of the Chris-
tian era, could not, it is evident, have been published
sooner. The Epistles are not addressed to men of the
world, or to the whole inhabitants of particular coun-
tries, but exclusively to believers. The truth conveyed
in them is not delivered in an abstract form, but in the
way of immediate application to existing cases and
circumstances. This practical method of communica-
ting the doctrine, and of recording the laws of the
kingdom of Christ, which commends itself to every
reflecting mind, could not, it is manifest, have been
adopted till societies of Christians were in existence^
NEW TESTAMENT. l73
and till they had existed for some considerable time.
In this way, too, we have an undeniable proof of the
success of the Apostles in the rapid progress of the
Gospel. We are acquainted, as we could not other-
wise have been, with their zeal, resolution, self-denial,
disinterestedness, patience, and meekness ; and have
the most convincing- evidence of the extraordinary gifts
they possessed. We are also furnished with indubitable
evidence of the miraculous powers of the first Chris-
tians, as well as of their sincerity, courage, and pa-
tience.
Thus were the Scriptures, as we now possess them,
delivered to the first churches. By the concurrent
testimony of all antiquity, uniting friends and foes,
they were received by Christians of different sects, and
were constantly appealed to on all hands, in their
controversies. Commentaries upon them were written
at a very early period, and translations made into dif-
ferent languages. Formal catalogues of them were
published, and they were attacked by the adversaries of
Christianity, who not only did not question, but ex-
pressly admitted, the facts they contained, and that they
were the genuine productions of the persons whose
names they bore.
In this manner the Scriptures were also secured
from the danger of being in any respect altered or
vitiated. " The books of Scripture," says Augustine,
" could not have been corrupted. If such an attempt
had been made by any one, his design would have been
prevented and defeated. His alterations would have
been immediately detected by many and more ancient
copies. The difficulty of succeeding in such an at-
tempt is apparent hence, that the Scriptures were early
174 GENUIJTENESS AND AUTHENTICITY.
translated into divers lang-uages, and copies of them
were numerous. The alterations which any one at-
tempted to make would have been soon perceived ;
just even as now, in fact, lesser faults in some copies
are amended by comparing- ancient copies or those
of the original. . . . If any one," continues Aug-ustine,
" should charg-e you with having- interpolated some
texts alleged by you as favourable to your cause, what
would you say ? Would you not immediately answer
that it is impossible for you to do such a thing in books
read by all Christians ? And that if any such attempt
had been made by you, it would have been presently
discerned and defeated by comparing the ancient co-
pies ? Well, then, for the same reason that the Scrip-
tures cannot be corrupted by you, neither could they
be corrupted by any other people."
Accordingly, the uniformity of the manuscripts of
the Holy Scriptures that are extant, which are incom-
parably more numerous than those of any ancient
author, and which are dispersed through so many
countries, and in so great a variety of languages, is
truly astonishing. It demonstrates both the venera-
tion in which the Scriptures have always been held,
and the singular care that has been taken in transcrib-
ing them. The number of various readings, that by
the most minute and laborious investigation and colla-
tions of manuscripts have been discovered in them, said
to amount to one hundred and fifty thousand, though
at first sight they may seem calculated to diminish con-
fidence in the sacred text, yet in no degree whatever do
they affect its credit and integrity. They consist almost
wholly in palpable errors in transcription, grammatical
and verbal differences, such as the insertion or omission
NEW TESTAMENT. l75
of a letter or article, the substitution of a word for its
equivalent, the transposition of a word or two in a sen-
tence. Taken altogether, they neither change nor
affect a single doctrine or duty announced or enjoined
in the Word of God.* When, therefore, we consider
the great antiquity of the sacred books, the almost in-
finite number of copies, of versions, of editions, which
have been made of them in all languages — in languages
which have not any analogy one with another, among
nations differing so much in their customs and their
religious opinions ; — when we consider these things, it
is truly astonishing, and can only be ascribed to the
watchful providence of God over his own word, that
amongst the various readings, nothing essential can
be discerned, which relates to either precept or doc-
trine, or which breaks that connexion, that unity which
subsists in all the various parts of divine revelation,
and which demonstrates the whole to be the work of
one and the same Spirit.
In proof that the Scriptures were published and de-
livered to the churches in the age to which their dates
refer, we have the attestation of a connected chain of
Christian writers, from that period to the present day.
No fewer than six of these authors, part of whose
works are still extant, were contemporaries of the
Apostles.
Barnabas was the companion of the Apostle Paul.
He is the author of an epistle, which was well known
* Dr Kennicott examined and collated 600 Hebrew manu-
scripts, and so trifling were the variations he discovered, that it
has been objected, though very unjustly, that he had effected
nothing by all his labours.
176 GENUINENESS AND AUTHENTICITY.
among the early Christians. It is still extant, and
refers to the Apostolic writings.
Clement was the third bishop of the church in
Rome, and is mentioned by Paul in his Epistle to the
Philippians. He has left a long Epistle, which is
extant, though not entire, written in name of the
church at Rome to the church at Corinth, in which
the latter is admonished to adhere to the commands of
Christ. Irenseus says that it was written by Clement,
" who had seen the blessed Apostles, and conversed
with them ; who had the preaching of the apostles still
sounding in his ears, and their traditions before his
eyes. Nor he alone, for there were then still many
alive, who had been taught by the Apostles. In the
time, therefore, of this Clement, when there was no
small dissension among the brethren at Corinth, the
church at Rome sent a most excellent letter to the
Corinthians, persuading them to peace among them-
selves." About 80 or 90 years after this letter was
written, Dionysius, the Bishop at Corinth, declares,
that " it had been wont to be read in that church
from ancient times." It contains several quotations
from the New Testament Scriptures, and allusions to
them.
Hermas, also contemporary with the Apostles, has
left a book that still remains, called " The Shepherd
of Hermas," in which he quotes and enforces the doc-
trine of Scripture.
Ignatius was bishop of the church at Antioch,
about 37 years after Christ's ascension. He suffered
martyrdom at Rome under the Emperor Trajan. Ig-
natius has left several Epistles that are still extant,
which give testimony to Jesus Christ and his doctrine.
NEW TESTAMENT. ] 77
He declares, that he " fled to the Gospels as the flesh
of Jesus, and to the Apostles as the elders of the
church."
PoLYCARP had been taught by the Apostles, and
had conversed with many who had seen Christ. He
was appointed by the Apostles Bishop of the church at
Smyrna. One epistle of his still remains, which evinces
the respect that he and other Christians bore for the
Scriptures. Irenseus, who, in his youth, had been a
disciple of Polycarp, says, concerning- him, in a letter
to Florinus, — " I saw you when I was very young, in
the Lower Asia with Polycarp. For I better remem-
ber the affairs of that time, than those which have
lately happened ; the things which we learn in our
childhood growing up with the soul and uniting them-
selves to it. Insomuch, that I can tell the place in
which the blessed Polycarp sat and taught, and his
going out and coming in, and the manner of his life,
and the form of his person, and the discourses he made
to the people ; and how he related his conversation
with John, and others who had seen the Lord, and
how he related their sayings, and what he had heard
from them concerning the Lord ; both concerning his
miracles and his doctrine, as he had received them
from the eye-witnesses of the Word of Life ; all which
Polycarp related agreeably to the Scriptures. These
things I then, through the mercy of God toward me,
diligently heard and attended to, recording them not
on paper, but upon my heart. And through the grace
of God T continually renew the remembrance of them."
Polycarp was condemned to the flames at Smyrna, the
proconsul being present, and all the people in the
amphitheatre demanding his death. Thus, like Igna-
VOL. I. M
178 GENUINENESS AND AUTHENTICITY.
tins, he confirmed his testimony to the Scriptures with
his blood.
Papias was a hearer of the Apostle John, and a
companion of Polycarp. He was the author of five
books, which are now lost, but which, according to
quotations from them that remain, bore testimony to
the Scriptures. He expressly ascribes their respective
Gospels to Matthew and Mark.
The above six writers had all Hved and conversed
with some of the Apostles. Those parts which remain
of the writings of the first five, who are called the
Apostolical Fathers, are valuable by their antiquity ;
and all of them contain some important testimony to
the Scriptures.
About twenty years after these writers follows
Justin Martyr. He was born about the year 89,
and suffered martyrdom about the year 163. Origi-
nally he had been a Heathen philosopher ; and, in his
dialogue with Trypho the Jew, he relates the circum-
stances of his conversion to Christianity. From his
works might be extracted almost a complete life of
Christ ; and he uniformly represents the Scriptures as
containing the authentic account of his doctrine. The
Gospels, he says, were read and expounded every
Sunday in the solemn assemblies of the Christians.
He particularly mentions the Acts of the Apostles,
along with the books of the Old Testament, which
were also regularly read, as in the Jewish synagogues;
and he appeals to the Scriptures as writings open to
all the world, and read by Jews and Gentiles. He
presented two Apologies for the Christian religion ; the
first to the Emperor Antoninus Pius, in the year 140 ;
the second to Marcus Antoninus, the philosopher,
NEW TESTAMENT. 179
in the year 162. Both these Apologies are still ex-
tant ; the first entire, of the second the beginning is
wanting.
DioNYSius, Tatian, and Hegesippus, wrote about
thirty years after Justin Martyr, and give their testi-
mony to the Scriptures. Hegesippus relates, that,
travelling from Palestine to Rome, he visited in his
journey many bishops ; and that " in every succession,
and in every city, the same doctrine is taught which
the law and the prophets and the Lord teacheth."
About the year 177? the churches of Lyons and
Vienne in France sent a relation of the persecutions
they suffered to the churches in Asia and Phrygia.
PoTHiNUS, bishop of the church at Lyons, was then
90 years old ; and in his early life was contemporary
with the Apostle John. This letter, which is preserved
entire, makes exact references to the Scriptures.
Iren^us succeeded Pothinus as bishop at Lyons.
In his youth, as already noticed, he had been a dis-
ciple of Polycarp, who was a disciple of the Apostle
John. Thus he was only one step removed from the
Apostles. Irenaeus gives a most ample testimony, both
to the genuineness and the authenticity of the Scrip-
tures. " We have not received," says he, " the know-
ledge of the way of our salvation by any others than
those by whom the gospel has been brought to us ;
which gospel they first preached, and afterwards, by
the will of God, committed to writing, that it might be
for time to come the foundation and pillar of our faith.
— For after that our Lord rose from the dead, and they
(the Apostles) were endued from above with the power
of the Holy Ghost coming down upon them, they
received a perfect knowledge of all things. They then
180 GENUINENESS AND AUTHENTICITY.
went forth to all the ends of the earth, declaring to
men the blessing- of heavenly peace, having, all of them,
and every one alike, the gospel of God. Matthew,
then among the Jews, wrote a Gospel in their own
language, while Peter and Paul were preaching the
Gospel at Rome, and founding a church there. And
after their exit (death or departure), Mark also, the
disciple and interpreter of Peter, delivered to us in
writing the things that had been preached by Peter ;
and Luke, the companion of Paul, put down in a book
the Gospel preached by him (Paul). Afterwards John,
the disciple of the Lord, who also leaned upon his
breast, he likewise published a Gospel while he dwelt
at Ephesus in Asia. And all these have delivered to
lis, that there is one God, the maker of the heaven and
the earth, declared by the law and the prophets, and
one Christ, the Son of God. And he who does not
assent to them, despiseth indeed those who knew the
mind of the Lord ; but he despiseth also Christ himself
the Lord, and he despiseth likewise the Father, and is
self-condemned, resisting and opposing his own sal-
vation, as all heretics do.'' — *' The tradition of the
Apostles hath spread itself over the whole universe ;
and all they who search after the sources of truth,
will find this tradition to be held sacred in every
church. We might enumerate all those who have
been appointed bishops to those churches by the
Apostles, and all their successors up to our days. It
is by this uninterrupted succession that we have re-
ceived the tradition which actually exists in the church,
and also the doctrine of truth as it is preached by the
Apostles."
After giving some reasons why he supposed the
NEW TESTAJIENT. 181
number of the Gospels was precisely four, Irenaeus
says, ** Whence it is manifest that the Word, the
Former of all things, who sits upon the cherubim, and
upholds all things, having- appeared to men, has given
to us a Gospel of a fourfold character, but joined in one
spirit. — The Gospel according to John discloses his
primary and glorious generation from the Father : ' In
the beginning was the Word.' — But the Gospel accord-
ing to Luke, being of a priestly character, begins with
Zacharias the priest offering incense to God. — Matthew
relates his generation, which is according to men :
' The book of the generation of Jesus Christ, the son of
David, the son of Abraham.' — Mark begins from the
prophetic spirit which came down from above to men,
saying, ' The beginning of the Gospel of Jesus Christ,
as it is written in Esaias the prophet.' "
The above passage distinctly ascertains, that the
four Gospels, as we have them, and no more, were
equally received and acknowledged by the first
churches.
Irengeus further says, " The Gospel according to
Matthew was written to the Jews, for they earnestly
desired a Messiah of the seed of David ; and Matthew,
having also the same desire to a yet greater degree,
strove by all means to give them full satisfaction that
Christ was of the seed of David, wherefore he began
with his genealogy." — " Wherefore also Mark, the in-
terpreter and follower of Peter, makes this the begin-
ning of his evangelic writing, * The beginning of the
Gospel of Jesus Christ, the Son of God.' And in the
end of the Gospel, Mark says, ' So then, the Lord
Jesus, after he had spoken to them, was received up
into Heaven, and sat on the right hand of God.' " —
182 GENUINENESS AND AUTHENTICITY.
" But if any one rejects Luke, as if he did not know
the truth, he will be convicted of throwing away the
Gospel of which he professeth to be a disciple. For
there are many, and those very necessary, parts of
the Gospel, which we know by his means." He then
refers to several particulars, which are known only from
Luke.
The Acts of the Apostles is a book much quoted by
Irenaeus, as written by Luke, the companion of the
Apostles. There are few things recorded in that book
which have not been mentioned by him. " And that
Luke," says he, " was inseparable from Paul, and his
fellow-worker in the Gospel, he himself shows, not
boasting- of it indeed, but obliged to it for the sake of
truth."
Irenaeus quotes largely from the Epistles of Paul ;
and remarks, that this Apostle " frequently uses hyper-
bata'' (or transpositions of words from their natural
order), " because of the rapidity of his words, and
because of the mighty force of * the Spirit in him.' "
The book of Revelation Irenaeus often quotes, and
says, " It was seen no long time ago, but almost in our
ov^n age, at the end of the reign of Domitian." He
mentions the code of the Old Testament and of the
New, and calls the one, as well as the other, the Oracles
of God.
Speaking of the Scriptures in general, he says, " well
knowing that the Scriptures are perfect, as being dic-
tated by the word of God and his Spirit." — " A heavy
punishment awaits those who add to or take from the
Scriptures."—" But we, following the one and the only
true God as our teacher, and having his words as a
NEW TESTAMENT. 183
rule of truth, do all always speak the same things con-
cerning the same things."
Athenagoras, Miltiades, Theophilus, and
Pant^nus, who lived at the same time with Irenseus,
all bear testimony to the Scriptures. Some of their
works remain, and others are lost.
Clement of Alexandria followed Irenaeus at the
distance of sixteen years. He was a man of great learn-
ing, and presided in the Catechetical School at Alexan-
dria. Clement travelled into different countries in search
of information. " The law and the prophets, together
with the Gospels," he says, " conduct to one and the
same knowledge in the name of Christ." — " One God
and Almighty Lord is taught by the law and the
prophets, and the blessed Gospels.'' He has given a
distinct account of the order in which the four Gospels
were written. The Gospels which contain the gene-
alogies were, he says, written first, Mark's next, and
John's the last. He repeatedly quotes the four Gospels
by the names of their authors, and expressly ascribes
the Acts of the Apostles to Luke. His quotations from
the Scriptures of the New Testament are numerous,
and he calls them '^ the Scriptures of the Lord," and
the *' true evangelical canon."
Next to Clement, and in the same age, comes Ter-
TULLiAN, who was born at Carthage about the year
160. He was a man of extensive learning, and the
most considerable of all the Latin writers on Chris-
tianity. He wrote a very valuable Apology for the
Christians, about the year 198, addressed to the go-
vernors of provinces, which is still extant. He gives
the most ample attestation to the Scriptures, quoting
them so frequently, that, as Lardner observes, there are
1 84 GENUINENESS AND AUTHENTICITY.
more and longer quotations of the small volume of the
New Testament in this one Christian author, than
there are of all the works of Cicero in writers of all
characters for several ages. After enumerating many
churches which had been gathered by Paul and the
other Apostles, he declares, that not those churches
only which were called Apostolical, but all (who have
fellowship with them in the same faith) received the
four Gospels, and that these had been in the possession
of the churches from the beginning. He also declares,
that the original manuscripts of the Apostles, at least
some of them, were preserved till the age in v/hich he
lived, and were then to be seen.
<« In the first place," says TertuUian, " we lay this
down for a certain truth, that the Evangelic Scriptures
have for their authors the Apostles, to whom the work
of publishing the gospel was committed by the Lord
himself, and also Apostolical men. — Among the Apos-
tles, John and Matthew teach us the faith ; among
Apostolical men, Luke and Mark refresh it, going upon
the same principles as concerning the one God, the
Creator, and his Christ born of a virgin, the accom-
plishment of the law and the prophets.— If it be certain
that that is most genuine which is most ancient, that
most ancient which is from the beginning, and that
from the beginning which is from the Apostles ; in like
manner, it will be also certain that that has been de-
livered from the Apostles which is held sacred in the
churches of the Apostles. Let us then see what milk
the Corinthians received from Paul, to what rule the
Galatians were reduced, what the Philippians read,
what the Thessalonians, the Ephesians, and also the
Romans recite, who are near to us ; with whom both
NEW TESTAJMENT. 185
Peter and Paul left the Gospel sealed with their blood.
We have also churches which are the disciples of John ;
for, though Marcion rejects his Revelation, the succes-
sion of bishops, traced up to the beginning, will show
it to have John for its author. We know also the
original of other churches (that is, that they are Apos-
tolical). I say, then, that with them, but not with them
only that are Apostolical, but with all who have fellow-
ship with them in the same faith, is that Gospel of
Luke received, which we so zealously maintain." That
is, the genuine entire Gospel of Luke, not that which
had been curtailed and altered by Marcion. '< The
same authority of the Apostolical churches will support
the other Gospels, which we have from them, and
according to them (that is, according to their copies),
1 mean John's and Matthew's, although that likewise
which Mark published may be said to be Peter's, whose
interpreter Mark was, for Luke's digest also is often
ascribed to Paul." Tertullian says that Matthew's
Gospel began in this manner, " The book of the gen-
eration of Jesus Christ, the son of David, the son of
Abraham." The Acts of the Apostles are often quoted
by him under that title : he calls them Luke's Com-
mentary, or History.
" I will," says Tertullian, " by no means say Gods
nor Lords, but I will follow the Apostle; so that, if the
Father and the Son are to be mentioned together, I will
say God the Father, and Jesus Christ the Lord ; but
when I mention Christ only, I can call him God, as
the Apostle does." " Of icliom Christ came, ivho is"
says he, " over all, God Messed for ever"
To Tertullian succeeds a multitude of Christian
writers. Of the works of these authors, only fragments
186 GENUINENESS AND AUTHENTICITY.
and quotations remain, in which several testimonies to
the Gospels are found. In one of them is an abstract
of the whole Gospel history.
After those writers, and at the distance of twenty-
five years from Tertullian, comes the celebrated Origen
of Alexandria, of whom it is said, that *' he did not so
much recommend Christianity by what he preached, or
by what he wrote, as by the general tenor of his life."
He was born about 150 years after the resurrection of
Jesus Christ. In the quantity of his writings he ex-
ceeded the most laborious of the Greek and Latin writers.
He gives full and decisive testimony to the Scriptures.
He says, " that the four Gospels alone are received
without dispute by the whole church of God under
heaven ;" and he subjoins a history of their respective
authors. " The first," says Origen, *' is written by
Matthew, once a publican, afterwards an Apostle of
Jesus Christ. The second is that according to Mark,
who wrote it as Peter dictated to him, who therefore
calls him his son, in his Catholic Epistle. The third is
that according to Luke, the Gospel commended by
Paul, published for the sake of the Gentile converts.
Lastly, that according to John." He speaks of the Acts
of the Apostles as an uncontested book, and gives the
same account concerning Mark's Gospel as having been
written under the direction of the Apostle Peter, which
is given by Clement. It is reckoned a monument of
the humility of Peter, that several very remarkable
circumstances in his favour, related by the other Evan-
gelists, are not mentioned, or even hinted at, by Mark.
Origen uniformly quotes the Epistle to the Hebrews
as the writing of the Apostle Paul, and the Book of
Revelation as the writing of the Apostle John. His
NEW TESTAMENT. 187
quotations of Scripture are so numerous, that Dr Mill
says, " if we had all his works remaining-, we should
have before us almost the whole text of the Bible."
He expresses, in the most unqualified terms, his opinion
of the authority of the books of the New Testament as
inspired writings, and says, that " the sacred books are
not writings of men, but have been written and de-
livered to us from the inspiration of the Holy Spirit,
by the will of the Father of all, through Jesus Christ."
He urges, with earnestness, the reading of the Old and
New Testament Scriptures, as a sacred obligation in
the churches of Christ. " Food," says he, " is eaten,
physic is taken ; though the good effect is not presently
perceived, a benefit is expected in time, and may be
obtained. So it is with the Holy Scriptures ; though,
at the very time of reading of them, there be no sensible
advantage, yet, in the end, they will be thought profit-
able for strengthening virtuous dispositions, and weak-
ening the habits of vice. — The true food of the rational
nature is the word of God. — Let us come daily to the
wells of the Scriptures, the waters of the Holy Spirit,
and there draw and carry thence a full vessel. The
greatest torment of demons is to see men reading the
Word of God, and labouring to understand the Divine
law."
In his Apology for the Christian Religion, in answer
to Celsus the Epicurean philosopher, Origen, when
giving a quotation from Scripture, says that it is writ-
ten, " not in any private book, or such as are read by
a few persons only, but in books read by every body,"
In that Apology, he has preserved, from the writings of
Celsus, most distinct and complete attestations to the
gospel history.
188 GENUINENESS AND AUTHENTICITF.
Gregory, Bishop at Neocesaria, and Dionysius
of Alexandria, scholars of Origen, and the well-known
Cyprian, Bishop at Carthage, come about twenty
years after Origen. Their writings abound with
copious quotations from the Scriptures, to which they
give their full and particular attestation. Cyprian
says, " The church is watered, like Paradise, by four
rivers, that is, four Gospels."
Within forty years after Cyprian, Victorinus,
Bishop at Pettaw, in Germany, and a multitude of
Christian writers, all testify their profound respect for
the Scriptures.
About the year 306, Arnobius and Lactantius
wrote in support of the Christian religion. Lactantius
argues in its defence, from the consistency, simplicity,
disinterestedness, and sufferings of the writers of the
Gospels. Arnobius vindicates the credit of the writers
of the Gospels, observing, that they were eye-witnesses
of the facts which they relate, and that their ignorance
of the arts of composition was rather a confirmation of
their testimony, than an objection to it.
EusEBius, Bishop at Csesarea, born about the year
270, wrote about fifteen years after the above authors.
He composed a History of Christianity, from its origin
to his own time ; and has handed down many valuable
extracts of ancient authors, whose works have perished.
In giving his testimony to the Scriptures, he shows
himself to be much conversant in the works of Chris-
tian authors, and he appears to have collected every
thing that had been said, before his own time, respect-
ing the volume of the New Testament.
Athanasius became bishop at Alexandria about
the year 326. He expressly affirms that every one of
NEW TESTAMENT. 189
the books of the New Testament that we now receive,
are inspired Scriptures, which he specifies in their
order, and ascribes them to the writers whose names
they bear. He represents them as constantly and
pubhcly read in the Christian churches. Athanasius
had full access to every source of information, and
applied himself to ascertain the canon of the Old Tes-
tament as well as of the New. It appears that he
sent to the Emperor Constance a copy of the whole
Bible, which he described as the whole inspired Scrip-
tures. Speaking- of the Scriptures, he says, " These
are fountains of salvation. In them alone the doctrine
of religion is taught. Let no man add to them, or
take any thing from them."
It is unnecessary to carry down this chain of his-
torical evidence further. The Council of Nice was
called by Constantine in the year 325 ; and as Christi-
anity had then become the established religion of the
Roman empire, its history is afterwards inseparably
interwoven with every thing^ connected with the state
of the world.
From the above numerous and early writers, we
have most unquestionable attestations to the integrity
and authority of the Holy Scriptures. First, we have
six writers who were contemporary with the Apostles,
and then eleven more who lived in distant parts of the
world, regularly succeeding- each other during- the first
hundred years after the Apostles. From that period,
the chain of evidence continues unbroken and unin-
terrupted. " When Christian advocates," says Paley,
«' merely tell us that we have the same reason for
believing the Gospels to be written by the Evangelists
whose names they bear, as we have for believing the
190 GENUINENESS AND AUTHENTICITY.
Commentaries to be Caesar's, the ^neid Virgil's, or
the Orations Cicero's, they content themselves with
an imperfect representation. They state nothing
more than what is true, but they do not state the truth
correctly. In the number, variety, and early date of
our testimonies, we far exceed all other ancient books.
For one which the most celebrated work of the most
celebrated Greek or Roman writer can allege, we pro-
duce many."
The force of the above testimony is greatly strength-
ened by the consideration, that it is the concurring
evidence of separate, independent, and well-informed
writers, who lived in countries remote from one ano-
ther. Clement lived at Rome ; Ignatius, at AntiocJi;
Polycarp, at Smyr^ia ; Justin Martyr, \n Syria; Ire-
naeus, in France ; Tertullian, at Carthage ; Origen,
in Egypt; Eusebius, at CcBsarea; Victorinus, in GeV'
many. The dangers which they encountered, and
the hardships and persecutions which they suffered,
some of them even unto death, on account of their
adherence to the Christian faith, give irresistible
weight to their testimony.
" No writings," says Augustine, " ever had a better
testimony afforded them than those of the Apostles
and Evangelists. Nor does it weaken the credit and
authority of books, received by the church of Christ
from the beginning, that some other writings have
been, without ground, and falsely, ascribed to the
Apostles. For the like has happened, for instance, to
Hippocrates ; but yet his genuine works are distin-
guished from others which have been pubhshed under
his name. We know the writings of the Apostles as
we know the works of Plato, Aristotle, Cicero, Varro,
NEW TESTAMENT. IQl
and others, to be theirs, and as we know the writings
of divine ecclesiastical authors ; for as much as they
have the testimony of contemporaries, and of those
who have lived in succeeding- times. I might, more-
over, by way of illustration, produce for examples
those now in hand. Suppose some one, in time to
come, should deny those to be the works of Faustus,
or those to be mine ; how should he be satisfied but
by the testimony of those of this time who knew both,
and have transmitted their accounts to others ? And
shall not, then, the testimony of the churches, and
Christian brethren, be valid here; especially when
they are so numerous, and so harmonious, and the tra-
dition is with so much ease and certainty traced down
from the Apostles to our time — I say, shall any be so
foolish and unreasonable as to deny or dispute the
credibility of such a testimony to the Scriptures,
which would be allowed in behalf of any writings
whatever, whether heathen or ecclesiastical ?"
In another place Augustine observes, " If you here
ask us, how we know these to be the writings of the
Apostles ; in brief we answer, in the same way that
you know the epistles, or any other writings, of Mani,
to be his : for if any one should be pleased to dispute
with you, and offer to deny the epistles ascribed to
Mani to be his, what would you do ? Would you not
laugh at the assurance of the man who denied the
genuineness of writings generally allowed ? As there-
fore it is certain those books are jMani's, and he would
be ridiculous who should now dispute it ; so certain is
it that the Manichees deserve to be laughed at, or
rather ought to be pitied, who dispute the truth and
genuineness of those writings of the Apostles, which
192 GENUINENESS AND AUTHENTICITY.
have been handed down as theirs from their time to
this, through an uninterrupted succession of well-
known witnesses."
Should it occur to any that to prove the genuine-
ness and authenticity of the Scriptures by the testi-
mony of the Fathers, is to sanction the traditions of
the Church of Rome, they ought to consider that there
is a radical distinction between these two cases. Tes-
timony is a first principle, universally acknowledged
as authoritative in its own province, as far as it is
unexceptionable. The whole business of the world
proceeds on this principle, and without it human affairs
would run into utter confusion. That historical testi-
mony is a legitimate source of evidence, the general
sentiments of mankind admit, in the universal appeal
to history for the knowledge of past events. Historical
testimony may be false, but this is not peculiar to this
class of first principles. We are liable to be deceived
on all subjects to which our faculties are directed ; but
there are means by which historical evidence may be
ascertained. Its proof may vary from the lowest de-
gree of probability to the highest degree of certainty.
Of many things recorded even in profane history, we
can have no more doubt than we can have of truths
that contain their own evidence. Now, the stress laid
on the testimony of the ancient writers that have been
quoted, is warranted by the most cautious laws of his-
torical evidence ; and it cannot be rejected, without
entirely rejecting history as a legitimate ground of
knowledge. That such writers did give such testi-
mony, is as indisputable as any historical fact can be.
And the proof of this lies open to every man who has
time, opportunity, and ability to examine the subject.
NEW TESTAMENT. 193
If SO, there is no reason to reject as insufficient, in
proof of the authenticity of the Bible, the same kind
of evidence that is allowed to prove any other fact.
But the traditions of the Church of Rome are not of
this nature. They are not historical at all. They
have not been written ; they are nowhere to be found.
It is not pretended by their friends that they possess
historical evidence. They are recommended altogether
on another foundation, — the authority of the church.
It is said the church has had them treasured up in
secret ; but this being a mere figment, incapable of
pooof, and evidently absurd, can give no assurance
whatever of the authenticity of the Scriptures. The
difference, then, between the two cases, is manifest and
essential. And clearer historical proof cannot be exhi-
bited on any subject, than has been adduced for the
genuineness and authenticity of the Holy Scriptures.
It has been supposed that, if a list of the names and
numbers of the books of Scripture had been recorded
in any part of the canon, it would have added to our
certainty respecting the Divine original of the whole.
But if there were such a list, it would still remain to
be decided whether the books we possess were the very
books named, in words and substance, as well as in.
name. Indeed if the list were written, and the num-
ber of lines and words recorded, the case would still
be the same. It would not in the smallest degree add
to our certainty respecting their Divine original ; for
how could we be assured of that inspired list, but from
the certainty of the book being from God that con-
tained the list ? Such a list could neither ascertain
its own accuracy, nor the authenticity of the book
which contained it. The authenticity of that list
VOL. I. N
194 GENUINENESS AND AUTHENTICITY.
must have been ascertained precisely in the same
manner as that of each and all of the books is now
ascertained.
If, therefore, the name and number of the inspired
books were contained in any epistle, it would still leave
the authority of the books named, on the same founda-
tion of the authority of the epistle in which they were
named ; and that authority must have been ascertained
exactly in the same way by which we now ascertain
the authority of each and all of the inspired books.
The ultimate foundation, then, of the evidence would
be the same, as to that particular part which contained
the list ; and, with respect to the books mentioned in
the list, we could not be assured against their mutila-
tion and corruption. It is quite absurd, then, to sup-
pose that a list of the names and numbers of the in-
spired books would have given us better evidence of
their authority. The authority of that part which
contained such a list, must be ascertained in the ordi-
nary way ; and, as the stream cannot rise higher than
the fountain, the authority of all the books, as resting
on the testimony of one, would be no stronger than
that of the one which supported them. In whatever
way that one could prove its Divine authority, in the
same way we now prove the authority of all.
The circumstance, then, that there is not a list of the
books of inspiration contained in the page of inspira-
tion itself, does not lessen the certainty as to the
canon, nor increase the difficulty of ascertaining the
truth of it. That if a list of the books of Scripture
were given in the Scriptures, it would not fix the ques-
tion of the canon on a surer foundation, is obvious too,
from the consideration that a forgery might contain
NEW TESTAMENT. 195
such a list, as well as an authentic document, and that
the truth of such a list takes it for granted that the
book which contains it is canonical. Is the second
epistle of Peter put above the first, as to the certainty
of its being- canonical, by the assertion, " This second
epistle, beloved, I now write unto you ?" Does such
an expression establish its being canonical ? Is it not
evident, on the contrary, that the epistle's being canon-
ical must be established before the assertion, " This
second epistle I now write unto you," is believed to be
inspired ? So far from such a list proving that the
books which contain it are canonical, it is their being
canonical that verifies the list. If the claim of a book
of Scripture to be canonical is not ascertained, the list
which it contains is not revelation. With respect to
the books of the Old Testament, however, such a list
is in effect given, and the inspiration of them war-
ranted in the assertion, " x\ll Scripture is given by
inspiration." Now, the steps by which we arrive at
certainty here, are few and simple. If the book of the
New Testament which contains this assertion is canon-
ical, it warrants all the books of the Old Testament
which at the time of its publication were received as
Scripture. We have only to enquire what books were
then contained in the Jewish canon, to be assured in
this matter. This is a point of testimony on which
no diflBculty exists. It must be observed, however,
that the confidence placed in the list, or notification,
rests entirely upon the authenticity of the book that
contains it being previously ascertained. But if a list
of the whole of the inspired books is the only thing
that could ascertain with sufiicient evidence such as are
from God, then no man can have a thorough faith in
] 96 GENUINENESS AND AUTHENTICITY.
the Scriptures, for such a list has not been given. And
had it been given, it could not have secured against
forgery, as has been already noticed, for nothing is
easier than for a forger to give such a list. Had the
Scriptures been a forgery, they would probably have
recommended themselves by a very correct list.
It has been asserted that " the question of the canon
is a point of erudition, not of Divine revelation." This
is to undermine both the certainty and the importance
of the sacred canon. The assertion, that the question
of the canon is not a point of revelation, is false. It is
not true either of the Old Testament, or of the New.
The integrity of the canon of the Old Testament, is a
matter of revelation, as much as any thing contained
in the Bible. This is attested, as has been shown, by
the whole nation of the Jews, to whom it was com-
mitted, and their fidelity to the truth has been avouched
by the Lord and his Apostles. Is not this revelation ?
The integrity of the canon of the New Testament is
equally a point of revelation. As God had said to the
Jews, " Ye are my witnesses," and as they " received
the lively oracles to give unto us," Acts vii. 38; so the
Lord Jesus said to the Apostles, " Ye shall be witnesses
unto me, both in Jerusalem and all Judea, and in Sa-
maria, and unto the uttermost parts of the earth." The
first churches received the New Testament Scriptures
from these witnesses of the Lord, and thus had inspired
authority for those books. It was not left to erudition
or reasoning to collect, that they were a revelation from
God. This the first Christians knew from the testi-
mony of those who wrote them. They could not be
mor assured that the things taught were from God,
than they were that the writings which contained them
NEW TESTAMENT. 197
were from God. The integrity of the sacred canon is,
then, a matter of revelation, conveyed to us by testi-
mony, like every thing- contained in the Scriptures.
While it has been denied that the question of the
canon is a point of revelation, it has been asserted that
it is a point of erudition. But erudition has nothing
further to do with the question, than as it may be em-
ployed in conveying- to us the testimony. Erudition
did not produce the revelation of the canon. If the
canon had not been a point of revelation, erudition
could never have made it so ; for erudition can create
nothing- ; it can only investig-ate and confirm truth,
and testify to that which exists, or detect error. We
receive the canon of Scripture by revelation, in the
same way that the Jews received the law which was
given from Mount Sinai. Only one g-eneration of the
Jews witnessed the giving- of the law ; but to all the
future generations of that people, it was equally a
matter of revelation. The knowledge of this was con-
veyed to them by testimony. In the same way, Chris-
tians, in their successive generations, receive the canon
of Scripture as a matter of revelation. The testimony
through which this is received, must indeed be trans-
lated from a foreign language ; but so must the account
brought to us of any occurrence the most trivial that
takes place in a foreign country. If in this sense the
question of the canon be called a point of erudition,
the gospel itself must be called a point of erudition ;
for it, too, must be translated from the original lan-
guage in which it was announced, as also must every
thing which the Scriptures contain. When a preacher
inculcates, the belief of the gospel, or of a doctrine of
Scripture, or obedience to any duty, would he be war-
198 GENUINENESS AND AUTHENTICITY.
ranted in telling his audience that these are questions
of erudition, not of Divine revelation ? Erudition
may be allowed its full value, without suspending on
it the authority of the Word of God.
The assertion that the question of the canon is a
point of erudition, not of Divine revelation, is subver-
sive of the whole of revelation. We have no way of
knowing that the miracles related in the Scriptures
were wrought, and that the doctrines inculcated were
taught, but by testimony and the internal evidence of
the books themselves. We have the evidence of
miracles, as that evidence comes to us by the testi-
mony which vouches the authenticity of the inspired
books. As far as the genuineness and authenticity of
any book are brought into suspicion, so far is every
thing contained in it brought into suspicion. For it
should always be remembered, that there is no greater
absurdity than to question the claim of a book to a
place in the canon, and at the same time to acknow-
ledge its contents to be a revelation from God. There
can be no evidence that the doctrines of Scripture are
revealed truths, unless we are certain that the books
of Scripture are revelation. If the books which com-
pose the canon are not matter of revelation, then we
have no revelation. If the truth of the canon be not
established to us as matter of revelation, then the
books of which it is composed are not so established ;
and if the books be not so, then not one sentence of
them, nor one doctrine or precept which they contain,
comes established to us as a revelation from God. If,
then, the question of the canon be a point of erudition,
not of Divine revelation, so is every doctrine which
the Scriptures contain ; for the doctrine cannot be
NEW TESTAMENT. 199
assured revelation, if the book that contains it be not
assured revelation. There can be no higher evidence
of the doctrine being- revelation, than of the book that
contains it ; and thus were not the canon a matter
of Divine revelation, the whole Bible would be stripped
of Divine authority. Any thing, therefore, that goes
to unsettle the canon, goes to unsettle every doctrine
contained in the canon.
Without a particular revelation to every individual,
it does not appear that the authority of the canon
could be ascertained to us in any other way than it is
at present. The whole of the Scriptures was given at
first by revelation, and afterwards this revelation was
confirmed by ordinary means. The testimony con-
cerning it has been handed down in the churches from
one generation to another. On this, and on their own
internal characteristics of being Divine, we receive the
Scriptures with the most unsuspecting confidence, and
on the same ground the Jews received the Scriptures
of the Old Testament. In these ways, it is fixed by
Divine authority, and not left in any uncertainty ; for
if its truth can be ascertained by ordinary means, it is
fixed by the authority of God, as much as if an angel
from Heaven were every day to proclaim it over the
earth. When Paul says, that his handwriting of the
salutation was the token in every epistle, he at once
shows us the importance of the canon, and warrants
us in receiving it as a Divine revelation attested by
ordinary means. Those to whom he wrote had no
other way of knowing the handwriting of the Apostle
than that by which they knew any other handwriting.
Even at that time the churches knew the genuineness
of the epistles sent to them by ordinary means ; and
200 GENUINENESS AND AUTHENTICITY.
Paul's authority warrants this as sufficient. We have,
then, the authority of revelation for resting- the canon
on the ordinary sources of human evidence, and they
are such as to preclude the possibility of deception.
The claim of the Epistles sent to the first churches,
and of the doctrine they contain as Divine, rested even
to those churches on the same kind of evidence on
which we now receive them. It is very important to
settle what kind of evidence is sufficient for our receiv-
ing" the Scriptures. Many have rated this too high,
and as the Scriptures contain a revelation, they wished
to have them attested to every age by revelation,
which is, in fact, requiring the continuance of miracu-
lous interference, which it might easily be shown
would be pernicious.
With respect to the validity of the internal evidence
on which the canon is received, an important argument
may be founded on John, iv. 39. From the account
of the woman of Samaria there related, we learn the
kind of evidence on which the Lord Jesus was acknow-
ledged while on earth. The foundation of this woman's
faith was the Lord's having told her all things that
ever she did. This was sufficient for her to recognise
him as a prophet, or as one sent of God ; and, conse-
quently, when he declared to her that he was the
Messiah, she had sufficient ground to believe so, for
God would not enable any one to tell her such things
in order to deceive. For if there was evidence from
what he said that he was sent by God, there was evi-
dence from his assertion that he was the Messiah.
From verse 41 of the same chapter, we learn, that
" many more believed because of his own word ;'' and
that they did so, and that the woman believed, are
NEW TESTAMENT. 201
exhibited to us, not only as facts, but as valid grounds
of belief. Jesus had not worked any miracle, and the
reason why they believed on him, is expressly stated to
be because of his own word. If then, the word of
Jesus, unaccompanied by miracle, was a sufficient
ground of faith when he spoke, it is equally valid in
writing. From hearing- him, the people of Samaria
could assert, with confidence, that they themselves
knew that he was indeed the Christ. And from read-
ing the Scriptures, the same satisfactory evidence is
obtained. In reading the Scriptures, we are often so
struck with their evidence, that, independently of any
other proof, we firmly believe that they come from
God. We are often most forcibly convinced by evi-
dence which we could hardly state intelligibly to others.
The Apostles still commend themselves to every man's
conscience, and we feel the force of the question,
" What is the chaff to the wheat, — is not my word
like a fire ?" Must, then, the illiterate man receive
the Scriptures as a question of erudition ; Must the
canonical authority of an epistle that recommends it-
self as the light of heaven, depend on questions of
erudition ?
Christians receive the Holy Scriptures on the autho-
rity of God, as declared by his inspired messengers, so
that they are received on the ground of revelation.
The illiterate are equally bound to receive them in
this way, and interested in so doing, as the learned.
As all are to be judged by them, it was necessary that
all should have full assurance that they are from God ;
and it is matter of express revelation, that nothing but
hatred of the light, and the love of darkness, prevents
any man who reads them from receiving the truth.
202 Genuineness and authenticity.
Both the old Testament and the New come to us
stamped with the authority of Him who is " the
brightness of the Father's glory, and the express image
of his person," and of those to whom God bore " wit-
ness both with signs and wonders, and diverse miracles,
and gifts of the Holy Ghost," and also with their own
internal evidence of being divine. And if any portion
of them be set aside as uninspired, or if any addition
be made to them, it is done in spite of that authority
and that evidence.
If we displace from the canon any one of those books
that have been sanctioned by the recognition of the
Lord Jesus Christ and his Apostles, we overturn the
authority on which the rest are held, and invite the
evil propensities of our nature to quarrel with any
thing in the Bible to which we find a disrelish. Those
who hold that the question of the canon is open to
discussion, and who set aside any part of it on the
ground of either external or internal evidence, cannot
be said to have a Bible. Their Bible will be longer or
shorter, according to their researches ; and a fixed
standard they can never have.
If it be asked, should we be precluded from enquiring
into the grounds on which the canon is received, it is
replied, certainly not. But we should remember that the
permanent ground on which it stands is testimony ; and
such must be the ground of every historical fact. Inter-
nal evidence may confirm the authenticity of a book
sanctioned by the canon, but to suspend belief till we
receive such confirmation, argues an ignorance of the
principles of evidence. A book might be inspired,
when no such internal confirmation, from the nature of
the subject, might be found. And when a book is
NEW TESTAMENT. * 203
substantially approved, by testimony, as belonging to
the canon, no evidence can, by a Christian, be legiti-
mately supposed possible, in opposition to its inspiration.
This would be to suppose valid objections to first prin-
ciples. SufiBcient testimony deserves the same rank as
a first principle, with axioms themselves. Axioms are
not more necessary than testimony, to all the business
of human life. Internal evidence may be sufificient to
prove that a book is not Divine ; but it is absurd to
suppose that such a book can have valid testimony,
and therefore it can never be supposed by a Christian,
that any of those books that are received as part of
the sacred canon, on the authority of sufiScient testi-
mony, can contain any internal marks of imposture.
This would be to suppose the possibility of the clash-
ing of two first principles. The thing that can be
proved by a legitimate first principle, can never be dis-
proved by another legitimate first principle. This
would be to suppose that God is not the author of the
human constitution. If, then, in a book recognised by
the canon, as the Song of Solomon, we find matter
which to our wisdom does not appear to be worthy of
inspiration, we may be assured that we mistake. For
if that book is authenticated by testimony as a part of
the sacred Scriptures, which the Lord Jesus Christ
sanctioned, it is authenticated by a first principle, to
which God has bound us, by the constitution of our
nature, to submit. If, in this instance, or in any par-
ticular instance, we reject it, our own conduct in other
things will be our condemnation. There is no first
principle in the constitution of man that can enable
him to reject any thing in the Song of Solomon, com-
ing, as it does, under the sanction of a first principle.
204 \1ENUINENESS AND AUTHENTICITY.
Those persons who reject any hooks of the canon on
such grounds, would show themselves much more ra-
tional, as well as more humble Christians, if, recogni-
sing the paramount authority of a first principle univer-
sally acknowledged, they would receive the Song of
Solomon and th'fe book of Esther, or any other of the
books that they now reject, as parts of the Word of
God, and humbly endeavour to gain from them the
instruction and edification which, as Divine books, they
must be calculated to give. This questioning of the
canon, then, proceeds on infidel and irrational princi-
ples, which, if carried to their legitimate length, must
end in complete unbelief.
" According to your way of proceeding,'* observes
Augustine, in reference to those who supposed that the
Scriptures had been interpolated or corrupted, and the
observation is equally applicable to all who add to, or
reject, certain parts of the sacred canon — " According
to your way of proceeding, the authority of Scripture
is quite destroyed, and every one's fancy is to deter-
mine what in the Scriptures is to be received, and what
not. He does not admit it, because it is found in wri-
tings of so great credit and authority ; but it is rightly
written, because it is agreeable to his judgment. Into
what confusion and uncertainty must men be brought
by such a principle !"
It is a wonderful circumstance in the providence of
God, that while the two parts of Scripture were deli-
vered to two classes, with the fullest attestation of their
Divine original, both the one and the other have been
faithful in preserving the precious trust respectively
committed to them, while they have both been rebel-
lious in regard to that part of which they were not
NEW TESTAMENT. ^ 205
originally appointed the depositaries. The Jews always
held the books of the Old Testament in the highest
veneration, and continued to preserve them, without
addition or diminution, until the coming- of Him con-
cerning- whom they testify, and they have kept them
entire to this day ; yet they have altogether rejected
the New Testament Scriptures. And while Christians
have all agreed in preserving the Scriptures of the New
Testament entire and uncorrupted, they have wickedly
adulterated those of the Old by a spurious addition, or
have retrenched certain portions of them. Of the
Divine original of the sacred Scriptures, as we now
possess them, we have evidence the most abundant and
diversified. It is the distinguishing characteristic of
the gospel, that it is preached to the poor, and God
has so ordered it, that the authenticity of that Word by
which all are to be judged, should not be presented to
them as a matter of doubtful disputation.
Were there no other evidence of the truth of Divine
revelation than the existence of the Holy Scriptures,
that alone would be conclusive. The Bible is not a
book compiled by a single author, or by many authors
acting in confederacy in the same age, in which case
it would not be so wonderful to find a just and close
connexion in its several parts. It is the work of be-
tween thirty and forty writers in very different condi-
tions of life ; kings, legislators, and statesmen were
employed, with herdsmen and fishermen in the ac-
complishment of the work. They wrote also in
distant ages ; and some of them in distant coun-
tries ; so that under these circumstances the world
must have assumed an appearance altogether new,
and men must have had different interests to pur-
sue. This would have led a spirit of imposture to vary
206 GENUINENESS AND AUTHENTICITY.
its schemes, and to adapt them to different stations
in the world, and to different fashions and changes in
every age. David wrote about 400 years after Moses,
and Isaiah about 250 after David, and John about 800
years after Isaiah. Yet these authors, with all the
other Prophets and Apostles, wrote in perfect harmony,
confirming- the authority of their predecessors, labour-
ing to enforce their instructions, and denouncing the
severest judgments on all who continued disobedient.
Such entire agreement in propounding religious truths
and principles, different from any before or since pro-
mulgated, except by those who have learned from them,
establishes the divine mission of the writers of the
Bible beyond dispute, proving that they all derived their
wisdom from God, and spake as they were moved by
the Holy Ghost. In all the works of God there is an
analogy characteristic of his Divine hand ; and the va-
riety and harmony that shine so conspicuously in the
heavens and the earth, are not farther removed from
the suspicion of imposture than the unity which, in the
midst of boundless variety, reigns in that book which
reveals the plan of redemption. To forge the Bible is
as impossible as to forge a world.*
* So impressed was the celebrated Sir William Jones with the
character of the Holy Scriptures, that, after having distingmshed
himself as the greatest linguist in the world, after having fiiade
himself acquainted with all the literature of the East and of the
West, of ancient as well as modern times, he left the following re-
markable testimony in an autograph note in his Bible ; — " I have
carefully and regularly perused these Holy Scriptures, and am of
opinion, that the volume, independently of its Divine origin, con-
tains more sublimity, purer morality, more important history,
and finer strains of eloquence, than can be collected from all
other books, in whatever language they may Lave been written."
TELE UfSriBATION, &C. 207
CHAPTER VI.
THE INSPIRATION OF THE HOLY SCRIPTURES.
The Scriptures of the Old Testament and of the
New, are not only genuine and authentic, but also in-
spired. The claim of inspiration which they advance,
is a claim of infallibility and of perfection. It is also a
claim of absolute authority, which demands unlimited
submission. It is the claim of being the Book or
Word of God, as being- dictated by God.
The inspiration of the Scriptures is attested, both by
the nature and value of their contents, and bv the evi-
dence of their truth. On these grounds, they stand
without a rival in the world, and challenge from every
man the highest possible regard.
Our knowledge of the inspiration as well as of every
doctrine of the Bible, must be collected from itself. If
the writers of this book appear with such credentials
as entitle them to be received as commissioned of
God, it is from themselves only we can learn those
truths which they are authorized to make known.
Among these, it is of primary importance to know what
is the extent of that dependence which we are to place
on their words. Is implicit credit to be given to every
thing they declare ? and, if the writers are numerous,
is this equally due to all that they have written ?
The question of the inspiration of the Scriptures
has been viewed by many as one of great diiBculty ; and,
accordingly, various theories have been invented to ex-
plain it. To those who consider the subject merely in
the light of the Bible itself (the only source of legi-
206 THE INSPIRATION OF
timate information on any matter of revelation), it may
appear surprising- that this doctrine should be supposed
to present any difficulty at all. Nothing can be more
clearly, more expressly, or more precisely taught in the
Word of God. And while other important doctrines may
be met with passages of seeming opposition, there is not,
in the language of the Scriptures, one expression that
even appears to contradict their plenary or verbal inspir-
ation. Whence, then, it may be asked, has arisen the
idea of difficulty so g-eneral among the learned, but un-
known to the great body of Christians ? It has pro-
ceeded, wholly, from an unhallowed desire to penetrate
into the manner of the Divine operation, on the mind of
man, in the communication of revealed truth. That the
Holy Ghost spake and wrote through men, is a fact at-
tested by the Scriptures ; but how he influenced their
minds we are not informed. To enquire into the nature
of the influence of the Spirit of God in inspiration, is as
fruitless and presumptuous as to enquire into the nature
of that influence which gives spiritual life and produces
spiritual birth, or the nature of that influence by which
the universe was created. With respect to the way in
which the Holy Spirit acted on the writers of the Bible,
we know nothing ; but that every part of it is equally
inspired, rests on Divine testimony.
Instead, however, of coming- to the Scriptures in a
childlike manner, and humbly submitting to what they
teach on this subject, many have occupied themselves
in forming a scale, for determining how far inspiration
was necessary in their difierent parts, while to some
parts they ascribe what they improperly call inspiration
only in a very small degree. But as the Scriptures
assert the inspiration of all their parts, these writers
THE HOLY SCRIPTURES. 209
are obliged to denominate even this slight assistance as
a kind of inspiration. Some accordingly make three
degrees or kinds of what they denominate inspiration,
while others subjoin a fourth and a fifth, or even more.
To the superintendence, elevation, and suggestion of
Dr Doddridge, have been added e.vcitement, guidance,
and controL But will the term inspiration apply to
any one of these varieties attributed to it, except sug-
gestion ? Does inspiration mean to superintend, to
excite, or to control the mind ? These are not kinds
or degrees of inspiration ; they are not inspiration in
any view whatever. Had they all been enjoyed by the
writers, it would not have entitled the Scriptures to be
called the Word of God. Nor is it lawful to interpret
what is said with respect to the writing, as if it respected
merely the mind of the writers. Besides, the enquiry
is not what degree of divine assistance might have been
necessary for the Scriptures, but what is the divine tes-
timony on the subject. Can any thing, then, be more
improper than to speak of a number of different species
of inspiration, in a graduated scale of increase, when
the Scriptures themselves have not, in all their com-
pass, a single sentence that teaches any distinction in
their inspiration ?
To such speculations, though very generally adopt-
ed, the writers of the Scriptures give not the slight-
est countenance or support. This being the fact,
and as the question of inspiration can only be deter-
mined by the Scriptures themselves, all the distinctions
that have been introduced are nothing better than
vain and unsubstantial theories, unsupported by any
evidence. " All Scripture," says Paul, " is given by
VOL. I. O
210 THE INSPIRATION OF
inspiration of God"* This declaration is decisive on
the subject. The Apostle thus expressly affirms, that
every passage of Scripture is inspired by God; and
what is here meant by inspiration belongs equally to
every part of the Bible, since it cannot mean one thing-
respecting one part, and another respecting another
part, for different meanings never belong to the same
word in the same occurrence. This assertion is not
confined to the Old Testament, but refers to the whole
of the Scriptures. " The Holy Scriptures," with which
Timothy, in the preceding verse, is said to have been
early acquainted, are the Scriptures of the Old Testa-
ment ; but the phrase all Scripture, without the ar-
ticle, instead of being confined to the ancient Scriptures,
embraces all that can be called Scripture. Even at that
time Timothy must have known that the writings of
the Apostles were called Scriptures. That they were
so denominated in the Apostolic times, is clear from 2
Peter, iii. 16. " As also in all his Epistles, speaking in
them of these things; in which are some things hard to
be understood, which they that are unlearned and un-
stable wrest, as they do also the other Scriptures, unto
their own destruction."
The word inspire signifies to breath into, and liter-
ally corresponds to the original in 2 Tim. iii. 16, All
scripture is inspired hy God. It is here of the tvrit-
ing that the inspiration is asserted. While it is very
proper to speak of the writers as inspired, it must be
borne in mind that this passage speaks of inspiration
* Whoever wishes to see this passage fully examined, may
read " A Critical Discussion on 2 Tim. iii. 16," by Mr Carson,
annexed to his " Refutation of Dr Henderson's Doctrine in his
late work on Divine Inspiration," pp. 187. Hamilton, Adams,
& Co , London ; Wm. Whyte & Co., Edinburgh. 1837.
THE HOLY SCRIPTURES. 2il
solely as it concerns what is written. Inspiration, then,
is here ascribed to the Scriptures, and is not predicated
of the writers. It is by overlooking this, and treating
of inspiration as it respects the sacred writers, that false
theories on the subject have originated. The greek
compound word corresponding to our phrase inspired
hy God, was applied among the heathens to such
dreams are were supposed to be breathed into men.
Paul calls the Old Testament Scriptures " the Oracles
of God," which were committed to the Jews. — Rom.
iii. 2. He afterwards gives the same denomination of
" oracles" to all the revealed truth of God. — Heb. v.
12. The same expression was used by the Greeks to
denote the responses given out in distinct words, which
their priests made, in name of their deities, to those
who consulted them. In the same sense, Stephen,
speaking under the immediate influence of the Holy
Ghost, designates the writings of Moses as " lively
oracles." In this expression Xheivverhal inspiration is
distinctly asserted.
In the passage already quoted, " All Scripture is
given hy inspiration of God,'' the same thing is expli-
citly declared. Paul does not say the meaning of all
Scripture, or the ideas contained in it, but all Scrip-
ture— all writing, or all that is written (taking Scrip-
ture in the appropriated sense in which he uses it), is
given by inspiration of God. Here, then, we have a
most unequivocal testimony to the inspiration of the
words of Scripture, for neither a meaning, nor an idea,
can be expressed in writing, except by words. If any
writing is inspired, the words of necessity must be in-
spired, because the words are the writing ; for what is
a writing, but words written ? The thoughts and sen-
212 THE INSPIRATION OP
timents are the meaning- of the words. To say that a
writing is inspired, while the words are uninspired, is
a contradiction in terms. To the same purpose, the
Apostle Peter affirms, " The prophecy came not of old
time [at any time] hy the will of man, hut holy men
of God spake as they were onoved by the Holy Ghost"
If they spake as they were moved, they did not choose
the language they uttered, but the words which they
spoke were given to them by the Holy Ghost. — ] Cor.
ii. 13. In the same manner the disciples, on the day
of Pentecost, " were all filled with the Holy Ghost,
and began to speak with other tongues, as the Spirit
gave them utterance" Here, then, iitterance, or the
words they spoke, is expressly ascribed to the Holy
Spirit. Nothing can more distinctly convey the mean-
ing of inspiration than these words, " who by the mouth
of thy se7'vant David hast said." — Acts, iv. 25. And
this inspiration, which without variation or exception
is claimed for the Scriptures by the sacred writers, en-
titles the whole of them to be called " the Word of
God," to which high designation they could not be en-
titled on any other ground.
The words of Scripture, indeed, as used by the
writers, were their own words. But this does not
convey the idea that the Bible is partly the word of
God, and partly the word of man. It is not the effect
of any such co-operation, as supposes that one part was
produced by God, and the other part by man, to make
out a whole. The passages above quoted preclude our
entertaining any such notion. Because the words were
written by the Prophets and Apostles, this does not
prevent them from being the words of God. The fol-
lowing remarks of President Edwards, when he is com-
THE HOLY SCRIPTURES. 213
bating the deeply erroneous sentiment of the Arminians,
respecting a co-operation between God and man in the
work of grace, will explain this matter. " In efficacious
grace we are not merely passive, nor yet does God do
some, and we do the rest. But God does all, and we
do all. God produces all, and we act all. For that is
what he produces, viz. our own acts. God is the only
proper author and foundation : we only are the proper
actors. We are, in different respects, wholly passive
and wholly active. In the Scriptures the same things
are represented as from God and from us. God is said
to convert, and men are said to convert and turn. God
makes a new heart, and we are commanded to make us
a new heart. God circumcises the heart, and we are
commanded to circumcise our own hearts ; not merely
because we must use the means in order to the effect,
but the effect itself is our act and our duty. These
things are agreeable to that text, ' God worketh in you
both to will and to do.'" — Edwards's Remarks, 8zc.25l.
We are not, however, required to suppose, that while
inspired, the ordinary exercise of the faculties of the
penmen of the Scriptures was counteracted or suspended,
or that their minds did not entirely go along with what
was communicated to them. " They were all filled with
the Holy Ghost," Acts, xi. 4. They " had the mind
of Christ," 1 Cor. xi. 15 ; and were themselves cast into
the mould of that doctrine which they delivered to
others. We are certain, then, as appears from the whole
of their writings, that, as far as they comprehended
the truths which they were employed to record, they
both fully acquiesced in them, and powerfully felt their
force.
It forms no objection to the inspiration of the Scrip-
214 THE INSPIRATION OF
tures, that the words are occasionally changed in parallel
passages or quotations by Him who dictated them.
The Holy Spirit is not confined to any one mode of
expression, and in such places his mind is conveyed in
words, which though varied by him, are yet perfectly
adapted to communicate his will. The objection to
verbal inspiration from varieties of expression among
the sacred writers, is altogether groundless. It is taking
for granted, that two or more accounts of the same
thing, differing in phraseology, though substantially
agreeing, cannot all be the words of inspiration ; which
has not the smallest foundation in truth. If variety of
expression in relating the same things in the Scriptures
would not affect the truth of the narrative, on the sup-
position that the writers were uninspired, why is it pre-
sumed that it would affect it on the supposition of their
being inspired ? and why should it be thought improper
for the Holy Ghost to make use of that variety ? Why
should a perfect identity of words be aimed at ? Vari-
ations of expression, instead of being contradictions to
the verbal inspiration of the Scriptures, are not in the
smallest degree inconsistent with it. Are they consis-
tent with truth ? If they are, they are consistent with
inspiration.
Nor does the difference of style which we find among
these writers at all conclude against their having the
words they were to write imparted to them. The
style that God was pleased to employ was used, and
to the instruments he chose that style was natural,
and flowed like the words with their full consent, and
according to the particular tone of their minds, while
they yielded to the impression as voluntary and intelli-
gent agents. The Holy Spirit could dictate to them
THE HOLY SCRIPTURES. 215
his own words in such a way, that they would also be
their words, uttered with the understanding-. He could
speak the same thoug-ht by the mouth of a thousand
persons, each in his own style. Is it, then, because we
cannot comprehend the mode of such an operation, that
we should dare to deny the obvious import of Scripture
declarations ? Because one peculiar cast of style dis-
tinguishes every man's writings, is it thought impos-
sible that the Spirit of God can employ a variety of
styles, or is it supposed that he must be confined to
one particular style ? The simple statement of such an
idea contains its refutation. It is evident, too, that
variety of style militates no more against the verbal
inspiration of the Scriptures, than against the idea of
the writers being superintended, elevated, or controlled ;
for if the Holy Spirit sanctioned variety, it was equally
consistent to dictate variety. And it might be shown
that such variety is of essential importance in the
Gospel narratives, in bringing- out very interesting-
views, that could not be so well exhibited in a single
narrative.
Of the fact, however, that the variety of style which
is found among the writers of the Scriptures, does not in
the smallest degree militate against that verbal inspira-
tion by which they affirm that they are written, we have
conclusive proof. For while it is evident to all, that
there is a certain characteristic distinction of style, that
pervades the whole of the Scriptures, and sufficiently
attests that they are the work of the same author, it is
equally certain that each one of the writers is distin-
guished from the rest by a style peculiar to himself.
Now the difference of style is as great among the pro-
phets, when predicting future events, which they did
216 THE INSPIRATION OF
not understand, where, as is admitted by all, the words
they employed must necessarily have been communis
cated to them, as it is found to be among them when
relating- events with which they were previously ac-
quainted. Here, then, we have positive proof on this
subject, which it is impossible to set aside. The objec-
tion, too, that is founded on variety of style, to the
communication oi words, would equally conclude against
the communication of ideas. There is as great diver-
sity of modes of thought, and of viewing their sub-
jects, as o/* EXPRESSION AND STYLE among the wri-
ters of Scripture. And can it for a moment be sup-
posed, that either as to the one or the other the Spirit
of God is limited ? " He that planted the ear, shall he
not hear ? He that formed the eye, shall he not see ?"
" Who hath made man's mouth, or who maketh the
dumb, or the deaf, or the seeing, or the blind ; did not
I, the Lord ?" He who conferred on men all the varied
forms and faculties which they possess, is he not able
to communicate to their minds whatever seems to him
good, in every possible variety and every conceivable
shape ? Is there any contradiction in the declaration,
" Who by the mouth of thy servant David hath said ?"
If it be possible for the Almighty to utter his own
words in the style and manner of expression of the
writers whom he employs, the objection to the inspi-
ration of the Scriptures from variety of expression or
style, is altogether nugatory.
It has been objected, that if the verbal inspiration of
the whole of the Scriptures could be proved, it would
follow, that the words of all the speakers who are
introduced in them, such as those of Job's friends,
although their opinions were erroneous, nay even the
THE HOLY SCRIPTURES. 217
words of the devil himself, were inspired. This ob-
jection is so absurd, that unless it had been sometimes
gravely urged, it would be too trifling to be noticed.
Is it not sufficiently plain, that while God dictated to
the sacred penman the words of those referred to, he
dictated them to be inserted not as his words, but as
their words ? Every thing contained in the Bible,
whether the words of the penman, that contain the
mind of God, or the words of others, that are inserted
for the purpose of giving such information as he is
pleased to impart, is equally, according to the express
declarations of Scripture, dictated by God. It should,
however, be observed, that it is not at all implied in
the assertion of verbal inspiration, that every example
recorded in Scripture, without any judgment expressed
with regard to the conduct of good, or even inspired
men, is held forth for imitation. When the Word of
God records human conduct, without pronouncing on
its morality, whether it is sin or duty must be ascer-
tained by an appeal to the general principles of Scrip-
ture.
It is no valid objection to verbal inspiration, that the
sacred writers were often acquainted beforehand with
those facts which they recorded, and that they were
directed to refer to this knowledge to establish their
credibility. This no more proves that their relating
these facts originated with themselves, than the previ-
ous knowledge of a messenger of the contents of the
message he bears, proves that it originated with him-
self, or detracts from its truth or authority. The
Scriptures are God's message to the world through
the writers of Scripture ; and they are equally a com-
munication from God when these writers received
218 THE INSPIRATION OF
what they previously knew, and when they wrote
things of which they were previously ig'norant : their
previous knowledge, or ignorance, is not at all to be
taken into account. We have nothing to do with
either. What they gave, they gave from God, and
not from their previous knowledge. It required no
inspiration to teach a man what he knew, but it re-
quired inspiration to write such an account of this as
could be called the word of God, or be said to be
written by inspiration. It has arisen entirely from
viewing inspiration, as it respects the inspired persons,
and not the things written by them, that it has ap-
peared absurd to speak of inspiration with respect to
what was known by natural means, and that could
have been written without inspiration. To avoid this,
some have denied inspiration with respect to certain
things recorded in the Scriptures, while others, with
more reverence for them, have contrived such distinc-
tions in the word as to suit the various cases. But
not even the appearance of a difficulty on this point
presents itself when the question is properly stated.
It is not said that the sacred writers were inspired with
knowledge which they previously possessed ; but it is
said that their accounts of every thing recorded by
them are given by inspiration ; and this is as true with
respect to things previously known by them, as it is
with respect to those things of which they were pre-
viously ignorant. When they wrote what they knew,
and could of themselves have expressed it, both the
matter and the words were the words of God, as much
as when they wrote what they did not understand.
There was no need to be inspired with the knowledge
of what they knew, but every thing written in the
THE HOLY SCRIPTURES. 219
account of this was by inspiration ; and though they
mig-ht have related many things in their own language,
without the dictation of God, yet, as a matter of fact,
they did not write any thing- without Him, for all
Scripture is given by inspiration of God.
Some have supposed that the quotations in the New
Testament from the Septuagint, which was not in-
spired, concludes against the verbal inspiration of the
Scriptures. On this it has been observed, that there
is not in all the New Testament any thing that recog-
nises the translation of the lxx. Even those passages
in which there is a perfect coincidence between the
words of the New Testament, and the Greek transla-
tion of the Old, are not alleged as quotations from that
translation. If they were adopted, they were adopted
by the Holy Spirit, and are to the writers of Scripture
as fully the words of inspiration as any thing contained
in the Bible. Why should not the Holy Spirit use
that translation as far as it expressed his meaning ?
Such passages were not verbally inspired in the trans-
lation ; but when communicated by the Holy Spirit to
the writers of the New Testament, they are as fully
inspired as the letters of Jesus to the Seven Churches
of Asia.
The existence of various readings has been urged as
an objection to the verbal inspiration of the Scriptures;
but it has nothing to do with the question. The doc-
trine of plenary verbal inspiration does not imply that
our copies must infallibly contain the pure original in
every instance. It asserts that the Scriptures as God
gave them were his, not only in matter, but in every
word of them. But this by no means implies that the
present copies are in every instance perfectly corres-
220 THE INSPIRATION OF
pondent with the original. The permanency of the
purity of the divine word was committed by God to
the care of his Providence, in the use of the ordinary
means. There is, indeed, every reason a priori, to con-
clude that God would not suffer his Word to be cor-
rupted ; and there is the most satisfactory evidence
that he has not permitted it to be so. But the doctrine
of verbal inspiration has nothing to do with this,
whatever might be the extent of corruption by tran-
scribers.
Inspiration belongs to the original writings. No
one contends for any degree of inspiration in the trans-
lations of the Scriptures that have been made in dif-
ferent ages. Accuracy in them is, under the provi-
dence of God, by which he always attair~ his purposes,
secured by the fidelity of those to whom the Scriptures
have been committed — by the opposition of parties
watching each other, as of Jews and Christians, and of
various sects — and by the great multiplication of copies
and translations into different languages which so early
took place.
There is a simplicity, a harmony, and a consistency,
in that plan which represents the Scriptures, as in one
point of view, the production of man, and in another
wholly the book of God. This is consistent with the
language of the Apostle Paul, when he sometimes
designates the Gospel, " my Gospel," and sometimes
*' the Gospel of God," it being, in fact, both the one
and the other. Though the wisdom of man could
never have anticipated such a scheme of inspiration,
yet, when it is submitted to the mind, it manifests
itself to be Divine. And nothing but this view will
harmonize all the assertions of Scripture.
THE HOLY SCRIPTURES. 221
The subject of the inspiration of the Bible has been
too much disregarded among- Christians ; many have
not attended to it at all, while others have ventured to
indulg-e in vain speculations respecting it. But, like
every other doctrine, it ought to be carefully enquired
into, and the truth respecting it received with the most
unreserved submission. It is a matter pureli/ of divine
testimony/, and our business is simply to receive the
testimony. Inspiration is as much a matter of revela
tion as justitication by faith. Both stand equally on
the authority of the Scriptures, which are as much an ul-
timate authority on this subject as on any other question
of revealed truth. We have nothing to do respecting
it with any thing except the Divine testimony ; and
from it a body of evidence may be produced that no
revealed truth can exceed. It will be proper, then, to
consider it solely in the light which the Word of God
affords ; and for this purpose, after attending to the ob-
jections that have been derived from erroneous views of
the meaning of certain passages of Scripture, to exhibit
the ample proofs contained in the sacred record, which
unequivocally substantiate its own plenary inspiration
in every part, without one single exception.
The inspiration of certain parts of the Scriptures is
frequently denied, on the supposition that the Apostles
themselves " sometimes candidly admit, that they are
not speaking by inspiration." This objection proceeds
on a mistaken view of the meaning of the passages on
which it is founded.
In the 7th chapter of the 1st Epistle to the Corin-
thians, the Apostle Paul is supposed, in some places, to
disclaim inspiration, and, in one place, not to be certain
whether he is inspired or not. This, at first sight, will
222 THE INSPIRATION OF
appear to be evidently contrary to the uniform style of
this Apostle's writings, and altogether improbable,
when, as a commissioned and accredited ambassador of
Jesus Christ, he is answering certain questions put to
him by a Christian church, to whom he had just before
in the most explicit manner asserted, that he spoke
" not in the words which man's wisdom teacheth, but
which the Holy Ghost teacheth ;" and that he was
addressing them " in the name of the Lord Jesus." —
1 Cor. ii. 13, and v. 4. Attention to these things
might have prevented the adoption of the unfounded
and mistaken meaning that has been affixed to the pas-
sages refert'ed to, which tends to unsettle the minds of
Christians respecting the inspiration of the Scriptures.
No such indecision, however, attaches to the passages
in question.
In answer to the question about marriage, Paul says,
1 Cor. vii. 6, " I speak this hy permission^ and not of
coynmandment." Dbes this mean, that the Spirit per-
mitted him, but did not command him to give the
answer he had done? Even upon this supposition,
the Apostle's declaration must be according to the mind
of the Spirit ; for Paul could not, on such an occasion,
have been permitted to say what was contrary to it.
But this would have been a very extraordinary and
unusual mode of communicating that mind, and evi-
dently is not what is here intended. The obvious
meaning is, that what the Apostle here said was in the
way of permission, not of commandment. " I speak
this," says he, "as a permission, and not as a com-
mandment ;" and without this, the Apostle might have
been understood as enjoining marriage as an indispen-
sable duty. In the second Epistle to the same church,
THE HOLY SCRirTURES. 223
chap. viii. 8, the Apostle expresses himself to the same
purpose, in a passage which no one misunderstands.
Again, at the 10th verse, — " Unto the married I com-
7nand, yet not I, hut the Lord.^^ This commandment
had been delivered by the Lord Jesus Christ himself.
The Apostle, therefore had no new commandment to
deliver to them, or no commandment from himself
only, but one which the Lord had given. " To the
rest, speak /, not the Lord.'' There was no former
commandment given by the Lord, to which he might
here refer them ; on this point, therefore, he now deli-
vers to them the will of God. So far, indeed, was this
commandment from having been given before, that it
was the repeal of an old one, by which, under the
Jewish dispensation, the people were commanded to
put away their wives, if heathens. Can it, then, be
supposed, that the Apostle is speaking from himself,
and not under the dictation of the Holy Ghost, when
he is declaring the abrogation of a part of the law of
God?
" NoiVy concerning virgins, I have no command'
ment of the Lord ; yet I give my judgment as one
that hath obtained mercy of the Lord to he faithful.'^
Here again no commandment had formerly been given,
to which Paul could refer those to whom he wrote.
But now, he gave his judgment as one that had ob-
tained mercy of the I^ord to be faithful in the discharge
of that ministry which he had received, to deliver the
whole counsel of God to man. "/ think also that I
have the spirit of God" In this, as in many other
passages, the word translated, "I think,"* does not
* " On 1 Cor. vii. 40, Woljius remarks, that the v. ^oku im-
224 THE INSPIRATION OF
mean doubting, but certainty. If Paul meant it to be
understood, that he was not certain whether he was in-
spired or not, it would contradict all he has so often posi-
tively declared, in the same Epistle, on the subject of
his inspiration, both before the expression in question
and afterwards, when he says, chap, xiv, 37, " If any
man think himself to be a prophet, or spiritual, let
him acknowledge that the things which I write unto
you are the commandments of the Lord." And it
would stand directly opposed to what he affirms, 1 Thess.
iv. 8, " He, therefore, that despiseth, despiseth not man,
but God, who hath also given unto us his Holy Spirit."
But so far is this from being the case, that in order
more deeply to impress the minds of those to whom he
wrote, with the importance of what he had said, Paul
concludes by assuring them that he was certain that he
wrote by the Spirit of God.
The only other passage in which this Apostle is sup-
posed to disclaim inspiration, occurs in 2 Cor. xi. 17 : —
" That which I speak^ I speak it not after the Lord,
hut as it were foolishly, in this confidence of boasting"
In this passage Paul does not refer to the authority,
but to the example of the Lord. " I speak not accord-
ing to the example or manner of the Lord, but after
the manner of fools :" a manner which, as he tells the
Corinthians in the next chapter, they had compelled
him to adopt. Such is the true sense of the above
passages ; but even if the mistaken meaning that is so
ports not an uncertain opinion, but conviction and knowledge,
as John, v. 39. So in Xenophon, Cyroped. , at the end of the
proem, K<r6yi<r6»i AOKOYMEN expresses assuranctf not
doubt." — Parkhurst.
THE HOLY SCRIPTURES. 2lir
often attributed to them were the just one, they would
not at all militate against the plenary inspiration of
the Scriptures, because in that case Paul must be viewed
as having- been inspired to write precisely as he has
done, since they form a part of Scripture, all of which
is given hy inspiration of God,
Another passage in the Second Epistle of Peter, i. 19,
is frequently quoted, so as to invalidate the Apostolic
testimony. Peter had just before declared, that on the
mount of transfiguration, he and the other Apostles
had been eye-witnesses of the majesty of Jesus Christ,
and had heard the voice from heaven, which attested
that he was the beloved Son of God. Yet, after this,
he is supposed to refer Christians to the word of pro-
phecy, as "more sure" than this testimony. Instead
of this, which is evidently a most improper view of the
passage, degrading to the testimony of the Apostles
(than which there is nothing in heaven, or on earth,
more absolutely certain,) he refers to the prophecies,
now made " more firm," or " confirmed, " by what they
had witnessed. *
Two passages are quoted from Paul's First Epistle
to Timothy, v. 23, " Drink no longer water, hut use
a little wine for thy stomach's sake, and thine often
infirmities" And 2 Tim. iv. 13, " The cloak that I
left at Troas with Carpits, when thou comest, bring'
with thee, and the books, but es2^ecially the parch-
* " He," the Apostle, " does not oppose," says Wetstein,
" the prophetic word to fables, or to the transfiguration seen by
himself. . . But the prophetic word is more firm now, as it
has been confirmed by the event, than it was before the event.
So the Greek interpreters understood the passage." — Park-
hurst.
VOL. I. P
226 THE INSPIRATION OF
ments.'^ These passag-es, it is supposed, are of so un-
important a nature, that they cannot be the dictates of
inspiration. Such a conchision, even if we could not
discover their use, would be altogether unwarrantable.
On the same principle we might reject many other parts
of Scripture, the import of which we do not understand ;
but in doing so, we should act both as absurdly and
irreverently as the daring infidel, who might assert that
a worm or a mushroom was not the workmanship of
God, because it appeared to him insignificant ; or that
the whole world was not created by God, because it
contained deserts and barren wastes, the use of which
he could not comprehend.
In reference to the above passages, Dr Doddridge
makes the following remarks : " There are other ob-
jections of a quite different class, with which I have
no concern ; because they affect only sttch a degree of
inspiration as 1 think it not prudent, and 1 am sure it
is not necessary, to assert. I leave them, therefore, to
be answered hy those, if any such there be, who ima-
gine that Paid would need an immediate Revelation
from Heaven, and a miraculous dictate of the Holy
Ghost, to remind Timothy of the cloak and writings
which he left at Troas, or to advise him to mingle a
little wine with his water T * Modern writers on inspi-
ration have hkewise singled out these two passages,
together with the shipwreck of Paul on the island of
Melita, as uninspired, because they conceive that " these
were not things of a religious nature."
Respecting the account of the Apostle's shipwreck,
there are few things to be found in the historical part
* Dissertation on the Inspiration of the New Testament, in
Appendix to the Harmony of the Evangelists, p. 58.
THE HOLY SCRIPTURES. 227
of the Bible that are more truly valuable, whether we
consider the delightful and encouraging- views it affords
of the providential dealings of the Lord in every cir-
cumstance of the life of his people, or attend to the
unparalleled illustration it furnishes of the manner by
which the purposes of God are, in the use of means,
carried into effect. Nothing could be more worthy of
inspiration than the recording of this portion of Scrip-
ture ; and so far from not being- of a religious nature,
the account it contains is fraught with the most import-
ant religious instruction. As to the objection that is
founded on the two passages in the Epistles to Timothy,
it being- both commonly made and resorted to as one of
the strongholds of those who oppose the verbal inspira-
tion of the whole Scripture, it requires to be examined
at some length. Instead of being so trifling as to ren-
der them unworthy to be a part of Divine Revelation,
they present considerations of very high interest.
In the first of these passages, it is said, " Drink no
longer water, hut use a little wine for thy stomach's
sake, and thine often infirmities" A due considera-
tion of the nature of the office of Paul, who gave this
injunction to Timothy, and of the Epistle in which it
is contained, as a part of the oracles of God, as well as
of the service in which Timothy was engaged, ought
to have deterred any one from rashly concluding that
this verse forms no part of the words of inspiration.
The connexion, too, in which it is found, embodied in
one of the most solemn addresses to be met with in the
Scriptures, assures us that it must contain something of
importance. " / charge thee before God, and the
Lord Jesus Christ, and the elect angels, that thou
observe these . things^ without preferring one before
228 THE INSPIRATION OF
another, doing nothing hi) partiality. Lay hands
suddenly on no man, neither he partaker of other
men^s sins: keep thyself j^u^e. Drink no longer
water, hut use a little wine for thy stomach's sake,
and thine often infirmities. Some mien's sins are open
heforehand, going hefore to judgment ; and some men
they folloiv after. Likewise also the good works of
some are manifest heforehand ; and they that are
otherwise cannot he hid." Can it be imagined that, in
the midst of an address, in which, if the language of in-
spiration is to be found in the Bible, the Apostle is
speaking by it, before the charge is completed, which
contains a permanent law in the kingdom of Christ, the
course of that inspiration is suddenly interrupted, and
broken in upon, by a remark merely human, " not of a
religious nature," by an advice, which, originating
with the Apostle, might not be judicious ? On the con-
trary, being fully assured that the verse in question is,
like the other parts of the charge that precede and fol-
low it, dictated by the Divine Spirit, we are prepared
to regard it as containing what is worthy of its author,
and deserving of our attention. Proceeding, then, to
examine it, under the settled conviction that it is given
by inspiration of God, and that it is profitable for in-
struction in righteousness, I observe. That while en-
joining upon Timothy many arduous and laborious
duties, the Apostle was inspired to admonish him to
attend to bis health, in order to fit him for their right
discharge ; and hence Timothy was taught, and we
learn, that it is the duty of every man to have a regard
for his health, even amidst the most important labours,
in order that he may be more fitted for the service of
God, and that his life may be prolonged in that service.
THE HOLY SCRIPTURES. 229
2. We learn the abstemiousness of Timothy, not-
withstanding* his bodily weakness, and abundant la-
bours.
3. That his abstemiousness was even carried the
length of an unnecessary austerity, and that although
he had a good end in view, this over-abstemiousness
was wrong, and was therefore corrected by the Apostle.
Hence, we learn how apt we are to err, even when our
intentions are good, and how necessary it is to receive
direction from the Lord.
4). If Timothy was in an error respecting the lawful-
ness of using wine, that error is here corrected ; but
whether this was the case or not, it was a matter of
importance to instruct believers on this point, on which,
as it appears from Rom. xiv. 21, a diversity of opinion
existed in the churches. The lawfulness of the use of
wine was denied by the Essenes, a sect among the Jews,
as was afterwards the case with different Christian sects.
This error may have been imbibed by them, or confirm-
ed by the law of the Nazarites, or from a partial atten-
tion to the manner in which the Rechabites, who
abstained from wine, were held up as an example of
obedience to the people of Israel. In this view of the
passage, it contains a most salutary and necessary cor-
rective of what might otherwise have become exten-
sively prejudicial in the kingdom of Christ ; and it
proves a useful comment, in the way of warning, on
what the Apostle had said a little before, concerning a
defection that was to take place in the latter times, in
which false teachers were to command men to abstain
from meats which God had created, to be received with
thanksgiving, chap. iv. 3.
5. " Use a little wine." Here we are instructed in
230 THE INSPIRATION OF
the duty of temperance. We are taught to use the
bounties of Providence with moderation, and in subordi-
nation to our sustenance and bodily health.
6. If the error of those who live too abstemiously, so
as to hurt their health, be here corrected ; how much
more does this passage condemn those who exceed in a
contrary extreme, and who impair their constitutions
by intemperance !
7. From this passage, as from some others, e.g.
Phil. ii. 27, we learn that the Apostles had it not in
their power on every occasion, even when they might
be desirous of it, to work miraculous cures, and that tbe
gift of healing, at that time vouchsafed, did not preclude
the use of means for the preservation of health.
8. This passage sanctions the medical profession.
This is very important, as some Christians have been
inclined to think, that to have recourse to a physician
is to supersede the interposition of God. Now, the
prescription of Paul to Timothy was a medical pre-
scription, founded on the fitness of the medicinal quali-
ties of wine. Christians ought, indeed, to look to God
for their cure, so ought they for the nourishment of
their bodies, for man does not live by bread alone ; but
both food and medicine are to be taken as the means
appointed by God, as we here learn.
The other passage referred to, occurs in Paul's Se-
cond Epistle to Timothy, ch. iv. 13, " The cloak that I
left at Troas with Carpus, when thou comest, bring
with thee, and the hooks, hut especially the parch-
ments.^' This passage, like the former, is introduced
in the midstof very solemn considerations, in connexion
with an annunciation of the Apostle Paul's trial for
his life, and in the immediate prospect of his martyr-
THE HOLY SCRIPTURES. 231
dom. In his desire to have his cloak brought to him
from a distance, a proof is recorded at the close of his
ministry, of Paul's disinterestedness in his labours
among- the churches. We are here reminded of his
resolution, and are taught how faithfully he adhered to
it, to make the gospel of God without charge ; and in
the peculiar circumstances in which he was placed, not
to abuse his power of receiving support in preaching
the Gospel, or to allow his glorying on the ground of
his disinterestedness to be made void, 1 Cor. ix. 13-18.
On the approach of winter, in a cold prison, and at the
termination of his course, the Apostle Paul appears
here to be a follower indeed of him who had not where
to lay his head. He is presented to our view as actually
enduring those hardships, which elsewhere he describes
in a manner so affecting, — " in prisons, in cold, in
nakedness." He had abandoned, as he elsewhere in-
forms us, all the fair prospects that once opened to him
of worldly advantages, for the excellency of the know-
ledge of Christ, and had suffered the loss of all things :
and in this Epistle we see all that he has said on the
subject, embodied and verified. He is about to suffer
death for the testimony of Jesus ; and now he requests
one of the few friends that still adhered to him (all the
others, as he tells us, having forsaken him), to do his
diligence to come before winter, and to bring to him
his cloak. Here, in his solemn farewell address, of
which the verse before us forms a part, — the last of his
writings, and which contains a passage of unrivalled
grandeur, — the Apostle of the Gentiles is exhibited in
a situation calculated deeply to affect us. We behold
him standing upon the confines of the two worlds, — in
this world about to be beheaded, as guilty, by the Em-
232 THE INSPIRATION OF
peror of Rome, — in the other world to be crowned, as
righteous, by the King- of Kings, — here deserted by
men, there to be welcomed by angels, — here in want of
a cloak to cover him, there to be clothed upon with his
house from heaven.
Dr Doddridge, in his commentary on the passage
before us, has the following note : — " Bring with thee
that cloak. If (pgAevjov here signifies cloaks or mantle, it
is, as G^ro^m* justly observes, a proof of Paw/'* poverty,
that he had occasion to send so far for such a garment,
which probably was not quite a new one." Since, as
we here learn, this observation of Grotius appeared
just to Dr Doddridge, it might have prevented him
from rashly treating the subject with the levity which
appears in his remark, formerly quoted, and from think-
ing it not " prudent" to assert, that the text was dic-
tated by the Holy Spirit. The observation of Grotius
to which he refers, is as follows : " See the poverty of
so great an Apostle, who considered so small a matter,
left at such a distance, to be a loss to him !" On the
same place, Erasmus remarks : " Behold the Apostle's
household furniture, a cloak to defend him from rain,
and a few books !" Here, then, we are reminded in-
cidentally (a manner of instruction common in the
Word of God), of Paul's poverty. In the low, dis-
tressed circumstances of the Apostles, we seethe Lord's
warnings, as to the reception they were to meet with
from the world, and the hardships and privations they
were to experience, fully verified. The evidence of the
truth of the Gospel, which arises from the suffering
condition of those who were first employed to propagate
it, is calculated to produce on our minds the strongest
conviction of its Divine origin. In the wisdom of
THE HOLY SCRIPTURES. 233
God it appears to have been appointed for this end ;
and it is all along- kept in view, in the accounts trans-
mitted in the Scriptures concerning them. " I think
that God hath set forth us the Apostles last, as it were
appointed unto death ; for we are made a spectacle
unto the world, and to angels, and to men. — Even
unto this present hour we both hunger, and thirst, and
are naked, and are buffeted, and have no certain dwell-
ing-place." 1 Cor. iv. 9-II.
Paul also desires Timothy to bring with him the
" books, but especially the parchments." Whatever
these parchments were, the use that Paul intended to
make of them would be well known to Timothy, and
in it he might have a farther example of the Apostle's
zeal, and unwearied exertion in the service of God. By
this passage we may be taught, that even those who
were so highly favoured with the most distinguished
gifts, w^ere not raised above the necessity of using
means for their own improvement, and for the stirring
up of those gifts that were in them ; and if this was
the case respecting them, how forcibly is the duty
here inculcated upon us, to give diligence to retain
the knowledge of Divine things which we may already
possess, and to seek to add to our present attainments,
whatever we may suppose them to be ! We are certain
that they were not useless books which the Apostle
required to be brought to him at such a time, and from
so great a distance. They must have been intended to
be profitable to himself, or in some way to be turned
to the advancement of that cause, to promote which
was his only desire, and for which he was now about to
suffer. In any, or all of these views, the contents of
this verse may convey instruction, and afford an ex-
234 THE INSPIRATION OF
ample to us ; and at any rate, we can no more conceive
that the course of inspiration is here interrupted, with-
out the smallest intimation to this effect (of which an
example in the whole Bible cannot be produced), than
we can believe it was the case concerning the verse
which we formerly considered.
In the former of the above passages, we observe Paul
evincing his kindness and sympathy, and attending to
the wants of a fellow labourer ; in the latter, to his
own wants. Is there any thing in either of them
beneath the dignity of Divine Revelation ? In pre-
scribing by his Apostle, the use of wine, which he
would bless for the re-establishment of the health of
Timothy, the Lord acted in the same manner as when
he directed his prophet to order the application of a
" lump of figs," for the cure of King Hezekiah. Was
it beneath the dignity of Him who turned water into
wine at a marriage feast, to order the use of wine for
the preservation of Timothy's health, instead of the use
of water ? Was this unworthy of that Lord who had
condescended so far to the indulgence of the feelings
of his people, as to cause it to be engrossed in his law,
that the man who had planted a vineyard, and had not
eaten of it, should not go out to war, lest he should
die in the battle ? Deut. xx. 6.
So far from there being any thing in these passages
beneath the dignity of a revelation from God, or un-
worthy of his character, they are entirely consistent
with the one, and strikingly illustrative of the other.
And it is only when we consider them, not as the word
of man, but as " the ivord of God," that we discover
their beauty and their use. It is God himself who
here speaks. He who is the high and lofty One that
THE HOLY SCRIPTURES. 235
inhabiteth eternity, condescends to the weakness and to
the wants of his servants. Nothing that interests them
escapes his notice. The hairs of their head are all
numbered, and the smallest circumstance of their lot is
ordered by the providence of God. What a striking
illustration do these tvvo passages afford, of those affect-
ing considerations which Jesus presented to his dis-
ciples, Luke, xii. 22-30, in order to withdraw their
minds from the cares and anxieties to which they are
so prone to yield during their earthly pilgrimage !
Viewing these verses in this light, as the ivords of God
himself] can any thing be more adapted to foster the
spirit of adoption, or to lead us to cry, Abba, Father ?
And are they to be expunged from the Sacred Record,
as incompatible with the idea we ought to form of in-
spiration, and unworthy of proceeding from God ? But
at such passages as these the blind intidel scoffs, while
the injudicious or ill-instructed Christian considers
them as useless, and converts them into an argument
against the plenary inspiration of the Scriptures.
On the same principle that the admonition to
Timothy, to drink no longer water, but to use a little
wine for the benefit of his health, is rejected as unwor-
thy of verbal inspiration, ought not the truth of the
miracle wrought at the marriage at Cana in Galilee, of
turning water into wine, to be denied, and the occasion
deemed unworthy of miraculous interposition ; and espe-
cially of its being exhibited as the first of the miracles
of Jesus ? Shall we be told that it also was a " thing
not of a religious nature," that it was not worthy to be
recorded by the pen of inspiration, that it is not " j»rw-
dent" to speak of such a passage as inspired ; or to
admit with those, " if any such there be, who imagine "
236 THE INSPIRATION OF
that Jesus first manifested forth his glory, by turning
a little water into wine ?
The levity, not to say the profaneness, of this man-
ner of treating the Holy Scriptures, ought to be held
in abhorrence. Their paramount authority, and their
unity as the Word of God, are thus set aside. The
Bible is converted into another book ; and a nevv reve-
lation, were such licentious principles of interpretation
admitted, would become indispensable to teach the
humble Christian, who takes it for " a lamp unto his
feet, and a light unto his path," what portion of it he
is to consider as from God, and what portion as from
man_, what parts of it are of " a religious nature,"
from which he may derive edification, and in which he
may converse with God, and what parts relate only
to " common or civil afiairs," with which he has no
concern, and respecting which it would not be prudent
to speak of them as inspired. If, in this manner, in-
spiration is first denied to the words, and next to such
things as are suppossed not to be " of a religious nature,"
the progress to the non-inspiration of whole books of
Scripture, is perfectly easy and natural ; and, if whole
books are rejected, then, both the authenticity and in-
spiration of the whole of the Scriptures are subverted.
For, if the canon has admitted one uninspired book,
there is no security that it has not admitted more ; and
if that canon has been recognised by Jesus Christ with
one uninspired book, every book in the collection may
be uninspired, notwithstanding that recognition. If the
Apostle Paul has asserted the inspiration of the whole
volume, while one book is uninspired, no book in the
volume can be received on his authority. The discovery,
in like manner, of one single passage in the Scriptures
THE HOLY SCRIPTURES. 237
not dictated by the Holy Ghost, would make void the
declaration, that " all Scripture is given by inspiration
of God," and would render inspiration necessary to tell
us what part of it is inspired, and what is not. Ac-
cording to those writers who deny the doctrine of
plenary inspiration, we have not the pure Word of God ;
for much that we have under that designation, is solely
the word of man.
Let those who treat the Scriptures in this manner
pause, and review the principles on which they are
proceeding; and let them not perplex " plain Christians"
with their rash and unhallowed speculations. The
great body of believers receive, with implicit credence,
the whole contents of the Bible, as the oracles of God ;
they venture not either to add to it, or to take from
it. Convinced that it is the book of God, they treat
even those parts of it which they do not imderstand
with humble reverence ; and in them is fulfilled what
is written, Matth. xi. 25, while the fancied wisdom and
knowledge of many learned critics has perverted them,
Isaiah, xlvii. 10. Those who, in the spirit of little
children, read in the Epistles of Paul to Timothy, that
" all Scripture is given by inspiration of God," will not
easily be induced to believe, that in the very same
Epistles the Apostle has contradicted his own decla-
ration, and has afforded at least two examples of the
fallacy and unsoundness of what he had, almost in the
same breath, so solemnly affirmed. And it is upon
the general ground of these passages being found in
Scripture^ indeptendently of the meaning tvhich may
he affixed to them, that we denounce the profane man-
ner in which they have been treated, and hold them to
be a portion of the Word of God. It was in this light
238 THE INSPIRATION OF
that Origen, who was born towards the end of the
second century, viewed those parts of Scripture as in-
spired, of which he was not able to discover the use.
The following- are his words when quoting Mark, x.
30 : " Shall we say that the Evangelist wrote without
thought, when he related the man's casting away his
garment, and leaping and coming to Jesus ? and shall
we dare to say that these things were inserted in the
Gospels in vain ? For my part, I believe that not one
jot or tittle of the Divine instruction is in vain. We
are never to say that there is any thing impertinent
or superfluous in the Scriptures of the Holy Spirit,
thougi.1 to some they may seem obscure. But we are
to turn the eyes of our mind to Him who commanded
these things to be written, and seek of Him the inter-
pretation of them. The sacred Scriptures come from
the fulness of the Spirit ; so that there is nothing in
the Prophets, or the Law, or the Gospel, or the Apos-
tles, whieh descends not from the fulness of the Divine
Majesty." *' Well knowing," says Irenseus, " that the
Scriptures are perfect, as dictated by the Word of God
and his Spirit — a heavy punishment awaits those who
add to, or take from, the Scriptures."
The inspiration of the account of Paul's shipwreck,
and that of Paul in writing for his cloak, stand upon
the same foundation as the inspiration of any doctrine
in the plan of salvation. But, to be able to show that
these facts contain religious instruction, is not necessary
for the vindication of their inspiration. That they are
inspired, is ascertained by their being found in a book
that is divinely attested as inspired. We ought not to
read in order to discriminate in the Scriptures by a hu-
man theory what is divine from what is human, but to
THE HOLY SCRIPTURES. 239
read every word as the dictate of God, and endeavour
to find out the religious use the Holy Spirit intended
we should derive from it. Admitting that in some
things we should not be successful, whether is it more
proper tb reject those as not given by the inspiration
of God, or to suppose that the Divine Word may con-
tain treasures that we are not able perfectly to exhaust ?
"If," says Mr Scott, " we could not understand, or get
any benefit from certain portions of the Scriptures, it
would be more reasonable to blame our own dulness,
than so much as in thought, to censure them as useless "
It should, moreover, be remembered that to entitle the
simplest narrative to be called Scripture, requires as
much inspiration as any thing contained in Scripture.
Some who are satisfied as to the inspiration of all
the other parts of the New Testament Scriptures, are
doubtful concerning the inspiration of the three books
written by Mark and Luke, who were not Apostles,
From early accounts concerning these disciples, it is
reckoned by many that they were among the seventy
whom Jesus sent out in Judea. We know for certain,
that they respectively accompanied Peter and Paul in
their journeys, and they are mentioned by these two
Apostles with much regard. The Apostles not only
received the miraculous gifts of the Holy Spirit, but
by laying on their hands imparted these gifts to other
disciples. When Peter went down to Samaria, he laid
his hands on the disciples there, who then received the
Holy Ghost. When Paul wrote to the Christians at
Rome, he informed them that he longed to see them,
that he might impart to them some spiritual gift. Paul
had communicated a gift to Timothy, whom he employ-
ed, as he also did Titus, in directing the churches in
240 THE INSPIRATION OF
his absence. " I put thee in n/^memhrancey that thou
stir up the gift of God.) ichich is in thee, hy the put-
ting on of mil hands." By means of these gifts, those
who possessed them were enabled to speak in languages
they had never learned, and some of thera to speak,
by " revelation," the mind of God. There can be no
reason, then, to doubt, that to Mark and Luke, con-
sidering- the circumstances in ^vhich they stood vrith
the Apostles, the best miraculous gifts were also com-
municated. They were not Apostles, but they were
prophet^ ivho received immediate revelations from the
Spirit, jiph. iii. 5.
But che conclusive argument as to the inspiration
and ^cness of these two disciples to contribute the
books they have furnished to the sacred volume, does
not rest on any supposition respecting them, however
good the grounds of it may be, but on the fact, that
the books they wrote are a part of those Scriptures of
which it is said, " All Scripture is given by inspira-
tion of God," and that the first churches, under the
immediate guidance and superintendence of the
Apostles, received these books on an equal footing- with
the other Scriptures. The nation of Israel was ap-
pointed by God himself to be the depositaries of the
Old Testament Scriptures, which are stamped with the
authority of Jesus Christ. In like manner, to that
nation which constitutes the kingdom of heaven, the
New Testament Scriptures were committed. To it
they were addressed and delivered by the Apostles,
whom Christ had commissioned to record his words,
which these Scriptures contain. The inspiration, there-
fore, of this second portion of the Holy Scriptures,
stands on the same footing- with that of the first por-
» THE HOLY SCRIPTURES. 241
tion, and is equally stamped with his authority. We
appeal to .the canon of the Jews with respect to the
Old Testament, and we have the same strong ground
of confidence, when we receive from the first churches
the Scriptures of the New Testament. As, therefore,
the Gospels of Mark and Luke, and the Acts of the
Apostles, were received by them without dispute, were
read by them in their assemblies every Lord's day, and
taken for the rule of their duty, as of equal authority
with the other Scriptures, which we have already seen
by quotations from the early Christian writers ; so we
conclude with certainty, that these books stand on the
same footing in point of authority, in other words, of
inspiration, with all the rest, and form a part of the
words olf Christ, by which we shall be judged at the
last day.
It is often supposed that the historical parts of Scrip-
ture were written by men acquainted with the facts
that are recorded, under a Divine superintendence ^ by
which they were prevented from falhng into any error.
This opinion is founded on very low and most erro-
neous ideas of those portions of the Word of God, and
of their use. It supposes that those histories are little
more than the narrative of the facts they contain, in
which we are not greatly concerned. But every fact
they record is fraught with important instruction. This
idea was so strongly impressed upon the Jews, that
they maintained that God had more care of the letters
and syllables of the Law, than of the stars of heaven ;
and that upon each tittle of it, whole mountains of
doctrine hung. Hence every individual letter of the
Law was numbered by them, and notice was taken how
often it occurred. The facts of the Scripture history
VOL. I. Q
242 THE INSPIRATION OF
teacli the character of God, and the character of man.
They are the history of God's providence and ways,
and all of them refer to the work of the Messiah.
In the tenth chapter of the First Epistle to the Co-
rinthians, the essential importance of the historical
parts of the Old Testament Scriptures is placed beyond
all doubt. After referring- to the recorded history of
Israel, concerning their passage throug-h the Red Sea,
and the manner in which they Mere conducted in the
wilderness, the Apostle add-s, " No2v all these things
hajjpened to them for examples^ and they are written
for our admonition^ up on whom the ends of the ivorld
are come." Here the purpose and value of the histori-
cal parts of Scripture are demonstrated. Thej" are in-
tended for the admonition oH\iQ people of God. ^'What-
soever things were written aforetime, luere written
for our learning, that we through patience and com-
fort of the Scriptures might have hope." — Rom. xv.4.
In this text it is expressly affirmed, that every part
of the Old Testament Scriptures was written for the use
and edification of believers. Where, then, is there place
for the impious sentiment which some have ventured to
promulgate, so derogatory to every idea that we ought
to entertain of the oracles of God, so diametrically
opposed to all they inculcate respecting their own
Divine origin and inspiration, that they contain certain
things that are " not of a religious nature," and that
« no inspiration was necessary concerning them ?" In
opposition to such daring and profane theories, Paul,
the commissioned and accredited ambassador of Jesus
Christ affirms that " ALL Scripture is given hy in-
sjnration of God, and is profitable for doctrine, for
reproof for correction, for instruction in righteous'
THE HOLY SCRIPTUIIES. 243
nesS) that the man of God may he perfect, thoroughly
furnished unto all good u-orks" The above compre'
hensive declarations include the historical as well as
the prophetical and doctrinal parts of the Sacred Oracles,
in short, the whole of them.
When the typical import of so many of the sacred
narratives, concerning persons, places, institutions, and
events, with their necessary bearings, in subserviency
to the ushering in of the Messiah, are duly attended to,
all may be convinced, that for selecting and relating
these histories, in which nothing was to be deficient, and
nothing redundant, and for placing before us these
mystic pictures for our instruction, the most plenary
inspiration, the most accurate divine dictation, was in-
dispensable. The prophets, and even the angels, had
but a partial understanding of the things that were
afterwards to take place. Moses, it is evident, was not
aware, that, as being a type of Christ, it was necessary
that his death should intervene, before the people of
Israel should be led into the promised land. We have
no reason to believe that he understood the import of
all he wrote ; for instance, that when he recorded the
history of Sarah and Hagar, he knew the design for
which it was recorded, and the use that was afterwards
to be made of it. We cannot doubt that the prayer of
David, " Open thou mine eyes, that I may hehold
wondrous things out of thy law" was equally suitable
for Moses, who wrote that law. It was the Lord who
made the statutes, and judgments, and laws, between
him and the children of Israel, hy the hand o/" Moses.
— Lev. xxvi. 46.
Had the wisest and best informed of the Scripture
historians not been inspired of God, but simply super-
244 THE rNSPIRATION OF
intended, so as to prevent them from falling- into error,
the histories recorded by them would have been very
unlike those which they have actually transmitted.
Many of their narrations that exist would never have
appeared, and others of them would have been very
differently modified. We might have discovered in
them the self-approving wisdom of man, but not the
seeming "foolishness of God." Would the united sa-
gacity of all the wise men in the world have led them
to relate the history of the creation of the universe in
one chapter of his book, as Moses has done, and of the
erection of the tabernacle in thirteen?* Would the
fond prejudices of the Jewish nation, or the general
desire, fostered by so many of the learned, to support
what is called the dignity of human nature, in both
which Moses no doubt participated, have permitted
him to record so base an action as the selling of their
* If we compare the first chapter of Genesis with the last six-
teen of Exodus, excepting the thirty-second and the two follow-
ing, we shall find a great difference between Moses' describing
the construction of the universe and that of the tabernacle. In
the one, he is very general and succinct ; in the other, he is very
copious, and marks the smallest peculiarities. The description
of the great edifice of the world seemed truly to require more
words than that of a small tent. But, on the contrary, the Spirit
of God having presented a short representation of the whole
mass of the world, details at great length the structure of the
tabernacle. The world was solely constructed for the Church,
in order that in it God should be served, and by it his glory
manifested, Eph. iii. 10. The tabernacle was, in one view, a
figure of the Church. God, thus purposing to show that his
church, in which he was to be served, was more precious to him
and more important, than all the rest of the world, has spoken
of the tabernacle more amply and more particularly than of all
/,ho e'ements and all the universe together.
THE HOLY SCRIPTURES. 245
brother Joseph as a slave by the Jewish patriarchs,
the incest of Judah, whose tribe was to be always pre-
eminent, and the treachery and revenge of Levi, from
whom was to descend the whole priesthood of Israel ?
That there was a higher hand which directed the
pens of Moses, and of the other writers of sacred his-
tory, may be sufficiently manifest to all who have seen
in what that history has issued. There is, besides, a
combination and a harmony in the historical parts,
both of the Old and New Testaments, which we have
sufficient ground to believe in a great measure escaped
the notice of the writers, as has also been the case with
thousands of those who have read them; a variety and
a unity which irresistibly prove that One only. He
who knows the end from the beginning is the author
of the whole, who employed various individuals to pro-
duce a uniform work, of which none of them either
comprehended all that he contributed to it, or knew for
what reason he was directed to record one thing,* and
to omit another.
Considering the purpose which the historical parts
of the Scriptures were intended to serve, in exhibiting
the character and power of God, and his uninterrupted
agency in the government of the world, and in point-
* A remarkable instance of this occurs in the repetition of the
tenth commandment in the book of Deuteronomy. The Roman-
ists are in the habit of striking out the second commandment,
■which condemns their idolatry ; and, to preserve the appearance
of integrity for the decalogue, they divide the tenth command-
ment into two. The transposition of the two first clauses of this
commandment in the book of Deuteronomy, for which at first
aight no reason can be assigned, completely stultifies and exposes
their artifice.
246 THE IXSPIRATION OF
ing" to him who is the end of the law, we have suffi-
cient reason to be convinced, that neither Moses, nor
the other sacred historians, nor all the angels in hea-
ven, though acquainted with all the facts, and under
the direction, and with the aid, both of superintendence
and elevation, were competent to write the historical
parts of the Word of God. They neither possessed
foresig-ht nor wisdom sufficient for the work. In both
respects every creature is limited. Into these things,
the angels, so far from being qualified to select and
indite them, "desire to look," and, from the contem-
plation of them, derive more knowledge of God than
they before possessed, and have their joy even in
heaven increased. In those histories, the thoughts and
secret motives of men are often unfolded and referred
to. Was any one but the Searcher of Hearts compe-
tent to this ? Could angels have revealed them, unless
distinctly made known to them ? If it be replied, that
in such places the sacred writers enjoyed the inspira-
tion of suggestion, that is, of verbal dictation, we ask,
where is the distinction to be found ? It is a distinc-
tion unknown to the Scriptures. And so far from a
plenary inspiration not being necessary in its historical
parts, there is not any portion of the sacred volume in
which it is more indispensable. But even admitting-
that verbal inspiration was not in our view essential in
those parts of the book of God, is this a reason why we
should not receive the testimony of the sacred writers,
who nowhere give the most distant hint that they are
written under a different kind or degree of inspiration
from the rest of it ; but who, in the most unqualified
manner, assert that full inspiration belongs to the whole
of the Scriptures ?
^ THE HOLY SCRIPTURES. 247
The words that are used in the prophetical parts of
Scripture, must necessarily have been communicated
to the prophets. They did not always comprehend
the meaning of their own predictions, into which they
" searched diligently." And in this case, it was impos-
sible that, unless the words had been dictated to them,
they could have written intellig-ibly. Although they
had written the Scriptures, it was necessary to show
them " that which is noted in the Scripture of truth,"
Dan. X. 21. The writings of the prophets constitute
a great portion of the Old Testament Scriptures, and
God claims it as his sole prerogative, to know the things
that are to come. We are therefore certain that they
enjoyed verbal inspiration ; and, as we have not any-
where a hint of different kinds of inspiration by which
the Scriptures are written, does it not discover the most
presumptuous arrogance to assert that there are different
kinds ?
The nature of the mission of the prophets required
the full inspiration which they affirm that they pos-
sessed. God never intrusted such a work as they had
to perform to any man, nor any part of such a work.
It was God himself, " who, at sundry times, and in
diverse manners, spake in time past unto the fathers,
by the prophets." That work, through which was to
be made known " to principalities and powers in hea-
venly places, the manifold wisdom of God, according
to the eternal purpose which he purposed in Christ
Jesus," was not a work to be intrusted to any creature.
The prophet Micah, iii. 8, says, " Buttruly I am full
of power by the Spirit of the Lord, and of Judgment,
and of might, to declare unto Jacob his transgression,
and to Israel his sin" It was not the prophets, then.
248 THE INSPIRATION OF *
who spoke, but the Spirit of God who spoke by
them.
Of the complete direction necessary for such a ser-
vice as was committed to him, both of lawgiver and
prophet, Moses was aware, when the Lord commanded
him to go to Pharaoh, and to lead forth the children
of Israel from Egypt. In that work he entreated that
he might not be employed. This proved the proper
sense he entertained of his own unfitness for it. But
it was highly sinful, and evinced great weakness of
faith, thus to hesitate, after the Lord had informed him
that he would be " with him." Moses was accordingly
reproved for this, but the ground of his plea was ad-
I mitted ; and full inspiration, not only as to the subject
of his mission, but as to the very words he was to
employ, was promised. In answer to his objection,
the Lord said unto him, Exod. iv. 11, 12, " Who hath
made man's mouth ? or who maketh the dumb, or deaf,
or the seeing, or the blind ? have not I the Lord ?
Now therefore go, and / ivill be with thy mouthy and
teach thee what thou shall say." Moses still urged his
objection, and the same reply was in substance repeated,
both in regard to himself and to Aaron. The full in-
spiration, then, which was at lirst promised to Moses
in general terms, was, for his encouragement, made
known in this particular manner, and the promise was
distinctly fulfilled. Accordingly, when, as the law-
giver of Israel, he afterwards addressed the people, he
was warranted to preface what he enjoined upon them
with, " Thus saith the Lord,'^ or, " These are the
words which the Lord hath commanded, that ye should
do themr In observing all the commandments that
Moses commanded them, and in remembering the way
• THE HOLY SCRIPTURES. 249
by which the Lord had led them, Israel was to learn,
that " man doth not live by bread alonQ, but by every
ivord that proceedeth out of the mouth of the LordV
Signs were shown to Moses, and God came unto him
in a thick cloud, in order, as he said, " that the people
may hear thee when I speak with thee^ and believe thee
for ever" Exod. xix. 9«
If the words of Moses had not been the words of
God, had he not been conscious of the full verbal
inspiration by which he wrote, would the following
language have been suitable to him, or would he have
ventured to use it ? Deuteronomy, iv. 2 : " Pe shall
not add unto the word ivhich I command you^ neither
shall ye diminish aught from it, that ye may keep these
commandments of the Lord your God which I com-
mand your Deut. vi. 6 : " And these ivords, which
I command thee this day, shall be in thine heart ; and
thou shah teach them diligently unto thy children,**
&c. Deut. xi. ] 8 : " Therefore shall ye lay up these
my ivords in your heart and in your soul, and bind
them for a sig?i upon your head, that they may be as
frontlets between your eyes. And ye shall teach them
to your children, speaking of them when thou sittest in
thine house, and ivhen thou ivalkest by the way, when
thou liest down, and when thou risest up. And thou
shalt ivrite them upon the door-posts of thine house,
and upon thy gates'* From these passages, we learn
that Moses was conscious that all the words which he
spoke to the people, were the words of God. He knew
that it was with him as with Balaam, to whom the
Lord said. Numbers, xxii. 35, 38, " Only the tvord
that I shall speak unto thee, that thou shalt speak ;*
and in the language of Balaam, Moses could answer,
250 THE INSPIRATION OF .
" The word that God putteth in my mouth, that shall
1 speak."
As " the word of the Lord," was communicated to
Moses, so it also came to Gad, to Nathan, and to the
other prophets, who were men of God, and in whose
mouths was the word of God. " Now hy this I know
that thou art a man of God, and that the word of the
Lord in thy mouth is truth" 1 Kings, xvii. 24. The
manner in which the prophets delivered their messages,
proves that they considered the words which they
wrote, not as their own words, but dictated to them by
God himself. Elija said to Ahab, " Behold I will
bring evil upon thee, and will take away thy posterity T
On this, Mr Scott, in his Commentary, observes, " Eli-
jah was the voice, the Lord was the speaker, whose words
these were." This is a just account of all the mes-
sages of the prophets. They introduce them with,
" Thus saith the Lord^^ and declare them to be " the
word of the Lord ;" and is it possible that the prophets
could have more explicitly affirmed, that the words
which they uttered were communicated to them, and
that they were only the instruments of this communi-
cation to those whom they addressed ? In the place
where we read, " Now these be the last words of David,
the sweet psalmist of Israel," David says, " The Spirit
of the Lord spake hy me, and his ivord was in my
tongue,'' 2 Samuel, xxii. 2. In like manner it is said,
" And he did that which ivas evil in the sight of the
Lord his God, and humbled not himself before Jere-
miahthe Prophet speaking from the mouth of the Lord"
2 Chron. xxxvi. I, 2. '• Yet many years didst thou
forbear them, and testifiedst against them by thy Spi-
rit in the prophets" Nehemiah, ix. 30. Isaiah com-
THE HOLY SCRIPTURES. 251
mences his prophecies by summoning- the heavens and
the earth to hear, "ybr the Lord hath spoken^'' Isa. i. 2.
In the same manner Jeremiah writes, " The words of
Jeremiah, to whom the word of the Lord came'' " Then
the Lord put forth his hand and touched my mouth;
and the Lord said unto me. Behold, I have put my
words in thy mouth'' " / will make my ivords in thy
mouth Jire," Jeremiah, i. 1, 2 ; 9 ; v. l^. " Thus speak-
eth the Lord God of Israel, saying. Write thee all
the words that I have spoken unto thee in a hook^' Je-
remiah, XXX. 2. Again, in the prophecies of Ezekiel,
" Son of man, go, get thee unto the house of Israel^
and speak my words unto them'' " Moreover, he said
unto me, Son of man, all my ivords that I shall speak
unto thee, receive in thine heai^t, and hear with thine
ears, and go get thee to them of the captivity, unto the
children of thy people, and speak unto them and tell
them. Thus saiih the Lord God!' Ezekiel, iii. 4, 10.
Hosea says, " The word of the Lord that came unto
Hosea ;" *' The beginning of the luord of the Lord hy
Hosea," i. 1, 2. It is in similar language that the
other prophets generally introduce their predictions,
which are everywhere interspersed with, " thus saith
the Lord."
All, then, that was spoken by the prophets in these
several recorded passages, was spoken in the name of
the Lord. When false prophets appeared, it was ne-
cessary for them to profess to speak in the name of
the Lord, and to steal his ivords from their neighbour.
" / have heard what the prophets say, that prophecy
lies in my name, saying, I have dreamed, I have
dreamed. The pi-ophet that hath a dream, let him tell
a dream ; and he that hath my word, let him speak
252 THE INSPIRATION OF
my word faithfully, Wliat is the chaff to the wheat 9
saith the Lord. Is not my word like as afire ? saith
the Lord ; and liho. a hammer that hreaheth the rock
in pieces ? Therefore^ behold I am against the pro-
phets, saith the Lord, that steal my words every one
from his neighbour. Behold, I am against the pro-
phets, saith the Lord, that use their tongues, and say.
He saith." Jeremiah, xxiii. 25 — 31. They were the
words of God, therefore, which the false prophets stole
from the true prophets of Jehovah.
The uniform language of Jesus Christ, and his
Apostles, respecting the whole of the Old Testament
Scriptures, proves that, without exception, they are
" the Word of God." On what principle but that of
the verbal inspiration of Scripture, can we explain our
Lord's words, John, x. 35, " The Scripture cannot be
broken ?" Here the argument is founded on one
word, " gods," which without verbal inspiration might
not have been used ; and if used improperly, might
have led to idolatry. In proof of the folly of their
charge of blasphemy, he refers the Jews to where it is
written in their law, " I said ye are gods." The reply
to this argument was obvious : — The Psalmist, they
might answer, uses the word in a sense that is not
proper. But Jesus precluded this observation, by
affirming, that " the Scripture cannot be broken," that
is, not a word of it can be altered, because it is the
Word of Him with whom there is no variableness.
Could this be said if the choice of words had been left
to men ? Here, then, we find our Lord laying down
a principle, which for ever sets the question at rest.
The Apostles, in like manner, reason from the use of
a particular word. Of this we have an example,
THE HOLY SCRIPTURES. 253
Hebrews ii. 8, where the interpretation of the passage
referred to depends on the word " alir Again, Gala-
tians, iii. 16, a most important conclusion is drawn
from the use of the word " seed^^ in the singular, and
not in the plural number. A similar instance occurs,
Hebrews, xii. 27, in the expression " once wzore,"
quoted from the prophet Haggai.
When the Pharisees came to Jesus, and desired an
answer respecting divorce, he replied, " Have ye not
read, that he ivJiich made them at the beginning, made
them a male and female ? and said, for this cause," &c.
Thus, what is said in the history, either by Adam or
Moses, at the formation of Eve, is appealed to as
having the authority of a law. Adam was not a legis-
lator, and nothing that Moses could say, unless dic-
tated by God, could have the force of a law, to be
quoted by our Lord. But what was then uttered by
man, was the Word of God himself.
The Lord Jesus Christ constantly refers to the
whole of the Old Testament, as being, in the most
minute particulars, of infallible authority. He speaks
of the necessity of every word of the Law and the
Prophets being fulfilled. " Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the Law,
till all be fulfilled." — " It is easier for heaven and earth
to pass, than one tittle of the Law to fail." — " The
Scriptures," he says, " must be fulfilledr In numer-
ous passages the Lord refers to what is " written^^ in
the Scriptures, as of equal authority with his own de-
clarations ; and, therefore, the words which they con-
tain must be the words of God.
The Apostles use similar language in their many
references to the Old Testament Scriptures, which
254 THE INSPIRATION OF
they quote as of decisive authority, and speak of them
in the same way as they do of their own writings.
" That ye may he immlful of the words ivhich ivere
spoken before hy the holy j^rophets, and of the com-
mandment of us the Apostles of the Lord and
Saviour" 2 Peter, iii. 2. Paul says to Timothy,
" From a child thou hast known the Holy Scrip-
tures^ which are ahle to tnake thee wise unto salva-
tion, through faith, which is in Christ Jesus, 2 Tim.
iii. 15. In this way he proves the importance of the
Old Testament Scriptures, and the connexion between
the Mosaic and Christian dispensations. The Apos-
tles call the Scriptures " the oracles of God," Rom.
iii. 2. What God says is ascribed by them to the
Scriptures : " The ScTip)ture saith unto Pharaoh,
Even for this same purpose have I raised thee up,
that I might show my power in thee." — " For ivhat
saith the Scripture ? Abraham believed God, and
it was counted unto him for righteousness" — " What
saith the Scriptures ? cast out the bond-woman and
her son" So much is the Word of God identified
with himself, that the Scripture is represented as
possessing- and exercising- the peculiar prerogatives of
God : " The Scripture, forseeing that God would
justify the Heathen ;" — " The Scripture hath con-
eluded all under sin"
From the following passages, among others that
might be adduced, we learn the true nature of that
inspiration which is ascribed to the Old Testament by
the writers of the New : Matth. i. 22, "Now all this
was done, that it might be fulfilled which was spoken
of the Lord by the Prophet." Matth. ii. 15, " And
was there until the death of Herod : that it might be
THE HOLY SCRIPTURES. 255
fulfilled which was spoken of the Lord by the Prophet,
saying, Out of Egypt have I called my son." Matth.
xxii. 43, " He saith unto them, How then doth David
in spirit, call him Lord ?" Mark xii. 36, " For David
himself said hy the Holy Ghost^ Luke, i. 70, " As
he spake by the mouth of his holy Prophets, which have
been since the vrorld began." Acts, i. 16, " Which
the Holy Ghost spoke by the mouth of David." Acts,
xiii. 35. " Z?e(God) saith also in another psalm. Thou
shalt not suffer thine Holy One to see corruption."
These words are here quoted as the words of God,
although addressed to himself. In the parallel passage,
Acts ii. 31, the same words are ascribed to David, by
whose " mouth" therefore God spoke. Acts, xxviii.
25, " And when they agreed not among themselves
they departed, after that Paul had spoken one word :
Well sjjake the Holy Ghost by Esaias the prophet,
unto our fathers." Rom. i. 2, " Which he had pro-
mised afore by his prophets in the Holy Scriptures."
Rom. ix. 25, " As He saith also in Osee, I will call
them my people, which were not my people ; and her
Beloved, which was not beloved." 1 Cor. vi. 16, 17,
" What ! know ye not, that he which is joined to an
harlot is one body ? for two, saith He, shall be one
flesh." Here the words of Adam or of Moses are re-
ferred to by the Apostle, as they had been by Jesus
Christ himself, as the words of God. Eph. iv. 8,
" Wherefore He saith, when he ascended up on high."
Heb. i. 7, 8, " And of the angels He saith ;" — " But
unto the Son He saith." In these passages what was
said by the psalmist, is quoted as said by God. Heb.
iii. 7> " Wherefore as the Holy Ghost saith. To-day
if ye will hear his voice." Heb. x. 15, " Whereof the
256 THE INSPIRATION OP
Holy Ghost also is a witness to us, for after that ffe
had said" 1 Peter, i. 11, " Searching- what, or what
manner of time, the Spirit of Christ which was in them
did signify, when it testijied beforehand the sufferings
of Christ, and the glory that should follow." 2 Peter,
i. 20, <' Knowing this first, that no prophecy of the
Scripture is of any private interpretation (declaration),
for the prophecy came not in old time (at any time), by
the will of man, but holy men of God spake as they ivere
moved by the Holy Ghost." And how was it possible
that they could find language in which to express the
mysteries of God which they so imperfectly compre-
hended, unless the spirit of Christ, which was in them,
had dictated every word they uttered ? Acts, iv. 25,
" Who hy the 'mouth of thy servant David hast saidy
Why did the Heathen rage ?" Heb. i. 1, " God, who,
at sundry times, and in diverse manners, spake in time
past unto the fathers by the prophets, hath in these last
days spoken unto us by his Son." The words, then,
spoken by the Prophets, were as much the words of
God, as the words which were spoken by the Lord
Jesus Christ himself. And on various occasions Jesus
declares, that the words which he spoke were the words
of him that sent him. John viii. 26, 28, " / speak to
the world those things which I have heard of him i*^
— " As my Father hath taught me, I speak these
things^ John, xii. 49, 50, " I have not spoken of my-
self hut the Father which sent me, he gave me a com-
inandment what I should say, and tvhat I should
speak ;" — " Whatsoever I speak, therefore, even as
the Father said unto me, so I speaks John, xiv. 10,
" The words that I speak unto you, I speak not of
myself" John, xvii. 8, " / have given unto them the
THE HOLY SCRIPTURES. 257
words which thou gavest me." John, xvii. 14, " /
have given them thy word" And this was in strict
conformity with what God had declared by Moses, con-
cerning the divine naission of his Son. Deut. xviii. 18,
*' I will raise them up a Prophet from among their
brethren like unto thee, and will put my words in his
mouth ; and he shall speak unto them all that I shall
command him. And it shall come to pass, that who-
soever will not hearken unto 7riy words which he shall
speak in my name, I will require it of him." — *'■ He
hath made my mouthy^ saith the Redeemer, " like a
sharp sword," Isaiah, xlix. 2. " And out of his mouth
went a sharp two-edged sword," Rev. i. 16. And
again, God saith to the Messiah, " I have put my words
in thy mouth," Isaiah, li. 16. " And my words^ which
I have put in thy mouth, shall not depart out of thy
mouth," Isaiah, lix. 21. The words, then, of which
the whole of the Scriptures are composed, are the words
dictated by God, and written by men. Sometimes they
are quoted as the words of God, and sometimes as the
words of the writers, which proves that in fact they are
both. Those who deny that, in some instances, the
words used by the penmen of Scripture are the words
of Gofl, not only contradict the assertion of the Apostle,
that All Scripture is given by inspiration of God, but
also disregard the direct testimony of all those passages
that have been quoted above, as well as of a multitude
of others to the same effect, that are contained in the
Scriptures.
The perfect inspiration which belongs to the Apostles
may be learned from the nature of that Service to
which they were appointed, from the Promises which
were given to them for the discharge of it, and also
VOL. I. R
258 THE INSPIRATION OF
from their own Declarations, the truth of which is
attested, not only by the nature of their doctrine, but
by the miracles they wrought.
The commission of the Lord to his Apostles, when
he sent them forth in the Service to which he appoint-
ed them, was given in these words : Matth. xxviii. 19,
" Go ye, therefore, and teach all nations, baptizing
them in the name of the Father, and of tJie Son, and
of the Holy Ghost: teaching them to observe all
things whatsoever I have commanded you : and, lo, I
am ivith you alway, even unto the end of the world.
Amen." Here we see, that the commission of the
Apostles included the promulgation of the whole doc-
trine, and of every regulation of the kingdom of God ;
that it extended to all the world ; and that a promise
was annexed to it, that the Lord himself would be pre-
sent with them to the end of time, maintaining and
giving efficacy to their testimony, which is recorded in
the Scriptures.
This commission is exactly conformable to all that
Jesus Christ had at different times said to the Apostles.
To Peter, at one time, he declared, Matth. xvi. 19,
" j^nd I will give unto thee the keys of the kingdom of
heaven : and whatsoever thou shalt bind on earth shall
be bound in heaven ; and whatsoever thou shalt loose
on earth shall he loosed in heaven." Afterwards he
repeated this to all the Apostles, Matth. xviii. 18.
" Verily I say unto you, Whatsoever ye shall hind on
earth shall he bound in heaven ; and whatsoever ye shall
loose on earth shall be loosed in heaven." To the same
purpose, when he had breathed on them and said,
" Receive ye the Holy Ghost," John, xx. 22, he added,
" Whose soever sins ye remit, they are remitted unlo
THE HOLY SCmPTXJRES. 259
them ; and whose soever sins ye retain^ they are
retainedy In these respects, the Apostles were con-
stituted the authoritative ambassadors of the Lord, and
were appointed to an office in which they can have no
successors. The laws which, under that authority,
they were to establish, and the doctrine they were to
promulgate, by which eternal life is conveyed to men,
and which is therefore characterised as the keys of the
kingdom of heaven, were to be of perpetual and uni-
versal obligation. John, xii. 48, " He that rejecteth
me, and receiveth not my words,'* says Jesus, " hath
one that judgeth him : the word that I have spoken" —
which he had spoken, or was to speak by his Apostles, —
" the same shall judge him in the last day" In an-
other place to the same purpose, when speaking of
the Apostles having followed him, he says to them,
Matth. xix. 28, " In the regeneration, when the Son
of Man shall sit in the throne of his glory, ye also
shall sit upon twelve thrones, judging the twelve tribes
of IsraeV
The word which the Apostles were to declare, was to
open and to shut, to bind and to loose, in heaven and
in earth. It was his own word, the word of the Lord,
to be uttered by them, by which he would at last judge
the world. " For," says he, " he that receiveth you
receiveth me ; and he that receiveth me receiveth
him that sent me," Matth. x. 40; which is to the same
effect as when he says to the seventy disciples whom he
sent out, " He that heareth you heareth me ; and he
that despiseth you despiseth me ; and he that de-
spiseth me despiseth him that sent me," Luke, x. 16.
From the awful importance, then, of the service com-
mitted to the Apostles, we may judge what kind of in-
260 THE INSPIRATION OF
spiration was necessary for those whose words were to
be the wordsof the judge of all. " We are unto God,"
say they, " a sweet savour oj' Christ, in them that are
saved, and in them that j^erish : To the one we are
the savour oJ' death unto death. And to the other the
savour of life unto life : and who is sufficient for
these things ?" 2 Cor. ii. 15. The commission of the
Apostles embraces every circumstance by which the
Divine glory is manifested to every order of intelligent
beings — the whole of that revelation of mercy by which
the manifold wisdom of God is to be made known to
principalities and powers in heavenly places, as well as
a complete system of the will of God to mankind. Can
it be supposed, then, that the heralds of this salvation
did not receive a plenary inspiration to qualify them for
such a service ? That a prophet should be left to the
choice of his own words, and be a prophet from God,
or that an Apostle should be commissioned to promul-
gate the laws of the kingdom of Christ, which are ever-
lastingly to bind in heaven and in earth, and yet be
permitted to choose for himself the words and language
in which these laws should be delivered, is altogether
incredible and absurd. If the words or language are of
man's choosing, the Bible becomes partly the book of
man and partly the book of God.
The nature of this inspiration, we are also taught by
the Promises that were given to the Apostles respect-
ing it. When Jesus Christ first sent out his Apostles
to proclaim to the house of Israel that his kingdom was
at hand, he warned them of the reception they were to
meet with, and that they should be brought before go-
vernors and kings for his sake. At the same time they
were forbidden to use the means which would have been
THE HOLY SCRIPTURES. 261
necessary, if in any measure they had been left to their
own judgment. He commanded them to rely entirely
upon him, and promised them the inspiration of his
Spirit which, in such situations, would be necessary for
them : Matth. x. 19, " But when they deliver you up,
take no thought how or what ye shall speak : for it
shall be given you in that same hour what ye shall
speak. For it is not ye that speak, but the Spirit of
your Father which speaketh in you" Mark, xiii. 11,
" But when they shall lead you, and deliver you up,
take no thought beforehand what ye shall speak, neither
do ye premeditate : but whatsoever shall be given you
in that hour, that speak ye : for it is not ye that
speak, hut the Holy Ghost." In the parallel passage,
Luke xii. 12, "For the Holy Ghost shall teach you
in the same hour what ye ought to say" And again,
Luke, xxi. 15, " I will give you a mouth and wisdom,
which all your adversaries shall not be able to gainsay
nor resist." Language cannot more plainly declare,
that the words they were to utter, were to be given
by inspiration to the Apostles. It was the Holy Spirit
who was to speak by them, just as " God hath spoken
by the mouth of all his holy prophets since the vjorld
began." Acts, iii. 21 ; Luke, i. 70.
If inspiration was necessary for the Apostles in par-
ticular passing circumstances, when they were brought
before judges and magistrates ; and if, in such occa-
sional situations, as on the day of Pentecost, they actu-
ally possessed it, how much more necessary must it
have been when they were employed in recording the
permanent laws of the kingdom of Christ ! It must,
therefore, be included in the declarations made by our
Lord, in what he says in his last discourse, respecting
262 THE INSPIRATION OF
the Comforter whom he was to send. And that these
declarations did refer to the same inspiration, we are not
left to conjecture ; for we hear the Apostle Paul, when
afterwards he addresses a Christian church, asserting
that Christ spake in him, 2 Cor, xiii. 3. When about
to leave his disciples, Jesus said to them, John, xiv. 26,
" Bi(t the Co7nfo7'ter, which is the Holy Ghost, whom
the Father ivill send in my name, he shall teach you
all things, and bring all things to your remembrance,
whatsoever I have said unto you" The Apostles were
not to trust to their memories, to repeat what Jesus
had said to them ; but all that he had said was to be
dictated to them by the Holy Ghost. And again,
John, xvi. 13, <' When he, the Spirit of truth, is come,
he will guide you into all truth : for he shall not speak
of himself; but ivhatsoever he shall hear, that shall he
speak, and he will show you things to come." After
his resurrection, Jesus Christ said to them, John, xx. 21,
" Peace be unto you : as my Father hath sent me, even
so send I youT His last words to them on earth were
these. Acts, i. 8 : " But ye shall receive power, after
that the Holy Ghost is come upon you : and ye shall
he witnesses unto me both in Jerusalem, and in all
Judea, and in Samaria, and unto the uttermost part of
the earth," Such were the Promises given to the
Apostles of what they were to receive, to fit them for
that great work in which they were about to engage.
We shall now hear their own Declarations in re-
spect to the fulfilment of them.
On the day of Pentecost, Acts, ii. 4, " They were
aUJilled ivith the Holy Ghost, and began to speak
with other tongues, as the Spirit gave them utter -
anceP On that occasion, when speaking in unknown
THE HOLY SCRIPTURES. 263
tongues, as was the case with others of the brethren in
the Churches, 1 Cor. xiv. 13, 28, they must have been
inspired with every word they spoke, as is asserted in
the declaration, that they spoke as " the Spirit gave
them utterance" When, afterwards, having been
brought before the Jewish rulers, they had returned to
their own company and prayed. Acts, iv. 31, " The
place was shaken where they were assembled together ;
and they were all filled with the Holy Ghost, and they
spake the word of God with boldness." Paul begins
his Epistles by designating himself an Apostle of Jesus
Christ. Thus he declares his apostolic character and
commission from the Lord, by whom he was qualified
for his work. We see with what authority he after-
wards expresses himself : " Now unto him that is
of power to stahlish you according to my gospel, and
the preaching of Jesus Christ, according to the revela-
tion of the mystery which was kept secret since the world
hegan ; but now is made manifest, and hy the Scrip-
tures of the prophets, according to the commandment of
the everlasting God, made knoion to all nations for the
obedience of faiths — " Though we,^^ says the same
Apostle, Galatians, i. 8, " or an angel from heaven,
preach any other gospel unto you than that which we
have preached unto you, let him be accursed" — " As
vje said before, so say I now again, If any man preach
any other gospel unto you than that ye have received,
let him be accursed." — '^ But I certify you, brethren,
that the gospel which was preached of me is not after
man. For I neither received it of maji, neither was I
taught it, but by the revelation of Jesus Christ." 1 Cor.
ii. 9, 10, " Bict as it is written, eye hath not seen, nor
ear heard, neither have entered into the heart of man,
264 THE INSPIRATION OF
the things which God hath prepared for them that love
him. But God hath revealed them unto us hy his
Spirit" — " Which things also we speah, not in the
words which mans wisdom teachethy hut which the
Holy Glwst teacheth,'' 1 Cor. ii. 13. Here, in making-
a general declaration of what he taught, both the matter
and the words are declared to be from God. Again
he says, 1 Cor. ii. 16, " For tvho hath known the mind
of the Lord, that he may instruct him 9 But we have
the mind of Christ^ 1 Cor. ii. 7, " We speak the
wisdom of God" Eph. iii. 4, " Whereby, when ye
read, ye may understand my knowledge in the mystery
of Christ, which in other ages was not made known
unto the sons of men, as it is now revealed unto his
holy Apostles and Prophets by the Spirit" 2 Cor.
ii. 10, " To whom ye forgive any thing, 1 for give also ;
for if I forgave any thing, to rvhom I forgave it, for
your sakes forgave I it in the person of Christ" 2 Cor.
xiii. 2, 3, " If I come again, I will not spare : since ye
seek a proof of Christ speaking in me." In 1 Cor.
•vii. 17, where some have rashly and ignorantly assert-
ed that the Apostle concludes with expressing a doubt
whether he was inspired or not, he says, " so ordain I
in all churches." Such language, which is precisely
similar to that of Moses, Deut. vi. 6, would have been
most presumptuous, unless he could have added, as he
does a little afterwards, 1 Cor. xiv. 36, " What ! came
the word of God out from you ? or came it unto you
only ? If any man think himself to be a prophet, or
spiritual, let him acknowledge that the things that I
write unto you are the commandments of the Lord."
At the opening of the same epistle Paul had said,
" My speech and my preachiiig was ?iot with ejiticing
THE HOLY SCRIPTURES. 265
words of man's wisdom, hut in demonstration of the
Spirit and of power.'' — " We speak the wisdom of God."
Could any man have used such language, unless he had
been conscious that he was speaking the words of God ?
I Thess. ii. 13, " For this cause also thank we God,
without ceasing, because, when ye received the word
of God which ye heard of us, ye received it not as the
word of men, but (as it is in truth) the word of God»*
1 Thess. iv. 8, " He, therefore, that despiseth, despiseth
not man but God, who hath also given unto us his
Holy Spirit." 1 Pet. i. 12, " Unto whom if was re-
vealed, that not unto themselves, but unto us they did
minister the things, which are now reported unto you
by them that have preached the gospel unto you with
the Holy Ghost sent down from heaven ; ivhich things
the angels desire to look into." 1 Pet. i. 23, " Being
born again, not of corruptible seed, but of incorruptible,
by the word of God, ivhich liveth and abideth for ever "
1 Pet. i. 25, " The ivord of the Lord endureth for ever.
And this is the word which by the gospel is preached
unto you." In referring to the instruction which they
gave to the churches, the Apostles characterise it as
their " comma?idme?it," and refer to it as equivalent to
the authority of the Holy Ghost, as in fact it was the
same. Acts, xv. 24, 28, ^^ It seemed good to the Holy
Ghost, and to us." Such is the inspiration by which
all the penmen of the Scriptures wrote, and God has
pronounced the most solemn prohibitions against any
attempt to add to, or to take from, or to corrupt, his
Word. These warnings are interspersed through every
part of the sacred volume ; and each of them is equally
applicable to the whole of it.
In this manner, that portion of the Scriptures called
266 THE INSPIRATION OF
the Laiv is guarded : — " Ye shall not add unto the
tvord ichich I command you, neither shall ye diminish
aught from it," Deut. iv. 2 ; xii. 32.
In the next division, sometimes called the Hagio-
grapha, it is written, " Every word of God is pure :
He is a shield unto them that jnit their trust in him.
Add thou not unto his words, lest he reprove thee, and
thou be found a liar," Prov. xxx. 16. The last part
of this threatening is infinitely more terrible than the
first ; for transgressors may be reproved, and yet find
mercy, but " all liars shall have their part in the lake
which burneth with fire and brimstone, which is the
second death," Rev. xxi. 8.
In the prophetical writings, a similar warning is again
repeated. They are closed with an intimation, that no
more prophets were to be sent, till the forerunner of
Jehovah, who was to come suddenly to his temple,
should appear. Israel is then commanded to regard
that revelation which had been made to Moses, con-
cerning Jesus, which the prophets had been commis-
sioned to illustrate, but not to alter : " Remember
ye the law of Moses, my servant, which I commanded
unto him in Horeb, for all Israel, with the statutes and
judgments^ Mai. iv. 4.
As, at the conclusion of the Old Testament, where
the attention of the people of Israel is called to the first
appearance of the Son of God, the Saviour, they are
instructed that the prophetic testimony to him is
finished ; so, at the conclusion of the New Testament,
where the attention of all men is directed to his second
coming, as the final Judge, the canon of Scripture is
closed, and a solemn and most awful warning is given,
neither to add to it, nor to take from it : " / testify
THE HOLY SCRIPTURES. 267
unto every man that heareth the words of the 'prophecy
of this bookj Iff^f^y 'num shall add unto these things^
God shall add unto him the plagues that are written
in this hook ; and if any man shall take away from,
the words of the hook of this prophecy^ God shall take
away his part out of the Book of Life, and out of the
Holy City, and from the things luhich are written in
this book:,'' Rev. xxii. 18, 19. This passage, so similar
to the others above cited, is, for the same reasons for
which it is applicable to the book of Revelation, appli-
cable to the whole inspired volume.
In the references that have been made above to many
passages of Scripture, to which many more of a similar
import might have been added, the complete verbal in-
spiration by which both Prophets and Apostles spoke
and wrote, has, by their own declarations, been un-
answerably established. Whatever they recorded, they
recorded by the Spirit of God. Whether they spoke in
their own tongue, or in tongues which they had not
learned ; or whether they uttered prophecies which they
understood, or concerning which they acknowledged,
" I heard, but I understood not;" still they spoke or
wrote as they were moved by the Holy Ghost. And if
we have seen that even the Divine Redeemer himself,
who is over all, God blessed for ever, when acting, in
his mediatorial character, as the Father's servant, spoke,
as he declares, not of himself, but the words of Him
that sent him ; and that God the Holy Ghost, in his
office of Comforter, was not to speak of himself, but to
speak whatsoever he should hear ; is it to be presumed
that Prophets and Apostles should ever have been left
to choose the words which they have recorded in the
Scriptures ?
268 THE INSPIRATION OF
The words, then, which the Prophets and Apostles
recorded, were the words of God, — Christ spake in
them, — they were the words which the Holy Ghost
taught. The word of God is the sword of the Spirit,
Eph. vi. 17. " It is quick, and powerful, and sharper
than any two-edged sword^^ Heb. iv. 1 2. This word
was put into the mouths of the Prophets and Apostles ;
and therefore their words and commandments have all
the authority of the words and commandments of God.
" / stir up your pure minds hy way of remembrance,
that ye may he mindful of the words which were spoken
before hy the holy prophets, and of the commandment
of us, the Apostles of the Lord and Saviour, ^^ 2 Pet.
iii. 1, 2. The term inspiration loses its meaning- when
an attempt is made to divide it between God and man.
In what an endless perplexity would any man be in-
volved, who was called upon to give to each degree of
inspiration, under which it has been supposed the Bible
is written, that portion which belongs to it ! Let any
one undertake the task, and he will soon find that he is
building on the sand. Yet such an attempt should have
been made by those, who, without pretending to plead
any authority for it,have presumptuously represented the
Scriptures as given partly by an inspiration to which
they ascribe various degrees, and partly without inspi-
ration. But where do the Scriptures teach any thing
about these different degrees, or intimate that any part
of them was given without inspiration ? Can such
questions be answered from Scripture ? Can they be
answered at all ? Such as adopt distinctions on this
subject, professedly speculate and theorise upon it, while
they speak of the theories and hypotheses of their oppo-
nents ; yet they who maintain the verbal inspiration of
THE HOLY SCRIPTURES. 269
every part of Scripture invent no hypothesis, and have
no theories respecting- it. Their aim, on the contrary,
is to oppose all speculation in this matter, and simply
to adhere to the Divine testimony. That every vi^ord
of Scripture, as originally written, is of God, they be-
lieve ; because God, who cannot lie, has pledged his
truth for the fact. They attribute every thing in the
Scriptures, without exception, to the Holy Spirit, be-
cause God testifies that all Scripture is divinely in-
spired.
But why have such distinctions been introduced ?
Do they diminish the difficulty of understanding- how
the inspiration of the Holy Ghost is communicated to
the mind of man ? Is it easier to conceive that ideas
without words should be imparted, than that they
should be communicated in words ? Instead of being-
diminished, the difficulty is increased tenfold. But in
either case we have nothing- to do with difficulties. It
is a subject which we cannot comprehend ; and in what-
ever way the effect is produced, it is our duty to believe
what the Holy Scriptures assert, and not to resort to
those vain speculations by which men darken council
by words without knowledge. And let it ever be re-
membered that difficulties, however great, cannot inva-
lidate a doctrine proved by positive testimony.
The late Mr Scott was involved in the error so
common in his day on the subject of the inspira-
tion of the Scriptures. In the preface to his com-
mentary, he observes, * The author of this work, is
' decided against any compromise ; and he ventures
' to stand forth, as vindicating- the Divine inspira-
< tion of the Holy Scriptures.' — ' By the Divine in-
* spiration of the Scriptures, the author would be
270 THE INSPIRATION OF
^ understood to mean, such a complete and immediate
* communication, by the Holy Spirit, to the minds of
' the sacred writers, of those things which could not
* have been otherwise known ; and such an eifectual
' superintendency, as to those particulars, concerning
' which they might otherwise obtain information ; as
*= sufficed absolutely to preserve them from every degree
< of error, in all things, which could in the least affect
* any of the doctrines, or precepts, contained in their
' writings, or mislead any person who considered them
' as a divine and infallible standard of truth and duty.'
This definition is inaccurate in the following respects :
— 1st, It confounds inspiration as predicated with re-
spect to the writers of Scripture with inspiration as pre-
dicated of Scripture itself. The Scriptures assert indeed
that the writers of Scripture were inspired ; but this
should not be confounded with the inspiration that is
predicated of the Scriptures themselves. Mr Scott, in
speaking of the inspiration of the Scriptures, speaks of
the writers of Scripture. He is involved in the common
error that has prevented so many from perceiving the
truth on this subject. 2d, He distinguishes in the
Scripture between things that could not have been
otherwise known, and things that required superintend-
ency, which is a human figment. 3d, He represents
the writers as secured by superintendency from error,
not in every thing, but in ' all things which could in the
' least affect any of the doctrines, or precepts.' This
not only deprives a part of the Scriptures of true inspi-
ration, but of true superintendency. It not only makes
some things human, but allows that some things may
be false. In this respect the Bible would be a book
much inferior to many of the works of men. Books
THE HOLY SCRIPTURES. 271
that contain mathematical demonstration are all with-
out error. And many narratives written by men may
in every, even the minutest circumstances, be perfectly
true. If then errors, though unimportant, are to be
found in Scripture, the Bible is a book, as to truth,
much inferior to some of the writings of men.
Mr Scott, in his introduction to the prophecies of
Isaiah, remarks, ' Much has been written, concerning- the
* different degrees of inspiration, with which the pro-
' phets were endowed : but, I own, I never found
* satisfaction in any discussion of this subject. Cer-
' tainly the Scriptures intimate some disparity between
' Moses and other prophets, and several ways in which
' divine communications were made : and let others
' determine what credit is due to the rabbinical deter-
' minations in this respect. It seems enough to ob-
' serve, that the credit of Scriptural prophecy does not
' depend on such distinctions, but on internal evidence ;
' and the highest authority, that holy men of God spake
* as they were moved by the Holy Ghost. Probably
' none, except prophets, ever had an idea, how the
' illapses of the Holy Spirit came into their minds, and
' beyond doubt evinced their divine origin. All the
' prophets were so superintended, both as to the words
' used by them, and the messages delivered, as to be
' preserved from error, and to give us the very Word of
' God : and this is enough for our satisfaction.' That
Mr Scott never found satisfaction in any discussion
concerning the " different degrees of inspiration," is a
candid admission, in which it would be well if others
would imitate him. But his not finding that satisfac-
tion is not wonderful, since, though much has been
written on the different degrees of inspiration of the
2^2
THE INSPIRATION OF
Scriptures, they themselves containnot one word con-
cerning them. In his remark respecting- the several
ways in which divine communications were made,
there is nothing- that is not true, though it shows that
Mr Scott's views were extremely deficient on this
subject. It is true, as he asserts^ that the Scriptures
intimate some disparity between Moses and other pro-
phets. But some disparity, the greatest possible dis-
parity, between Moses and other prophets, made no dis-
parity in the inspiration of what was written by Moses,
and what was written by the other prophets. It is
true, likewise, that there were " several ways in which
divine communications were made;" but the way in
which the communications were made to the writer, is
entirely a different thing from the inspiration of the
writing.
It is evident, however, that though Mr Scott has in
part adopted the common error respecting inspiration,
and shows great misapprehension on this important
subject, he had a much more exalted conception of it
than the generality of the writers of his time. He
avows this in the fullest manner when speaking gene-
rally, and vindicates it in that view with the proper
Scriptural arguments. If, when he comes to define
inspiration, he adopts distinctions, it is evidently to
be ascribed not to a desire to degrade the Scriptures,
nor to a show of wisdom in explaining what is
not revealed, but to a conviction that he was taking
the highest ground that he could possibly defend.
He shows his sense of the high importance of this
doctrine, and his just indignation against those
who compromise the honour of revelation in the view
they give of inspiration. If he had seen the way in
THE HOLY SCRIPTURES. 273
which, without distinction of kind or degree, it may be
asserted of every part of the Word of God, there is
reason to beheve that he would have adopted it, and
have rejoiced in the discovery. He is not then to be
treated hke those who, when the truth has been exhi-
bited according to Scripture, continue to degrade the
Word of God by their pernicious theories.
Every Christian should consider that the view which
he takes of the inspiration of the Scriptures is to him
of the greatest practical importance. With what a
different feeling must that man read the Bible, who be-
lieves that it is a book which partly treats of " common
and civil affairs," and partly of " things religious," which
is partly the production of men, who were sometimes
directed in one way, sometimes in another, and who
sometimes were not directed at all, and partly the pro-
duction of God, and that it contains certain things
unworthy of being considered as Divine revelation, —
from the feeling of the Christian, who reads that sacred
book under the solemn conviction that its contents are
wholly religious, and that every word of it is dictated by
God ! In reading these words. Proverbs, iii. 2, " 3Iy
sojif despise not the chastening of the Lord, neither be
weary of his correction," how differently must he be
affected who reads them as addressed to him merely by
Solomon, from the man who views them as addressed
to him by his heavenly Father, according to Hebrews,
ii. 5! Paul, in that Epistle, in making various quo-
tations from the Old Testament, refers to them ex-
pressly as the words of the Holy Ghost. As far as
distinctions in inspiration are admitted, their tendency
is to diminish our reverence for the Bible, and to
vol.. I. s
274 THE INSPIRATION OF
exclude the agency of the Spirit of God in its compo-
sition. In the same way, men eag-erly oppose the doc-
trine of a particular providence, as one on which it is
not ^^ prudent" to insist, as not '^necessary " and as
" attended with difficulties" while they labour to ex-
clude the agency of God from the government of the
world, and from the direction of the course of events,
by ascribing- the whole to the operation of what are
called " the laws of nature."
Dr Doddridge, in his Essay on Inspiration, p. 58,
after desiring the reader to observe, that in very few
instances he has allowed an error in our present copies
of the Scriptures, and that, in these few instances,
he has imputed it to translators — adds, " because, as
Mr Seed very properly expresses it, in his excellent
sermon on this subject (which, since I wrote the former
part of this dissertation, fell into my hands), a partial
inspiration is, to all intents and purposes, no inspiration
at all : For, as he justly argues against the supposition
of any mixture of error in these sacred writings, man-
kind would be as much embarrassed to know what was
inspired, and what was notf as they could be to collect
a religion for themselves ; the consequence of which
would be, that we are left Just where we were, and
that GOD put himself to a great expense of miracles
to effect nothing at all ; a consequence highly deroga-
tory and injurious to his honour." It is not a little
remarkable, that such sentiments should thus be ap-
proved of by one who, in the same work, has ascribed
various degrees of inspiration to different parts of the
Scriptures. Let this glaring inconsistency be con-
sidered by those who have followed Dr Doddridge in
his unscriptural views on this subject.
THE HOLY SCRIPTURES. 275
It is allowed by Dr Doddridge, that under what is
called the inspiration of suggestion^ " the use of our
faculties is superseded, and God does as it were speak
directly to the mind ; making such discoveries to if, as it
could not otherwise have obtained, and dictating the
very words in which, these discoveries are to be com-
municated to others ; so that a person, in what he writes
from hence, is no other than first the Auditor, and then
(if I may be allowed the expression) the Secretary, of
GOD ; as Jok7i was of our Lord Jesus Christ, when
he wrote from his sacred lips the seven Epistles to the
Asiatic Churches. And it is, no doubt, to an inspira-
tion of this kind that the Book of the Revelation owes
its original." (Doddridge on Inspiration, page 41).
Why, then, has Dr Doddridge supposed that any other
part of the Bible was written under an inspiration of a
different kind ? Where did he learn this ? Was it less
necessary that the Epistles, which were written to the
other churches, as " the commandments of the Lord,"
1 Cor. xiv. 37) should be fully inspired, than for those
addressed to the seven churches of Asia ? or was it re-
quisite that, to the Book of Revelation, a higher degree
of inspiration should belong, than to the other books of
the Holy Scriptures ? And where, we are entitled to
ask, do the Scriptures sanction such distinctions ? But
if in no part they give the smallest countenance to
them, or lo any thing similar, what right has any man
to introduce them, and to teach what the Scriptures
have not only not taught, but the contrary of which
they have most explicitly taught? To invent distinc-
tions that consider some parts of the Scriptures as half
inspired, and others as not inspired at all, as relating
276 THE INSPIRATION OF
to things merely civil, is most dishonourable and de-
grading- to the Book of God, and deprives Christians
of the edification which such passages are calculated
to afford. Such distinctions, let them be made by
whom they may, are the offspring of presumption and
folly.
On the whole, we see the nature of that inspiration
by which the Prophets and Apostles wrote. The
manner of communicating the revelations might differ,
Numbers, xii. 6, 7, 8. They might be imparted in a
vision, or in a dream, or by speaking mouth to mouth ;
but their certainty and authority were the same. For
the prophecy came not in old time by the will of man,
but holy men of God spake as they were moved by the
Holy Ghost. Neither was it the Apostles who spoke,
but the Spirit of their Father who spoke in them, or by
them. Let no man, then, venture to introduce distinc-
tions in that inspiration by which the word of God is
written, unheard of in that word, and therefore totally
unwarranted and unauthorized. It is not for men to
say, " How can these things be ?" No man compre-
hends himself, either in soul or in body, nor can w^e tell
how the one acts upon the other ; And shall vain man,
who " would be wise though man be born like the
wild ass's colt," stumble at and reject the declarations
of God concerning that inspiration which belongs to his
Word, and by which he makes known his pleasure ?
" The wind bloweth where it listeth, and thou hearest
the sound thereof, but canst not tell whence it cometh,
and whither it goeth." The Lord is able to communi*
cate His will in whatever way He pleases, although we
cannot trace the manner of His operation. In the words
THE HOLY SCRIPTURES. 277
spoken by the ass of Balaam, we have an example of
this communication, through an unconscious and in-
voluntary instrument * In Balaam himself we have
an example, through one who was conscious, but invo-
luntary, in the declaration he made respecting Israel.
In Caiaphas, through one who was voluntary in what
he said, but unconscious of its import. And in the
writers of the Scriptures, we have an example of agents
both voluntary and conscious, but equally actuated by
the Spirit of God.
The dictating of that Law which is perfect, every
jot and tittle of which was to be fulfilled, — of those
histories which were written for the " admonition" of
all future generations, — of the institutions of that king-
dom which is to endure for ever, — and of that word by
which all shall be judged, was, and necessarily must
have been, the work of perfect, that is, the work of in-
finite wisdom ; Psalm, xix. 7> " The law of the Lord
is 2Je7fect."-^Bnt if certain parts of it are the words of
men, who wrote merely under a superintendence which
preserved them from recording what is false or erro-
neous, these r arts must, like their authors, be imperfect.
The same wculd hold true respecting all that is sup-
posed to be written under an inspiration of elevation,
which, whatever it may mean, could not be carried be-
yond that enlargement of which the mind of man is
capable. The Bible can only be perfect, if it be the
word of God himself from one end to the other. But,
if the words of the writers of it be solely their own
• Under which of the kinds of inspiration, most erroneously
so called, did the ass of Balaam speak? Was it under that
of Elevation ? Or shall the truth of the fact be rejected alto-
gether, because it is " attended with difficulties ! .'"
278 THE INSPIRATION OF
words, or be they the words of angels, principalities,
or powers, they are imperfect, — and the Bible is an
imperfect book.
The perfection of the Scriptures is necessary, for the
purpose they were intended to serve. " The heavens
declare the glory of God ; and the firmament showeth
his handiwork," Psalm, xix. 1. " By the things that
are made," God's eternal power and Godhead are clearly
seen, so as to render men " without excuse," Rom. i.
20 ; and there they leave him under condemnation.
But, " The Law of the Lord is perfect, converting
the soul : the testimony of the Lord is sure, making
wise the simple. The statutes of the Lord are rightj
rejoicing the heart : the commandment of the Lord
is pure, enlightening the eyes." It is not, then, by
the works of creation, — it is not by his dealings towards
either holy or fallen angels, that the glory of God is
fully displayed. This4ionour is reserved for the history
of the incarnation of his Son. It is here, and here only,
that mercy and truth meet together, that righteousness
and peace embrace each other ; — truth has sprung out
of the earth, and righteousness has looked down from
heaven. Here justice and judgment are seen to be the
habitation of Jehovah's throne, — and mercy and truth
to go before his face.
" Drop down, ye heavens, from above, and let the
skies pour down righteousness ; let the earth open,
and let them bring forth salvation, and let righteous-
ness spring up together ; I the Lord have created
it," Isaiah, xlv. 8. Here is something far more glori-
ous than all that ever was seen before in the universe
of God ! It is a righteousness exalted to absolute per-
fection, and rendered infinitely glorious by the union of
THE HOLY SCRIPTURES. 279
the divine with the human nature. God charged his
ang-els with folly, and the heavens are not clean in his
sight, but with him who wrought this righteousness,
he is " well pleased."
The righteousness of Adam in innocence, or the
righteousness of angels in glory, was the righteousness
of creatures, and therefore a limited righteousness. It
consisted in the love and service of God, which they
rendered with all their heart and strength ; but further
it could not go. Their righteousness was available in
the time only while it continued to be performed, and
it might cease and be lost. But that righteousness
which the skies have poured down, is a righteousness
that is infinite, and that shall never be abolished, Isaiah,
li. 6, 8. It is a righteousness that was performed in
a limited period of time, by Him who is " called
Jehovah our righteousness ;" but the glory of it
was contemplated from eternity, while its efficacy ex-
tends back to the fall of man, and forward through all
the ages of eternity. It is the " everlasting righteous-
ness,^^ which the prophet Daniel predicted was to be
brought in by the Messiah. It is " the righteousness
of God and our Saviour Jesus Christ," 2 Peter, i. 1, the
ministration of which was committed to the Apostles,
2 Cor. iii. 9. Through eternity it shall be the delight
of the Father, the admiration of angels, and the song
of the redeemed.
It is in the Bible that this righteousness is made
known. In the Bible the gospel is recorded, which is
the power of God unto salvation, because therein is
the righteousness of God revealed, Rom. i. 17. The
Bible contains the record of the eternal purpose of God,
which he purposed in Christ Jesus, — of the unsearch-
280 THE INSPIRATION OF
able riches of Christ, — of the eternal election of Him
to be the Mediator between God and man, and of the
eternal election of His people in Him, — of His incarna-
tion, humiliation, and exaltation to glory. And " in
as much as he who hath builded the house hath more
honour than the house," insomuch is there a higher
display of the glory of God, in the history contained in.
the Bible, of Him who was " God manifest in the flesh,"
than is afforded in the creation, and the discovery of
all the other works of God in the universe, animate and
inanimate, of which Jesus Christ is the Creator and the
Head. Hence is that preference justified which is
g-iven to the Bible above them all, " Thou hast mag-
nified thy WORD above all thy name." The earth and
the heavens shall perish, — " As a vesture shalt thou
fold them up, and they shall be changed, — But the
word of the Lord endureth for ever. And this is the
ivord which by the gospel is preached unto youP
Such, then, is the perfection of the Bible, to every
part of which, inspiration, in its proper meaning-, was
absolutely indispensable, in order that it should be
entirely the word and the work of God, — in thought, —
in meaning, — in style, — in expression, — in everv part,
and in the strictest sense, the word or voice of God to
man. Each part is necessary in its place to complete
the whole, — and if any one part were wanting, how-
ever inconsiderable it may appear, that absolute perfec-
tion, that complete adaptation to the end proposed,
which belong- to the Booh of God, would be destroyed.
Christians ought to beware of giving- up in the small-
est degree the inspiration of the Bible. That precious
deposit is now delivered to their keeping, as the first
portion of it was committed to the Jews. The Jews
THE HOLY SCRIPTURES. 281
were constituted the " witnesses" of Jeho-v ah, Isaiah,
xliii. 10, 12; until the time arrived, when, in his
sovereign pleasure, he appointed other " witnesses,"
Acts, i. 8. The nation of Israel was his peculiar trea-
sure,— an holy nation, Exodus, xix. 5, 6 ; till, by their
final rejection of his Son, they forfeited that title, and
he g-ave his vineyard to other husbandmen, Matth. xxi.
41. They possessed the peculiar name which he had
conferred on them, till the prophecy concerning- it was
fulfilled, when it was left " for a curse," Isaiah, Ixv.
15 ; and when a new name was bestowed on those who
were henceforward to be acknowledged as the people
of God, Acts, xi. 26 ; 1 Peter, vi. 16. Having become
the depositaries of the whole volume of inspiration, let
Christians regard it with the same unshaken fidelity,
with which, before being completed, " the words which
the Lord of Hosts hath sent i?i his Spirit by the
former prophets" Zechariah, vii. 7, 12, were preserved
by the Jews. Let them not weaken by vain reason-
ings, the impression produced upon their minds by the
testimony of the Bible itself concerning its full inspira-
tion in every part, nor substitute for it, a book which,
in their imagination, is only partially inspired, — which
contains sometimes the words of God, and sometimes
the words of men, who spake not as they were moved
by the Holy Ghost, but who were only preserved from
error, or who wrote " as any other plain and faith-
ful men might do" By such sentiments, the offspring
of philosophy and vain deceit, after the tradition of
men, after the rudiments of the world, and not after
Christ, has the Bible been degraded, and its high title
•to the designation of " the oracles of God" made void.
In opposition to these heretical opinions, be they ancient
282 THE INSPIRATION OF
or modern, let every disciple of Him whose command
it is to " search the Scriptures," reg-ard it as 2i faithful
saying-, and not liable to doubtful interpretations, that
" All Scripture is given hy inspiration of God, and
is pr ofif able for doctrine, for 7^eproof for correction,
for instruction in righteousness ; that the man of God
may he perfect, thoroughly furnished unto all good
works.''
The testimony to the truth of the Scriptures, and
consequently to the Messiah, which arises from their
inspiration, is of the strong-est kind. By presenting-
themselves as inspired, they bring the truth of their
contents to the most decisive test. They occupy g-round
which nothing- but truth and perfection could enable
them to maintain. Could any thing absurd, or false, or
erroneous, be found in them ; could the smallest flaw
in the character or doctrine of the Author of Salva-
tion, any degree of weakness, or of want of wisdom, be
detected, they must immediately be compelled to relin-
quish this ground. The claim of inspiration is an asser-
tion of the infinite importance, and incomparable excel-
lency of the matter which they contain as communicated
by God, and as what man, without them, never could
have discovered ; and also that it is delivered in a style
suitable to the dignity of what they present. They
contain many chains of prophecies, as well as multitudes
of detached predictions, now fulfilling, or that have
been fulfilled in different ages ; and they defy the per-
spicacity of man to falsify a single one of them. They
assert a number of facts respecting various particulars
of the creation, age, and history of the world ; of a
general deluge ; of the descent of all mankind from a-
single pair ; of the primeval condition of man, as civil-
THE HOLY SCRIPTURES. 283
ized, and not savage : of the origin of a variety of
universal customs, otherwise unaccountable, as of sacri-
fice, and of the division of time by weeks. Yet, after
all the severest scrutinies of the most enlightened, as
well as most inveterate opposers in ancient and modern
times, not one fact which they assert has been disproved.
On the contrary, these facts are constantly acquiring
fresh evidence, from various sources. The harmony,
too, of the doctrine of the several w-riters of Scripture
is particularly observable, and forms a striking contrast
to the discordant opinions, inconsistencies, and self-
contradictions of the Greek and Roman, as wiell as of
modern writers, on almost every subject of which they
treat.
Since, then, the Scriptures advance a claim that no-
thing but their truth could sustain, and which, if false,
could be so easily disproved ; since they constitute the
only book ever published that could bear such a test,
there is the most demonstrative evidence that they are
the Word of God. The industry and researches of
philosophers have detected error in the noblest produc-
tions of ancient wisdom, but all the light of science,
throughout all the ages of the world, has not been able
to discover one single error in the Bible.
CHAPTER VI.
THE HISTORY OF THE OLD TESTAMENT.
The correspondence between the Scriptures of the
Old Testament and the New, written in ages so re-
284 THE HISTORY OF
mote, and the ultimate accomplishment of the former
in that system to which, from the beginning-, it was
subservient, afford a demonstrative proof of their truth.
The grand design of both these sacred volumes, is to
exhibit the plan and execution of the work of redemp-
tion by the Messiah. The first contains the account
of what preceded his advent ; the second, of his mani-
festation. From the creation of the world to the time
of the appearance of Jesus Christ, comprehending a
period of 4000 years, a great and connected scheme of
preparation for that event was carried on, which is ex-
hibited in the history, the miracles, the types,
and the prophecies, recorded in the Old Testament.
From these four sources, a body of evidence may be
deduced that is truly astonishing, even when they are
considered separately ; but, when united, they present
the most complete demonstration of the truth of reve-
lation. Beginning with the History, we shall after-
wards proceed to each of the others in its order.
A large proportion of the Scriptures of the Old Tes-
tament consists in historical narrations, which transmit
to us the knowledge of many most important events,
the account of which is nowhere else to be found.
This history is not, however, to be regarded merely
as a record of curious, ancient, and interesting facts,
valuable as authentic documents of important affairs.
Its design is not to gratify curiosity, but to instruct.
It is a selection of facts, divinely recorded as profitable
for doctrine, for reproof, for correction, for instruction
in righteousness. It contains examples to be followed
or avoided, most extensively applicable, and many of
them couching in figure spiritual truths for the con-
firmation of the faith of the remotest ages. Civil his-
THE OLD TESTAMENT. 285
tory, even as written by men, conveys much instruction
as to the ways of Providence, and he reads it to little
advantage who does not trace the hand of the Omnipo-
tent Ruler of the world in all the affairs of men. But
this is only a general lesson, which the historian, in-
stead of wishing to teach generally, endeavours to keep
out of sight. However well inclined the uninspired
historian may be, we depend on his own judgment only
for the selection of his facts, and his best efforts do not
aim at that peculiar kind of moral and spiritual instruc-
tion conveyed by inspired history.
The historical parts of Scripture are all designed to
teach spiritual lessons to the people of God. The Spi-
rit of God has made a selection of the facts that are
recorded. These facts are exhibited only in that light,
to that extent, and with those observations, that Divine
wisdom judged necessary. In this view, the historical
portions of the Word of God afford scope for never-end-
ing meditation. While one or two readings will make
us acquainted with all the instruction conveyed in the
writings of uninspired authors, the facts recorded in the
Scriptures, which human wisdom has often considered
barren and uninteresting, afford an inexhaustible fund
of spiritual instruction. After we have read them a
thousand times with profit, we may read them again
with an assurance of increasing edification. Instead of
expressing arrogant regret that the Scriptures do not
contain fuller information on points on which we would
wish further light, convinced of their fulness and of our
own blindness, our prayer in reading them ought to be,
" Lord, open thou mine eyes, that I may behold won-
drous things out of thy law."
The historical parts of Scripture are both introduc-
286
THE HISTORY OF
tory to, and illustrative of, the plan of redemption. The
general importance, in a reliijious point of view, of the
great outline of the narrations of the Fall, — of the
Flood, — of the calling of Abraham, and of the election
of the people of Israel, — of their deliverance from
Egypt, and their being put in possession of the pro-
mised land, must be universally acknowledged. But the
whole of the minute detail by which that outline is
filled up, is likewise in the highest degree instructive,
and ought to be perused with the most devout atten-
tion. The Bible history describes, in action and ex-
hibition, the perfections of Jehovah, as fully as the
proclamation in which he declares himself to be long-
suffering, and of great mercy, forgiving iniquity, and
transgression, and sin, and by no means clearing the
guilty. It delineates the deceitfulness and desperate
wickedness of the human heart, as forcibly and distinct-
ly as the annunciations of the prophets, when they " cry
aloud and spare not." In the narratives of Scripture,
the dependent state, the perverseness, and the folly of
man, and the secret motives by which he is actuated,
as well as the power, the wisdom, the justice, and the
goodness of God in his providential government, and
above all in redemption, are vividly depicted. There is
not a battle fought by the Israelites, nor a change in
the administration of their government, the account of
which is not designed for our instruction. There is
not an incident recorded as taking place in a private
family, that has not a significant meaning.
In Scripture history, there are many things which,
considered only in themselves, appear to be of no value,
or, at least, of very little importance ; but in reality
the Bible contains nothing superfluous — nothing which
THE OLD TESTAMENT. 287
does not contribute to its perfection, and to the evidence
of its Divine origin. Besides the lists of names in
genealogies, we observe many other things in the Word
of God, the knowledge of which seems to be of no use ;
yet their importance might be proved by numerous
examples. We find in the Old Testament several regu-
lations and narrations, which, in appearance, contribute
neither to the strengthening of faith, nor to instruction
or consolation. In the books of Moses, matters of the
greatest importance are often only touched upon in a
few words, while, on the contrary, many things that
seem inconsiderable, are dwelt upon at great length.
The redemption by the Messiah, which God promise4
to man immediately after his fall — the calling of the
Gentiles predicted to Abraham — the priesthood of Mel-
chisedic, the most illustrious figure of Christ, and many
other points of important doctrine, are only noted in a
very summary manner. On the other hand, the nati-
vity of Ishmael, the marriage of Isaac, and similar his-
tories, are amply detailed, even in the most minute
particulars, but all of them are full of instruction.
The single account of Hagar and Ishmael, as inter-
preted by the Apostle Paul, even to the most incon-
siderable circumstances^ shows us how we ought to
judge of other histories of the Old Testament, although
we do not perceive their object.
Various particulars, apparently of little consequence,
which the Scriptures relate very fuHy, prove in what
way effects the most wonderful have proceeded from
causes in themselves inconsiderable ; for instance, the
birthright of Jacob. God is pleased so teach great
things, by things that are small. The prohibitions to
take the dam with its young ones in the nest, and not
288 THE HISTORY OF
to muzzle the ox that treadeth out the corn, extend
farther than at first appears. The act of Jesus Christ
in stretching- out his hand to touch the leper, does not
seem of any moment, except to those who know the
law which declares that it occasioned uncleanness. The
same law forbade the High Priest, who represented
Jesus Christ, to enter any house in which there was a
dead body. Notwithstanding- this, the Lord even
touched a bier. In all these particulars, there is a
fulness of important doctrine.
There are many who, not being acquainted with
what the Scripture has in view, are astonished at the
recital of different enormities which it particularizes so
carefully. The incest of Judah with the wife of his
son, might seem to be a fact which should rather have
been buried in his tomb, than inserted in the Sacred
History, with so many shameful circumstances. Yet, if
the arrogance of the Jews is considered, who glory in
their extraction, and who even found their election as
a nation and their covenant upon the virtues of their
ancestors, we shall see that their errors could not be
better refuted, nor their pride more effectually humbled,
then by holding up to view the deeply culpable con-
duct of their progenitor. The record of the sins of
Abraham, of Isaac, and of Jacob, was calculated to
warn Israel not to seek salvation by the works of the
law. The omission of the Genealogy of Melchisedec, of
his birth, and of his death, denoting the eternity of Jesus
Christ, and his everlasting priesthood, proves how much
even the silence of the Scripture is instructive. Every
distinct fact recorded in Scripture history may be truly
considered an article of faith ; for in the plan of salva-
tion, matters of fact become doctrines, and doctrines
THE OLD TESTAMENT. 289
matters of fact. Every fact points to that great event
upon which the salvation of man depends — the coming-
of the Son of God in the likeness of sinful flesh, to re •
deem a pejculiar people to himself — or in some way il-
lustrates his salvation.
The object, then, of the historical records in Scrip-
ture, is essentially diiferent from that of all other his-
tories. They are not given, to preserve the memory of
certain occurrences, in order to promote the knowledge
of what may be useful in regard to the affairs of this
world, and to extend the sphere of human intelligence
and experience ; but exclusively to teach the knowledge
of God and salvation. Scripture history is conducted
in such a manner, that, like the doctrinal parts of the
Bible, it is foolishness to the men of the world. It
disappoints them in the nature of the facts which it re-
lates, and also in the manner in which they are exhi-
bited. It not only records truth, without the smallest
mixture of error, but also invariably keeps in view the
agency of God in every occurrence, — in events the
most minute, as well as the most considerable ; and thus
it furnishes a perpetual comment on the sublime de-
scription of the Apostle, when, penetrated with admira-
tion of the riches, both of the wisdom and knowledge
of God, he exclaims, " Of Him, and through Him, and
to Him, are all things ; to whom be glory for ever.
men.
The History of the Old Testament, which we are now
to consider in the light of the evidence it affords to the
truth of the gospel, commences with a narrative of the
creation of the world, of which it furnishes the only
rational and intelligible account that exists.* It repre-
* " Compare the account of the creation which is given by
VOL. I. T
290 THE HISTORY OF
sents God in the exercise of omnipotent power, calling
the world into existence, reducing- it to order, and fit-
ting- it for the accommodation of man, its principal in-
habitant. This was effected gradually in the course of
six days. Infinite power could as easily have created all
things in a moment as in the most lengthened period ;
in six seconds, as easily as in six days, or six thousand
years. But in this way time is given to contemplate
one thing as it arose after another. Every thing was
created perfect in its kind ; and man was formed in the
image of God, and capable of enjoying communion with
him.
The goodness of God was displayed in the happiness
of that condition in which man was placed. The tenure
by which he held it was his continuance in his original
purity. God did not, hoAvever, confirm his stability in
holiness, but committed it to himself, while he placed
him in a state of trial in which the greatest advantages
were enjoyed, and the strongest inducements held out
to persevere in obedience. Nor was the inheritance of
which he was put in possession, although unspeakably
glorious, constituted necessarily permanent. It might
be corrupted, it might be defiled, and it might fade
away. The reverse of these conditions, both as to
their regenerated nature, and the new inheritance with
which they shall be invested, belongs only to the sons
Moses with the ravings of Sanchoniatho, the Phoenician philoso-
pher, which he has dignified with the title of Cosmogony ; or
compare it with the childish extravagances of the Greek and the
Latin poets, so justly likened to a sick man's dreams ; and then
say whether any person of candour and discernment will not be
disposed to exclaim, in the words of the prophet, * What is the
chair to the wheat!'"
THE OLD TESTAMENT. 291
of the new creation, who are sealed with the Holy
Spirit of Promise. Jer. xxxii. 40. 1 Peter, i. 4.
A test of obedience every way suited to the circum-
stances of man being- appointed, and life and death set
before him, he speedily transgressed the command of
God, and, yielding- to temptation, fell from his state of
innocence and happiness. A higher order of beings
had sinned and rebelled against God. One, superior
to the rest, actuated by malignity against God and all
his works — the prince of the fallen angels — entered the
serpent for the purpose of concealment, and through
that animal, as the instrument and medium of com-
munication, addressed the mother of mankind. He
falsely pretended to have discovered the excelieiice of
the forbidden fruit, assured her that the threat annexed
to transgression would not be executed, but that, on
the contrary, the happiest effects would follow the
eating- that fruit, and thus seduced her to disobey the
commandment of God.
This temptation has often been made a subject of
ridicule, as being- of a very trifling- description. On
the contrary, it presented motives to disobedience, the
most powerful that can ba conceived. It included the
whole circle of Satan's temptations, being calculated
at once to excite " the lust of the flesh, the lust of the
eye, and the pride of life ;" accompanied with an assu-
rance that no punishment would follow transgression ;
and to all this was added, in the case of Adam, the
strength of his affection for his wife. " And when the
woman saw that the tree was good for food, and that
it was pleasant to the eyes, and a tree to be desired to
make one wise, she took the fruit thereof, and did eat,
and gave also to he?' hushand ivitli her, and he did
292 THE HISTORY OF
eat." Man was in this manner involved in rebellion
against his Creator. Sin entered the world, and death
by sin. An immediate change took place. They who
had before enjoyed the friendship of God, by whom
they were surrounded with all the blessings of creation,
now trembled when they heard his -voice, and fled to
hide themselves among the trees of the garden. Called
from the place of their concealment, and charged with
the sin they had committed, the man laid it on the
woman, who again charged it on the serpent. In this
situation, with all his guilt discovered, Adam stood
exposed to the full rigour of the punishment annexed
to disobedience. But God in judgment remembered
mercy. A way of salvation was announced, in which,
while sin was to be punished in a manner the most
awful, life and happiness, beyond the jDossibiiity of a
second forfeiture, were to be awarded in consequence
of the most perfect fulfilment of the divine law.
The intimation of a Saviour to come was given in
the sentence which God immediately pronounced on
the serpent ; and we learn, from what follows, that our
first parents accepted it as a revelation of mercy to
man. For as soon as God had also declared the suffer-
ing state, to terminate in death, to v/hich, on account
of their disobedience they were now to be subjected,
Adam called his wife's name Eve. Formerly, when
in a state of innocence, and when God had blessed
them, saying, " be fruitful and multiply," he called her
" woman, because she was taken out of man." But
now when the sentence of death is pronounced upon
them, he calls her Eve, (Life), intimating his persua-
sion, that in her seed another life was, according to the
promise of God, provided. The piety of the expres-
THE OLD TESTAMENT. '293
sion of Eve on the birth of her iirst-born son, whether
or not she supposed him to be the promised seed, should
be particularly remarked. " 1 have gotten a man from
the Lord," or " a man, even Jehovah." The new
feeling- of shame which our lirst parents experienced,
as well as the change in the serpent's appearance con-
sequent on the sentence pronounced on him, must have
been strong confirmations to them, that all the future
threatenings and promis,es contained in the sentence
would also be verified.
The sentence was passed on the transgressors suc-
cessively in their order. The man was first questioned
as to his transgression, and next the woman ; but to
the serpent God put no question, having for him no
purpose of mercy. His doom, who had acted the part
of a deceiver, was first pronounced. Peculiar and mor-
tifying trials were adjudged to the woman who had
given of the tree to her husband, under whose domi-
nion she was now placed ; and a life of labour and
sorrow was to be the portion of the man till he re-
turned to the dust, and on his accoifnt the earth was
cursed. The fulfilment of these judgments has been
experienced in all ages by every individual in the
successive generations of mankind, though few com-
paratively trace them to their proper source. Afflict-
ing, however, as they are, they do not exhaust the
awful import of that denunciation, of which, to multi-
tudes, they are only its preludes — "in the day that
thou eatest thou shalt surely die," — a sentence which,
in its full extent, will only be executed personally on
those who shall be delivered over to the second death.
The curse that fell upon the ground intimated an
extraordinary change on the face of the earth. Thorns
294 THE HISTORY OF
and thistles it was from this time to bring forth, and
only to produce the food necessary for the sustenance of
man, through his incessant labour, instead of spon-
taneous fruits. The introduction of this new state of
things must have been- attended with remarkable and
visible effects, which, in conjunction with the over-
flowing of the waters of the deluge, will account for
those extensive indications of great convulsions that
are witnessed in every part of the globe. In this man-
ner the introduction of sin explains the appearances of
disorder in the elements, and shows the cause of the
accumulation of human misery and toil, which other-
wise, under the government of God, who is infinite
in .goodness, wisdom, and power, would be altogether
inexplicable, and apparently inconsistent and at variance
with these attributes. It is to this state of things that
the Apostle Paul refers, when he declares that the
whole creation is made subject to vanity, and groaneth
and travaileth together in pain, under the bondage of
corruption. But all this disorder, while it proves the
truth of Scripture history, is overruled for good. The
sentence that imposes on man a life of labour, though
bearing, as it does, the evident marks of divine dis-
pleasure, is converted into a blessing, and is a neces-
sary and gracious appointment, without which, society,
in the present depraved state of human nature, could
not subsist, while every thing around him loudly pro-
claims that this is not his rest.
As soon as the sentence of sorrow and death was
pronounced, the mercy that had been intimated to our
first parents began to take effect. God made coats of
skins, and clothed them. This emblematical represen-
tation, on the institution of sacrifice, of that robe of
THE OLD TESTAMENT. 295
righteousness to be provided through the one sacrifice
by which sin was to be put away, was calculated greatly
to encourage their hopes and strengthen their confidence
in the promised blessing, which began to operate in this
token of the fatherly care and kindness of God. They
were, however, immediately driven out from the gar-
den, while cherubiras and a flaming sword were placed
to keep the way to the tree of life, no longer accessible
to man, according to the first constitution, " Do this
and live." But, consonant to the promise that had
just been given, concerning the Deliverer who was to
spring from the woman, a new and living way of access
to that tree was opened, the providing of which forms
the whole subject of the Gospel History.
Soon after the expulsion of Adam from paradise, sin,
in the most hideous and distressing form, appeared in
the murder of his younger brother by the first man
that was born. Thus it was evident, that the enmity
between the seed of the woman and the seed of the
serpent already wrought. *^ Cain," says the Apostle,
" was of that wicked one, and slew his brother. And
wherefore slew he him ? because his own works were
evil, and his brother's righteous."
The history of Adam and his posterity, which soon
became numerous, is carried forward, in a very com-
pendious manner, from this time till the flood. Cain,
driven out from the presence of the Lord, employed
himself in building a city, which he called after his first-
born son. But, after relating the names of some of his
descendants, the history is continued in the line of
Seth, whom Eve acknowledged to be given her by the
Lord, instead of Abel, whom Cain slew. The object of
Scripture history is not to record events that lead to
296 THE HISTORY OF
temporal ag-grandizement ; on these it touches but occa-
sionally, and only as they stand connected with the
great and only end it has in view, — the advent of the
Messiah, and the erection of his kingdom.
In the days of Enos, the son of Seth, it is remarked,
that " men began to call upon the name of the Lord."
Whether this signifies that at that time they first be-
gan to worship God in public assemblies, or that a more
marked distinction then took place between the children
of God and the men of the world, it certainly intimates
that some visible progress was made in attention to the
service of God.
Of Enoch, the seventh from Adam, it is recorded
that, " He walked with God, and he was not, for God
took him." These words are the more remarkable, as,
in summing up the lives of the other antediluvians,
whose ages were prolonged to the extraordinary term
of nearly a thousand years, it is uniformly said, " and
he died." Enoch was a distinguished example of one
who obeyed God, and held intimate communion with
him. We are informed by an Apostle, that he prophe-
sied of the coming of the Lord, and warned ungodly
sinners of the consequence of their ungodly deeds, pro-
claiming to them a future judgment, and the separation
that would then be made between the righteous and the
wicked. In confirmation of the great truths which he
had been employed to declare, " he was translated, that
he should not see death, and was not found, because
God translated him ; for before his translation he had
this testimony that he pleased God." Thus, by means
of Enoch, an increase of light was vouchsafed, and a
striking intimation given of a future state ; together
with a representation of the restoration of the body as
THE OLD TESTAMENT. 297
well as of the soul from the ruins of the fall, both of
which were according- to this example to be delivered
from death. The translation of Enoch before the law,
and of Elijah under the law, as well as the ascension to
heaven after the law of Him who, having obtained the
victory over death and the grave, is " the first fruits of
them that slept," are highly important events, not only
as making- manifest, in their several periods, the reality
of a future state, but as proving that the people of God,
in every period, are partakers of the same salvation.
The most remarkable occurrence recorded in the his-
tory, after the translation of Enoch, is a great apos-
tasy from the service of God, which arose from the sons
of God intermarrying- with the daughters of men. This
sinful connexion between the children of God and the
children of the wicked one, that is between believers and
unbelievers, the ruinous consequences of which are so
often pointed out in Scripture, opened a floodgate to
wickedness. The effect soon appeared in their descend-
ants, who, instead of obtaining " a g-ood report through
faith," became mighty men of renown. The earth was
filled with violence, and " God saw that the wickedness
of man was great in the earth, and that every imagina-
tion of the thoughts of his heart was only evil, and that
continuallv." The consequence was, that " the world
that then was, being overflowed with water, perished."
A great convulsion took place, of which the earth every-
where bears evident marks to this day. It was over-
whelmed with a flood during five months, which pre-
vailed above the highest hills. For 120 years, Noah,
who was a preacher of righteousness, had given warning
to the ungodly world, and called them to repentance ;
but they refused to listen. " They were eating and
298 THE HISTORY OF
drinking, marrying and giving in marriage, until the
day that Noah entered into the ark, and knew not until
the flood came and took them all away." And now, as
an Apostle declares, 1 Pet. iii. 19? they are "spirits in
prison," — the prison of hell, a fact truly awful, and a
solemn warning to all who neglect as they did to seek
the righteousness of God ; that righteousness which
the Messiah was to bring in, of which Noah was a
preacher, 2d Peter, ii. 5, and of which through faith he
was an heir. Heb. xi. 7.
In this general wreck, occasioned by the wickedness
of man, Noah only, with his family, and the animals in
pairs, were saved in an ark, which in faithful obedience,
being warned of God, he had prepared, and in which he
remained a year and ten days. Exact computations
have been made of the size of the ark, of the number
of animals preserved in it, and of the quantity of food
necessary for their sustenance, from which it is ascer-
tained that it was of sufficient dimensions to contain
the whole. Miraculous interposition seems to be sel-
dom, if ever, resorted to, where ordinary means will
accomplish the end. The objection which is sometimes
raised, " whence came such a quantity of water as was
necessary to overflow the earth, and what became of it
afterwards," is too absurd and atheistical to merit notice.
"Behold I, even I, do bring a flood of waters
UPON THE EARTH." Shall this answer not be sufficient
to stop the mouth of the scoffer ? Could not the great
Lord of all, who " in the beginning created the heavens
and the earth " out of nothing^ both produce and re-
move at pleasure the waters of the flood ? How
irrational are such objections, when advanced by a puny
creature, against him who, as the great creator and up-
THE OLD TESTAMENT. 299
holder of all things, measures the earth with his span ;
and " holdeth the waters in the hollow of his hand !"
The Christian with far truer philosophy, although
with a humbler spirit, is content to know, that it
pleased God then to put forth his almighty power for
the purpose of executing his curse on the earth, by
causing it to perish by water, as it is now reserved by
the same omnipotence for universal destruction by fire.
Immediately after the flood, when the Lord com-
manded Noah to come out of the ark, he accepted the
sacrifice that Noah offered, and made over to him a new
grant of the earth, engaging by a covenant, whereof
the rainbow is the token, that it shall not again be
overflowed v/ith water. " And God blessed Noah and
his sons, and said unto them, be fruitful, and multiply,
and replenish the earth." The grant of animal food,
as that of vegetable had formerly been given to Adam,
was now made to man, into whose hands all the ani-
mals were delivered, and the fear and dread of him was
impressed upon them. At this time also, the life of
man w^as greatly shortened in comparison of its former
duration.
When men began again to increase in the earth, they
were all of one speech, and, in opposition to God, and in
pursuit of vain glory, desiring " to make themselves a
name," and to avoid being " scattered," they began to
build a city, and a tower of vast height. This appears
to have been the city of Babylon, in after ages so re-
markable for its oppression of the people of God, and
for the final ruin in which it was plunged. On this
occasion God visibly manifested his displeasure, by
confounding their language, and scattering them abroad
upon the face of all the earth. This confusion of tongues,
300 THE HISTORY OP
which has continued ever since in the great variety of
languages that obtains all over the world, and which
cannot be accounted for in any other way, constitutes
a standing monument of the truth of the fact thus
recorded.
Notwithstanding the visible tokens of God's abhor-
rence of sin, first in destroying nearly the whole inha-
bitants of the earth by a flood, then in confounding
their language, and scattering them over the face of
the earth, to prevent their ungodly combination, the
whole earth soon relapsed into idolatry. Even that
line of which the Messiah was to descend, partook of
the general corruption. But now, in another remark-
able manner, God interposed, by raising up an indivi-
dual, whom he called from idolatry, and constituted
the progenitor of the Messiah, and the father of be-
lievers. As in Abraham's family God purposed to
carry forward the plan of salvation, he took him from
his kindred, and sent him into a distant country. In
that land he was to sojourn as a pilgrim and stranger,
detached from the contagion of idolatry ; and there his
posterity were to remain, a people separate from all the
rest of the world. This calling of Abraham took place
about 2000 years before the coming of Christ, and
nearly at the same distance of time from the first pro-
mise to Adam.
To Abraham, on different occasions, God renewed
the promise made to our first parents, confirming it by
an oath, with the limitation of the immediate descent
from him of the Messiah. " In thy seed shall all the
nations of the earth be blessed." Along with spiritual
blessings, and both as pledges of these, and as a me-
dium through which they should be conveyed, he also
TIDE OLD TESTAMENT. 301
promised to bim great temporal benefits. " Abrabam
believed in tbe Lord, and be counted it to bim for
rigbteousness." Tbis being- recorded, sbowed the
manner in wbicb tbe blessing of rigbteousness to be
provided in tbe obedience of tbe Son of God was to be
conveyed, even by faitb.
Abraham's faitb was long tried ; and notwithstand-
ing- tbe promise of a numerous offspring, and tbe bless-
ing- of salvation included in it, Sarah bis wife, till long-
after it was possible in natural course, bore no child.
The promise was, however, from time to time, renew-
ed to Abrabam, who was strong in faitb, giving glory
to God. At length Isaac was born, in whose line tbe
promises were to run. When Abrabam saw Isaac
born out of tbe common course, and beyond all expec-
tation, except what rested on tbe faithfulness of God,
he received a pledge of tbe fulfilment of every other
promise that bad been made to him.
A minute history is recorded of Abraham's family,
and of bis son Isbmael by a bondwoman, as well as of
bis son Isaac by Sarah bis wife. Isbmael having been
discovered mocking Isaac, Sarab required that be
should be cast out of tbe family. This might appear
to be only a private narrative of an occurrence that
was likely to happen in any family in similar circum-
stances. But tbe Scripture history is dictated by
inspiration of God, and is to be read with a degree of
respect and attention very different from what is due
to other writings. In tbis transaction, permitting the
bad passions of human nature to exert themselves in
a way that is so common, God gave a representation
of tbe two covenants, tbe old and tbe new ; the first
made with Israel after tbe flesh, tbe second with Israel
302 THE ins TORY OF
after the spirit, on account of which the former is now
cast out and abolished.
In the days of Abraham God gave another awful
proof " of the certainty of the vengeance of eternal
fire unto all those that after should live ungodly."
The cities of Sodom and Gomorrah, on account of the
enormous wickedness of their inhabitants, were de-
stroyed by fire. This destruction fell upon them in
the same unexpected manner in which the flood had
come upon the earth, when, like its former inhabit-
ants, they were wholly engrossed with the things of
this world. " They did eat, they drank, they bought,
they sold, they planted, they builded. But the same
day that Lot went out of Sodom, it rained fire and
brimstone from heaven, and destroyed them all." From
this catastrophe, the visible traces of which remain to
this day, Lot only, with his two daughters, was deli-
vered. Thus " God remembered Abraham, and sent
Lot out of the midst of the overthrow." This destruc-
tion was not only calculated to impress the fear of
God on the inhabitants of that country, but also to
secure the lives of his servants, and to teach them to
live more separate, both from the people and the man-
ners of the land.
After Abraham's death, God renewed his covenant
with Isaac, and afterwards with Jacob, who received
a striking confirmation of the promised blessing, when
at Peniel, on his way to meet his brother Esau, he
saw " God face to face," in the human form, who
blessed him there. On this occasion, the Messiah ma-
nifested himself by anticipation in a very remarkable
manner, as when, before the destruction of Sodom and
Gomorrah, he appeared as a traveller to Abraham ;
THE oJjD testament. 303
and afterwards to Joshua, as a man in armour, " the
Captain of the Lord's host ;" and in similar ways to
others, on various occasions, during^ the Old Testa-
ment dispensation.
Jacob and his family, through a remarkable train
of providential occurrences, were led into Egypt, and
there brought into bondage, and cruelly oppressed.
But after they had increased to a great multitude, God,
by the hand of Moses, brought them out of that
country, and took signal vengeance on their enemies.
In this manner the descendants of Abraham, in the
line of Isaac, when they had almost entirely relapsed
into idolatry, were separated, like their great progeni-
tor, from the other nations with whose manners they
were infected. And thus the promise (Gen. xv. 13, 14)
that God had made to Abraham respecting the deliver-
ance of his descendants, and the punishment of their
oppressors, was, as is recorded by Moses, at the set
time fultilled. " The sojourning of the children of
Israel who dwelt in Egypt, was four hundred and thirty
years. And it came to pass, at the end of the four
hundred and thirty years, even the selfsame day, it came
to pass, that all the hocts of the Lord went out from
the land of Egypt. It is a night to be much observed
unto the Lord, for bringing them out from the land of
Egypt. This is that night of the Lord to be observed
of all the children of Israel in their generations."
Afterwards Joshua, when he had led the people into
the promised land, made to them, at his death, this
solemn appeal : " And behold this day I am going the
way of all the earth, and ye know in all your hearts
and in all your souls, that not one thing hath failed, of
all the good things which the Lord your God spoke
30f
THE HISTORY OP
concerning" you ; all are come to pass unto you, and
not one thing- hath failed thereof." And again, Solo-
mon, at the dedication of the temple, celebrated, as
follows, the faithfulness of God, " Blessed be the Lord,
that hath given rest unto his people Israel ; according-
to all that he promised, there hath not failed one word
of all his good promise, which he promised by the hand
of Moses his servant."
The Israelites might soon have entered the land that
had been given to their fathers, but God, having im-
portant purposes to serve by it, saw good to detain
them in the intervening wilderness during forty years.
They were there to be formed into a separate nation,
under circumstances different from those of any other
people that ever had been on earth. God himself be-
came their king and lawgiver, and made with them a
peculiar covenant. They were also to be reclaimed
from the superstitions and idolatry of Egypt, into which
they had deeply drank, and by witnessing a long train
of miraculous interpositions in their behalf, a deep and
lasting impression was to be produced. In the wilder-
ness the law was given to Israel as a nation, and the
promise of the inheritance of Canaan, and of other pe-
culiar privileges, ratified. One of the tribes was set
apart for the priesthood. The tabernacle, of which the
exact pattern had been shown to Moses, was erected
as the visible habitation of the God of Israel, in which
he was " to dwell among them ;" and the pillar of
cloud and of fire, that had conducted them through the
sea, rested on the tabernacle, and directed them in all
their wanderings while in the wilderness. Thus, in
the language of the Apostle, to Israel pertained " the
adoption, and the glory, and the covenants, and the
THE OLD TESTAMENT. 306
giving of the law, and the service of God, and the pro-
mises ; whose are the fathers, and of whom, as concern-
ing the flesh, Christ came, who is over all, God blessed
for ever."
While, however, these distinguished and unexam-
pled privileges were bestowed on the nation of Israel,
they were expressly informed, that the Lord had not
chosen them on account of their number or greatness —
for they were reminded that they had been the fewest
of all people — but of his own sovereign pleasure, and
because of the promise he had made unto their fathers.
On the other hand, they were often declared to be a
stiif-necked people. This was analogous to the whole
procedure of Him " who giveth not account of his
matters," and who hath mercy on whom he will have
mercy. " Blessed is the man whom he chooseth, and
causeth to approach unto him." So in like manner,
under the New Testament dispensation, " God hath
chosen the foolish things of the world to confound the
wise ; and God hath chosen the weak things of the
world to confound the things which are mighty ; and
base things of the world, and things which are despi-
sed, hath God chosen, yea, and things which are not,
to bring to nought things that are, that nojlesh should
glory in his prese/iceJ*
Of the character of the Israelites, however, many
form a more unfavourable opinion than is warranted by
fact. " Whatsoever doth make manifest is hght," and
in the holy Scriptures divine truth shines forth in so
conspicuous a manner, that every thing of a contrary
nature is strikingly exposed. In all uninspired histo-
ries, a very partial statement of facts is presented, while
the secret motives of men's actions remain unknown.
VOL. I. u
306 THE HISTORY OF
Abundant proof is indeed afforded that the earth is filled
with violence ; but the greatest evils are often conceal-
ed or glossed over, while false principles are appealed
to and inculcated. In the Scriptures, on the other
hand, nothing is concealed, disguised, or misrepresented.
All is impartially narrated ; and the whole being ex-
hibited in connexion with the purity of the Divine
character, the contrast is more apparent and striking.
From not attending to this, the men of the world are
often shocked with the narratives which the Scriptures
contain. The character of the people of Israel, and of
many individuals whose histories they record, appears
to them to be greatly worse than that of the grossest
idolaters ; and the account given in the Bible of some
of those whose conduct on the whole stands approved
by God, seems to sink below that standard of moral
rectitude, to which they suppose that themselves and
others who make no pretensions to religion, have at-
tained. Not being accustomed to measure themselves
by a perfect standard, but by one reduced to what they
term their own " imperfection," they are not aware of
the real state of human nature. Christians, who are
all in a degree acquainted with the deceitfulness and
desperate wickedness of their hearts, draw a very differ-
ent conclusion from these faithful narrations contained
in the Bible, which are to them an irrefragable testimony
to its truth. Such narratives are not anywhere else to
be met with, even in those books whose principles are
derived from the Scriptures. When we compare with
them the biography of the most enlightened Christians,
the contrast is manifest and striking. In order to form
a just estimate respecting the character of the Israelites,
it is necessary to observe the accounts that both the
THE OLD TESTAMENT. 307
Old Testament and the New present of the other nations,
and particularly to attend to the picture which, in the
first chapter of the Epistle to the Romans, is drawn of
the civilized heathens. From these we must be con-
vinced that the deeper shades of depravity that darken
the annals of the people of Israel, are to be ascribed
not to their being- actually worse than others, but to the
fact, that their history has been more faithfully trans-
mitted.
On account of the rebellious conduct of the Israelites,
on hearing the report from those who had been sent to
explore the promised land, of the power of its inhabit-
ants, exemplary punishment was inflicted on them, and
till it was executed they were detained in the wilder-
ness. With only two exceptions, all of those who had
been above twenty years of age, when they departed
from Egypt, died in the wilderness. On this occasion
the duration of the life of man was contracted to its pre-
sent usual period. Before the flood, it had extended
to about 900 years. But immediately after that catas-
trophe, it was reduced in the first generation to 600,
and in the next to between 400 and 500 years. After-
wards it was gradually diminished till the time of this
murmuring of the Israelites at the report of the spies,
when it was reduced to its present standard, according
to the 90th Psalm, which Moses wrote, as is supposed,
on that occasion : " The days of our years are three-
score years and ten ; and if by reason of strength they
be fourscore years, yet is their strength labour and sor-
row ; for it is soon cut off and we fly away." After
the expiration of forty years, the people entered the
promised land, expelled the inhabitants by the command
of God, and took possession of the country. This occu-
308 THE HISTORY OF
pation of their land, and the execution inflicted on its
ungodly possessors, had been purposely delayed, till the
TYieasure of their iniquity was full.
Objections have been daringly advanced against the
authenticity of the whole of the Old Testament Scrip-
tures, and through them against that of the New, on
account of the command to extirpate the Canaanites, as
if it were repugnant to every idea we ought to enter-
tain of the character of God. Such impious cavils pro-
ceed on partial and inconsiderate views. Is it in any
respect contrary to the moral character of God, that,
under his righteous government, men should be punish-
ed for their sins ? Might not God, with equal justice,
destroy those nations whom " the land spewed out,"
on account of their iniquities, as inflict vengeance on
Sodom and Gomorrah, and on the whole inhabitants of
the earth, old and young, by a deluge ? Might he not,
to mark his abhorrence of sin, likewise involve in this
visitation, the children, as well as those who were grown
up, as he does in other more common visitations ? Have
not the whole human race forfeited life by sin, in con-
sequence of which, in their successive generations, all
are removed by death ? And Js it not a fact of daily
occurrence, that death reigns over children " who have
not sinned after the simihtude of Adam's transgression?"
Might not then the Supreme Ruler of the universe
justly employ the sword of the Israelites, as well as the
plague, or an earthquake, to execute his purpose ?
Human governments employ the sword of the execu-
tioners, and whole armies when it is necessary, either
to maintain the authority of their laws, or to assert
their rights. And shall men venture to arraign the
conduct of the Judge of all the earth, and foster them-
THE OLD TESTAMENT. 309
selves in the unbelief of the very existence of his
g-overnment, because, in executing- justice, he acts in a
way which even they themselves allow and practise ?
It should also be remembered, that the Israelites were
not commanded to cultivate the principles, and to act
from the spirit, of treachery or cruelty ; the injunction
to them required only the performance of an external
act. By the command of God they took away the pro-
perty and life of those who had no right to either, but
what arose solely from the good pleasure of God, of
which they \vere moreover justly deprived, on account
of their rebellion and wickedness.
This merited and awful visitation of God on a race
of idolaters, with whose aggravated wickedness he had
for ages borne with unexampled patience, was calcu-
lated, like the former instances of divine vengeance by
water and by fire from heaven, and the destruction of
the Egyptians in the Red Sea, to produce the most salu-
tary and lasting- moral effects, not only on the Israel-
ites, and on the surrounding- nations, but also on every
one who shall hear of it till the end of time. It fur-
nishes, too, a solemn warning- to those who, through
the forbearance of God, do not experience the just re-
tribution of sin for a season, reminding them that the
Lord knoweth how to reserve the unjust unto the day
of judgment. to be punished, and that, though hand join
in hand, the wicked shall not escape.
The people of Israel having- arrived in Canaan, the
service of God, which had been instituted in the wil-
derness, was more fully regulated and observed ; and
the tabernacle, with the ark of the testimony, were
placed at Shiloh. For a considerable time they were
governed by judges, whom God raised up and qualified,
310 THE HISTORY OF
for administering the laws, for defending tbem from
their surrounding enemies, or for delivering them from
those nations by whom, on account of their sins, he had
suffered them to be subdued. At length, becoming
dissatisfied with that form of government which God
had appointed over them, and ambitious to increase
their consequence and means of defence, the Israelites
clamorously demanded of the prophet Samuel, that, like
the other nations, they should have a king. Their re-
quest was granted, and Saul was chosen, who, at the
commencement of his reign, was successful in defeating
their enemies ; but, towards its termination, having
manifested his disregard of God, he was slain in battle,
and the kingdom was transferred to David, whom God
elevated to be a distinguished type of the Messiah, of
whom he was the progenitor.
By means of David, the city of Jerusalem, which had
previously been partly inhabited by the Jebusites, be-
came the capital of the kingdom, and was appointed as
the place to which the tribes should go up to worship.
Thither David brought the ark of God, and prepared
materials to erect a temple for its reception ; but hav-
ing been much engaged in war, he was not permitted
to build the Temple, that honour being reserved for
his son, Solomon. The exact pattern or model after
which it was to be constructed, was given to him " by
the Spirit," to be communicated to Solomon in writing.
David was also employed to complete all that part of
the worship of Israel which had not been delivered to
Moses, nor could have been observed till this settled
habitation was provided for the ark of God.
The Temple was accordingly built by Solomon, who
succeeded his father, David ; and the whole of the in-
THE OLD TESTAMENT. 311
stituted worship of God delivered for that dispensation,
was completely regulated. At this time, the promises
of temporal good things to Israel were fulfilled in their
largest extent. Their prosperity was great under Solo-
mon's reign. The people of the land, who had not before
been dispossessed, were entirely subdued, " and Judah
and Israel dwelt safely every man under his vine and
under his fig-tree, from Dan even to Beershebah, all the
days of Solomon." " Judah and Israel were many, as
the sand which is by the sea in multitude, eating and
drinking, and making merry."
But after Solomon's time, the power of Israel gradu-
ally declined. In the reign of Rehoboam, his son, ten
of the tribes revolted, so that Judah and Benjamin
alone retained their allegiance to the House of David.
These two tribes, with the tribe of Levi, which also re-
turned to Rehoboam, were denominated Jews, and con-
tinued under the government of the descendants of
David, till at length they were subdued and carried
captive to Babylon. This captivity appears to have
produced the most salutary effect in finally reclaiming
the Jews from that tendency to idolatry, through which
they had so often been seduced from the worship of the
true God, and had brought upon themselves the great-
est calamities.
The Jews were restored to their own land by Cyrus ;
and the Temple, which had been destroyed, was rebuilt.
They continued, however, generally to be in subjection
to one foreign nation or another, till the advent of Jesus
Christ. And it is solely to be ascribed to the special
interposition of God, that, during a period of extraor-
dinary convulsion, although the land of Judea lay in the
midst of the contending parties, and was often the seat
312 THE HISTORY OF
of war, they were not entirely swallowed up. They were,
notwithstanding-, preserved amidst all the calamities
they experienced from the Babylonians, the Persians,
the Macedonians, and at last from the Romans, who
successively subdued one another. Every thing that hap-
pened to them directly tended to promote the end which
God had in view, in separating- the people of Israel from
the other nations, and to prepare the way for the fulfil-
ment of the promise of salvation, that had been made at
the beginning to Adam, and so often renewed. The
completion of this great purpose, nothing could prevent ;
and all those occurrences that appeared calculated to
oppose and to thwart it, were overruled, to be entirely
subservient- to this object, and in the most remarkable
manner to contribute to its accomplishment.
Although the historical records of the Old Testament
Scriptures were closed above 400 years before the ap-
pearance of the Messiah, yet the plan of preparation
for that great event continued, as we learn from other
sources, to be carried on, in the Providence of God, in
a manner the most remarkable. The long captivity of
the Jews in Babylon, and the frequent subjugations
which they afterwards experienced, were the means of
dispersing them through the greater part of the civi-
lized world. In the time of Esther, about 500 years
before the coming of Christ, there were Jews scattered
throughout the whole Persian empire, from India to
Ethiopia. And about 200 years before the same period,
many of them were settled in the different countries
dependent on Greece and Rome.
After the Babylonish captivity, copies of the Holy
Scriptures were greatly multiplied ; and in every city
where any considerable number of Jews resided, syna-
THE OLD TESTAMENT. 313
gogues were erected, in which they assembled, where
the law was publicly read every Sabbath day. In con-
nexion with this, the translation of the Scriptures
into the Greek language, about sixty years after Alex-
ander's conquests, and nearly 300 years before the
Christian era^ contributed greatly to make known the
expected advent of the Messiah. This translation,
which goes by the name of the Septuagint, and which
remains to the present day, had become necessary to the
Jews, who lived in foreign countries, where the Greek
language was spoken, and afterwards, except in Judea,
they commonly made use of it in their synagogues. By
this means the people of these countries had an oppor-
tunity of perusing the Scriptures, and of hearing them
read in their own language.
At length, between sixty and seventy years before
the appearance of the Messiah, the Romans conquered
Judea, and soon after the Roman empire was establish-
ed in its greatest extent, the nations of the world being
united under its government. A direct commurlication
was, in consequence, opened from one country to an-
other. This, together with the erection of the Jewish
synagogues, and the general use of the Greek language,
tended greatly to facilitate the execution of that com-
mission which the Apostles were afterwards to receive,
to "go into all the world, and to preach the gospel to
every creature."
One thing more was now ordered in the course of
divine Pro -idence, to prepare the way for Him, who
was the *' desire of all nations." The Roman govern-
ment, towards the end of the republic, although it had
subdued the rest of the world, was itself in a very un-
settled state. But about thirty years before the birth of
314 THE HISTORY OF
the Messiah, Augustus Csesar, havings succeeded in put-
ting down his rivals, became the first Roman Emperor.
Augustus continued, with some intervals, to be engaged
in wars, in subduing his enemies, and in regulating
the empire, till that very year in which our Lord Jesus
Christ was born, when all was terminated in tranquil-
lity ; and, in token of the peace that was then establish-
ed, which lasted twelve years, the temple of Janus, at
Rome, was shut. Thus the world, which had expe-
rienced continual convulsions for many hundred years,
was, at this important hour, settled in universal tran-
quillity.
Let us now look back, and observe that remarkable
concurrence of circumstances, by which He to whom all
his works are known from the beginning, and who
ruleth in heaven and in earth, prepared the way for
the coming of his Son. The fittest country, as is
evident at this day, after all the discoveries in geo-
graphy, was provided. It is situated in the very centre
of the world, and from it the communication is easier
and shorter than from any other point, to Europe, to
Africa, to the distant parts of Asia, and from thence to
America, by the strait where, according to modern dis-
coveries, these two continents nearly meet. A nation
was prepared and put in possession of this country,
where, under the particular providence of God, and by
means of a written revelation of his will, they main-
tained his worship uncorrupted, when all the other
nations of the world had relapsed into idolatry. There
they were preserved from being swallowed up by the
powerful heathen monarchies that surrounded them,
and by which, as a punishment for their sins, they were
often overrun.
THE OLD TESTAMENT. 315
The world was in the meantime agitated by the most
dreadful contentions, and experienced the greatest revo-
lutions, till it was completely subdued by one people,
and brought under a government the most powerful
and the most civilized that had ever existed. At this
time learning- and philosophy had risen to their greatest
height. "Almost all improvements of the human mind,"
says Mr Hume, " had reached nearly to their state of
perfection about the age of Augustus." A complete
trial was therefore made, of what human wisdom and
, science could effect in discovering the way to happiness,
which was the great subject of enquiry among the phi-
losophers. But all of them wandered in the dark,
amidst an endless variety of absurd opinions, without
being able to come to any satisfactory conclusion on the
subject.
After a proof had thus been given of the truth of the
declaration that " the world by wisdom knew not God,"
the time arrived when the Sun of Righteousness was to
arise with healing in his wings. That child was now
to be born, whose name is " Wonderful, Counsellor, the
Mighty God, the Father of the everlasting age, the
Prince of Peace." A general expectation of his appear-
ance was excited, and a universal peace was established,
as a proper prelude to his entrance into the world.
All that concerned the coming of the Messiah was to
be made known in the fullest manner, so as to give
every opportunity for the immediate investigation and
the future transmission of the testimony of so remark-
able an event. " This thing was not done in a corner."
That revelation which was to be delivered to mankind
of the way which God had provided for them to escape
from condemnation and death, and to attain eternal
316 THE HISTORY OF
life, was not to be given in such a manner, that its
origin could only be traced to some remote and obscure
country, and to some distant and barbarous age. At
the end of 4000 years from the creation of the world,
it was to be made known in the most cultivated period
of Greece and Rome. " It was to originate, as Gibbon
has characterised them, " in an age of science and his-
tory," and " in a celebrated province of the Roman
empire."
Thus we have witnessed a series of events from the
first promise given to Adam, in the preservation of
one family from the general catastrophe of the flood ;
in the selection of an individual, highly favoured of
God, to whom that promise w^as renewed ; in the se-
paration from other nations of a whole people who de-
scended from him, to whom was delivered a written
revelation of the M'ill of God, and in the various un-
paralleled train of circumstances which marks their
history from its commencement; all tending to one
point, and all subservient to one grand design.
Having considered the History of the Old Testa-
ment Scriptures in the light of that plan of preparation
which it records as subservient to the advent of the
Messiah, and the introduction of the Christian dispen-
sation, we shall now view it as interweaving in its
texture, all the doctrines and duties that are enjoined
by the Lord and his Apostles. That this history is
designed to convey, along with particular facts, both
moral and typical instruction, is a truth not left to the
discoveries of human ingenuity ; it is the repeated
testimony of Apostolic teaching. The facts it records
not only adumbrate what was future, but inculcate lessons
THE OLD TESTAMENT. 31 7
both of faith and practice, which exactly correspond
with those that are more fully and clearly developed in
the New Testament. It is in this latter point of view
that we are now to attend to it, reserving" till after-
wards the consideration of the numerous types which
refer more particularly to the Messiah. In both of
them the truth of the Apostle's declarations will be
manifest, that, " whatsoever things were written afore-
time, were written for our learning-, that we, through
patience, and comfort of the Scriptures, might have
hope ;" and that '^ all Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness ; that the
man of God may be perfect, thoroughly furnished unto
all good works."
At the opening of the History of the Old Testament,
the formation of Eve from a rib of Adam is related.
This fact teaches all the duties of marriage. If it
shows that, by the divine appointment, the husband
and the wife are one body, every duty resulting from
the marriage relation follows as a consequence. That
this is the import of the fact, Adam himself understood
at the time. " And Adam said, this is now bone of my
bone, and flesh of my flesh : she shall be called woman,
because she was taken out of man. Therefore shall a
man leave his father and his mother, and shall cleave
unto his wife, and they shall be one flesh." On this
principle, the matrimonial duties are inculcated by the
Apostle. And it is very remarkable that the force of
this divine appointment, constituting husband and wife
one flesh, is generally felt, notwithstanding all the cor-
ruption of sin. Millions who have no knowledge of
this fact, and others who regard not the authority of
318 THE HISTORY OF
God in it, though they are acquainted with the history,
feel the influence of this original divine institution.
That a man and a woman, strangers to each other
during the former part of their lives, should, by enter-
ing into the relation of husband and wife, possess feel-
ings of kindred and attachment stronger than those of
all the other nearest relations of life, and find themselves
in heart, as well as in word, one body, is a fact that
cannot be accounted for on any other principle, than
the constant working of the divine hand, giving effect
to this original constitution.
In this fact, also, we are taught that a man should
have but one wife, as well as that the wife should have
but one husband. God made but one of each sex at
first, which the Lord himself interprets as bearing this
import ; while an admirable equality in the number of
each sex has been preserved by Him in every age and
every country. Polygamy, with all its evils, is ex-
cluded by the nature of this relation, as seen in the
marriage of the first pair. We have here also the
most solid refutation of the unholy tenet of celibacy
inculcated by the man of sin. Marriage was the ap-
pointment of God for man even in the Garden of Eden.
How daring then is it to preclude any order of men
from this appointment under pretence of greater purity I
Whatever advantages, in some points of view, and in
certain states of society, celibacy may possess, yet it
can never, consistently with the original institution of
God, be urged on the ground of greater holiness. Can
the holy and honourable nature of this relation be more
fully declared than by the fact, that it is a figure of
Christ and the Church, and was instituted in the
state of innocence at the very formation of man ?
THE OLD TESTAMENT. 319
The historical relation of the common descent of all
mankind from one pair, is eminently calculated, as it
was undoubtedly intended from the first, to promote
brotherly love among- men. To suffer the poor to
want is, according- to Isaiah, Iviii. 7, to hide ourselves
from our own flesh. What is better calculated to re-
press arrogance, pride, and contempt of inferiors in
station, than the consideration that God " hath made
of one blood all nations of men, to dwell on all the face
of the earth." Acts, xvii. 26. Even in primitive
innocence, the constitution of man taught him humi-
lity, as being- formed of the dust of the earth, as to his
body. The remembrance of this should have kept man
humble in Paradise, but as a fallen creature, with the
seeds of mortality in him, it teaches the lesson still
'more forcibly.
From all that we find in the Scriptures respecting-
the formation of Adam and Eve, it follows, by a neces-
sary consequence, that the redemption of sinners
through Jesus Christ, was not a thing- planned after
the ruin of the human race, or the best expedient of
disappointment; but that it was .the eternal purpose of
Jehovah, intimated in his works, even before sin en-
tered into the world. The incarnation of Jesus Christ,
and all its glorious results, were, in the counsels of
eternal wisdom, contemplated in the formation of man.
Adam, in his representative headship to his posterity,
and in the covenant, by the breach of which he and his
race were ruined, was a iig-ure of Christ in the redemp-
tion of his people. Thus, we see, that " known unto
God are all his works from the beginning- of the world."
Throughout eternity there is nothing- new to him.
In all things he follows the eternal counsels of his own
wisdom.
320 THE HISTORY OF
In the murder of Abel by his brother Cain, we have
in epitome the history of all the persecutors of Chris-
tians— the origin of the hatred of the world towards
them, and the vehemence of that hatred overcoming-
the strongest ties of nature. 1 John, iii. 12.
The destruction of the world by the flood, and the
ruin of Sodom and Gomorrah by fire from heaven,
strikingly represent the destruction of the world at
the last day, and the state of things at that period.
Matth. xxiv. 38. 2 Peter, ii. 5. Jude, 7.
That God is so very compassionate that he will not
execute his threatenings against the wicked, and that
it is uncharitable to man, as well as dishonourable to
God, to suppose that the bulk of the world are objects of
future punishment, is a very general sentiment of man-
kind. Their chief hope of escaping the vengeance of
Divine justice is founded, partly on vague notions of
the mercy of God, and partly on the very great number
of those who are obnoxious to his displeasure. A great
portion of the history of the Old Testament is designed
to sweep away these refuges of lies ; and of this the
history of the flood is a remarkable example. Among
all the children of men at that period, there was not
found an individual who served God, except in the
family of Noah, and even that all of them were spiri-
tual worshippers, does not appear. Let those who
brand others as uncharitable, who regulate their opi-
nion on that subject by the word of God, consider this
fact. If the world was so generally corrupt in the days
of Noah, does charity oblige us to suppose that in our
own day, the great body of mankind must be among
the heirs of immortality ? In the fate, then, of the
world at the flood, let men be undeceived as to the
THE OLD TESTAMENT. 321
compassion of God. He bears loDg-, but in the end he
will punish the impenitent. We see in this fact that
God will keep his word, and execute threatened ven-
geance on all the workers of iniquity. The flood came
and swept them all away. Did mercy then interfere
to deliver ? Mercy spoke by Noah for a hundred and
twenty years ; but when God arose to execute his
threatened judgment, mercy spoke not a word. So shall
it be in the end of the world. Mercy now calls aloud,'
through Jesus Christ, to all sinners, even to the guilt-
iest of the guilty ; but when the time of the execution
of threatened punishment shall arrive, mercy will not
interpose for their deliverance, more than justice.
The destruction of the nations of Canaan speaks the
same language. They were universally corrupt, and
were doomed to destruction without mercy. How
many plausible things might modern liberality allege
to show that these nations should not be viewed in
such an uncharitable light I That charity of senti-
ment, which is so generally approved, would allege
that a merciful God would not treat them in the man-
ner represented. Indeed, the justice of the Most High
in their punishment has unreservedly been termed
cruelty, and as such denounced as unworthy of God.
But in the terrible nature of the punishment of these
nations, we see God's determination to execute wrath
upon the wicked in the most dreadful manner. It is
the same God who will execute the judgment denoun-
ced against the wicked in the end of the world. In
the punishment of the Canaanites, let all despisers of
Divine truth behold the God to whom they must give
account. Can we believe their vain speculations,
teaching that God will not be so severe, when in such
VOL. I. X
322 THE HISTORY OF
facts we actually behold the most awful specimens of
his just severity ? Whether was Saul or Samuel more
pleasing- to God in the case of Agag- ? 1 Sara. xv.
Saul spared Agag, and lost the kingdom of Israel.
Samuel hewed him in pieces before the Lord in Gilgal,
and received the Divine approbation. Let no man
presume to be more merciful than his Maker. Had
Saul and Samuel acted from their own impulse and
feelings, the conduct of Saul would have been generous,
and that of Samuel horrible. But as acting for God,
they must not presume to interpose their feelings of
compassion. In the condemnation of men and angels,
all heaven and earth must say, " thy will be done."
Spurious charity and atheistical liberality may read
the same lesson in the destruction of Sodom and Go-
morrah, and the other cities of the plain. In them all
there were not found ten righteous men. Indeed there
is no evidence that there was one besides Lot himself.
There was not found a single inhabitant of the city,
besides his own household, to accompany him out of
Sodom. To his sons-in-law he appeared as one that
mocked, even when destruction was hanging over them.
Justice poured down upon them fire from heaven, and
mercy said nothing in disapprobation. Their country
itself was blotted out from under heaven. Shall the
number of the wicked, then, or the mercy of the Judge,
contrary to justice and truth, interfere to deliver the
wicked at the day of judgment ? In the fall of the
angels and their punishment, and in the accomplish-
ment of God's threatening against the rebellious chil-
dren of Israel in the wilderness, all hopes are cut off
from those who turn away from the Lord Jesus Christ.
Nothing can be more profitable for Christians than to
THE OLD TESTAMENT. 323
consider these events in the view of warning-, excite-
ment, and trust in God. For this express purpose
have they been written.
In every pag-e of the history of the Israelites, we
may learn how prone the people of God are to un-
belief, how speedily backsliding and often gross sin fol-
low it, and how closely chastisement follows sin. In
the murmurings and distrust of God exemplified in
the wilderness, Christians read their own history, are
guarded against unbelief, and put to shame for their
backwardness to confide in God. We are thus practi-
cally taught that it is an evil thing and bitter to for-
sake the living God. We blame the Israelites, when,
after a thousand deliverances, they are overwhelmed
with despair at every new danger, yet we often exem-
plify the same distrust on less dangerous occasions.
We ought to learn a different lesson from the history
of God's dealings with his people of old. We should
indeed distrust ourselves, but we never can confide too
steadfastly in the Lord. Christians give way to sin,
but it can never promote their happiness to do so,
even though they are assured of impunity as to a fu-
ture world. Uninterrupted obedience is not only their
duty, but it is their earthly advantage. Indeed it would
be absurd to suppose that God is the ruler of the world,
and that he will give countenance to his children liv-
ing in disobedience. When they depart from God,
they may find gratification in fulfilling the desires of a
corrupt mind ; yet in such a course they will never
find happiness and peace.
In the history of God's dealing with the Israelites,
both as a nation and individuals, we have many strik-
ing examples of the blessings of obedience and the evil
324 THE HISTORY OF
of disobedience. In rewarding and punishing", in ap-
proving and disapproving, we have a constant lesson
from facts. The cases of many individuals among the
Israelites, as well as that of the nation as a body, is a
proof of this. Let Achan, Jacob, and David, serve
for examples. How soon did publicity put to shame
the secret sins of the first and the last, and how dread-
ful was the consequence of their transgression ! All
the labours, difficulties, and trials of Jacob's life, seem
to have been the fruit of his dishonourable artifice with
respect to his brother. God had appointed him both
for the blessing and the birthright ; but the Almighty
had no need for the wiles of his servant to give execu-
tion to his purposes. Even the will of God is not to
be brought about by any improper means.
The example of Saul's conduct, and of the Divine
punishment which it entailed on him, can never be too
much the object of our contemplation. 1 Samuel, xv.
22, 23. We have here one of the most plausible pre-
tences that are usually made for not fully obeying the
Lord, by those who profess to be his servants, and every
evasion that ingenuity can invent for apology. But all
could not plead his excuse, or reverse the sentence.
** Hath the Lord as great delight in burnt offerings
and sacrifices as in obeying the voice of the Lord ?
Behold, to obey is better than sacrifice, and to hearken
than the fat of rams. For rebellion is as the sin of
witchcraft, and stubbornness as iniquity and idolatry ;
because thou hast rejected the word of the Lord,
he hath rejected thee from being king." On the
other hand, in Joshua and Caleb, we see the bless-
ing of following the Lord fully. While their com-
panions, in viewing the land, were cut off by the hand
of Divine vengeance, they were spared to enter into
THE OLD TESTAMENT. 325
the land, in a distinguished manner, with a distin-
guished inheritance. How instructive is the history
of Joseph I It is a history of natural events, yet it is
a history of the miracles of Providence, a history in
some degree verified in the experience of every Chris-
tian. With these facts before our eyes, and with the
inspired interpretation of their import m the New
Testament as a key, can we be at any loss in applying
all the other facts for edification, instruction, correc-
tion, warning, or encouragement, according to the in-
tention of each ?
From Lot's choice of the well-watered plains, we
learn the great evil of preferring temporal to spiritual
advantages. How much safer, as well as happier,
might he have been in the society of Abraham ! In
the deliverance of Lot, that righteous man, we see the
safety of God's people. But in the choice of his resi-
dence among the people of Sodom, in the effects of
this on his family, and his escape with the loss of all
his worldly goods, we are taught the folly of preferring
earthly to spiritual blessings, for ourselves and our
children. Abraham, for the sake of peace, gave Lot
his choice of the country, and Abraham's family pos-
sessed the land for many generations, and their title
to it is not yet extinct. At all events, his seed
have a promise of yet being called to the blessings of
their Messiah. On the other hand. Lot chose for his
family a portion among the inhabitants of Sodom, but
his house forsook the Lord. He was, indeed, himself
a righteous man, but there is not sufficient evidence
that there was another in his family that truly served
the Lord. Whether or not any of his daughters per-
ished in Sodom, even those of them who went with
326 THE HISTORY OF
him showed abundantly the corrupting- elFect of the
society into which they had been thrown, and his wife
was made a monument of disobedience. The Moabites
and Ammonites, the two nations descended from him,
w^re distinguished for wickedness and the most cruel
idolatries.
That the history of Jacob and Esau, the sons of
Isaac, born of the same mother, and at the same time,
is designed to teach us practically God's sovereignty
in the election of his people, is asserted by inspired in-
terpretation. Rom.ix. 11. Jacob and Esau were twins,
whose conception and birth placed them entirely on a
level, so that the one had no advantage naturally over
the other, except it was that Esau was the first born,
and was entitled, on that account, to the right of primo-
g-eniture. " For the children being^ not yet born, nei-
ther having done any good or evil, that the purpose of
God according to election might stand, not of works,
but of him that calleth, it was said unto her, the elder
shall serve the younger. As it is written, Jacob ha\e I
loved, but Esau have I hated." These two individuals,
then, were by nature entirely equal, neither of them had
done any thing either good or evil, which distinguished
them, or gave a preference of the one to the other ; they
were both equally the creatures of God, equally belong-
ing to the corrupt mass of human nature, and equally
unworthy of the love of God on account of their natural
depravity. But by his conduct towards them, and the
preference he gave to Jacob, God has clearly made it
appear that he is the Sovereign Lord of the calling and
salvation of men, and of their rejection — that he chooses
and rejects such as it seems good to him, without re-
spect to any natural quality that distinguishes one man
THE OLD TESTAMENT. 327
from another. No plausible oljjection can be made to
the doctrine of election, that cannot equally be made to
this divinely authenticated fact, both as it relates to
time and eternity. For if it had been wrong- to make
such a choice with respect to eternity, it must be wrong"
to make it with respect to the smallest blessing. If it
is justifiable in temporal blessings, it is equally justifi-
able in eternal. God cannot do a temporal injury more
than an eternal. The expression, "Esau have I hated,"
is sometimes explained as signifying that God loved
Esau less than Jacob ; but to confute this false inter-
pretation, it is only necessary to turn to the passage
in Malachi, to which the Apostle refers, Mai. i, 2, 4,
where it will be seen that the awful denunciation on
Esau and his descendants there recorded, "against whom
the liOrd hath indignation for ever," is very different
from expressing only a less degree of love to him
than to Jacob. Of this, too, any one who traces the
account that is given of Esau through the Scriptures,
both in the historical and prophetical parts, may soon
be convinced. The difference between him and his bro-
ther is strikingly marked in the Epistle to the Hebrews,
where they are for the last time introduced. Jacob is
there referred to as one who lived by faith, while Esau
is declared to be a "profane person " (Bs/SjjAoj) ; the
same expression is employed, 1 Tim. i. 9, in the enu-
meration of the most horrible vices. This historical fact,
then, concerning Jacob and Esau, where God declares
that he has hated the one and loved the other, and that
" the elder shall serve the younger," contains a practi-
cal exhibition of no fewer than six fundamental doc-
trines— the doctrines of the prescience, the provi-
dence, the SOVEREIGNTY of God, O'f his PREDESTI-
328 THE HISTORY OF
NATION, ELECTION, and REPROBATION. And the
conclusion which the Apostle Paul draws from the
whole is this, " Therefore hath he mercy on whom he
will have mercy, and whom he will he hardeneth." *
That the children of the flesh are not the children
of God, and that men become servants of God only
by his free sovereign grace, is seen in Cain and
Abel, Ishmael and Isaac, Esau and Jacob. Their
parentage and extraction were the same. If grace
came either by carnal descent, or religious instruction,
as a necessary consequence, then Cain, Ishmael, and
Esau, would have been as godly as Abel, Isaac, and
Jacob. Yet Cain was a murderer of his brother, and
a persecutor of him that was born after the Spirit.
Ishmael was a mocker of the pretensions of the heir
of promise ; and Esau was rejected of God, and proved
himself to be a mere man of this world, concerned for
the temporal blessing, but totally unconcerned for the
heavenly inheritance. It is also remarkable that, in
each of these examples, God chose the younger in pre-
ference to the elder ; by this, teaching us that his grace
is sovereign, and that on conferring it he has no regard
to those things that usually influence the preference of
men. What a number of examples does the history
of the Old Testament afford us, showing that the
children of God are not born by blood, or of the will
of the flesh, or the will of man, but of God ? How
soon did universal corruption appear among the descend-
ants of Adam ? How soon was it also manifest among
the descendants of Noah ? How strikingly was it seen
* The same doctrines are established by the same Apostle,
from God's dealings with Pharaoh.
THE OLD TESTAMENT. 329
in the descendants of righteous Lot ? There are, on
the other hand, a multitude of examples to show that
God usually blesses the efforts of his people for the
conversion of their offspring; but the above facts suffi-
ciently teach, that when God brings the children of the
righteous to the knowledge of himself, they are born
again by his Spirit, and are not so by carnal descent.
Samuel was a child of prayer and a child of God, but
how unlike to Samuel were the sons of Samuel ! As
the case of Samuel is an encouragement to parents,
who, like Hannah, devote their children wholly to the
Lord, and desire them from him only in the prospect
of a heavenly inheritance, so the case of the sons of
Eli is a remarkable warning against all unfaithfulness
in Christian parents. Eli did not countenance the
misconduct of his sons ; he did not overlook it when
it was reported to him ; but he is blamed, because,
though he reproved, he did not restrain them from
their wickedness. Let all Christians take a lesson
from this with respect to the extent of their account-
ableness for the misconduct of their children.
The doctrine of the Trinity itself, from the begin-
ning, was intimated in the forms of expression used in
the Old Testament ; and when we bring the light of
the New Testament to bear on this peculiarity of the
phraseology of the Old, the discovery of the truth is
obvious. No other solution of such a form of expres-
sion as that in Gen. i. 26, &c., is satisfactory, but that
which shows it to have been from the first the design of
the Divine wisdom to couch this truth in the phraseo-
logy of the Old Testament. Of the operations of the
Spirit of God on the hearts of men, we read in many
parts of the Old Testament Scriptures, as also of the
330 THE HISTORY OF
person of the Messiah, both in his Divine and human
natures, as the child born, yet the mighty God, as well
as of his offices and work. The doctrine of the sove-
reignty of God is everywhere exhibited, and that of
election, as we have seen above, fully taught, while the
doctrine of the perseverance of the people of God to the
end of their course, is striking-ly exemplified in the his-
tory of many believers, even amidst the strongest
temptations, as in that of David. In the history of
Abraham, we read that he believed in the Lord, and he
counted it to him for righteousness. Here the neces-
sity of the imputation of the righteousness of God, and
the way in which it is received, is taught in a manner
so clear, that the Apostle Paul, in the New Testament,
when he declares that the revelation of that righteous-
ness is the cause why the gospel is the power of God
unto salvation, refers to it and argues from it. Even
the resurrection from the dead is taught in the history
of the Old Testament, as exemplified in the case of the
man who revived when his body touched the bones of
Elisha, and is emblematically taught in Abraham's
offering up Isaac, and receiving him back as from the
dead ; and likewise that of a future state, in the trans-
lation of Enoch, as has been already noticed, when God
took him to himself, and also when God declared to
Moses, that he was " the God of Abraham, of Isaac,
and Jacob," after their departure from this world.
The history of Naaman the Syrian, preaches the
gospel in figure in a clear and striking manner. In it
we behold the calling of the Gentiles, and are taught
that what was so oifensive to the Jews, was enveloped
in the shadows of their own dispensation. A thing
so abhorrent to the feeling of the Jews, so opposed to
THE OLD TESTAMENT. 331
their proud and self-righteous notions of themselves,
could not have been in their own contemplation ; yet
this and many other portions of the Jewish history,
distinctly point to the calling of the Gentiles. The
leprosy among the Israelites was evidently a represen-
tation of the total depravity and spiritual loathsome-
ness of the sinner, and the rites used in curing it, point-
ed to the way of salvation by Jesus Christ. Naaman
was a leper, and there was in his own country no cure
for him. In Israel only can a remedy be found ; so
all the nations of the world are covered with the
leprosy of sin, and there is no cure for them but by
the knowledge of Jesus Christ. They who sin with-
out law, shall perish without law. All in every nation
for whom God has provided an inheritance, must have
remission of sins through the Saviour of Israel.
In this history of Naaman, we see also the providence
of God conveying the information about the Saviour
in a way peculiar to himself. A little Israelitish maid
was taken captive by the Syrians, and by Divine pro-
vidence was placed in the house of Naaman. This
reminds us of the seemingly accidental circumstances,
that afford to the heirs of salvation an opportunity of
becoming acquainted with that Gospel by which they
are called out of darkness to light, and washed in the
blood of Jesus Christ. God had designed to cure
Naaman of his leprosy, and for this purpose the Israel-
itish maid is brought into his family. Christians are
here instructed in their duty also, with respect to avail-
ing themselves of every opportunity to bring sinners
to Christ. It is not the ministers of the Gospel alone,
who ought to convey the glad news, but every one who
knows it. A little Israelitish maid was here the herald
332 THE PIISTORY OP
of salvation to one of the greatest men in Syria. This
maid was under no obligation to the Syrians. She was
enslaved by them, and torn from her country and rela-
tions ; yet she evidently desires the good of her master,
and conveys to him information with respect to his
cure. Christians, then, should desire to bring all men
to the knowledge of the truth ; and the most obscure
of them may have many opportunities of usefulness.
The King of Syria addressed not the prophet, but the
King- of Israel, in behalf of his servant, and sent much
gold and valuable presents. Like Simon Magus, he
vainly imagined that the gift of God could be purchased
with money, and knew not that if he were " to give
his house full of silver and gold," Elisha could not go
beyond the word of the Lord to do less or more.
The nature of the cure is the next thing that arrests
our attention. Naaman is commanded to wash seven
times in the Jordan. Seven is the number of perfec-
tion ; and the washing in Jordan seven times, most
beautifully represents the perfect cleansing effected by
the washing of the blood of Christ. There was no
virtue in the water itself, or in the number seven ; but
it was God's appointment, to represent that which had
a real value and a real efficacy, the precious blood of
Christ, which cleanses from all sin.
Naaman was at first angry with the prophet for the
apparent insufficiency of the cure. He considered the
rivers in his own country better than any in Israel, and
expected that the prophet would have come out and
called on the name of the Lord his God, and have
struck his hand over the place. This is the usual me-
thod of procedure with those who use incantations.
In how many ways is the gospel corrupted, to make it
THE OLD TESTAMENT. 333
more suitable to the wisdom of man, and to make effi-
cacious that which is apparently so weak ! All the
various ways of making faith a work, are founded on
the same view that manifests itself here in Naaraan.
The simplicity of the Gospel is corrupted, because to
wash by faith in the blood of the Saviour appears to
human wisdom an insufficient ground of reliance. Had
the prophet enjoined some arduous undertaking in order
to effect a cure, no doubt, as his servants properly ob-
served, he would have complied. But he is indignant
when a remedy is prescribed that is so simple and seem-
ingly unavailing. And in every age since the coming
of Christ, even under the name of Christianity, along
with the washing in Jordan great things are often en-
joined. The efficacy is expected, not from the washing
in Jordan, not from the blood of Christ believed in for
salvation, but from the things associated with it to
give it an efficacy. The mass of the professors of
Christianity speak still of the blood of Christ, but their
dependence for salvation is in the great things that
they do themselves, which supply the deficiencies of
the waters of Jordan,
Naaman, however, listened to his faithful servants,
and washed, and was cured. Many reject the Gospel
at first, who afterwards are, by the mercy of God,
brought to believe it. And as soon as they wash in
Jordan, their leprosy is cleansed. Faith in the blood
of Christ is an instantaneous and effectual cure. Sin
is washed away, guilt is pardoned, and the heart is
renewed, the same moment in which the Gospel is
believed.
The effect of the belief of the truth is seen in Naa-
man after his cure. He returns, and makes an open
334 THE HISTORY OF
profession of the God of Israel, and renounces all his
former gods as vanities. " Behold, now I know that
there is no God in all the earth, but in Israel." Here
we observe nothing of that infidel complaisance that
compromises the honour of the Lord, by supposing
that God is worshipped by idolatrous nations, and that
it is perfectly the same whether it is " Jehovah, Jove,
or Lord." "
In the conduct of Gehazi, we see a remarkable con-
trast to that of his master Elisha. The prophet, that
he might not appear to sell the gift of God, but to
show that it is bestowed without money and without
price, positively refused to receive any present from
the hand of Naaman when he was cured. This excited
the covetous spirit of Gehazi, and in order to possess
a part of what his master had refused, he was led to
practise the vilest deceit. In this we perceive the cor-
ruption of human nature. No example, no teaching,
no profession, without the constant agency of the Spirit
of God, can preserve us from conduct dishonourable to
ourselves, and opposed to the laws of our Divine Master.
The corruption of human nature is a fact which the
history of the Old Testament is designed strikingly to
teach. We see it in all its vileness and abominations
in the conduct of the Benjamites — as it respects even
the people of God when left to themselves, we see it
awfully displayed in David and Solomon. This fact
ought to be kept in view, if we would read the Scrip-
ture history to advantage.
The Apostolic precept, " Be ye not unequally yoked
with unbelievers," 2 Cor. vi. 14, 17, is figuratively
enforced in the Old Testament, in the injunction not
to sow a vineyard with diverse seeds, or to plough with
THE OLD TESTAMENT. 335
an ox and an ass togetber. Deut. xxii. 9, 11. Even
the neiu commandment given by tbe Lord to bis disci-
ples to love one anotber — although it be only true, in
all its fulness and extent, in him and in them, as the
Apostle John declares, is shadowed forth in the dis-
tinction which the Israelite was taught to observe be-
tween his brethren and strangers. Deut. xxiii. 20.
The Old Testament history affords us remarkable
representations of the origin, progress, and final over-
throw of the Man of Sin. Babylon is so noted a repre-
sentation of this corrupt system of Christianity, that
in the book of Revelation the latter is expressly called
by the name of the former. If so, we cannot be wrong-
when we assert that we discover the traces of the early
origin of this apostate Christianity in the building of
Babel and the confusion of tongues consequent on that
rebellious attempt. We see here not only the exten-
sion of the Antichristian system in the vast height of
the tower they builded, whose top should reach unto
heaven, but also the arresting of its progress in the
building- being- stopped before it arrived at the height
proposed by its founders. God shall bring universal
confusion on it, and shall destroy it by scattering the
builders. But especially in the history of the city of
Babylon itself, its persecutions of the people of God,
and its signal and final destruction, we have a remark-
able representation of the bloody persecutions and de-
struction of Babylon the Great, the mother of harlots,
and abominations of the earth.
That Sodom and Egypt represent that system which,
in the New Testament, is described as the city that
reigns over the kings of the earth, what is said in
Revelation, xi. 8, leaves us no room to doubt. This
336 THE HISTORY OF
great city in which the bodies of the witnesses lie dead,
is there spiritually called Sodom and Egypt, where also
our Lord was crucified. The cruelty, persecution, and
spiritual tyranny of the system of Popery, are exhibited
in the latter ; in the former we have an image of its
vile abominations, both in manners and religion. In-
deed, all the great idolatrous persecuting cities de-
nounced to vengeance in the Old Testament, seem to
represent, in different points of view, the same system,
all of which are necessary to exhibit it in all its various
features. What a striking correspondence do we find
between the miracles of the Egyptian enchanters, to
oppose the deliverance of the children of Israel, and
those of the false church under the New Testament,
to prevent the deliverance of the people from the
tyranny of Antichrist ! Pharaoh and the people of
Egypt were hardened in opposition to the command
of God by the false miracles or lying wonders of the
enchanters. In like manner, there is nothing that so
much tends to harden the people in their opposition
to the Gospel of Christ, and to confirm them in their
allegiance to the great apostasy, as the miracles which
Satan pretends to perform through the priests of the
Popish Church. Perhaps the best key to what is yet
future in the prophecies of the New Testament with
respect to the Man of Sin, may be found in the his-
tory of that system in the Old Testament. The gradual
way in which it has been lowered step by step since it
began to decline, corresponds to the fall and decay of
the first Babylon. We may look there for information
with respect to its total overthrow, from the corre-
sponding parts of its undoubted emblems. As God
overthrew Sodom, and delivered his people with a
THE OLD TESTAMENT. 337
high hand out of Egypt, after many judgments on
Pharaoh's subjects, followed and closed with the over-
whelming destruction of all his hosts in the Red Sea,
we may look for something corresponding in that anti-
type. In the mean time it is pleasing to reflect, that
as some of the subjects of Pharaoh feared the word of
the Lord, and saved their cattle from the destruction
that came on all. that despised it, so at present, and
probably in the darkest days of Popery, some of those
nominally in the kingdom of the beast, have feared the
God of Jacob, and found salvation in the blood of the
cross. When we contemplate the numbers, strength,
and indefatigable never-ending zeal of the votaries of
this corrupt system of Christianity, we are apt to be
discouraged and overwhelmed with the doubts of suc-
cess. To oppose it in those countries where it seems
to be firmly rooted, appears like an attempt to perform
impossibilities. When we turn to the Old Testament,
we have innumerable facts to encourage the most con-
fident hopes of its final overthrow. When the Lord
was with Jonathan he discomfited and routed hosts
of his enemies. Multitudes of similar examples to
that of Gideon and others, may be seen in the history
of the Israelites.
The abominable idolatries of apostate Christianity,
engrafted on the religion of Christ, seem to be pointed
out also by the calf of Aaron the high priest. He by
no means professed to reject the true God, but pur-
posed to give the people some visible object of worship.
The feast appointed for the calf was proclaimed as the
feast of the Lord, the God who had brought them up
out of the land of Egypt. " These be thy gods, O
VOL. I. Y
338 THE HISTORY OF
Israel, which brought thee up out of the land of Egypt."
Exod. xxxii. 4. It was therefore well calculated to
pourtray the Antichristian idolatry of the Antichristian
high priest, which, with all its extravagancies, professes
loudly to be in honour of Jehovah. But like Aaron's
calf, it shall, in the end, be reduced to powder, and
scattered by the winds of heaven. The calf of Aaron
was made in the absence of Moses when he was in the
Mount : and the calf of Rome was made after the
ascension of Jesus to the hill of God, and will be con-
sumed by the brightness of his coming.
The same thing seems to be intimated in the defec-
tion of the ten tribes under Jeroboam, and the esta-
blishment of a mixture of the institutions of Moses and
the rites of Paganism by that prince. The calves of
Dan and Bethel were designed to keep the people from
going up to Jerusalem. And are not all the mumme-
ries of Antichrist contrived to keep his votaries from
the Gospel of Christ, and the true church of God ?
There is such an artful mixture of heathenism with
Christianity, so much profession of zeal for the true
God, conjoined with the idolatry of ancient Rome, that
the eyes of men are blinded with respect to its true
nature. With all their superstitions and idolatries,
Papists, like the Jews of old, cry, " the temple of the
Lord, the temple of the Lord are these." As among the
ten tribes God had his elect and his prophets, while the
kings were universally wicked men, and some of them
monsters of iniquity and idolatry, as well as the most
cruel persecutors of the church of God ; in like manner
in the defection of the Antichristian apostasy, God has
had his elect, and occasionally some of his ministers,
THE OLD TESTAMENT. 339
yet the line of Popes has been as one man pursuing-
one system, and in all ag-es wasting- the church of God,
as well as promoting idolatry.
Let the above serve as specimens of the innumer-
able facts in the history of the Old Testament, which,
by their moral import, invite to the closest study of
that part of the sacred volume. Let the Christian
reader — dismissing- the lax and unscriptural views of
the inspiration of the Scriptures which have been too
common, and abhorring- the idea, founded in gross
ignorance, that inspiration was not necessary in the
historical parts of Scripture — peruse his Bible with
this truth full in view, and the immense variety of
facts that he will be enabled to collect, either with the
direct stamp of inspired interpretation, from the New
Testament, or naturally resolvable by the key afforded
in those that are explained there, will excite his
astonishment. Nothing is better adapted to correct
the errors of those rash and shallow-thinking persons
who have presumed to speak slightingly of the Old
Testament, to discountenance the study of it, and to
pay a compliment to one part of the Divine Word at
the expense of another. But this view of the subject
is not only calculated to raise the Old Testament
Scriptures in the esteem of the Christian, it is equally
calculated to confirm the truth of Revelation. Though
the Christian depends on the interpretation of the
New Testament for the assurance of the moral import
of the historical facts of the Old, yet the circumstance
that a history of such a variety of events, through
such a number of ages, should possess a natural capa-
bility of a moral interpretation, is itself irrefragable
evidence of a Divine Author. This evidence is in-
340 THE HISTORY OF
creased by the consideration, that it is not a random
import imposed on it, but that it is one that perfectly
coincides with the meaning- of the typical ordinances.
An ungoverned fancy might take mysteries out of
any history ; and ungoverned fancy has taken fanciful
mystical meanings out of the Scriptures, as Origen
and some of the Fathers did ; but while a proper dis-
cernment on this subject will secure the Christian
from this abuse of the Bible, it will also prevent the
giving any handle to infidelity to bring such a charge.
When all such figurative import is to be understood,
either by the direct explanation of inspiration, or to be
derived by the sober use of the key thus aff'orded, and
always under the sanction of plainly revealed truth,
so that no truth or meaning is to be taken from the
history that is not expressly and plainly taught in the
New Testament, the caprice of fancy can have no place.
We should constantly resist that pernicious method
of what is called spiritualizing the Scriptures, by the
random efforts of an unbridled imagination. This is
an error on one side. To despise or neglect the moral
and typical instruction of the history of the Old Tes-
tament, is an error on the other, against both of which
every Christian should strongly protest. The facts of
the Old Testament history teach spiritual truth, ac-
cording to the interpretation of the New Testament.
The moral as well as typical import of the facts is per-
fectly identical with that of the ordinances. This
considerstion at once secures against error, and con-
firms the truth of Revelation. If the same import is
found in a vast variety of histories or figures, it proves
that that import was intended ; and if the typical im-
port of a chain of facts, in a history of many genera-
THE OLD TESTAMENT. 341
tions, coincides with that of an immense variety of
typical ordinances, we have the most satisfactory evi-
dence that the thing is designed, and that the author
is God.
The emblematical facts narrated in the Old Testa-
ment history, are not only infinitely numerous, corre-
sponding- to the typical ordinances, but they form one
whole with the utmost exactness and symmetry of parts.
All the truths of Revelation are shadowed forth by
them. Not one part is useless. All united embody
and figure the whole range of Divine truth. In this
point of view, is it possible that we can be insensible
to the confirmation afforded by this subject to the evi-
dence of Christianity ? The study of the Old Testa-
ment, in this light, must delight the Christian, and is
calculated to convince every candid enquirer, that the
Bible is the Word of God. The Old Testament his-
tory, throughout a period of some thousand years, writ-
ten by different hands, and at many different times, not
only exhibits a series of events, arranged and exclusively
designed to prepare the way for the advent of the Mes-
siah, and the accomplishment of the plan of salvation,
but has woven into its very texture all the doctrines
and duties of Christianity — doctrines and duties not
fully developed nor understood till the coming of Christ,
but now to be clearly traced in the ancient records.
Can there be a doubt about the Author of the history ?
It would be as easy to counterfeit the heavens and the
earth as to forge such a series of documents. The
Bible, then, must be the book of God.
342 THE MIRACLES OF
CHAPTER VIII.
THE MIRACLES OF THE OLD TESTAMENT.
The history which we have been considering-, stands
connected Avith a train of miraculous agency, from which
it cannot be separated. Miracles are proper and direct
proofs of the immediate interposition of God. Those
laws by which God conducts the government of the
material creation, were originally adjusted, and continue
to be carried into effect, by himself ; and to suppose,
that, without his special permission, any other being
can exercise power over them, is to deny the Divine
supremacy. Of the truth of the Scriptures there are
various other proofs ; but that of miracles, wrought to
attest the doctrine they contain, is of itself conclusive.
Nor can this proof be invalidated by an appeal to other
miracles said to be performed, besides those which are
related and accounted for by the Scriptures.
There is no reason to believe that any created being-,
angel or spirit, possesses the power of working- a mir-
acle. The laws by which God usually conducts the
government of the material creation, from which mi-
racles are a deviation, were originally adjusted by him-
self, and are still preserved by his providence ; and it
cannot be supposed that he will give any other being
power over them without his own special commission.
Not a single miracle in all history, without the record
of Scripture, which depends upon good evidence, can
be referred to. All the pretended miracles of divination
have been uniformly wrought in an age of darkness, or
THE OLD TESTAMENT. 343
in a manner that precluded general observation and de-
tection. But why, if they were real, should they shun
the light, and never appear in a manner in which their
pretensions can be examined ?
To the doctrine that nothing- but the power of God
is adequate to the performance of miracles, the whole
Scripture gives its uniform and decided attestation.
The Old Testament is wholly constructed on the idea
of the unity of God, and of there being no governor of
the world but Jehovah only. When Moses wrought
miracles in Egypt, God entered into no competition
with the gods of the Egyptians, as if they had in reality
any existence. Pharaoh did not call in the priests of
his gods, but the jugglers, the magicians, and the sor-
cerers. When Moses turned his rod into a serpent,
they appear to have effected only what is commonly
done by the jugglers of China at this day, dexterously
withdrawing their rods, and substituting serpents in
their stead. Bell of Antermony, in the account of his
travels, relates, that when he was at the court of China,
he was much alarmed by a trick of a similar kind. A
juggler threw his cap on the floor, out of which imme-
diately issued a great number of serpents. It was easy
in the same manner for the Egyptian magicians to make
a small quantity of water assume the appearance of
blood, and to produce frogs when the country swarmed
with them. Accordingly Pharaoh hardened his heart,
not as if he doubted the power of the God of Israel, or
supposed that the gods of the Egyptians were stronger
than he, but rather, it would seem, because he suspec-
ted that there was no miracle in the case, and that
Moses was only a more dexterous juggler than those
who opposed him. The magicians of Egypt were
344 THE MIRACLES OF
countenanced by the king, who wished to retain his
Hebrew slaves. Accordingly he resisted the proofs of
Moses' commission, even when he wrought miracles
which the Egyptian magicians could not imitate, till
the darkness and other awful plagues, and at last the
decisive judgment of the death of the lirst-born, con-
vinced the people that the arm of the God of Israel
was with Moses.
Moses is so far from ascribing the tricks of the magi-
cians to the invocation and power of demons, or to any
superior beings whatever, that he most expressly refers
all they did or attempted in imitation of himself, to
human artifice and imposture. The original words,
which are translated enchantments, do not carry in
them any sort of reference to sorcery or magic, or the
interposition of any spiritual agents ; they import de-
ception and concealment, and ought to have been ren-
dered secret sleights, or juggling. Thus Moses has,
in the most direct terms, ascribed every thing done in
imitation of the miracles he performed, entirely to the
fraudulent contrivances of his opposers.
To Pharaoh, whatever he may have thought of the
performances of the magicians, sufficient and paramount
evidence was furnished that he was fighting against
God. To countervail that evidence, miracles should
have been wrought to set aside those of Moses, such
as restoring the river to pure water, and removing the
swarms of frogs. Till this was done, or at least till
miracles of equal power were performed, the evidence
of the miracles of Moses remained in full force, not-
withstanding that on a small scale an imitation of these
was presented ; while the swallowing of the serpents
of the magicians by the serpent of Moses, evidently
THE OLD TESTAMENT. 345
decided the question between them. In addition to all
this, miracles of a similar kind were performed by Moses,
which the Egyptians could not imitate, and against
whose effect they were unable to protect themselves,
constraining them to declare to Pharaoh, " this is the
finger of God." Pharaoh's persisting then to withstand
the attestations he witnessed of Divine interposition,
did not proceed from want of evidence, but from rebel-
lious obstinacy, in which he hardened himself by his own
devices. In this view, his case was precisely similar
to that of Ahab, the rebellious King of Israel, when a
lying spirit was allowed to take possession of his pro-
phets to harden him to his destruction. At the same
time he also received sufficient intimation of his dan-
ger from a true prophet of the Lord. By such ex-
amples men are warned not to be " mockers, lest their
bands be made strong."
But even supposing that the signs of the Egyptian
magicians were real, it would not invalidate the testi-
mony to the truth of the Scriptures afforded by mira-
cles. In that case, power was given to some malig-
nant spirit — as we know was the case in those trials
that were brought upon Job — to perform what was
done by them, in order to harden Pharaoh's heart. It
cannot be maintained that this would have been im-
proper or unjust. Pharaoh could not complain of this,
since he was deliberately acting towards the whole
nation of Israel in a manner which he knew to be most
cruel and unjust, and was wilfully shutting his eyes
against evidence of a Divine message delivered to him
by Moses, and setting himself to oppose it. It was
therefore just to allow him to be caught in his own
snare, and to give him up to strong delusion, especially
346 THE MIRACLES OF
when a paramount attestation was furnished in the
superiority of the miracles of Moses, that he was fight-
ing against God.
Another instance in Scripture respecting miracles,
occurs in the case of Saul, when, in the course of his
opposition to God, he consulted a woman who was said
to be possessed of a familiar spirit. It is not to be
imagined that this woman had power to call up Sa-
muel, whom Saul wished to consult, nor does this ap-
pear from the narrative. Some, indeed, suppose, that
it was the devil who appeared in the likeness of the
prophet ; but this is a false interpretation. Before the
sorceress could prepare her incantations, by which she
was to flatter and soothe the king by the promise of
good fortune, the prophet Samuel appeared, and de-
nounced the judgment of death upon Saul and his three
sons, because he obeyed not the voice of the Lord.
There is no mention here made of the devil. The
Scriptures expressly say it was Samuel, and the words
he pronounced are perfectly characteristic of that pro-
phet. It is very improbable, too, that had this been
the devil, he would have threatened punishment for
disobedience to God, and uttered the words of truth.
But we are certain that in this case Samuel was sent
by God himself, because the message he delivered re-
spected a future event. To foretell what is to take
place, is the prerogative only of God. Isaiah, xli. 21,
23, and xlii. 9.
When the priests of Baal were challenged by the
prophet Elijah to a trial of power, it was not intended
as if God was to enter into any competition with them,
but to prove that they could perform no miracle. When
by all their prayers, and cuttings, and other rites, from
TJETE OLD TESTAMENT. 347
morning- even until noon, and from noon till the time
of the evening sacrifice, they could not bring down
miraculous fire, and when God, at the prayer of Elijah,
sent down his fire upon the altar and consumed the
sacrifice, the people were convinced, not that Jehovah
was stronger than Baal, but that Baal was in reality
no God. They fell upon their faces and exclaimed, " the
Lord he is the God."
There is nothing then in the above cases to invali-
date the representation uniformly given in Scripture,
both of the Old Testament and the New, of the full at-
testation that miracles aiford to the immediate inter-
position of God. " Rabbi," said Nicodemus, " we know
that thou art a teacher come from God ; for no man can
do those miracles that thou doest, except God be with
him." To the miracles which he wrought Jesus Christ
again and again appealed, as full evidence of his Divine
mission, while he declared those to be inexcusable who
saw them, and yet did not believe him. " The works that
I do in my Father s name, they hear witness of me"
^^ If I had not done among them the works which none
other man did, they had not had sin ; hut now have
they hoth seen and hated hoth me and my Father."
" Believe me that I am in the Father and the Father
in me ; or else helieve me for the very works' sake."
Miracles, then, are the seals of God, by which he rati-
fies his Covenants with man. They are the proper and
direct proof to us of his sovereign commission ; and he
will not give his glory to another. We may rest in the
satisfactory assurance that no created being whatever
has power to interfere at pleasure in the course of hu-
man affairs, and that the whole train of pretended
miracles is false from beginning to end — that the uni-
348 THE MIRACLES OE
verse in all its arrang-ements is still in the hands of its
Creator, and that his power only is competent to sus-
pend or control its laws.
The general character of the miracles of the Old
Testament is that of facts, plain, palpable, in their na-
ture, at the same time inseparably connected with other
facts and histories, and always immediately necessary
to the occasion on which they were exhibited. The
end to be obtained by them was obvious, and was also
generally, previous to their performance, distinctly
announced, so that the attention of the beholders was
often particularly directed to their progressive and
frequently long-protracted completion. The universal
deluge, the confusion of the tongues at Babel, and the
destruction of the cities of the plain by fire from hea-
ven, were visible and immediate interpositions of God
for the punishment of wicked men, different from his
usual mode of procedure in the government of the
world. The design and tendency of these awful dis-
plays of Divine indignation, of the first of which 120
years' warning was given, were of a public and perma-
nent nature, peculiarly adapted to the state of the world,
when the knowledge of God was transmitted by oral
tradition.
On the separation of Israel, as a nation, from the
rest of mankind, a remarkable train of miraculous
interpositions, interwoven with their history and laws,
commenced. In the wilderness, Moses beheld the
burning bush, which was not consumed, and was
enabled, with his rod, to work miracles, to convince
both his countrymen and Pharoah, that he was ap-
pointed the leader of the people of Israel. When the
nation of Israel, under his guidance, at length went
THE OLD TESTAMENT. 349
lip out of Egypt, a pillar of cloud by day, and of fire
by night, preceded their camp. When encompassed
by the mountains on each side, and by the army of the
Egyptians, the Red Sea, which was before them, di-
vided at the stretching out of the rod of Moses, and
opened to the whole multitude a safe passage, while
the Egyptians, pursuing them, were overwhelmed by
its returning waters. On their way to the promised
land, God led them " through that great and terrible
wilderness, wherein were fiery serpents, and scorpions,
and drought, where there was no water," — " a land
that was not sown," — " a land of deserts and of pits, a
land of drought and of the shadow of death, a land
that no man passed through, and where no man
dwelt." By the daily falling of manna, and by the
supply of water that followed them, they were sup-
ported, during forty years, in a situation where, with-
out a miracle, so great a multitude of people (com-
puted to have been at that time between two and
three millions) could not have subsisted forty days.
And from their continuance in the wilderness, these
prolonged miracles were not only evident to them-
selves, but likewise to the surrounding nations.
Soon after they had left Egypt, the law was deli-
vered to them from Mount Sinai. At the foot of the
mountain, standing at a di.stance beyond the reach of
any human voice, the whole nation heard the sound of
the trumpet, and the voice of God, accompanied with
thunder and lightning from the midst of the fire and
the cloud, the tokens of the Divine presence. Of this
appearance formal intimation was given to them some
time before. The whole scene was so awful, that
Moses trembled, and the people removed and stood
350 THE MIRACLES OF
afar off. The authority of Moses, afterwards employ-
ed as their lawgiver, was supported during- their jour-
ney by miraculous appearances and events on every
necessary occasion. When they came out of Egypt,
there was not a feeble person among them, so that not
one was left behind. And at the end of their journey,
Moses, after forty years, could appeal to them that their
feet had not swelled, neither had their raiment waxed
old. When arrived at the borders of Canaan, and when
a supply of food could be obtained in the usual man-
ner, the manna ceased.
On the entrance of the Israelites into Canaan, a
way was opened for them to pass through the river
Jordan, as they had formerly passed through the Red
Sea, of which enduring memorials were set up at the
time in presence of the whole nation. And in order
to encourage them in the war in which they were
about to engage, and to assure them of that Divine
assistance which they should experience, the walls of
the first city they invested fell down on the blowing
of horns. In one of their great battles, their enemies
were destroyed by hail-stones poured down upon them;
and the sun was stopped in his course for the space of
a whole day, that they might be enabled to follow up
their victory. Thus in the conquest of Canaan, God
wrought four distinguished miracles in their favour ; —
one in the water in Jordan, one on the earth, in throw-
ing down the walls of Jericho, one in the «fr, in de-
stroying their enemies with hail, and one in the hea-
vens, in stopping the course of the sun and moon.
These wonders happening successively in the above
order, and in the different parts of the universe, proved
the universal power of the God of Israel. Like other
THE OLD TESTAMENT. 351
idolaters, the Canaanites acknovvledg-ed only particular
gods in one or other of the elements, or in certain
parts of the world : but these miracles showed them
that the God of the Hebrews reigned universally over
all — in the water, — in the earth, — in the air, — and in
the heavens. Here, too, it may be remarked, that
three memorable passages of the Israelites took place
by the turning- of waters. To open to them a way
out of Egypt, the sea was divided. To open to them a
way. into Canaan, the river Jordan was divided ; and
to bring them out of Babylon, the waters of the Eu-
phrates w^ere turned from their course. Visible mira-
culous interpositions were continued long after they
came to be established in the land which God had given
them as an inheritance. Miracles were likewise wrought
among them occasionally in more private instances, and
sometimes with signal publicity, as in those performed
by their great prophets Elijah and Elisha, the former
of whom was, like Enoch, translated to heaven.
Such as has been described being the nature of the
miracles wrought among the Israelites, they cannot,
it is evident, be separated from the history which re-
cords them. Both their character and the relation in
which they stand to that history, of which they form
so essential a part, mark the total contrariety between
them and all pretended miracles, the falsity of which
never disturbs the train of those histories in which
they are narrated. But either the whole of the his-
tory of the Israelites is false, or the accounts of the
miracles which it records must be true. If that peo-
ple passed through the sea, as the history testifies, it
must have been by miracle. If they remained forty
years in the wilderness, they must have been miracu-
352 THE MIRACLES OF
lously fed while there. All the events related in the
history depend upon the truth of that public and long-
continued miraculous agency, without which they
could not have had place. These miracles were re-
corded at the time when they occurred, and are not
only minutely detailed in a way that stamps their au-
thenticity, but are constantly appealed to both in the
acts of public government, in the legislation, and in
the execution of the laws. Unless the people of Is-
rael had seen and known them to be facts, they never
could have been influenced by such appeals.
The whole train of miraculous interposition from
the beginning, before there was any written revela-
tion, materially contributed to maintain the knowledge
and worship of God in the world. To Israel, as sepa-
rated from the other nations, it was essential to the
circumstances in which they were placed. Miracles
were necessary to authenticate the Scriptures as the
oracles of God, of which the Israelites were appointed
the depositaries. They were also necessary to pre-
serve the nation in subjection to that burdensome
ritual, which served at once to restrain them from
idolatry, and to shadow forth the good things to
come. The spiritual import of their law they might
not all comprehend ; but it was indispensably requisite
that they all should be fully convinced, that its out-
ward form which they received was from God. With-
out miraculous interposition, the Israelites never
would have continued in their state of seclusion, and
in that separation from the idolatrous rites of other
nations to which they had been accustomed, and to
which, being so much suited to the naturally depraved
appetites of man, they were all along so prone to
THE OLD TESTAMENT. 353
return. And unless they had been convinced, by a
series of miracles, and sometimes by immediate and
awful visitations, as in the case of Dathan and Abiram,
that Moses was a prophet sent from God, they would
not have submitted to him as a leader, whose autho-
rity, on various occasions, they so reluctantly obeyed.
Nothing-, then, but that miraculous Providence under
•which they were placed, could have retained them in
obedience, subdued their incredulity, or impressed on
their minds a conviction of the Divine origin and
nature of that dispensation under which they were
placed. But such has been the force of this impres-
sion, that all their subsequent trials and dispersions,
and all their disappointments, occasioned by the errors
they have embraced, have not effaced it to this day.
At length, when the purposes intended by miraculous
interpositions were accomplished, they became gra-
dually less frequent, till the spirit of prophecy was
withdrawn, when they seem to have ceased altogether,
not to appear again in Israel till they were renewed
by the Messiah himself, in a way better adapted to the
genius of that more spiritual dispensation which he
introduced, as well as more illustrative of the benefi-
cent nature of the Divine mission of him who came
not to condemn the world, but to save it, but in a way
equally beyond the utmost stretch of human power.
VOL. I.
354 THE TYPES or
CHAPTER VIII.
THE TYPES OF THE OLD TESTAMENT.
The plan of preparation for the advent of the Mes-
siah, was carried on by different methods, all equally
adapted to the grandeur and importance of their object.
The commencement may be traced from the manifesta-
tion of the dealings of God with individuals, while the
progress of the mighty scheme was afterwards more
fully developed in the records of Israel as a people, and
particularly in the miracles interwoven with their na-
tional history. To these was added a series of typical
or parabolical representations, by which the work of
redemption was shadowed forth and kept in view by a
constant and visible appeal to the senses.
A type is a pattern, model, or sign, of another object
which it represents beforehand. It is employed in
Scripture to denote those acts, circumstances, or events,
connected with the Old Testament economy, which
prefigured something corresponding that was to take
place under the New Testament.* The words, shadow,
* The word type, derived from a Greek word, that signifies
to strike, and meaning in its primary sense an impression that
something hard makes on another substance, is sometimes used
in Scripture for a mark or print, John xx. 25 ; sometimes for an
example or pattern, Phil. iii. 17; 1 Thess. i. 7 ; 2 Thess. iii. 9 ;
1 Tim. iv. 12 ; Titus, ii. 7; 1 Pet. v. 3 ; or for an image or
similitude. Acts, vii. 43 ; or summary, Acts, xxiii. 25 ; and in
Romans, vi. 17, for a form or mould ; and finally, it is employed
in the more appropriate and extensive sense explainedabove,
Acts, vii. 44 ; Rom, v. 14 ; 1 Cor. ix. 6 and 1 1 j Heb. viii. 5.
THE OLD TESTAMENT. 355
and figure, are likewise used in the same sig-nification,
A parable is either a fictitious narrative, employed to
convey instruction, in which the instruction or truth
is called the moral or mystery ; or it signifies, in the
sense in which we are now to consider it, information,
imbodied in an action which is designed to represent
something distant or future. Thus various institu-
tions and actions werq so ordered as to be fit emblems
or representations of future events. They were figures
which the Divine wisdom ordained with an object so
definite and precise as to impose an obligation on men
to consider them as such. And hence we discover
that in the lives of the memorable characters of the
Old Testament, as well as in various striking histori-
cal occurrences, particularly in the whole instituted
worship of Israel, God was pleased to exhibit a picture
or representation of those spiritual things which were
to have place under the future economy. In these mys-
tical pictures, God, in a certain measure, developed his
future design respecting the mission of his Son into the
world, his two natures, his humiliation and exaltation,
bis death and the value of his sacrifice, his resurrection
and ascension to heaven, his intercession, his reign,
and his prophetical character, the remission of sins,
the sanctification of believers, and in general all that
belongs to the economy of grace, and the work of
redemption.
The mode of instruction by types and parables, »
which is still common all over the East, was thus, in the
wisdom of God, employed from the beginning, to lead
forward the attention of men to truths that were at first
only partially revealed. This is analogous to tbe whole
of the Divine procedure, both in the creation and the
356 THE TYPES OF
government of the world. Nothing- is hroug-ht to
maturity at once. As, therefore, in the natural world,
there is first the blade, then the ear, after that the
full corn in the ear ; so in respect to spiritual things,
God delivered his will, by sundry portions, and in
diverse manners, to the fathers by the prophets, before
that in the last days he *' spake by his Son."
In a type or parable, it is not. necessary that every
part or circumstance should have its corresponding
circumstance, or counterpart, in the antitype or moral.
Some things may be introduced into the type or para-
ble to render it complete, which are not material to
the truth of what is signified. We are not, for instance,
to imagine, when any person or thing is a type of
Jesus Christ, that every circumstance relative to that
person or thing is typical. Some things, it may be, are
peculiar only to the type, some only to the antitype,
and others common to both. Solomon, for instance, is
proposed in 2 Samuel, vii. as a type of Jesus Christ ;
but when it is said, " If he commit iniquity, I will
chasten him with the rod of men, and with the stripes
of the children of men," this relates to Solomon, and not
to Christ ; when it is said, " I will establish the throne
of his kingdom for ever," it refers to Christ, and not
to Solomon ; and when it is added, " He shall build an
house for my name," this is applicable to both. Some-
times it is sufficient that there be a faint resemblance
in the type of something more excellent in the antitype ;
that resemblance must indeed at all times be slender
when it relates to Jesus Christ, because of the infinite
distance between him and the creature. The silence of
Scripture, in regard both to the beginning and end of
the days of Melchizedec's life, was sufficient to pre-
THE OLD TESTAMENT. 357
£gure the eternity of Jesus Christ. When the same
thing is asserted both of the type and the antitype, it
is in a more eminent manner true in the antitype than
in the type ; so that the truth of the thing in its full
import is only to be found in the antitype. Thus we
are to explain Heb. i. 5, " To which of the angels said
he at any time, thou art my Son" — " I will be to him
a Father, and he shall be to me a Son." Here it is
evident that the same was said concerning Solomon,
but in such a diminutive sense with respect to him,
that when his whole dignity, honour, and grandeur,
are compared with what belongs to Jesus Christ, they
plainly bear no proportion to it ; but it is true in Jesus
Christ in so large and extensive an import that his
dignity and honour infinitely exceed that of all the
angels, and cannot be communicated to any creature.
It may further be observed, that a certain variation,
sometimes takes place with regard to the signification
of the type, in so much that, in some respects, it may
be applied to Christ, and in others to his church,
which is his mystical body. Of this, Abraham's of-
fering up his son is an instance. Isaac, in being ready
to suffer death, in obedience to his father and to God,
was a type of Christ, in obeying God, his Father, even,
unto death. But when the ram was offered in the
room of Isaac, the fio-ure was chang^ed, and that ram
represented Jesus Christ, and Isaac the church which
is delivered from death by the sacrifice of CliHst.
The great beauty and wisdom of the typical ordi-
nances is their union in one centre, and their mutually
contributing to shadow forth the full character, works,
and kingdom of our Lord Jesus Christ. Each of them
has its proper point of reference and illustration, and
358 I'HE TYPES OF
no two of them are perfectly coincident. The whole is
wanted to represent Christ in all his characters. Jacob
and Joseph, Samson and Daniel, and Solomon, are
each types of the Messiah, but no two of them repre-
sent him in the same point of view. The same may
be said of all the types, and the like variety and corre-
spondence is found in the historical facts of Scripture.
Besides a literal meaning", the Jews universally ac-
knowledged, that there was a spiritual sense in their
Scriptures. It was accordingly a constant and received
opinion among them, that all things in the law of Moses
had a mystical or secret meaning. They believed that
all that was great or considerable, whether among their
ancient priests or patriarchs, was to have its accom-
plishment in the person of the Messiah. Moses him-
self, when he said, "God will raise up unto thee a pro-
phet, from the midst of thee, of thy brethren, like unto
me," led them to regard himself as a type of the prophet,
whom he promised to them. To this mode of figura-
tive instruction, they were habituated by the typical
actions performed by the prophets, such as is recorded,
Ezek. iv., which represented beforehand certain events
in their history. These actions, being regularly veri-
fied by their fulfilment, were calculated to produce the
strongest confidence in the future accomplishment of
whatever was yet only shadowed forth.
As the Jewish and the Christian religions have the
same author, and are considered in the Scriptures as
essentially the same, the ceremonial economy must have
a spirit more noble than its external form. Though
the observations of certain unbelievers with respect to
the resemblance of the Jewish and Pagan religions, are
false and injurious, yet it is perfectly true that the rites
THE OLD TESTAMENT. 359
of the Mosaic system are of the same nature with those
of the other nations. This is in effect intimated by
Scripture itself, when it denominates the ceremonial
observances " the elements of the world." If there is
nothing in them more excellent than their outward
semblance, they possess nothing- suitable to the Jeho-
vah of the Scriptures. Looking only at their external
nature and their number, they appear trifling and irk-
some. In the Messiah and his kingdom only have they
an interpretation, and a meaning useful, dignified, and
important. In him only can they harmonize with
Christianity. Assuming this, then, as the spirit of the
Jewish ritual, two religions, most opposite in their ex-
ternals, and most dissimilar in appearance, unite to-
gether in a manner calculated to excite our wonder and
admiration. This beautiful and unexpected harmony
evinces that they are the same in origin, in purpose, and
in consummation. It proves that they are one, and
that they belong to the same Lord. Every other use,
every other reason alleged in justification of the oceans
of blood shed in the service of the God of mercy, and
the innumerable accompaniments of sacrifice in the
worship of the temple, fails in discovering to us wisdom,
dignity, and importance suitable to the character of
the great I AM. Whatever other purposes these rites
might serve, take away their spiritual reference, and a
rehgionis left unworthy of God.
They who take Christ out of the rites of the Old
Testament worship, leave in it nothing but a lifeless
carcass. Is it, then, a matter of wonder or surprise,
that those who see little of Christ in the Old Testament
Scriptures, should undervalue the instruction to be
derived from every part of them, and that they enter-
360 THE TYPES OF
tain 80 low and degrading ideas of their inspiration,
even at the very moment when they confess, in a gene-
ral way, that the Old Testament, as well as the New,
is the Word of God? Without acknowledging a
spiritual reference it is impossible to derive edification
from the ordinances of Jewish worship, and the laws
and customs of the Jewish nation. The laws and ob-
servances concerning the leprosy, for instance, are full
of the most important instruction when regarded as
typical ; but in every other sense would be degraded to
the level of superstitions. In truth, Judaism is not
only inconsistent with Christianity in every other view
except that in which the one is a figure of the other;
but in this way only it is consistent with itself. The
unity, spirituality, immensity, omniscience, and omni-
presenpe of Jehovah, are as clearly taught in the Old
Testament as in the New. The carnal ordinances, then,
the cumbrous ceremonies, the purgation by water and
blood, the propitiations by the sacrifice of animals, the
never-ending observances of rites not founded in nature,
are in themselves palpably unsuited to God, and self-
evidently unequal to effect the ostensible end in any
other than a typical forra.'j
The typical import of the Jewish economy, both as
a whole and in its several parts, is fully recognised in
the New Testament. The Apostle Paul, in alluding
to the narratives and the events recorded in the Old
Testament, afifirms generally, that " whatsoever things
were written aforetime, were written for our learn-
ing; that we through patience and comfort of the
Scriptures might have hope," Rom. xv. 4. And re-
ferring particularly to their typical import, he says, in
relation to what happened to Israel in their journey
THE OLD TESTAMENT. 361
from Egypt, and in the wilderness, " Now these things
were our examples' (literally types), " to the intent
we should not lust after evil things, as they also lusted"
Afterwards, deducing- from them the most important
instructions, he adds, " Now all these things happened
to them for examples" (literally types), " and they are
written for our admonition, upon whom the ends of the
world are come," 1 Cor. x. 6, 11. This proves that
these occurrences are not to be regarded as simple con-
formities of nature, but that they were expressly or-
dained by Divine wisdom for the purpose which the
Apostle declares they were intended to serve. The
same Apostle, after having described the ancient taber-
nacle, Heb. ix., adds these remarkable words : " The
Holy Ghost signifying this, that the way into the holi-
est of all was 7iot yet made manifest, while as the first
tabernacle was yet standing^ which was a figure" (lite-
rally parable) '■'■for the time then present^ Here we
see clearly that Paul refers this figure to the institu-
tion of the Holy Spirit ; and a little after he says,
that these things, namely which belonged to the taber-
nacle, represented the things which are in heaven. In
the tenth chapter, he declares that " the law had a
shadow of good things to come; and in the eighth
chapter of the same epistle, that ^^ the tabernacle was
the example and shadow of heavenly things, as Moses
was admonished of God, when he was about to make
the tabernacle ; for see, saith he, that thou make all
things according to the pattern' (literally type) " show-
ed to thee in the mount." From this it appears evident
that God himself had caused the tabernacle to be erect-
ed exactly according to the pattern which he had
showed to Moses, in order that it might be a figure to
362 THE TYPES OF
represent heavenly things. We may collect the same
truth from the arguments which the Apostle Paul
often deduces from the types and figures of the Old
Testament, as in Rom. ix. and Gal. iv. — arguments
which would have been wholly inconclusive, unless
these types had, by a particular dispensation of the pro-
vidence of God, been really instituted as such, with an
obligation on our part to consider them in that light.
It is in contrast with these types, that Paul affirms that
Jesus Christ had been evidently set before the Gala-
tians crucified, and that we with unveiled face behold
as in a glass the glory of the Lord.
It is admitted that, in the Scriptures, there are
many things which are compared with Jesus Christ,
without, however, being, properly speaking, types, in-
stituted with a particular design by the wisdom of God.
Their comparison simply arises out of the conformity
which subsists between them and Jesus Christ. Thus,
for instance, he is called a door, a vine, 3, Jhundation,
a corner stone, without our being led to conclude that
the doors, the vines, the foundations, and the corner
stones, are types properly so called. These are arbi-
trary images, which are so only by the conformity
which subsists between them and Jesus Christ. But
it is equally clear that there are figurative representa-
tions in the Old Testament, which the wisdom of God
has employed with a precise and particular design, ap-
pointing them as typical of him, and laying men under
the obligation of considering them in that light, accord-
ing both to the settled opinion of the Jews, and the
express testimony of the Apostles. By these means,
God saw it good to nourish the hope and consolation
of ancient believers, thus directing their attention to
THE OLD TESTAMENT. 363
the Messiah to come, and confirming them in the assu-
rance that he would at length be manifested. And he
intended also, that, under the new dispensation, his
people, by comparing these things with Jesus Christ
manifested, and with the different parts of his salvation,
should recognise that he is indeed that Messiah whom
the wisdom of God had in ancient times prefigured,
when they discern so admirable a resemblance between
him and all these shadows. As there cannot be too
many ways opened by which to come to a clear and
full understanding of himself, God has been pleased to
join this way to others, in order that we may advance
more and more in the knowledge of the truth of Jesus
Christ our Lord, who is the sura of truth, so that,
entering by many different ways into our hearts and
thoughts, he should make on them a more profound
impression. In addition to this, of all the means by
which we can attain to the knowledge of the mysteries
of Christ, there is not one which bears a greater accor-
dance to the human understanding than typical repre-
sentation ; for the different resemblances and beautiful
analogies which we discover between the Lord Jesus
Christ and his types, have not only something in them
that is both most natural and agreeable, but something
also which fixes the attention much more than those
simple objects, the consideration of which does not admit
of comparison.
We must not, however, imagine, that the ancient
believers understood exactly all the resemblances be-
tween these figurative representations and the Saviour.
Their knowledge being very obscure respecting the-
person, the natures, the qualities, the different states,
the actions and the works of the Messiah, they could
364 THE TYPES OF
not see these resemblances or conformities very dis-
tinctly. They had, however, sufficient knowledge of
them to support their faith, to minister to their con-
solation, to animate their hope, and to conduct them
to salvation. In regard to New Testament worshippers,
these figures are indeed abolished as to the practice,
but not as to the contemplation of them, or the fruits
which result from that contemplation. They are abo-
lished as to practice ; for it is not now permitted to
Christians to celebrate the new moons, the feasts, and
the Sabbaths, to present sacrifices, or to observe the
ancient ceremonies of the Jews. All these things have
been buried in the grave of Jesus Christ, and when he
came forth from it, he left them there for ever. Ac-
cordingly, the Apostle Paul, in his Epistle to the Ga-
latians, strenuously opposes the false teachers, who
wished to bring back the observance of the legal cere-
monies, and to connect them with the gospel. And
in his Epistle to the Colossians, he says, " Let no many
therefore^ judge you in meaty or indrink, or in respect
of an holy-daij, or of the new moon, or of the Sabbath'
days ; which are a shadoio of things to come, but the
body is of Christ,'' But these types, or ancient figures,
are still of use to us; forit is certain that we are required,
in the reading of the Old Testament, to consider these
admirable representations of his Sou, which God has
placed there, to examine all their relations, and to
make use of them for our instruction and edification.
We are no longer called to eat unleavened bread, or to
immolate the paschal lamb ; but we have to consider in
the figure of that lamb, the perfeciion of Him who is
the true Lamb of God, which taketh away the sin of the
world ; and in the figure of unleavened bread, we have
THE OLD TESTAMENT. 365
to recognise Christian sincerity and truth, of which
that institution was only the image. We may even
say, that in this respect the ancient figures were rather
made for us than for the Israelites,. since it is certain
that of these we possess a far clearer understanding
than they could possibly have.
It is not only lawful, then, but our incumbent duty,
to ascertain the meaning of the types of the Old Tes-
tament. And it must not be supposed, that either an
infallible authority is necessary to explain these types,
or that all the types of the Old Testament are ex-
plained in the New. For why should an infallible
authority be required in interpreting the types rather
than in interpreting the prophecies ? It is manifest
that it was the will of God to instruct us by types, and
the explanation of the types is now far more easy, on
account of the distinct knowledge of the Antitype,
than of many prophecies. And why should we believe
that all the types of Jesus Christ were explained, rather
than all the prophecies concerning him, especially as
the apostle affirms, that he has not spoken particularly
of them all ? Heb. ix. 5.
Types may be divided into different classes ; some
are natural, some are personal, some are local, some
are legal, and others historical. In nature, all the
works of the universe, which God has drawn from the
treasures of his wisdom, of his goodness, and his
power, have been a type of that other great work in the
Church, which God has done, and which he still does,
and will do, even till the consummation of all things.
For this reason the work of grace is in Scripture called
a new heaven and a new earth ; and Paul says, that
" loe are the workmanship of God created unto good
366 THE TYPES OF
works." Between these two works there are different
points of resemblance. Both the one and the other
proceed from the good pleasure of God. Both are
mirrors in which God has been pleased to reflect his
glories. They are each of them the admirable work
of his wisdom and power, to which no creature can
attain ; and as no one but God could make the world
and the Church, so there was nothing that could resist
or prevent the accomplishment of his purpose. We
may find typical resemblances in the most illustrious
parts of the universe — in the sun the type of Jesus
Christ — in the moon that of the Church. Light is to
us an image of truth, of holiness, of the joy which
grace imparts. Darkness, or night, on the contrary,
represents the ignorance, the error, the disorder, the
guilt, the fear of punishment in which believers lived
during their sinful state.
The creation of the heavens and the earth is a figure
of the new and spiritual creation. The first was the
work of God's power, his wisdom, his goodness ; but
the second is that of his mercy, and all his other per-
fections. The first consisted in things material and
earthly, the second of things spiritual and heavenly.
The six days which God employed in that work, and
the seventh in which he rested, represent the time
that he employs in the construction of his Church ;
and the great and eternal rest into which she will
enter, when he shall have finished his work. That
the Sabbath, appointed to commemorate the finishing
of the work of creation in six days, had also a farther
reference, symbolically, to the eternal rest that Jesus
Christ, by his work in the flesh, should prepare for his
people, is the doctrine of the New Testament. All
THE OLD TESTAM12NT. 36T
Sabbatical institutions had this as their ultimate object.
Heb. iv. 1 — 11. And as the first day of the week has
taken place of the seventh, in honour of the resurrec-
tion of Christ, so the rest of Jesus Christ from his
work of redemption was contemplated prospectively
in the first Sabbath. Thus we see that man was not
designed in his creation for happiness in this world
through eternity ; but that, in the counsels of Jehovah,
the " election" was, from the first, destined to an in-
conceivably higher state. They were made for hap-
piness in that eternal Sabbath which, through Jesus
Christ, remains for the people of God. Infidel geolo-
gists, and, to their sharhe, some professing Christians,
following in this instance the wisdom of the world,
have supposed that the six days of the creation do not
denote exactly the portion of time which is generally-
understood by that expression, and that the world is,
or may be, older than we are taught by the pen of in-
spiration to believe. This they judge to be necessary,
in order to account for certain natural appearances.
But even in creation, God hath made foolish the wisdom
of this world.
Under the Old Testament dispensation, persons,
OFFICES, OBJECTS and APPEARANCES, PLACES, INSTI-
TUTIONS of WORSHIP, EVENTS, and almost all things
recorded in the ancient Scriptures, were typical signs
of the Messiah, of his kingdom and salvation. The
following are a few examples, out of multitudes that
might be produced.
The first man who was taken from the dust of the
€arth, and into whom God breathed the breath of
life, was a type of the second man, who is the Lord
from heaven, into whom God has also put not only a
368 ' THE TYPES OF
living soul, but the fulness of the Holy Spirit. This
name, " the second man from heaven," which is taken
from the comparison with the first man in nature, in-
cludes the idea of a new creation, which God in his
grace had designed to produce. It supposes the re-
semblance which exists betwixt Adam and Jesus Christ.
Adam was created in the image of God, in perfect holi-
ness and righteousness ; Jesus Christ is the image of
the invisible God, holy, harmless, undetiled, and separate
from sinners. The lordship of Adam over all the
animals, is a figure of the universal dominion of Jesus
Christ as mediator. And, as it was in their commu-
nion with the first Adam that God blessed all crea-
tures, so it is in the communion of Jesus Christ that
God blesses all believers. The first Adam had his
paradise on earth, which was provided for him and his
descendants ; the second Adam has his paradise in
heaven, elevated above all things both for himself and
his children. The first man received the human nature,
and all its blessings, not for himself alone, but for the
transmission of them to others. Jesus Christ has not
received for himself alone the blessings of grace ; he
received them that his people might obtain all from his
fulness.
The above name, " the second man from heaven,"
also includes the differences which may be found be-
tween Adam and Jesus Christ, such as that Adam could
only communicate an earthly life and animal nature, in
place of which, Jesus Christ communicates one that
is celestial and divine. Adam communicated a nature
"which was mutable and mortal, Jesus Christ one that
is immortal and immutable. This is remarked by Paul,
not only when he gives the title of celestial to Jesus
THE OLD TESTAMENT. 369
Christ, but principally when he says, that " the first
man Adam was made a living- soul ;" viz. that he might
convey natural life to those who had not received it ;
but " the last Adam was made a quickening spirit,"
viz. that he might impart spiritual life to them who
had lost it. The soul of man can communicate life to
the body if it be united to it, but it cannot of itself form
this union, far less unite itself when detached from it.
But the quickening spirit has this virtue, that it not
only communicates spiritual life to the soul, but unites
the soul to the body after their separation. Thus Jesus
Christ raised up himself, and quickens, and will raise
up all believers. The living soul, then, simply signi-
fies a life, but that quickening- spirit denotes an immor-
tal life, which repels and overcomes death. As Adam
was not considered as an individual person, but as
the federal head and representative of all his natural
posterity, to whom his actions, while he retained that
character, were imputed ; so Jesus Christ was not con-
sidered in what he did and suffered as an individual
person, but as the federal head and representative of
all his spiritual posterity. The one was the head of
all men in nature, the other is the head of all believers
in grace.
As there are points of resemblance between the two
Adams, so there are also points of opposition. The
first was, even in his fall, a type of the last. As the
first Adam was a principle of death to all his posterity,
so the second Adam is a principle of life to all who
spring from him, " As in Adam all die, even so in
Christ shall all be made alive." In the first, believers
are dead — in the second, they revive. In the first,
their nature is corrupted — in the second it is restored,
VOL. I. 2 a
370 THE TYPES OF
In the first, they were degraded, the bond slaves of
Satan and of sin ; in the second, they have been brought
into the glorious liberty of the children of God. In
the one they became the enemies of God ; in the other,
they are reconciled, and made his children and friends.
By the one came sin, condemnation, and death ; by
the other came righteousness, justification, and life. The
first Adam was so far from being able to transmit
life and happiness to his posterity, or to give them to
eat of the tree of life, that himself was driven out from
the terrestrial paradise, and from all access to that life-
giving tree. But the second Adam confers on his pos-
terity a heavenly inheritance, and declares, that to him
that overcometh, he will give to eat of the tree of life
which is in the midst of the paradise of God. Thus, as
Jesus Christ is the head and representative of all who
from him derive spiritual life, so Adam, who was the
head and representative of all who derive from him
natural life, was " the figure (literally, type) of him that
was to come." Rom. v. 14.
Eve, who was taken from the side of Adam while
asleep, represented the church which is taken from
the side of Jesus Christ when dying, from which
flowed blood and water, by which he was to sanctify
and cleanse, and to present to himself his church. The
marriage of Adam with his wife was the image of the
mystical union of Jesus Christ with his church, which
is called the Lamb's Wife. Rev. xix. 7. As the Apostle
Paul, in Romans v. and 1 Corinthians, xv., marks
the conformity between Adam and Jesus Christ, and
reasons from the one to the other, so, in the Epistle
to the Ephesians, he employs the marriage of the man
with the woman, which is an institution of the first
THE OLD TESTAMENT. 37 I
creation, as a type of the raarriag-e and mystical com-
munion which subsists between Jesus Christ and his
church. The Apostle not only illustrates the duties
of the one relation by those of the other, but expressly
aflSrms that marriag-e is a " mystery," or a figure of
the union of Christ and believers. As Adam said of
Eve, that she was bone of his bone, and flesh of his
flesh, so the Apostle affirms, with respect to Jesus
Christ and his people, that they are " members of
his body, of his flesh, and of his bones." Eph. v. 31,
32.
Abel, whose name signifies vanity and emptiness,
was a type of Jesus Christ, who " made himself of no
reputation;" literally, emptied himself, Phil. ii. 7,
when assuming- the nature of man, who is '' like unto
vanity," Psalm Ixii. 9. In offering an acceptable
sacrifice, and in his death, which Abel suffered by the
hands of his brother Cain, who slew him because his
own works were evil and his brother's righteous, he
was a type of Jesus Christ in the bloody sacrifice
which he offered, and in his death which he suffered
by the hands of wicked men of his own nation, who
hated him because of his holy life and doctrine. The
mark which was set on Cain on account of the mur-
der of his brother, and his being driven out as a fugi-
tive and a vagabond on the earth, furnishes a most
remarkable representation of the state of the Jews at
this very day, who were the murderers of Jesus Christ,
and on this account are a proverb and a by-word,
" driven out" from their country, and scattered as
vagabonds all over the world. God, too, declared that
Cain should not be killed, and he has not suffered
ihe Jews to be exterminated. The blood of Jesus
372 THE TYPES OF
Christ which they shed, calls aloud for the vengeance
which they imprecated on themselves and their pos-
terity, as the hlood of Abel did against Cain, though
in other respects the blood of Christ speaks better
things than that of Abel.
Enoch was a type of Jesus Christ in his state of
oxaltation, as Abel was a type of him in his state of
humiliation. Enoch, who was the seventh from Adam,
was, in his translation, a type of Jesus Christ, in his
jiscension to heaven, who was the seventieth from
Enoch. Enoch, who " had this testimony, that he
pleased God," was the third person that we read of who
departed out of this world, and was taken up to God ;
Christ was the third person who ascended to heaven,
in whom God declared that he was " well pleased."
Noah was a type of Jesus Christ. His name sig-
Piifies rest ; and of him it was said, " This same shall
tomfort us concerning our work a?id the toil of our
hands, because of the ground ivhich the Lord hath
cursed.'' In like manner, Jesus Christ promises rest
to all who labour and are heavy laden, that come to
him, and comforts them by redeeming them from the
curse which God has pronounced on all who have bro-
ken his law, as those who came to Noah were com-
forted and rescued from the curse inflicted on the
ground by the destruction of the flood. Noah was a
preacher of righteousness to the world — the righteous-
ness of Christ. Jesus Christ was a preacher of the
same righteousness " in the great congregation." Ps.
xl. 9. Noah prepared an ark, by which he saved his
family, while the rest of the world perished in the
flood. Of Jesus Christ, it is said, " A man shall be
as an hiding-place from the wind, and a covert from
THE OLD TESTAMENT. 373
the tempest." He saves all the children whom God
hath given him, while the Lord shall swallow up in
his wrath all the rest of the world. As the antedilu-
vian world would not listen to the preaching- of Noah,
so the ungodly world refuses to attend to the preaching-
of Jesus Christ. Noah w^as the head of the new
world, Jesus Christ is the head of the new creation,
Noah " builded an altar, and offered burnt-offerings on
the altar, and the Lord smelled a sweet savour ;" and
Jesus Christ " hath given himself an offering and a
sacrifice to God, for a sweet-smelling savour." God
made a covenant with Noah and his seed, by which
he engaged that there should not be any more a flood
to destroy the earth. God made a covenant with Je-
sus Christ, which shall stand fast with him, and whose
seed he will make to endure for evermore. God gave
the rainbow in the cloud to Noah as a token of his
covenant, and Jesus Christ, with whom God made the
everlasting covenant, appears as the mighty angel
clothed with a cloud, and a rainbow upon his head.
Rev. X. 1.
The ark w^hich Noah built was also a type of Jesus
Christ. As the ark secured all who entered into it
from the descending rains and the overflowing floods
so Jesus Christ gives a secure refuge from the wrath
that is to come to all who fly to him, for to them who
are in Christ Jesus there is no condemnation. As the
ark was despised by the antediluvian world, who were
hardened to their destruction, so the glad tidings of
salvation, which men are called to seek for only in
Christ, are to the Jews a stumbling-block and to the
Greeks foolishness. The dove which Noah sent out,
and which returned with the olive leaf plucked off,
374 !rHE TYPES OF
was a type of the Holy Spirit, which descended upon
Christ when he was baptized in Jordan. And as that
dove brought the olive branch to those who were in
the ark, from which they might know that the waters
were dried up ; so in like manner the Holy Spirit as-
sures those who are in Christ of the peace of God, the
symbol of which was the olive branch. For all who
entered into the ark there was room, and all of them
were saved from the deluge, in which the rest of the
world perished. In like manner, all who come to
Christ he will receive, and all of them shall be saved,
in the day of the wrath of God, when <' the hail shall
sweep away the refuge of lies, and the waters shall
overflow the hiding-place."
Melchizedec, who was King of Salem, and also
priest of the Most High God, is the first in Scripture
who is called a priest. He was an early and very re-
markable type of Jesus Christ, both in his priestly and
kingly office. He was first " by an interpretation king
of righteousness, and after that also King of Salem,
which is king of peace." In both these respects, and
in the same order, he represented Jesus Christ, who,
by way of eminence, is called " the righteous,'' who
brought in " everlasting righteousness," and who
works in his people a sanctifying righteousness by the
power of his Spirit, on whose appearance " peace"
was proclaimed on earth, and who is his people's peace,
because he gives them peace as the fruit of righteous-
ness.
No other but Melchizedec ever united the priestly
and kingly offices, but he was both King of Salem and
priest of the Most High God, and thus was an eminent
type of him, of whom it was said, " he shall bear the
THE OLD TESTAMENT. 375
glory, and he shall be a priest upon his llironer In
the 110th Psalm, where David is addressing- the Mes-
siah, he says, " Thou art a priest for ever, after the
order of Melchizedec.'' The priesthood of the tribe
of Levi was an eminent type of the priesthood of the
Messiah. But as it was at length to be superseded, it
could not represent his priesthood in respect of dura-
tion ; and probably to signify its limited period, an
accurate genealogy, which was kept till the coming- of
Christ, was indispensable to it.* But the genealogy,
the birth, and the death of Melchizedec, are all omit-
ted, in order that, appearing- in the history without
father, without mother, without beginning of days or
end of years, he might more perfectly represent Him
who is from eternity, and of whose priesthood and go-
vernment there shall be no end. The circumstance
that the Levitical priesthood should be set aside, which,
as it was of Divine appointment, was essential to the
instalment of Messiah in his office, was thus early in-
timated in the case of Melchizedec. While the cir-
cumstance that the order of Melchizedec's priesthood
should be permanent, was plainly declared, as above,
by David, King- of Israel, at a time when the priest-
* Owing to the genealogy being indispensable to the Leviti-
cal priesthood, an important purpose was served, when after
the coming of the Messiah, and the destruction of Jerusalem, it
•was irrevocably lost ; as not only by the destruction of the tem-
ple, the place in which alone the legal sacrifices could be offer-
ed, but also by the loss of the sacerdotal genealogy, it became
absolutely impracticable to continue the legal sacrifices — an
end to which the prophet Daniel had predicted was to take
place at the death of the Messiah.
376 THE TYPES OF
hood of the tribe of Levi subsisted in all its dignity.
The priesthood of Melchizedec was to be exhibited as
superior to that of the tribe of Levi ; and to him,
therefore, even Levi paid tithes in the person of Abra-
ham, his progenitor, from whom, when returning from
the slaughter of the kings, Melchizedec received the
tenth part of his spoils ; when Abraham, as the less,
was blessed by Melchizedec. On that occasion, when
these two priesthoods met, the imperfection of the le-
gal priesthood which communicated no real blessing,
but on the contrary needed to receive one, was on- the
one hand pointed out, and on the other, the perfection
of the priesthood of Jesus Christ which truly blesses ;
for it was Jesus Christ, represented in the type of
Melchizedec, who, in blessing Abraham, declared him-
self far elevated above the priesthood of Levi, and
showed that all the blessing which belonged to it was
derived from what he communicated. Thus the law,
as a servile covenant, was made to do homage to the
gospel, and a figurative and temporary priesthood to
one which is true and eternal. To Abraham, also,
and his followers, Melchizedec, the priest of the Most
High God, brought forth bread and wine, which, as
the emblems of that spiritual food, the flesh and blood
of Jesus Christ, provided for the life of the world, are
DOW permanently appointed by the true king and high
priest of their profession, to nourish and refresh his
followers. Melchizedec being a priest of the Gentiles,
intimated that the priesthood of the Messiah should
not be confined to the nation of Israel, as that of Levi
was.
Finally, the priesthood of Melchizedec particularly
represents the acts of his priesthood which Jesus Christ
THE OLD TESTAMENT. 377
exercises not on earth but in heaven. For that part
of his priesthood which consisted in his humihation,
was represented in the type of Aaron, and not in that
of Melchizedec ; this last type reg-arding- that other
part which consists in his exaltation. His being called
a priest for ever, after the order of Melchizedec, sig-
nifies two things — the one that be must perform celes-
tial and continual acts of priesthood, and the other that
his priesthood must be conjoined with the glory of
majesty and royal dignity. But as neither the one
nor the other of these two things could be found in
the first part of his priesthood, namely, in that part
which he executed on earth, it was necessary that to
this first part a second should succeed, in which both
these divine characters are found — the one of eternity,
the other of royalty. And consequently it was neces-
sary, that after having offered his sacrifice on earth, he
should ascend to heaven, there to appear before the
eternal Father, and there to be seated at his right hand
to intercede for his people.
Abraham was the progenitor and an eminent type
of Jesus Christ. He was chosen by God, and was
called his " friend." He was a pilgrim and a stranger
on the earth, yet he overcame kings. God made a co-
venant with him, and promised to him a seed numer-
ous as the stars of heaven, constituting him the father
of many nations, which he fulfilled, but not till after
his body was dead. Rom. iv. 17, 19. He gave him
also the land of Canaan, of which, however, he was
not to put him in possession during his life, nor to give
it to his posterity till long after his death, and he made
him the heir of the world. In all these respects, he
was a type of the Messiah. Jesus Christ is the elect
378 THE TYPES OF
of God in whom his soul "delighteth," Isaiah, xlii.
1. He is " the everlasting- Father of all believers,
who are the children whom God hath given him, of
whom he is the pattern and example ; and he is de-
clared to be the heir of all things. At the call of God
he left heaven, his original country, and his father's
house, and came and sojourned in this world, in which
he was " a stranger to his brethren and an alien to his
mother's children," yet he was made " higher than
the kings of the earth." God made a covenant which
*' shall stand fast with him," by which, but only in
consequence of his death, Isa. liii. 10, he engages to
give him a posterity numerous as the drops of dew
from the womb of tlie morning ; and he gave to him
" the promise of eternal inheritance" in the heavenly
country, which, however, he was not to put him in
possession of before his death, nor to give it to his
seed till a long time after. In all these and other par-
ticulars, a very striking representation, in the person
of Abraham, was given of the Messiah, who, till after
many ages, was not to appear in the world.
The covenant which God made with Abraham, of
which circumcision was the sign, in virtue of which
he promised him the land of Canaan, was a type of the
evangelical covenant. For as God was not induced to
make that covenant but of his own good pleasure, and
as he made choice of Abraham, among all men, solely
by grace to honour him with it, so the gospel is the
fruit of the good pleasure of God, and the elect to
whom God communicates it, are chosen solely by
grace. This covenant was founded and executed in
Isaac. " In Isaac shall thy seed be called." In like
manner, the gospel is founded solely in Jesus Christ,
THE OLD TESTAMENT. 379
of whom Isaac was a type. The land of Canaan,
flowing with milk and honey, which is represented in
Scripture as a land extremely delightful, was promised
to Abraham, so that the right which he and his pos-
terity had to it, was entirely founded on the gratuitous
promise of God. In like manner heaven, the eternal
inheritance, which the temporal Canaan represented,
is prepared for his people, by the promise and from the
free grace of God, to which all the right they have to
it must be referred. This covenant with Abraham is
to be viewed in two aspects, first as a prophecy, se-
condly as a type. As a prophecy, because in it God
promised the Messiah, and all that is contained in his
economy. But because in the same promises of God
to Abraham, there were two covenants included, the
one the legal, and the other the evangelical, and as
the legal was the figure of the evangelical, the cove-
nant made with Abraham must also be considered as a
type.
Abraham had two wives, Sarah and Hagar — Sarah
the freewoman, and Hagar the bondwoman. Of Hagar
he had a son, born according to nature. Of Sarah he
had Isaac, born by a supernatural principle, in the order
of the promise, and according to the good pleasure of
God. Ishmael, born according to the flesh, that is,
according to the principles of nature, was a slave, and
banished from his father's house. Isaac, on the con-
trary, born according to a supernatural principle, and
of a free mother, was heir of the house and of the goods
of Abraham. These things, says the Apostle Paul,
are an allegory, that is to say, that they are to be con-
sidered as types. '< For," he adds, " these are the two
covenants, the one from Mount Sinai, which genderetb
380 THE TYPES OF
to bondage, which is Agar." These two wives of
Abraham, then, are the figure of two covenants which
God made with man, viz. of the law and. the gospel.
The gospel is the free covenant, which was made for
its own sake, and not to be subservient to another co-
venant. The law, on the contrary, is the servile cove-
nant, which was made only for the purpose of being
subservient to the gospel. " The law was our school-
master to bring us unto Christ ;" the object and end of
that covenant being to be fulfilled in the Redeemer,
and to dispose men to receive the gospel. Both cove-
nants produced children. The law naturally engendered
those who, seeking to obtain life and eternal happiness
by the way of their works, have a servile and merce-
nary spirit. The gospel, on the contrary, begets true
believers, who, renouncing the way of works, and em-
bracing that of faith, in order to obtain salvation from
the paternal mercy of God, have a character more noble
and more elevated than the other. These last are
therefore animated with the spirit of adoption, while
the others have the spirit of bondage. The first are
born according to the principles of nature, for the man-
ner in which they seek to establish their righteousness
and their hope, namely, that in doing the things that
God commands in his law, tbey will obtain eternal life,
is a principle of nature. But believers are born on a
supernatural principle, which is the promise of mercy
and of grace, that God vouchsafes to all those who be-
lieve in him, and in Jesus Christ, his Son. The con-
sequences to the two wives and the two children of
Abraham were very different, as their condition also
was. For Hagar was banished from the house of Abra-
ham, and Ishmael had no part of his heritage ; accord-
THE OLD TESTAMENT. 381
ing to that which was said to Abraham, " Cast out this
bondwoman and her son ; for the son of this bondwo-
man shall not be heir with my son, even with Isaac."
There is the same difference between the law and its
self-justifying- children, on one side, and the gospel
with believers on the other. The law has been banish-
ed from the house of God, to be no longer a covenant ;
and the self-justitiers have no part in the heavenly in-
heritance. But the gospel remains an everlasting
covenant; and believers are the true heirs, the true
children to whom God gives his blessings, not in the
way of what is due, as the self-justifiers pretend that
they are to obtain them, but in the way of promise ;
that is to say, of a free gift, and as an inheritance.
The sacrifice of Isaac, whom Abraham designed to
offer on Mount Moriah, was a type of the sacrifice of
Jesus Christ, in which the Eternal Father delivered
his own Son to death. As Isaac was promised long
before he was born, whence he is called the son of
the promise, Gal. iv. 23, so Jesus Christ was the Seed
promised from the foundation of the world. As Isaac
was not a child of the flesh, but of promise, Rom.
ix., by supernatural and Divine power, of a woman
both naturally and by reason of her age barren, so Jesus
Christ was born of a virgin, not according to the order
of nature, nor by virtue of the blessing, increase and
multiply, but by the supernatural and miraculous power
of the Holy Spirit ; and the nativity of both was an-
nounced by an angel. As Isaac voluntarily, and with-
out murmuring, obeyed his father, who designed to
offer him as a sacrifice to God, so Jesus Christ was
obedient unto death, and as a sheep before her shearers
is dumb; so he opened not his mouth. As Isaac carried
382 THE TYPES OF
the wood on whlcli he was to be offered, so Jesus Christ
bore his cross. As there were three days from the
commandment given to Abraham to offer his son, dur-
ing" which he esteemed him to be dead, until his deli-
verance, so there were three days from the death of
Jesus Christ until his resurrection. The mountain
that God chose for the sacrifice of Isaac, was the same
on which Jesus Christ, 2000 years afterwards, was
offered.
It was in Isaac that God gave the first figure and de-
monstration of the necessity of a human victim for the
expiation of sin ; for as it was man that had sinned, it
must be by man, and not by the sacrifice of beasts, that
justice was to be satisfied. On that account, the Son
of God, in coming into the world, is represented as
saying, " Sacrifice and offering, and burnt offerings, and
offering for sin, thou wouldst not, neither hadst pleasure
therein (which are offered by the law) ; then said he, Lo,
I come to do thy will, O God. No sacrifice could be a
more express figure of the sacrifice of Jesus Christ than
that of Isaac. Although Isaac was not actually put to
death, yet he was considered by his father to be so dur-
ing the three days of their journey ; and he was as al-
ready dead, when the Angel arrested the deadly blow;
so that in this deliverance he was received from the dead
in a figure, Heb. xi. 19, and, therefore, was a type of
Jesus Christ, who was gloriously restored from death.
Thus, the sacrifice of Isaac is a type both of the death
and resurrection of Jesus Christ, of whom it is said,
that God raised him up, having loosed the pains of
death, because it was not possible he should be holden
of it. And as Isaac was the head and heir of the family
of Abraham, so Jesus Christ is established heir of all
THE OLD TESTAMENT. 383
things by God his father, of whom the whole family in
heaven and earth is named, and the iirst born of many
brethren. As Isaac, restored to life, has begotten a
posterity numerous as the stars of heaven, and as the
sand on the sea-shore, so Jesus Christ, by his resurrec-
tion, has obtained a life, by which he hath begotten to
God an innumerable multitude of believervS, according
as it was predicted by Isaiah, that after he should make
his soul an offering for sin, he should see his seed, and
the pleasure of the Lord should prosper in his hand.
When Abraham, therefore, prepared to offer his only son
Isaac in sacrifice to God, and afterwards received him
back in a figure, as if he had been raised from the
dead, he was unconsciously exhibiting an emblematical
representation of the sacrifice and death of the only be-
gotten Son of God, who was ordained by the will of the
everlasting Father, to put away sin by the sacrifice of
himself, and of his resurrection from the dead, for the
redemption of sinners.
Jacob was in various respects a type of the Messiah,
and to him was given the promise of the land of Ca-
naan, as formerly it had been given to Abraham and to
Isaac. He was appointed the father of Israel after the
flesh, that nation which was typically the people of God,
and separated from the other nations of the world.
From him sprung the twelve patriarchs, who were the
fathers of that holy nation. In his trials and afflictions,
and during his whole life, he was a pilgrim and a
stranger, without any permanent dwelling-place. In
all these particulars, he prefigured Jesus Chrisf, — who
was a man of sorrows, and acquainted with grief, — who
had not where to lay his head, — to whom tho promise
©f the eternal inheritance was given, — who is " the
384 THE TYPES OF
Everlasting-'Father" of his people Israel after the spirit,
separated from all others, of whom the twelve Apostles,
whom he appointed, are the spiritual fathers. In
wrestling- with the Angel, with whom he had power
and prevailed, and to whom he wept and made suppli-
cation, Jacob represented him, who, in the days of his
ilesh, " offered up prayers and supplications, with strong-
crying- and tears, unto him that was able to save him
from death, and was heard in that he feared." Jacob
became a servant in the house of Laban, and submitted
to many hardships to obtain in marriage his beloved
Rachel ; and " Christ also loved the Church," and, in
the view of betrothing her to himself, " took on him
the form of a servant," at a distance from his father's
house, and endured many troubles. Jacob was brought
up out of Egypt ; and of Jesus Christ, it was said,
" out of Egypt have I called my son." Jacob left the
world blessing the children, of whom, he said to Esau,
that they were the children which God had graciously
g-iven him ; and Jesus Christ, in like manner, left the
world blessing- those, of whom he declared, that they
were given to him by God.
Joseph, the son of Jacob, was an eminent type of
Jesus. Christ. He was called " the shepherd, the stone
of Israel." He was the first born of Rachel — the be-
loved son of his father — a goodly person — and a man
in whom the Spirit of God was — an interpreter of
dreams. He was sent by his father to seek his " bre-
thren" in the wilderness. He was hated by them, and
cast into a pit, and sold, according to the proposal of
Judah or Judas, for a small price. He was tempted,
but resisted the tempter. He was falsely accused, and
cast into prison with two noted criminals, the one of
THE OLD TESTAMENT. 3S5
whom he adjudged to death, and the other to life.
From prison h& was brought out and elevated to be
ruler over all the land of Egypt, with so much power
and glory, that Pharaoh, in presenting him to the
people, and giving him a name, caused it to be pro-
claimed that all should bow the knee before him. He
saved the lives of his brethren by providing food for
them, while he rejected the money they brought to pur-
chase it. Although he dealt hardly with them at first,
he brought them at length into that fertile land to which
God sent him before them, to save them by a great de-
liverance. There they sat with him at his table, they
did eat and drink with him, and partook with him in
his prosperity and glory.
In all the above particulars, Joseph was a type of
Jesus Christ, who was the first born, — the beloved Son
of God. He was fairer than the sons of men, and grace
was poured into his lips. He alone hath revealed the
secret counsels of God, and prevailed to open the book
and to loose the seven seals thereof. He is the shep-
herd of Israel, and the chief corner stone. He was
sent by his father to seek those who were lost. His
own countrymen hated him, and said, This is the heir,
come let us kill him, and caught and cast him out of
the vineyard. He was sold by Judas for thirty pieces
of silver. He was tempted, but resisted the tempter,
was falsely accused, condemned, and cast into the grave.
He adjudged one of the criminals who suffered with
him to everlasting life, while the other he allowed to
perish, according to his deserts. He was brought out
of the prison of the grave, and a name was given to him,
and at his name it is proclaimed that every knee shall
how. Phil. ii. 10. He provides food without mojiey
VOL. I. 2 B
386 THE TYPES OF
and without price^ for those whom he is not ashamed
to call his brethren, and saves their lives ; and though
he may seem to deal hardly with them for a season, so
that through much tribulation they must enter his
kingdom, he will in the end prove that he acts graci-
ously towards them. He is gone to that heavenly
country, whither, as the forerunner of his people, he
has entered, there to prepare a place for them. He
conducts them in their journey thither, and they shall
eat and drink with him at his table in his kingdom,
and shall behold the glory which God hath given him.
Moses was, in many respects, a very remarkable
type of Jesus Christ. At his birth he was saved from
the general slaughter of the infants of the Israelites,
which took place by a tyrant's command, and was after-
wards compelled to fly into a foreign country to save
his life. Moses was the meekest of men. His Divine
commission was accredited by the signs and wonders
which he was enabled to perform. He compelled the
magicians who contended with him in Egypt, to con-
fess his superior power. He controlled the swelling of
the sea, which retired at his command. He fed the
people with bread from heaven in the wilderness. God
talked with him face to face, and the words which
he heard he reported to the people. He appointed
seventy elders, endued with a portion of his own spirit,
to share his labours, and sent out twelve men to view
the land of promise. Moses was the '' chosen " of the
Lord, Psalm vi. 23, and by way of eminence, called his
" SERVANT," Numbers, xii. 7. Moses was the most dis-
tinguished prophet of Israel, whom the Lord knew
face to face. Deut. xxxiv, 10. He was the ruler and
DELIVERER or redeemer of the people from Egyptian
THE OLD TESTAMENT. 387
bondage. Acts, vii. 35. He was the lawgiver, Num-
bers, xxi. 18, and the judge of Israel, Exodns, xviii.
13, and the mediator of that covenant which God
made with them. Deut. v. 5. He was an intercessor
for them. Exodus, xxxii. 11. Psalm, cvi. 23. He was
their leader, Exodus, xxxii. 34. In their journey
through the wilderness, on their way to the promised
land, when receiving the law, he fasted for forty days
and forty nights, and when he descended from the
mountain his face shone with the reflected glory of God.
In all these respects, Moses, in a very remarkable
manner, prefigured Jesus Christ, with whom his
parents were compelled to flee into a foreign land to
escape from the slaughter of the infants that took place
by a tyrant's command. Jesus Christ was meek and
lowly, but approved by signs and miracles which God
did by him. He compelled the devils whom he cast
out to acknowledge him as the holy one of God. The
winds and the sea obeyed his voice ; he fed miraculously
the multitudes who followed him. He was with the
Father, and hath revealed him, and speaks the word
of God. He sent forth seventy disciples, whom he
endowed with his spirit, and twelve Apostles to go into
and search out every land. God pointed him out as his
"servant" and his "elect," Isaiah, xlii. 1. He was
that prophet whom Moses foretold God was to raise
up like unto him, the deliverer and Redeemer of
his people from the bondage of Sin and Satan. He is
their lawgiver and the judge of Israel, Micah, v. 1.
The mediator of the new Covenant made with the
house of Israel, their intercessor, who ever liveth to
intercede for them. He is the leader or captain of
their salvation. Leading them through the wilderness of
388 THE TYPES OF
this world, in which they are strangers, to the promised
land of rest. In entering- upon his work, he fasted forty
days and forty nights ; when he was on the holy mount
of transfiguration, his face did shine as the sun. ''Moses
verilif teas faithful in all his house as a servant, for
a testimony of those things ivhich ivere sj^okeii after,
but Christ as a son over his own house." Is this simili-
tude and correspondence, in so many and such impor-
tant particulars between Moses and Christ, the effect of
chance ? " Let us search," says one, " all the records
of universal history, and see if we can find a man who
was so like to Moses as Christ, or so like to Christ as
Moses. If we cannot find such an one, then we have
found him of whom Moses in the law and the prophets
did write, Jesus of Nazareth, the Son of God.
One thing further respecting Moses must be remark-
ed. On account of his sinning against God, he was not
permitted to enter the promised land, of which he was
so desirous, and for which he earnestly besought the
Lord. The sentencTe, however, that excluded him re-
mained unchanged, and he was commanded to speak no
more of that matter. It was necessary that his death,
as the mediator of that first covenant, should intervene
before Israel could enter the land of promise, otherwise
an important part of his typical resemblance to Jesus
Christ, as the mediator of the new covenant, could not
have been exhibited. Through sin Moses forfeited this
privilege ; and, on account of sin, the death of the true
mediator of the people of God was necessary, in order
that they may be put in possession of their eternal
inheritance.* Moses, although he wrote of Christ,
* From this part of the history of Moses, in God's refusing to
hear his prayer, Christians may derive a useful lesson. In refe-
THE OLD TESTAMENT. 389
was not aware of the correspondence, in all its circum-
stances, of the part he was acting; with that of the
Messiah, otherwise he would not have urged his request
as he did.
Neither Moses, however, nor any single individual,
could furnish a complete representation of Jesus
Christ. Many, or rather all of those who during the
Old Testament dispensation " obtained a good report
through faith," in one way or other prefigured him.
In all of them, there were points of resemblance ; but
still, like the law, they were only the shadow, and not
the very image, of him that was to come. Moses,
though the leader of Israel through the wilderness,
did not conduct them into the promised land. That
honour was reserved for Joshua his successor, who
was descended from Joseph.
Joshua was the first of the typical characters who
bore the name of the Messiah, Jesus and Joshua,
which imports Jehovah the Saviour, being one in the
original languages. Joshua conducted the people of
Israel safely through the divided river of Jordan
into the promised land, and set up twelve stones as
*' a memorial to the children of Israel for ever," of
this great deliverance. He conquered Jericho, the
walls of which fell on the seventh day, at the blowing
renceto spiritual things, they cannot be too importunate. " This,"
says an Apostle, *' is the will of God, even your sanctification ;"
therefore in this respect they may ask what they will, and it
shall be done unto them. But as to temporal matters, they are
not proper judges of what is best for them. Were many of
their petitions granted, it would prove their ruin, or granting
them would be contrary to some of the great but unknown pur-
poses of God.
390 THE TITPES OF
of trumpets. He subdued the enemies of Israel, and
settled them in peace in the land of promise. In all
this, Joshua was a type of "the Captain of salvation/'
— " the Captain of the host of the Lord," in which
character Jesus Christ appeared to Joshua. Jesus
Christ is Jehovah the Saviour, who leads his people
safely through the valley of the shadow of death, of
which the river of Jordan, flowing- between the wilder-
ness and Canaan, was a striking representation. He
brings them into their promised inheritance, which
Canaan prefigured, of which he puts them in peaceful
possession, and subdues all their enemies. After he
had passed through death for them and for himself, he
appointed twelve apostles as his " witnesses" to all
future generations of this great deliverance. When,
by the command of Joshua, the " seven priests" blew
the " seven trumpets of rams' horns," and " compassed
the city seven times," " it came to pass at the seventh
time, when the priests blew with the trumpets," the
wall of Jericho " fell down flat ;" and so when, by the
command of Jesus, " the seventh angel" shall sound
the trumpet, the bulwarks of Satan's kingdom shall
be overthrown, and "the kingdoms of this world shall
become the kingdom of our Lord and of his Christ."
Rev. xi. 15.
Jonah was a type of Jesus Christ. When the
Scribes and Pharisees asked Jesus for a sign, he refer-
red them to Jonah, saying, " As Jonah was three days
and three nights in the whale's belly, so shall the Son
of Man be three days and three nights in the heart of
the earth." Jonah, who is the first prophet we read
of that was sent to reform a Gentile nation, received
a commission from God to goto the city of Nineveh.
THE OLD TESTAMENT. 391
Being- averse to execute so dangerous and difficult a
service, he attempted to make his escape, embarking
in a ship bound to Tarshish. But a storm arose, and
Jonah voluntarily counselled the mariners to cast him
into the sea. They endeavoured, in spite of the tem-
pest, to reach the shore, but in vain. They therefore
cast him into the deep, and immediately the storm and
the raging- of the sea ceased. A fish prepared by God
swallowed up Jonah, at whose command it again
vomited him out alive upon the dry land on the third
day, after which he fulfilled his commission, and
preached with success to Nineveh, whither he had
been sent. The sin and the reluctance of the prophet
necessary in order to the sign, are altogether inappli-
cable personally to his great antitype ; and were these
to make it void, no type of the Redeemer could be
found in this sinful world. Atonement was made
even for the altars of Israel, as well as for the priest
the offerer, before they could be used for religious
services. But the commission of Jonah being exe-
cuted only through death, which is the efifect of sin
— the consequent and immediate appeasing of the tem-
pest— his deliverance from the bottom of the deep on
the third day, and the successful accomplishment of
the ministry he had received, strikingly represented
Him in whose name the Psalmist says, " All thy bil-
lows have gone over me, I sink in deep waters ;" and
who, going up to Jerusalem before his death, com-
pared his sufferings to an immersion in water, saying,
" I have a baptism to be baptized with, and how am I
straitened till it be accomplished ;" who voluntarily
died and was buried, but saw no corruption ; and who,
having stilled the tempest of the wrath of God, came
392 THE TYPES OF
forth again from the grave on the third day to preach
salvation, and successfully to accomplish the end for
which he was sent.
The most remarkable types of the death and resur-
rection of Jesus Christ, besides that of Jonah, are the
following : Of his death — the prison of Joseph — the
sparrow whose blood was poured out, and the sacrifices
of living animals. The chief types of his resurrection^
are the sacrifice of Isaac, who was received in a figure
from the dead — Joseph coming out of prison — the
Israelites going up out of Jordan — the sparrow which,
on the cleansing of the leper, was let go, and flew into
the air — the temple of Jerusalem, which was rebuilt
by Ezra and Nehemiah, and also those who, before the
advent of Jesus Christ, were restored to life ; for these
were all representations and preludes of the resurrec-
tion of the Messiah.
The Prophets who, from time to time, were raised
up in Israel, prefigured in their office Jesus Christ,
as they also gave witness to him. Like all his other
types, they were but faint shadows, in comparison of
Him " who was a prophet mighty in deed and in word,
before God and all the people," for they received but
a small measure of grace and light from on high, in
comparison of that fulness which is in him. The same
spirit animated them, though not inherent in them,
but in Jesus Christ it was properly his own. These
prophets were also his forerunners, for although that
title is in a peculiar manner assigned to John the
Baptist, it also belonged to all the other prophets, for
they all prepared the way for him, and were sent for
that purpose. But Jesus Christ was not the fore-
runner of any one, he being himself the end he had in
THE OLD TESTAMENT. 393
view. They were ministers of his, and the degrees of
supernatural and spiritual light which they possessed,
were communicated by him, which, although limited,
and bearing no proportion to the measure of the Spirit
with which he was endowed, yet fitted them to repre-
sent him in figure, to prepare the way for his coming,
to announce his advent, to communicate instruction
to the people, and to fill up a prominent and distin-
guished department in that typical dispensation to
which they belonged.
The High Priests, who, as the chief men in
Israel, appeared before God in their sacred office and
services, and the whole Levitical priesthood, pre-
figured, as is expressly taught in the Epistle to the
Hebrews, the <' great High Priest who is passed into
the heavens." The priesthood of Aaron, after its
manner, freed men who had committed sins from
merited punishment. It established in its way a
certain communion with God, and brought upon them
a certain kind of peace and benediction. It was the
foundation and support of that covenant to which it
belonged, for the whole of the Divine service under
the law, all the worship which God received from the
people of Israel, and the promises and advantages
which he gave them, were established in the Aaronic
priesthood. Except through that priesthood, Israel
had none of that communion with Him which had
been promised to Abraham and his posterity. That
ancient priesthood had its services, which consisted in
the oifering of sacrifices, in entering into the holy-
place, there to sprinkle the blood of the victim on the
ark of the covenant, so making intercession, and in
blessing the people. For these three purposes Aaron
394 THE TYPES OF
was anointed, consecrated, and established. All those
things which typically are found in the Levitical
priesthood, and in which it specially represented things
that were to come, belonged spiritually and efficaciously
to the priesthood of Jesus Christ. He also offered his
SACRIFICE, that is his body, on earth, and afterwards
entered the holiest of all, that is Heaven, to present
to God the infinite price of his oblation, which is his
blood, which is no other than his intercession, and
as he blessed his Apostles when he parted from them,
so at the last day he will come forth and pronounce the
BLESSING on his people, saying, " Come, ye blessed
of my Father."
In constituting the Levitical priesthood a type of
the priesthood of Jesus Christ, God, in order to pre-
vent men from resting in the figure, without extend-
ing their views to the thing signified, had, in his
wisdom, marked it with many imperfections, besides
pointing out, even in the books of Moses themselves,
another order of priesthood, namely, that of Melchi-
zedec, far more excellent than that of Aaron. The
Aaronic priesthood was established without an oath.
It was established only for a time, and it sanctified but
to the purifying of the flesh ; expiating no sins but
those that were typical, that is to say, sins that in
their own nature were not sins. By the efficacy of
that priesthood, men had only a figurative and not a
real communion with God, which consisted in this,
that God was their God in a temporal sense, and
bestowed on them earthly blessings, and received from
them a service that was ceremonial and external. The
priesthood of Aaron was conferred on a man who was
sinful, finite, and mortal, and it was not joined with
THE OLD TESTAMENT. 395
the prophetic or kingly office. That priesthood be-
longed to many at the same tinae, though one only
was high priest ; and although there was but one high
priest at a time, there were many successively. The
high priest, too, entered only once every year into the
holy place made with hands. The ancient sacrifices
could not expiate all of even typical sins, nor sanctify
the consciences of men for ever, not even with a typi-
cal and ceremonial sanctification. The Aaronic priest-
hood subsisted only till that of Christ was established.
But while " perfection" was not by the Levitical
priesthood ; and while it bore no proportion to the
priesthood of Jesus Christ, in which those characters
wanting in it were found ; yet, like the prophetical
office in Israel, it was divinely adapted in all its parts
— its priests, its altars, and its sacrifices — to exhibit
an emblematical and a most striking representation of
the office of an high priest, of good things to come by
a greater and more perfect tabernacle, who, through
the eternal Spirit, was to oifer himself without spot to
God.
The Kings, in their office and government, were
types of Jesus Christ. All were so, who had in Israel
any degree of royal dignity, as at the beginning Joshua,
and the Judges, and afterwards Saul and David, and
the other kings. All of them were types of that spi-
ritual King ; but chiefly he was prefigured bv David
and Solomon. In general, David represented that part
of the royalty of Jesus Christ, which was marked with
humiliation, reproach, and persecution ; Solomon, on
the contrary, represented the glorious part of his reign,
David prefigured him in his combats, and Solomon in
his triumphs. David, when he prepared the materials
396 THE TYPES OF
for building- the Temple, preiig-ured him when he was
on earth ; and Solomon, in his building- and consecrating
it, represented him after his ascension to heaven. In
2)articular, however, David may be said to have repre-
sented the two states of royalty of Jesus Christ. David
was first anointed King of Israel by Samuel in the
city of Bethlehem, and in the same spot that angels
celebrated the birth of the Messiah, in proclaiming to
the shepherds tidings of great joy, announcing that to*
them was born in the city of David a Saviour, which
is Christ (anointed) the Lord. David having remained
for some time after his anointing unknown and despised,
was at length acknowledged as king by the tribe of
Judah, and reigned as such seven years in Hebron, yet
rejected by the rest of the Israelites. At last, however,
he was solemnly recognised as king by all the twelve
tribes. On this account, it is said in the Psalms, " the
stone which the builders rejected, has become the head
of the corner,: — this is the doing of the Lord." All
this corresponds to what took place respecting Jesus
Christ, who, after he had remained for a long time un-
known, and contemned by all the world, was, however,
recognised as the true Messiah by a small number of
disciples who gathered around him. Afterwards, he
was solemnly acknowledged as such in the midst of
many nations, and at last " to him every knee shall bow,
and every tongue confess that he is Lord, to the glory
of God the Father." David, then, in his birth-place, in
his afflictions, and in his prosperity, and of whom, " as
concerning the flesh, Christ came," and Solomon, by the
wisdom, by the glory, and the peace of his reign, both
typified the King of Zion, who is the " King of kings."
Thus the prophets, the priests, and the kings of
THE OLD TESTAMENT. 397
Israel, were types of Jesus Christ, in whose person the
prophetical, the priestly, and the kingly offices are united.
And as he was the Messiah, or the Anointed of God —
anointed with the Holy Ghost, and with power, — so
they also were anointed for their several offices. Jesus
Christ, too, was elected of God- — the first elected, and
emphatically called, " the elect" of God; and those who
among- them were his most remarkable types, were also
the objects of a special election. Thus Moses, who, as
a prophet, was eminently a type of Christ, was called
the chosen of God, Psalm, cvi. 23. Thus Aaron was
invested with the priesthood by a particular election,
Exod. xxviii. And David was called to the kingdom
in the same manner. " He refused the tabernacle
of Joseph, and chose not the tribe of Ephraim, but
chose the tribe of Judah, the Mount Zion which he
loved. — He chose David, also, his servant, and took him
from the sheepfolds," Psalm Ixxviii, 67. It should
also be remarked, that these three offices were never
joined in one person. Moses, who appears as chief of
the ancient prophets, was not honoured either with the
priesthood or the crown of royalty. Aaron, on whom
God conferred the priesthood, had no part in the kingly
or prophetical office ; and as to the kings, they were to
be punished as Uzziah was, when they undertook to
perform the functions of the priesthood. Thus every
thing was disposed in the providence of God, to point
out the imperfection of the law, and to lead men to
Jesus Christ alone ; for in him all these offices are
conjoined in a manner the most complete. He is pro-
phet, and priest, and king, the only centre in whom all
the lines of the Christian religion terminate — the only
source from which they they take their origin. The
398 THE TYPES OP
union of these three offices in him mark the infinite
dignity of the person who sustains them ; for if no man
is capable of sustaining- at once the priestly, the pro-
phetical, and the kingly offices, even as a shadow or
figure, how ineffable must be the majesty of Jesus
Christ, who hears all these three dignities, not in figure,
but in truth and reality ! The prophetical character,
too, becomes more glorious, when associated with the
priesthood and royalty, as is also the case with these
two other offices, when all the three appear in union.
But Jesus Christ declares himself to be " the way, the
truth, and the life." He is the way to the Father by
his priestly, the truth by his prophetical, and the
LIFE by his kingly character. Of God he is made to
his people wisdom and righteousness, and sanctification
and redemption. He is their wisdom^ as being a pro-
phet, their righteousness^ as being a priest, and their
sanctification and redemption^ as being a king. These
three offices form the whole subject of the Epistle to
the Hebrevvs, where Paul treats of the prophetical chdi-
racter of Jesus Christ, exalting it above the angels, the
messengers of God, above Moses, and above all the
other ways in which God has revealed himself. He
treats of his kingly character, exalting it above Joshua
and his rest, the land of Canaan, into which Joshua
conducted the Israelites ; and, finally, he describes his
priesthood as superior to that of Aaron, in the legal
dispensation.
Certain objects and appearances were likewise
employed to furnish typical representations of the Mes-
siah and his salvation.
Jacob " dreamed, and behold a ladder set upon
the earth} and the top of it reached to heaven; and
THE OLD TESTAMENT. 399
behold the angels of God ascending and descending
on it^' Gen. xxviii. 12. Jesus Christ is the only
medium of communication between heaven and earth.
The constitution of the Redeemer's person, as uniting'
the human and the Divine natures, though the distance
between them is infinite, is here represented, as also
his mediation, by which a communication is opened
both for the drawing- nigh of God to men, that he may
dwell with them, and for the access of men to God, that
they may have their conversation in heaven, to which
they shall ascend by Jesus Christ alone. Upon this
ladder Jacob beheld the angels ascending and descend-
ing ; and it is by Jesus Christ that angels descend from
heaven to earth, and from earth ascend again to heaven.
It is from him, as the Lord of angels, that they re-
ceive all their commands for their ministrations to the
saints. " Are they not all ministering spirits, sent
forth to minister to them who are the heirs of salva-
tion?" They ministered to Jesus Christ, the Head,
while he was on earth, and they continue to minister
to all his members. Above this ladder stood the Lord
himself, speaking gracious words to his servant Jacob,
confirming the covenant made with his fathers, and thus
intimating that God was in Christ reconciling the world
unto himself, and well pleased in his beloved Son.
Apparently, in allusion to this mystic ladder, Jesus
Christ declared to Nathaniel, " Hereafter ye shall see
heaven open, and the angels of God ascending and de-
scending upon the Son of Man," John, i. 51.
" And the angel of the Lord appeared unto hiin, in
a FLAME OF FIRE, OUT OF THE MIDST OF A BUSH :
and he looked, and, behold, the hush hurned with^re,
and the hush ivas not consumed" Exod. iii. 2. Here
400 THE TYPES OF
the angel of the Lord, not a created angel, but the un-
created angel of the covenant, assumed to himself the
high title of the God of Abraham, Isaac, and Jacob,
the self-existent Jehovah — " I am that I am." This
was a vision of the future incarnation of Jesus Christ.
This bush in the wilderness represented the human
nature of him whom Isaiah compares to a tender
plant, and a root out of a dry ground, having- no form
nor comeliness. The flame of fire shadowed forth his
deity, fire being in Scripture a frequent emblem of the
presence of God, who is " a consuming fire." This
union of the flame of fire with the bush, denoted the
union of the Godhead and the manhood of him of
whom Moses, in his dying benediction, spoke as having
" dwelt in the bush." As the fire was in the bush,
and the bush in the fire, so the man Christ Jesus is in
God, and God is in the man, while the natures of both,
though mysteriously united, still are not confounded,
but retain their distinct properties. This angel who
dwelt in the bush, in a flame of fire, required the most
profound respect and religious homage from Moses,
and Moses beheld this great sig-ht with reverence and
awe, as the disciples alterwards beheld the glory of
him who in human nature dwelt among them.
" The Lord went before them hy day in a pillar
OF CLOUD, to lead them in the way ; and hy night in
a PILLAR OF FIRE, to give them light to go by day
and night" Exod. xiii. 21. This miraculous cloud
never changed its form of a pillar, and always main-
tained its station over the tabernacle during forty
years, and led the people of Israel during- all that time
through the wilderness. It was a visible symbol of
the presence of God, and was an illustrious type of
THE OLD TESTAMENT. 401
Jesus Christ, first in the care of his providence, and
then in the special light of his gospel. The Lord
thus appearing to Israel, and conducting them in the
veil of the cloud, gave a pre-intimation of his appear-
ing in a veil of flesh. Here, then, was an emblem of
that glorious person, in whom the brightness of Divi-
nity is conjoined with the darkness of humanity ; for as
there were not two pillars, the one of cloud and the
other of lire, but one pillar both of cloud and of fire, so
there are not two persons of Emmanuel, the one God
and the other man, but one person, who is both God
and man. That glorious angel, whom the apostle John
beheld rising out of the east, who was Jesus Christ
himself, was clothed with a cloud, and his feet were
as pillars of fire. This pillar of fire and cloud was the
guide of the Israelites through the wilderness, leading
them in the way. It was their guard, separating and
protecting them from their enemies ; it enlightened
them in darkness, and out of it the Lord spake with
them. In all this it was an emblem of him who after-
wards appeared in the world, and of whom it was de-
clared that he would " create upon every dwelling-place
of Mount Zion, and upon all her assemblies, a cloud
of smoke by day, and the shining of a flaming- fire by
night ; for upon all the glory shall be a defence." Isa.
iv. 5. And as this pillar was a light to conduct the
Israelites, so it was darkness to the Egyptians, and
through the pillar of fire and of the cloud, the Lord
looked unto their host, and troubled them. In the
same way, Jesus Christ is a stumbling-block and
foolishness to the enemies of God, but to those who
are called, the wisdom and the power of God ; and the
gospel is a savour of death to those to whom it is hid,
VOL. I. 2 c
402 THE TYPES OF
to whom at last the Lord will be revealed in flaming
fire, taking vengeance upon them. In this cloud, as
in the sea, all the children of Israel were baptized unto
Moses, 1 Cor. x. 2 ; and all the children of God are
baptized unto Jesus Christ, Rom. vi. 3. And as that
cloud conducted Israel after the flesh, into the earthly
Canaan, their promised rest, so Jesus Christ conducts
Israel after the spirit, into the heavenly Canaan, the
rest which remaineth to the people of God. Without
that pillar of fire and cloud, Israel could not have dis-
covered their path through the wilderness; and with-
out Jesus Christ, who is the *'way" to the Father,
believers could not find their path through this world
of which he is the "light." " He took not away the
pillar of the cloud by day, nor the pillar of fire by night,
from before the j^eople," Exod. xiii. 22. And Jesus
Christ says, " Lo, I am with you alway, even unto the
end of the world."
" He rained down manna upon them to eat, and
gave them of the corn of heaven. Man did eat an-
gels* food ; he sent them food to the fully^ Psalm
Ixxviii. 24, 25. " And Moses said unto them. This is
the hi^ead luhich the Lordhath give7i you to eat" Exod.
xvi. M. This manna was a type of Jesus Christ, which
he applied to himself when he said, " Verily, verily, I
say unto you, Moses gave you not that hread from,
heaven; hut my Father giveth you the truehread from
heaven ; For the bread of God is He which eometh
down from heaven, and giveth life unto the world. I
am the living hread which came down from heaven,'*
John, xxxii. 51. In like manner the Apostle Paul, re-
ferring to the spiritual meaning, of the manna, says,
*' They did all eat the same spiritual meat," 1 Cor. x. 3.
THE OLD TESTAME]\'T. 403
God fed the people with manna, that he might make
them " know that man doth not live hy hvead only" This
manna was not provided by the Israelites with their
own labour and skill, but showered from heaven, and
prepared for their use even at the time when they were
murmuring against God. In like manner, believers
can do nothing to obtain or to merit Jesus Christ, who
is the giftof God to those who were "without strength,
" ungodly, sinners and enemies to God," Rom. v. 6, 10. As
the manna, before it was fit for food, must be " ground
in mills, or beat in a mortar," it was necessary that,
to satisfy the justice of God, Jesus Christ should be
bruised for the iniquities of his people, that he might
be made perfect through sufferings, in order to afford
spiritual nourishment to their souls. As the manna
was loathed by " the mixed multitude " among the
people who lusted after the good things of Egypt;
in like manner the things of this world are preferred
to Jesus Christ and his salvation, by multitudes of those
who take the name of Christians. As the manna could
be of no use to the Israelites unless they gathered and
eat it, so no benefit can be derived from Jesus Christ,
except by eating his flesh and drinking his blood. ''^Ex-
cept ye eat thejiesh of the Son of Man, and drink his
blood, ye have no life in you," John, vi. 53. As the
manna was indispensably necessary for the children of
Israel, as long as they remained in the widnerness, ia
which, if after a season it had failed, they must have
perished, so it is necessary for believers to live by faith
on the Son of God, during all the days of their pilgrim-
age here on earth. The pot of manna laid up by the
side of the ark, represented the permanency of that
spiritual food which Jesus Christ provides for his
404 THE TYPES OF
people, and which, in allusion to what was contained in
this pot, he calls the "hidden manna;" and, in the
same manner Aaron's rod, which budded, prefigured the
perpetual efficacy of Christ's everlasting- priesthood. As
the manna ceased not till the people of Israel eat of the
corn of Canaan, so the people of God will feed on Him
who is the true bread from heaven, while they pass
through this world, and until they arrive at their eter-
nal rest.
" Take the rod, and gather thou the assembly to-
gether^ thou and Aaron thy brother^ and speak ye
unto the rock before their eyes, and it shall give
forth his water y and thou shall bring forth to them
water out of the rock'' Numb. xxi. 8. To this rock,
out of which God caused streams to flow, to supply
the people of Israel with water in the wilderness, the
Apostle Paul expressly ascribes a typical signification
— " that rock was Christ" 1 Cor. x. 4. It was em-
blematical of Him who is the " rock of offence," yet
the " sure foundation which God hath laid in Zion,"
and the " chief corner stone." That rock, although
outwardly it appeared to be hard and dry, yet contained
a rich abundance of water for all the people. Iw. the
same way, Jesus Christ, although he appeared without
form and comeliness, and as a root out of a dry ground,
was full of grace and truth, and out of his fulness all
believers receive. The waters which issued from that
rock represented the living water, of which Jesus Christ
himself has said, " Whosoever drinketh of the water
that I shall give him, shall never thirst ; but the water
that I shall give him shall he in him a well of water
springing up into everlasting life" That water did
not flow from the rock till it was smitten by the rod of
THE OLD TESTAMENT. 405
Moses the lawgiver, and in the same way the blessings
of salvation flow from Jesus Christ only as he was
smitten of God by the curse of the broken law, in con-
sequence of which the Holy Spirit, in all his blessed
influences, which are compared to " rivers of living
water" (John, vii. 38), is communicated to all who be-
lieve. All this was denoted by the blood and water
which flowed from the side of Jesus Christ, when
pierced. The blood was the atonement for sin, and the
water represented the grace of the Holy Spirit. Thus
He came by water and blood ; and as the typical repre-
sentation of the smitten rock in the wilderness was
fully verified in Him, so also was the following direct
prophecy, — ^^ And a man shall he as rivers of waters
in a dry place, and the shadow of a great rock in a
dry land,'* Isaiah, xxxii. 2. Moses smote the rock >(
twice, but was punished for his presumption. Jesus >
Christ, who was that rock, was to be smitten only once
by the rod of Divine Justice.
" The Lord said unto Moses, make thee a fiery
SERPENT, and set it upon a pole, and it shall come to
pass that every one that is bitten, ivhen he Jooketh upon
it, shall live. And Biases made a serpent of brass, and
put it upon a pole ; and it came to pass, that if a ser-
pent had bitten any man, ivhen he beheld the serpent of
brass he lived," Numbers, xxi. viii. This remarkable
type the Lord Jesus Christ applied to himself, when, in
preaching the gospel to Nicodemus, he said, " As
Moses lifted up the serpent in the loilderness, even so
must the Son of Man be lifted up. That whosoever he-
lieveth in him should not perish, but have everlasting'
life,'' John, iii. l^. This emblem, and the occasion on
which it was exhibited, furnished a striking representa-
406 THE TYPES OF
tion of the deadly nature of sin, and of the remedy
which God hath provided. It contained a remarkable
pre-intimation of the manner of death which Jesus
Christ was to suffer. It was by the old serpent that
man had been bitten, and being- of their father the
devil, they had been transformed into serpents as his
seed, and it therefore pleased God that his son should
be represented by a serpent, on account of the curse
with which he was charged, to deliver from it his peo-
ple. But as that brazen serpent had only the form and
the colour, but not the poison of a living- serpent, so
Jesus Christ, although he came in " the likeness of sin-
ful flesh," (Rom. viii. 3,) was absolutely free from the
smallest contagion of that mortal poison with which all
men are infected. Adam, the first man, and the head
of the old creation, although of the earth, was formed
in the image of God. Jesus Christ, the second man,
and the head of the new creation, the Lord from heaven,
begotten by the immediate agency of the Holy Ghost,
was, in his conception and birth, perfectly holy, (Luke,
i. 35), being conceived in such a manner, that although
partaking of our nature, he was free from the corrup-
tion which now accompanies it in other men. The ser-
pent was lifted up on a pole, and Christ was lifted up
on the cross. The serpent was lifted up, that whosoever
looked upon it, might be healed and live ; and Christ was
crucified, that whosoever looketh to him may be saved.
** Look unto me and be ye saved, all the ends of the earth"
Isaiah, xlv. 22. ^'And I, if I he lifted up, ivill draw all
men unto me," John xii. 32. But as the looking- to this
serpent of brass did not prevent the Israelites from still
being bitten by the poisonous serpents, but secured
against the fatal consequence of their otherwise mortal
THE OLD TESTAMENT. 407
bite, so the eifect of looking- to Jesus Christ, that is,
believing in him, (John, iii. 15), does not exempt from
temptation, and from afterwards sinning while in the
wilderness of this world, but assures all who believe
in him, that they shall not perish, but have eternal life.
It was by looking- on the serpent, and not by any work
done by them, that the Israelites were healed, and it is
only by believing on Jesus Christ that men are saved.
" To him that worJceth not^ hut helieveth on him
that justijieth the ungodly, his faith is counted for
(or rather unto) righteousness P " Therefore it is of
faith that it might he hy grace, and if hy grace, then
it is no more of ivo7'ks." As in the camp of Israel,
whoever looked to the serpent, whatever was his con-
dition or character, or whatever was the nature of the
w^ound he had received, was healed ; in like manner,
whatever has been the previous character of him who
looks to Jesus Christ — however numerous and aggra-
vated his sins may have been, he is saved by him. Of
this, the salvation of the thief on the cross furnishes
an illustrious example. The remedy of the brazen
serpent proved effectual to every one who beheld it,
however weak his sight might be, and the smallest
degree of faith unites the soul to the Saviour, and de-
rives the blessings of salvation from him.
Certain places were in the Old Testament adapted
to represent Jesus Christ and his salvation.
The GardExN of Eden, that earthly paradise, in
which God placed the first of the human race, repre-
sented the heavenly inheritance of the first-born, whose
names are written in heaven, which is the Paradise of
God. The tree of life in the midst of it, was a figure
of Jesus Christ, who is <' that eternal life," on whom
408 THE TYPES OF
whosoever believetb, " shall never die." At the open-
ing of Scripture we read of this inheritance on earthy
which soon proved corruptible, was defiled, and faded
away, from which all the children of the first Adam
were expelled. Towards the close of Scripture, we
read of the inheritance in heaven which is incorrupt-
ible, undefiled, and that fadeth not away, which is
reserved for all the children of the second Adam. At
the commencement of Scripture our attention is di-
rected to the tree of life in the midst of the garden,
the plucking of whose fruit, by any effort of his own,
was prohibited to man as soon as he had sinned, and
the way to it guarded by cherubim and a flaming
sword. At the termination of Scripture, it is once
more presented to our view, as flourishing in the midst
of the Holy City, the New Jerusalem, and on either
side of the river of the water of life, bearing twelve
manner of fruits, that is, of all kinds ; and yielding its
fruit every month, that is, perpetually. The leaves of
the tree are for the healing- of the nations, which im-
ports its life-giving efficacy in all respects. The che-
rubim and the flaming sword which turned every way
to keep the way to it, no longer prevent from access
to it the children of God, who are made by him who
has passed under the sword of Divine justice, partakers
of its fruit. " To him that overcometh will I give
to eat of the tree of life ^ which is in the midst of the
Paradise of God'' " Because I live ye shall live
also." " / am come that they might have life, and
that they might have it more abundantly."
The Wilderness through which the people of
Israel, under Divine guitlance and protection, passed as
travellers to the promised land, was barren and deso-
THE OI.D TESTAMENT. 409
late, producing no food, without any road or sig-n of
direction, but inhabited by noxious animals. It aptly-
represented the state of this world, which is the king-
dom of Satan, the ground of which is cursed, through
which the people of God, who are sojourners and pil-
grims, pass to their heavenly rest. Like the wilder-
ness, it is barren, and destitute of any thing spiritually
good. All spiritual food, as well as all necessary direc-
tion for their journey, must be supplied from above,
while snares and enemies beset their path.
The Land of Canaan was a type of the heavenly
country. It was the inheritance given by promise to
Abraham and his posterity. As his descendants after
the liesh inherited the one, so his spiritual seed shall
inherit the other. Canaan was " the land of rest,"
after the toils and dangers of the v/ilderness. To make
it a fit inheritance, and an emblem of that inheritance
which is undefiled, and into which there shall in no
wise enter any thing that defileth, neither whatsoever
worketh abomination, it was cleared of the ungodly
inhabitants. As the introduction of the people of Israel
into that land was not effected by their own power or
efforts (Joshua, xxix. 12 ; Psl. xliv. 4), but by the
unmerited goodness and power of God ; so the children
of God do not obtain possession of the heavenly inheri-
tance by their own power or efforts, but by the free
grace and power of God (Rom. ix. 16). As those who
believed not were excluded from Canaan, so all unbe-
lievers will be excluded from heaven. As Moses could
not lead the people of Israel into Canaan, that honour
being reserved for Joshua, so it is not by the law re-
presented by Moses that the people of God shall enter
heaven, but by the gospel of Jesus Christ, the true
410 THE TYPES OF
Joshua to whom that glory belongs. No other coun-
try on earth could have been selected as a fitter em-
blem of heaven. It is called in Scripture " the pleasant
land," — " the glory of all lands," — " a land flowing
with milk and honey." " A sight of this territory,"
says a late traveller, " can alone convey any adequate
idea of its surprising produce. It is truly the Eden
of the East, rejoicing in the abundance of its wealth.
Under a wise and beneficent government, the produce
of the Holy Land would exceed all calculation. Its
perennial harvest ; the salubrity of its air ; its limpid
springs, its rivers, lakes, and matchless plains ; its hills
and vales ; all these, added to the serenity of its climate,
proves this land to be indeed ' a field which the Lord
hath blessed.' God hath given it of the dew of heaven
and the fatness of the earth, and plenty of corn and
wine."
Cities of Refuge were appointed for the people
of Israel. To impress on their minds the greater abhor-
rence of the crime of murder, the nearest of kin was
permitted to put to death the man who, even without
design, had killed his neighbour. But to these cities
of refuge he might flee for safety. Roads to them, of
great breadth, and bridges where necessary', were pro-
vided ; and inscriptions set up to direct him who fled.
When arrived in one of them, the guilty person found
the necessary accommodation, and his life was placed
under protection of the laws. There he was to remain
till the death of the High Priest, after which he might
return into the land of his possession. We have here
an apt representation of the safety of the believer who
has ^^ fled for refuge to the hope set before hiyn." The
high way is prepared, and abundant direction provided
THE OLD TESTAMENT. 411
for him ; and, through the death of the great High
Priest, he will at length be released from all confine-
ment and bondage. Speaking of the days of the gospel,
Isaiah says, " And a high way shall he there, the ivay-
faring men, thoi'gh fools, shall not err therein" "And
there shall be a tabernacle for a shadoiv in the day
time from the heat, and for a place of refuge, and for
a covert from, storm, and from rain^ " Thoit hast
been a strength to the poor, — a strength to the needy
in his distress, — a refuge from the storm.'^
The city of Jerusalem was taken possession of by
David. On the hill of Zion was the residence of the
kings of Israel, and the place where the temple stood,
Jerusalem w^as the capital of Judea, where the worship
of God was established, and where all the nation of
Israel assembled at their solemn feasts. " Our feet
shall stand within thy gates, O Jerusalem. Jerusalem
is built as a city that is compact together, ichither
the tribes go up, the tribes of the Lord, unto the
testimony of Israel, to give thanks unto the name of
the Lordr " Beautiful for situation, the joy of the
whole earth, is 3Iount Zion on the sides of the North,
the city of the great King." It is called in Scripture
the "perfection of beauty ;" " The joy of the whole
earth ;" '" The city of God ;" " The holy city." Je-
rusalem was a type of " the city of the living God, the
heavenly Jerusalem ;" that city in the heavenly country
for which Abraham looked, "which hath foundations,
V)hose builder and maker is God," — of "that great
city, the holy Jerusalem," which John saw descending
out of heaven from God, " having the glory of God." —
"And I saw no temple therein, for the Lord God
Almighty and the Lamb are the temple of it. And
412 I'HE TYPES OF
the city had no need of the su7i, neither of the moorif
to shine in it ; for the glory of God did lighten it,
and the Lamh is the light thereof"
The Tabernacle, which contained the ark of the
covenant, and afterwards the Temple at Jerusalem,
were remarkable types of Jesus Christ. Both were
erected according- to exact patterns : The first was
given to Moses, when it was said to him, " Look
that thou make them after their pattern, which teas
showed thee in the Mount.'' The last was g-iven to
David": " All this, said David, the Lord made me
understand in writing hy his hand upon me, even all
the works of this pattern^ There may be parts of
them which, like certain circumstances in a parable, are
only necessary to complete the figure, and not essential
to the moral ; but as a whole, and also in many, if not
all, of their minute parts, they were eminent represen-
tations of Jesus Christ and his salvation.
Alluding- to the temple, and applying- the figure to
himself, Jesus Christ said of his own body, '-'■ Destroy
this temple and I icill raise it vp in three days," It
is only through him that sinners have access to God.
The temple, accordingly, in which the cloud, the symbol
of the Divine presence, over the mercy-seat, appeared,
was a figure of him that was to come, — God manifest in
the flesh, and who as such was appointed to be the only
medium of communication with God. The priests
were to officiate in it, the sacrifices to be offered, and
the worship of God to be performed, according' to the
order prescribed. Since the destruction of that temple,
all these services have become legally impracticable.
When at a distance from the temple, the Israelite was
to have respect to it in drawing- near to God, lifting up
THE OLD TESTAMENT. ' 413
his hands tow^ards the " holy oracle." At its dedication,
Solomon prayed that if the people should worship the
Lord towards that house, God would hear them in
heaven. Accordingly Daniel, in a distant country,
prayed, ^''his window being open in his chamber towards
Jerusalem." Jonah calling- upon God from the belly
of the lish, says, ^'- 1 will look again towards thy holy
temple." " TjT," says Jehosaphat, *' when evil cometh
upon us, the stuord, judgment, or pestilence, or famine,
we stand before this house, and in thy presence {for
thy name is in this house), and cry unto thee in our
affliction, then thou luilt hear and help."
Every thing within the temple, and connected with
its service, typified the Redeemer and his salvation.
Within the second veil stood " the arJcofthe covenant,"
which contained the two tables of the law, over which
was the propitiatory or mercy-seat, of pure gold. These
tables were inscribed with the finger of God, and while
all the other statutes given to Israel were placed by its
side, as preparatory to their removal, that law of ever-
lasting obligation, which was pronounced by the voice
of God himself, was laid up within the ark under the
mercy-seat. In strict correspondence with this remark-
able emblem, the Divine Redeemer is introduced in the
Psalms, declaring, " I delight to do thy ivill, O my
God, yea thy law is within my heart." The
propitiatory covering, or mercy-seat, in an especial
manner signified Christ, as covering and taking away
the guilt of his people's sins, for God is in Christ re-
conciling the world to himself (2 Cor. v. 19). That
propitiatory or mercy-seat being placed in the holy of
holies of the tabernacle, or of the temple, within the
yeil, was concealed from the eyes of all the people of
414 THE TITES OP
Israel, because the expiation was not yet' made ; but
God has now " set forth" Jesus Christ before the eyes
of all believers, and openly exhibited him to their view
as a propitiation. Rom. iii. 25. The mercy-seat, which,
being of pure gold, denoted the divinity of Jesus Christ,
laid upon the wood which represented his humanity,
teacheth what it is that adds infinite worth and value
to the obedience and sufferings of the man Christ Jesus;
namely, the infinite dignity of his godhead. From the
mercy-seat, as a throne of grace, God gave gracious
answers to the people, showing that, as sin and the
breaking of the holy law were the cause of their separa-
tion from God, so through Christ, the true propitiatory,
by whom the honours of the broken law are restored
and maintained, intercourse is again established. The
example of the signal punishment of the people of Beth-
shemeth, for looking into the ark on the tables of the
law, with the covering of the propitiatory or mercy-
seat removed, awfully displayed the necessity of the
great propitiation, and the heavy curse of the broken
law, which will fall on all those " who, heing ignorant
ofGod^s righteousness, and going about to establish
their own righteousness, have not submitted them-
selves to the righteousness of God," — who, unacquaint-
ed with the extent and perfection of his holy law, ven-
ture to approach to God in their own supposed right-
eousness, and to stand the test of that law without a
covering or propitiation, and who, above all, reject and
remove from between them and the holy law that pro-
pitiation which God has provided.
Institutions of worship, under the Old Testa-
ment dispensation, were typical of Jesus Christ.
Sacrifice appointed from the beginning, and con-
THE OLD TESTAMENT. 415
tinned till the Messiah put away sin by the sacrifice of
himself, was the chief of the instituted types. Ani-
mals that were accounted clean, and fit for human food,
being- devoted to God, were slain upon an altar, to make
atonement for sin. To consider this service as possess-
ing any importance in itself, otherwise than as a figu-
rative sign, would be giving it a place to which it
cannot, on any just ground, be entitled. Atonement
comprehends the satisfying of Divine justice, procuring
remission of sin, access to God, and acceptance with
him, deliverance from death, and all other miseries that
are the fruit of sin. To ascribe such effects any other-
wise than typically to the sacrificing of animals, is to
ascribe effects of the greatest importance to causes that
bear no manner of proportion to them. The shedding
of the blood of beasts is no more than what is done
daily, for no higher end than subsistence to the body,
and bears no proportion to expiation for the sin of the
soul. The blood of animals man had no right to shed
at all, unless permission had been given by God himself,
to whom these animals and their lives belong. The
offerer was therefore presenting to God only what was
his own ; and it could not be conceived that there was
any inherent efficacy in what was thus presented, to re-
move guilt. But when viewed in its proper light of
emblematical signification, the slaying of an animal de-
voted to God, over which the offerer confessed his sins,
thus laying them upon it, and putting it to death as
loaded with guilt, was calculated to impress, in the
strongest manner, the conviction that death was the
consequence of sin ; that the life of the offerer was for-
feited by it, of which this action was a solemn acknow-
ledgment; but that God would graciously accept a
416 THE TYPES OF
substitution. Thus it led forward the view of the
worshipper to a method of delivery to be provided — to
a sacrifice of intrinsic value, every way efficacious and
well pleasing- to God.
The institution of sacrifice having- been appointed
from the first entrance of sin, its remembrance was
preserved, and handed down by every nation in the
■world ; and no people, however barbarous, have been
found altogether without some form of this institution.
At the same time, the knowledge of the purpose for
which sacrifice had been originally instituted, was,
with the exception of the Jews, lost among- all the
nations. None of them could tell how they came to
attend to it ; by this means, however, they all had
their minds possessed with a belief that atonement was
necessary, and that repentance was not capable of
expiating- guilt. That the whole world should have
agreed in a religious service so remarkable in itself,
and which the light of nature could never have dis-
covered to be acceptable to God, is an indubitable
proof of the truth of the original revelation given to
man, and of the whole human race being of one descent.
The skins with which God clothed our first parents,
immediately after the intimation of deliverance by the
seed of the woman, appear to have belonged to animals
slain in sacrifice. The grant of animal food had not
then been made, and of the instituted mode of worship
by sacrifice, we have soon after the fullest confirmation
in the case of Abel, who " hy faith offered unto God
a more excellent sacrifice than Cain.'' The principal
requirements in sacrifice, afterwards enjoined under
the Mosaic dispensation, namely, the bringing of " the
Jirstlings of his flock and the faty' were observed by
THE OLD TESTAMENT. 417
Abel. And his doing this by faith, hy which he
obtained witness that he was righteous, God testifying
of his gifts," Heb. xi. 4, furnishes incontestable proof
that sacrifice was the express appointment of God,
and that as such it was observed by Abel. Being in
this manner clothed, our first parents, in addition to
the promise they had just heard, received assurance,
by an emblematical representation, that God, providing
an atonement for their guilt in the way of substitution,
and preparing a robe to cover them, instead of the
fig-leaves employed by themselves, would rescue them
from that naked and helpless condition to which, by dis-
obedience, they were reduced. In the histories of Noah,
of Abraham, and of all the servants of God, of whom
a particular account is given, we find that by them
the institution of sacrifice was solemnly observed.
Under the Mosaic dispensation, the institution of
sacrifice was established and regulated in a manner the
most minute and particular. The whole of the Cere-
monial Law, and all the numerous services and ordi-
nances belonging to it, were figures that respected the
mysteries of the Christian religion. Various kinds
of offerings were appointed, both of animals and of
the fruits of the earth, which represented the ex-
piatory sacrifice of Jesus Christ, and the spiritual ser-
vices of his people. In selecting the animals to be
presented as victims, the most express directions were
given both as to their kind and their being free from
blemish. '' It shall be j:)erftct to be accepted ; there
shall be no blemish," " Ye shall not offer unto the
Lord that which is bruised, or crushed, or brolcen, or
cut; neither shall ye make any offering thereof in
your land, because their corruption is in theniy they
VOL. I. 2d
418 THE TYPES OF
shall not he accepted for you^^ Lev. xxii. 21, 24<.
The same precautions were to be carefully observed
respecting- the priest who was to offer the sacrifice, that
he should be free from all blemish and bodily imperfec-
tion, while atonement was to be naade for him, and
even for the altar and the holy place, before the sacri-
fice could be offered. All this was appointed to typify
the absolute perfection, the entire freedom from sin, of
Him who is at once the priest, the altar, and the sacri-
fice, who, in the fulness of time, was to offer himself
without spot to God.
Here it may be remarked, that there were two kinds
of oblations. Those of one kind were accompanied
with a perfume of incense which was burnt with them,
and on this account they were called offerings " of a
sweet savour unto the Lord," Lev. ii. 2, 9. Those of
the other kind, although approved by the law, were
not offerings of a sweet savour, because they were
offered without the incense, Lev. ii. 12. But the
burning of any incense on the offerings for sin, was
prohibited, Lev. v. 11. It was 'thus taught that the
remembrance of sin, and even the sacrifices that repre-
sented it, were not of a sweet smelling savour to God,
Numbers, v. 15, for they could not take away sin. But
Jesus Christ, taking the sins of his people upon him-
self, has removed that corruption. From this we learn
the true import of the Apostle's remarks, Eph. v. 2,
that Christ *' hath given himself for us an offering and
a sacrifice to God for a sweet smelling savour," that is
to say, altogether pleasing to God.
Besides the particular daily sacrifices which were
commanded to be offered, others of a very solemn de-
scription were to be presented at the appointed seasons,
THE OLD TESTAMENT. 419
while the great annual feasts all referred to Jesus
Christ, and to that spiritual feast which his people
celebrate under his reign, and that great and glorious
rest into which they shall enter after the last judg-
ment.
The feast of the Passover was instituted when that
decisive miracle of slaying all the first-born in Egypt
was wrought, which vanquished the obstinacy of Pha-
raoh, and compelled him to allow the people of Israel
to depart. Every family of Israel was commanded to
kill a lamb, but a bone of him was not to be broken.
It was to be a lamb of the first year, without blemish,
to be roasted with fire, on which they were to feast,
and the blood of which they were to strike on the side-
posts and lintels of their doors. Under the protection
of that blood, the Israelites were safe ; the destroying
angel, who in that night slew all the first-born among
the Egyptians, being commanded to pass over those
houses on the doors of which it was sprinkled. This
was to be a standing ordinance in Israel, to be annually
observed in all their generations. It was a memorial,
as they were to inform their children, of that deliver-
ance which they experienced in their departure from
Egypt. By this deliverance from temporal death and
temporal bondage, was strikingly prefigured the libera-
tion of the people of God from the bondage of Satan,
and from the dominion of sin and death, by the blood
of Jesus Christ, of whom a bone was not to be broken,
John, xix. 33, who is so often compared to a lamb
without spot or blemish, and who, at the feast of the
Passover, about 1500 years after its institution, was
offered as the true paschal lamb, having been pointed
out as *' the lamb of God which taketh away the sin of
420 THE TYPES OF
the world'' When this took place, the observance of
the Passover was abolished — the veil of the temporal
deliverance was removed — and his disciples were after-
wards to take the emblems of the body and blood of
Christ, '' who is our passover, sacrificed for us,'' and
eating and drinking" in remembrance of him, to feast
upon them in the presence of God. When all the
miracles which Moses was enabled to perform before
Pharaoh had failed of success, the slaying of the paschal
lamb, and the exhibition of its sprinkled blood, that
illustrious type of the great atonement, was the signal
of the departure of the Israelites out of the house of
bondage, and of the destruction of their enemies, whom
after a little they were to see no more.
The feast of " first fruits" was appointed to suc-
ceed the Passover. The commencement of the harvest,
which, in such a climate as the Israelites enjoyed,
would be very uniform, was on the day after the Pass-
over. The people then presented a sheaf or an omer,
containing an offering of the first fruits of the harvest;
and till this was done they were not to taste any part
of the produce of the year. They were then to count
seven Sabbaths from the day they presented the sheaf;
and on the morrow after the last of these Sabbaths,
the fiftieth day, they were to abstain from work, ta
keep a religious assembly, and to present two loaves of
fine flour leavened, as for food, not for sacrifice. These
being the produce of the harvest, now fully prepared
for use, were also called the first fruits unto the Lord.
The whole of this service was a typical representation
of good things to come ; the letter which shadowed
forth the spirit.
At the feast of the Passover, Jesus Christ was cru-
thu old testament. 421
cified. On the morning after the third day of the
Passover, the first day of the harvest, and of present-
ing- the sheaf of first fruits, he rose from the grave,
" being the first fruits of them that slept,^' But till he
had completed all that he was to do on earth, and had
ascended to the Father, in consequence of which the
Holy Spirit was sent forth, the fruit of the spiritual
harvest was not fully prepared for use. The Apostles,
therefore, during this interval, were to remain silent ;
but on the fiftieth day, when the people of Israel were
again assembled at the feast of Pentecost, to present
the two loaves now to be used by them as food^ the
Holy Ghost was given, and then the bread of life being
fully prepared, the Apostles began to minister the
Gospel of God.
It is further to be remarked, that the resurrection
of the Messiah, which completed the deliverance of
believers from the bondage of sin, and which was the
harbinger and pledge of their release from the power
of death, took place in the same month, and on the
same day of the month, that the Israelites were deli-
vered from the bondage of Egypt. For the Israelites
went out of Egypt, and Christ was crucified, on the
fifteenth day of the month Nisan. And the descent
of the Holy Ghost appears to have taken place on the
same day on which the law was given to Israel, being
fifty days after their departure from Egypt. The one
was the giving of the letter written on the tables of
stone, the other of the Spirit, written on the tables of
the heart, 2 Cor. iii. 3. It should likewise be observed
that Jesus Christ rose from the grave on the eighth
day, the day after the Sabbath, and the first day of
the week, which was the eighth from the creation.
422 THE TYPES OF
And as every thing- belonging- to the new dispensation
was prefigured and shadowed forth under the old ; we
shall find, that various typical intimations were given
of this change of the day of weekly rest. The eighth
day is accordingly distinguished throughout the Old
Testament in a very remarkable manner.
Circumcision was to be administered to children on
the EIGHTH day, Gen. xvii. 12, till which day the
mother was not purified. Lev. xii. 2, 3 The first-
born of cattle, which belonged to the Lord, were not
to be received till the eighth day of their age, " on
the EIGHTH day thou shall give it to me," Exod. xxii.
30. On the eighth day, but not before, they were
accepted in sacrifice, " When a bullock, or a sheep,
or a goat is brought forth, then it shall be seven days
under the dam, and from the eighth day, and thence-
forward, it shall be accepted for an offering made by
fire unto the Lord," Lev. xxii. 27. On the eighth
day, the consecration of Aaron, High Priest, and his
sons, was completed. Lev. ix. I, 24. The cleansing
of the leprosy, which was typical of cleansing from
sin, took place, after various ceremonies, on the
eighth day, Lev. xiv. 23. On the eighth day
the cleansing from issues, emblematical of sin, was
effected, Lev. xv. 14, 29. On the eighth day
atonement was made for the Nazarite who was defiled.
Num. vi. 10. In the feast of tabernacles, the eighth
day was a Sabbath, and was called the great day of the
feast. " Seven days ye shall offer an offering made hif
Jire unto the Lordy and on the eighth day shall be an
holy convocation unto you^' Lev. xxiii. 36. On the
first day of this feast, thirteen bullocks were offered ;
on the other six days, the number of bullocks was
THE OLD TESTAMENT. 423
decreased by one each day ; so that, on the seventh
day, only seven bullocks were offered. But on the
eighth day, the number was reduced to one bullock,
when these sacrifices were elided. At the dedication
of the temple, when it was completed or perfected^ the
ark of the covenant being placed in it, Solomon kept
the feast seven days, and all Israel with him ; and,
on the EIGHTH day, they made a solemn assembly,
2 Chron. vii. 8, 9 ; 1 Kings, viii. 8, 9. In sanctifying
the temple in the time of Hezekiahj " they began on
the first day of the first month to sanctify, and on the
EIGHTH day of the month came they to the porch of
the Lord : so they sanctified the house of the Lord in
eight days, and in the sixteenth" (the second eighth
day) " of the first month, they made an end," 2 Chron.
xix. 17. When the law was read by Ezra, " they
kept the feast seven days, and on the eighth day was
a solemn assembly, according to the manner^' Neh.
viii. 18. Ezekiel, in his vision of the city and temple,
towards the close of his prophecies, in which he
appears to give figuratively, and in Old Testament
language, a description of the Redeemer's kingdom
and church, says, " Seven days shall they purge the
altar, and purify it, and they shall consecrate them-
selves, and when these days are expired, it shall be that
upon the eighth day , and so forward, the priest shall
make your offerings upon the altar, and your peace
offerings, and I will accept you, saith the Lord.'' Let
the correspondence of the spirit with the letter be now
observed.
The work of creation was finished in six days, and
on the seventh, God rested from his work, which
completed a week, or the first series of time, in the
424 THE TYPES OF
first creation. The eighth day then was the first of
a new series, and on this day, the day of his resurrec-
tion, the Lord Jesus Christ rested from the work of
the new creation. On that day, according" to the
prediction of the prophet Daniel, he brought in the
" everlasting- righteousness." Of this righteousness,
circumcision was a seal* — a pledge or confirmation
that it should be provided, on which account it would
appear that this rite was to be performed on the
EIGHTH day. On the eighth day Jesus Christ was
received as the first-born from the dead^ which was
typified by the first-born of cattle being- received or
given to the Lord on that day of their age. On the
eighth day he was raised from the dead, in token
that his sacrifice was accepted — typified also by their
being on that day " accepted for an offering." On the
eighth day being raised up, he was " consecrated for
evermore," or perfected as the High Priest of his
people, as on that day the High Priests of Israel were
consecrated. On the eighth day he " finished trans-
gression ;" and thus, by his sacrifice, cleansed his people
from sin, which had been typified by the cleansing on
that day from the leprosy and from issues, and of the
Nazarite who had contracted defilement. On the eighth
* Of Abraham it is said, that " he received the sign of circum-
cision— a seal of the righteousness of the faith which he had,
yet being uncircumcised," Rom. iv. 11, — not a seal of Abra-
ham's faith, or that he possessed that righteousness, but a seal,
assurance, or pledge, of that righteousness, viz., that it should
certainly be provided. It is the righteousness of faith, that is,
received by faith, and that faith it is declared in this passage,
Abraham had. This pledge was therefore properly given on
the EIGHTH day, being the day in which that righteousness was
to be brought in.
THE OLI> TESTAMENT, 425
<lay he, by one sacrifice, perfected for ever them that
are sanctified ; and this, in a remarkable manner, cor-
responds with the offering- on that day in the feast of
Tabernacles of the one bullock, although many had
been offered on the seven preceding- days, denoting- both
the inefficiency and the gradual vanishing away of the
legal sacritices, which were all to terminate in his one
offering. On the eight day, on which the dedication
of the temple was completed, and on which, according
to Ezra, a solemn assembly, after the manner, was held,
Jesus Christ having been perfected through suffer-
ing, the temple of his body was raised up, and his dis-
ciples on that day hold solemn assemblies : and upon
the EIGHTH day, and so forward, he (as that priest who,
having consecrated himself for evermore, entered into
the holiest of all, and " ever liveth to make interces-
sion" for his people) stands at the altar, as the Apostle
John beheld him, having a golden censer, with much
incense, which he offers with the prayers of all saints,
upon the golden altar before the throne. It should
likewise be remarked that the year of jubilee was the
50th year, and not the 49th, which corresponded with
the last of the seven sabbatical years. But the 50th
year, namely, the year after the sabbatical years, corre-
sponds with the EIGHTH day, that is the first day of the
week. In the same manner, the day of Pentecost was
the 50th, and not the 49th day.
The institution of the day of atonement is record-
ed in Leviticus, xvi., which contains a full description
of that anniversary, and of the sacrifices of bulls and
goats, whose blood made a typical atonement, prefigur-
ing the truth of the atonement of Jesus Christ, of
which the Apostle Paul speaks at large in the ninth
426 THE TYPES OF
chapter of the Epistle to the Hebrews, where he treats
of the typical ordinances of the Mosaic law. On that
day the high priest made his solemn entrance into
the most holy place, where the ark of the covenant was
placed and made an atonement for himself and his
house, by washing- himself in water, and offering a young
bullock. This showed the weakness and imperfection
of the Levitical priesthood, the priests being obliged
first to offer for their own sins, and afterwards for the
sins of the people. Aaron was then to enter within
the second veil, clothed in clean linen garments, which
were those worn by the ordinary priests, and not in
his own vestments. This represented the humiliation
of Jesus Christ, but unstained with the least spot of
sin. Aaron was then to take two kids of goats for a
sin-offering, and a ram for a burnt-offering. These
kids were to be procured at the common expense of
all, out of the treasury appointed for defraying the
charges of the sacrifices, and other things necessary for
the worship of God. Both belonged to one sacrifice
for sin. Both were an expiatory sacrifice for the sins
of the people. Lots were to be cast upon both, the
one for the Lord, the other for the scape-goat. That
goat which fell to the Lord was to be prepared for
a sin-offering, and after it was killed, its blood was
to be carried within the veil, with which the high
priest was to sprinkle both the mercy-seat and before
the mercy-seat, seven times, which denoted the fulness
and sufficiency of the sacrifice that was required for
expiating sin. Thus, an atonement was to be made
for the holy place, and for the tabernacle of the con-
gregation, "because of the uncleanness of the children
of Israel." Then the live goat was brought forth.
THE OLD TESTAMENT. 427
when the high priest laid both his hands on its head,
and over it confessed the iniquities of the people. In
this manner, all their iniquities and all their trespasses
were laid on the goat, which was sent away into the
wilderness, bearing the iniquities of the children of
Israel, into a land not inhabited. All this was a typi-
cal representation of Jesus Christ suffering for the sins
of his people and making atonement for them.
Jesus Christ, who is frequently in other places called
a lamb, on account of his meekness, patience, and
holiness, is here represented by the emblem of a goat,
on account of the sins of his people, for which as their
surety he undertook, and of his coming in the likeness
of sinful flesh. Both goats are to be viewed as types
of the great propitiation. The first goat was an em-
blem of Christ sacrificed, and was given to Aaron by
the people. Jesus Christ was given to men by God ;
yet what he offered, namely, his human nature, he took
from man, being raised up by God from the midst of
his brethren, Deut. xviii. 15. Jesus Christ was bought
with thirty pieces of silver, which were taken from
the treasury. Both the goats were presented to the
Lord at the door of the tabernacle of the congregation,
and Jesus Christ presented himself to God, saying,
" Lo, I come ; I delight to do thy will, O my God.""
The goat which by lot fell to the Lord was slain. But
as God orders the disposal of the lot, Prov. xvi. 33, so
Jesus Christ also was delivered to death by the deter-
minate council of God, Acts, ii. 23, and iv. 28. The
slain goat was burned in the sacred fire, and in like
manner Jesus Christ Mas burned by the fire of the Di-
vine wrath kindled against sin. The burning of the
flesh and skin of the goat was performed without the
428 THE TYPES OF
camp ; Jesus Christ also suffered without the gate.
Thus his humiliation and sufferings were typified by
this goat.
By the same goat also the exaltation of Jesus Christ
w^as represented. Aaron entered into the sanctuary
with the blood of the goat ; Jesus Christ, having made
an offering for sin, entered into heaven, and sat down
on the right hand of the Majesty on high. Aaron en-
tered within the veil with the censer and incense ; Je-
sus Christ ascended into heaven, to appear and inter-
cede there in the presence of God. There was no
entrance possible for Aaron without the blood of the
expiatory sacrifice ; neither did Jesus Christ enter into
the holy place without blood — not of bulls or of goats,
but with his own blood — whereby he obtained eternal
redemption. The blood of the goat was to be sprinkled
on and before the mercy-seat, and so that blood re-
mained in the holy of holies ; Jesus Christ appears
always in heaven with his blood, which is the " blood
of sprinkling, speaking better things than that of Abel."
Hence it is that John saw a lamb standing before the
throne, as if it had been slain, Rev. v. 6. For though
Jesus Christ was once dead, and liveth for evermore,
yet he is represented in heaven as slain, on account of
the virtue and efficacy of his death ; while his interces-
sion is a continual representation of his merits and death
before the Father. That an expiation was to be made
by blood for the holy place itself, and for the tabernacle
of the congregation, signifies, that God cannot dwell
in the sinner without the sacrifice and blood of Jesus
Christ, and that heaven itself would be polluted, if
sinners were to be admitted there without an expia-
tion. Thus, Paul affirms that " the heavenly things
THE OLD TESTAMENT. 429
are purified with better sacrifices." Not that there
is any impurity in heaven, but that it is not con-
sistent with the Divine holiness to admit sinners,
unexpiated by the blood of the Redeemer, into the
communion or participation of his glory, nor for him
to dwell with them. Therefore Jesus Christ said,
when he departed, *' I go to prepare a place for you."
There was to be no man in the tabernacle when Aaron
made the atonement, which emphatically showed that
atonement for sin is made by Jesus Christ alone, and
that not even in appearance must any other be joined
with him in his mediatorial work.
The living- goat sent away into the wilderness, com-
pletes the whole of this typical representation. Aaron
laid both his hands on the head of the goat. This
pointed to Jesus Christ, who was devoted in the eter-
nal decree, on whom all the sins, transgressions, and
iniquities of his redeemed people were laid. " The
Lord hath laid on hirn the iniquities of us alU^
" Surely he hath home our griefs, and carried our
sorroivs" — " the chastisement of our peace wa.s upon
him" '-'■Hehathtnadehimtohesinforiisy ^^ Christ
hath redeemed us from the curse of the laic, being-
made a curse for ics." Thus, the sins of the people
of Israel were confessed over the head of the goat, and
they were laid upon it. The goat was sent away into
the wilderness. This was typical of Jesus Christ, who
has borne away all the sins of his people into the wil-
derness of oblivion and forgetfulness, never more to
come into the mind of God, who casts all their sins
behind his back, and into the depths of the sea. He
blots out their iniquities, transgressions, and sins, as a
thick cloud, never to be remembered against them^
430 THE TYPES OF
*^ The goat shall hear upon him all their iniquities
into a land not inhabited" No one shall ever speak
or hear of them any more ; and, in like manner,
on account of the transfer of the sins of his people
to the Redeemer, and his bearing them away, " the
iniquity of Israel shall he sought for^ and there
shall he none ; and the sins of Judah^ and they shall
not he found)' Jer. 1. 20. When the scape-goat had
been sent away, bearing upon him the iniquity of the
people, Aaron put off his linen garments, and, having
washed himself, put on the rich garments peculiar to
him as high priest, called by the Jews the golden gar-
ments, and offered the burnt-offering for himself and
the people, which completed the expiation, and thus
represented him who, having nnade full atonement for
his people, appears as the glorious High Priest, who
hath for ever perfected them as sanctified. The whole,
then, of this sacred expiation consisted of two parts ;
first, the slaying of the one goat, whose blood was shed
to expiate the sins of the people, and then the sending
away of the other goat, which rook away the sins that
were laid upon it by the sacrifice just offered. In the
slain goat the true expiation for sin was represented ;
in the other, the effect of this expiation ; and thus,
vv^hat could not be so fully represented by one act, is set
before us in this remarkable typical appointment, on the
great annual day of atonement in Israel.
Besides the rest which the land of Israel enjoyed
every seventh year, it was also to rest every fiftieth
year ; when it was neither to be tilled nor sown, which
was the year of Jubilee. '' And thou shalt number
seven Sabbaths of years unto thee, seven times seven
years ; and the space of seven Sabbaths of years shall
THE OliD TESTABIEIST. 431
he unto thee forty and nine years. Then shall thou
cause tlie trumpet of the Jubilee to sound on the tenth
day of the seventh months in the day of atonement shall
ye make the trumpet to sound throughout all the land^*
Lev. XXV. 8. Thus the trumpet was to be blown on
the day of atonement, on which the expiation of the
Messiah was clearly exhibited, in the goat that was
slain, and in the g-oat that was sent away, on which
was laid the sins of the people. " And ye shall hallow
the fiftieth year, and proclaim liberty throughout the
land, unto all the inhabitants thereof It shall be a
jubilee unto you ; and ye shall return every inan into
his j)OSsession ; and ye shall return every man unto
his family J^ The usual toil and labour to which man
is subjected on account of sin, was then to be remitted ;
servants were to be released and delivered from bond-
age ; and all were to return into the possession of their
inheritance, which they had forfeited. In all this a
typical representation of the preaching of the gospel
is exhibited, and Jesus Christ is pointed out, who came
to proclaim liberty to the captives, and to preach the
acceptable ^^year of the Lord,'' and who, after he had
made atonement for sin, appointed his Apostles to
blow the trumpet of the gospel, and to pubhsh the
glad tidings of salvation. Thus he proclaims to all
who labour and are heavy laden his blessed rest. He
proclaims freedom to them who are the slaves of sin
and Satan, and brings them into the glorious liberty of
the children of God; and to those whose original in-
heritance had been forfeited, he proclaims not the re-
instating them in possession of the inheritance they
had lost — according to the type which here falls short
of the reality — but of an inheritance far more glorious
432 a?HE TYPES OF
which he has acquired for them. Accordingly, look-
ing- forward to the substance of which the jubilee was
a shadow, the prophet exclaims, " O blessed are the
people who know the joyful sound ; they shall walk, O
Lardy in the brightness of thy couyitenance. In, thy
name shall they rejoice all the day ; and in thy righte-
ousness shall they be exalted" Psalm Ixxxix. 15. And
as the Jubilee trumpet was to be blown " throughout
all the land'' of Judea, so the Gospel trumpet shall be
blown throughout all the world ; and its sound shall
wax louder and louder. "And it shall come to pass
in that day, that the great trumpet shall be blown, and
they shall come which were ready to perish in the land
of Assyria, and the out-casts in the laiid of Egypt,
and shall worship the Lord in the holy mount at
Jerusalem," Isaiah, xxvii. 13.
The most striking display of all the typical repre-
sentations was exhibited in the kingdom of Israel^
The people of Israel, the law which, in the hand of a
Mediator, they received, the Covenant that was made
with them, their various religious and political insti-
tutions, and the different occurrences which hajipened
to them, were all types of those things that belong to
the Christian dispensation. Their being chosen of
God to be his people, was a type of the election of be-
lievers. Their being sprung from one as good as dead,
and descended from twelve men, typified the origin,
of believers in the Christian Church, as springing from
one who was dead, and as being the spiritual children
of the twelve Apostles. Their servitude in Egypt was
a type of the servitude of sin. Their deliverance from
Egypt, and their passage through the Red Sea, in
which they were all baptized into Moses, and their
THE OliD TESTAMENT. 433
coming out of the water, was a type of the spiritual
deliverance of Christians when they are brought from
the power of Satan into union with Jesus Christ, and
buried with him by baptism into death, and raised up
with him from the dead. Their journey through the
wilderness was typical of the journey of believers
through this world as strangers and pilgrims exposed
to many trials. The river Jordan, through which the
Israelites passed to enter the land of Canaan, was a
type of death, through which the people of God must
pass to enter their heavenly inheritance. Jericho, of
which the walls fell flat at the sounding of the trum-
pets of Joshua, was a type of the empire of the devil,
which shall at last be entirely subverted by the voice
of the Apostles, who are the trumpets of Jesus Christ.
As the Israelites, by the command of Joshua, put their
feet upon the necks of the kings who assailed them, so
Jehovah Jesus will bruise Satan under the feet of his
people shortly. The first-born of Israel, consecrated
to God, to whom belonged the double portion, and also
the near kinsman, who, if an Israelite died without
children, was to marry his widow to raise up seed unto
his brother, that his name might not perish, who as
the goel — kinsman redeemer — was to bring back his
possession if he had alienated it, or to redeem him if
he had sold himself to another man, or if an Israelite
was murdered, to avenge his blood, were types of the
nature and office of Jesus Christ, who is the first-born
of every creature, and the kinsman redeemer of his
people.
The whole of the ceremonial law, with all its nu-
merous services and ordinances, were figures, as we
have seen, which represented the mysteries of the
VOL. I. 2 E
434 THE TYPES or
Christian dispensation. Aaron and all his sacrifices,
prefigured Jesus Christ and his salvation. The victims
and oblations represented either the expiatory sacrifice
of Jesus Christ, or the spiritual sacrifices of his peo-
ple. The solemn feasts all referred to the spiritual
feast, which the people of God celebrate under the
reign of the Messiah, and that glorious rest to which
they shall be elevated after the last judgment. The
people of Israel, then, separated from all the rest of
the world, and imbodied as a nation, of which God
himself was the king, to be a peculiar treasure to him
above all people, a kingdom of priests and an holy
nation (Exodus, xix. 5), formed an eminent type of
the kingdom of God under the new dispensation ; of
those who are a chosen generation, a royal priesthood,
a peculiar people to show forth the praises of him who
hath called them out of darkness into his marvellous
light, 1 Peter, ii. 9.
Such a typical representation as that first covenant
exhibited, was well adapted to the state of the world
before the appearance of the Messiah, " when the day
broke and the shadows fled away." Its ordinances,
called " the rudiments of the world," which, if ulti-
mately rested in, conducted only to death, were indeed
*' weak and beggarly elements," inasmuch as they could
only " sanctify to the purifying of the flesh," and as
no spiritual benefit could be derived from them, except
in so far as they were typically understood. But in this
manner they proved effectual to the salvation of many;
and were the means of maintaining the knowledge and
worship of the true God, in the midst of an apostate
and idolatrous world, as well as of preparing the way
for the coming of the Messiah. They were ^' the
THE OLD TESTAMENT. 435
middle wall of partition," and served as a bound hedge
around the nation of Israel — a barrier against that
flood of iniquity which had overwhelmed every other
nation on earth, and against which, owing to man's
proneness to transgress, the spiritual light, which had
been vouchsafed and transmitted by oral tradition, did
not avail. " The law was added because of transgres-
sion, till the seed should come to whom the promise
was made," In Christ the veil is done away. And
" we all," says the Apostle, " with open [unveiiedj
face, beholding as in a glass the glory of the Lord,
are changed into the same image, from glory to glory,
as by the Lord of the spirit." The spirit, then, is now
made manifest, and the former dispensation, which,
•every way suitable to existing circumstances, was glo-
rious in itself, had no glory in this respect, by reason
of the glory of that dispensation that excelleth, to the
introduction of which it was, however, mainly condu-
cive, and the nature of which it continues to this hour
to illustrate.
When Paul contrasts the ministry or service com-
mitted to Moses, with the service committed to the
Apostles, he calls the first the ministration of the letteVy
and the second that of the spirity 2 Cor. iii. 6. Mo-
ses put a veil over his face, that the children of Israel
could not steadfastly look to the end of that which is
abolished. The ministration committed to him, was
the ministration of condemnation and death, for " the
letter killeth." But this letter^ or outward form, ia
which spiritual blessings were veiled under sensible
images and carnal ordinances, was useful and necessary
in itself, while it remained in force. Every part of it
regulated the conduct of the people of Israel, remind-*
436 THE TYPES OF
ing them of their natural ignorance, their depravity,
and their dependence on God, and of their need of his
unmerited favour and mercy, for the pardon of their
multiplied transgressions. It was likewise calculated
to lead forward their minds to that new and more spi-
ritual dispensation, to which, on the appearance of
another prophet like unto Moses, they were instructed
to look. In the mean-time, that covenant bore visible
marks of imperfection. Something, so far as it was
concerned, was still wanting-. There was a manifest
imperfection in the sacrifices that were offered, which
could not make the comers thereunto perfect, as per-
taining to the conscience, and a striking disproportion
between the value of the blood of bulls and of goats,
and the malignity of sin ; while the repetition of the
same sacrifices every year, and the infirmity of those
who presented them, plainly intimated, that by their
means guilt was not removed. But in this constant
representation of its removal, a pledge was given of
what was at length to be effectual for this end.
The typical use of the kingdom of Israel to prefigure
the Messiah, his kingdom, and salvation, is treated of
at large in the Epistle to the Hebrews. That Epistle
was written to convince the believing Jews, that the
law, as containing a shadow of good things to come,
had passed away, now that these good things had
arrived. The Apostle announces his design in what
may be termed the Key of the Epistle, when, in the
beginning of the 6th chapter, he says, " Let us go on
unto perfection" or the finishing, meaning the com-
pletion of the plan of redemption, by the introduction
of the new covenant, the perfection of which it is the
"object of the Epistle to contrast with the imperfection
THE OLD TESTAMENT. 437
of the old covenant. This expression, which occurs
so frequently in the course of his discussion, is the same
with that used by the Lord, when he said in his last
intercessory prayer, '' 1 have finished \_perfected~\ the
work which thou gavest me to do ;" and when he bowed
bis head on the cross, and said, " It is finished," or
perfected.
" The law made nothing- iperfect^^ Heb. vii. 9. The
legal service was a figure, ix.Q, for the time then present,
which could not make him that performed \t perfect, as
pertaining to the conscience. — " The law having a sha-
dow of good things to come, and not the very image of
the things, can never, with those sacrifices which they
oifered year by year continually, make the comers there-
XiVi\.Q pjerfect^' x. 1. Perfection was not by the Leviti-
cal priesthood, vii. 11, for whatever was connected with
it served only unto the example and shadow of heavenly
things, and Moses, when about to make the tabernacle,
was admonished of God, " For see, saith he, that thou
make all things according to the pattern showed to
thee in the Mount," viii. 3. It was necessary, there-
fore, that XkiQ pjatterns of things in the heavens should
be purified with the blood of animals, but the heavenly
things themselves with better sacrifices than these,
ix. 23. But Christ being come, an high priest of good
things to come, by a greater and more perfect taber-
nacle, is not entered into the holy places made with
hands, which are the figures of the true ; but into
heaven itself, now to appear in the presence of God for
us, ix. 11, 24. *'It became him for whom are all
things, and by whom are all things, in bringing many
sons unto glory, to make the Captain of their salvation
perfect through sufferings," xi, 10. And being made
438 . THE TYPES OF
perfect, he became the author of eternal salvation unto
all them that obey him, v. 9* " The law maketh men
high priests, which have infirmity ; but the word of
the oath, which was since the law, maketh the Son,
who is consecrated [Yit^rdWy, perfected'] for evermore,"
vii. 28. *' By one offering he hath jyerfected for ever
them that are sanctified," x. 14. He is the author and
perfecter of faith, xii. 2. Arrived at all that is connect-
ed with this perfection, we are come, says the Apostle,,
*' to the spirits of just men va^iAQ perfect" * by the work
of Jesus, xii. 23. Without that work, which has been
performed in our days, and testified by us, they could not
have been made j^erfect, xi. 40. Thus, from a variety
of considerations, Paul, in the Epistle to the Hebrews,
has proved the weakness and imperfection of the legal
priesthood and sacrifices, and also their typical import j
and his concluding argument is_, that the Holy Ghost
had plainly intimated this imperfection, when, by the
prophets, he declared, that the Lord would make a new
covenant with the house of Israel, Heb. viii. 8 — x. 15,
through which remission being obtained, all further
offering for sin must consequently cease. Jesus Christ,
therefore, the Alpha and Omega, the beginning and the
end, is the end or peifeciion, Rom. x. 4., (the same ex-
pression in the original as that so often used in the
* This does not mean that they were made perfect in holiness
and happiness, according to the usual explanation of the passage ;
although that is indeed true — but made perfect as to their title
to heavenly glory. This did not take place till the sacrifice of
Jesus Christ was offered, though, in the certain prospect of its
accomplishment, they had received the blessings which flow from
it long before ; otherwise what would be the meaning of He-
brews, xi. 40 ? Both passages, then, are in strict accordance
with the object the Apostle has in view throughout the Epistle.
THE OLD TESTAMENT. 439
Epistle to the Hebrews), of the law, to whom it pointed,
and in whom its typical design was consummated.
The law, then, " contained a shadow of good things
to come," and " the priests that offer gifts, according
to the law, served unto the example and shadow of
heavenly things." " That was not first which is spiri-
tual, but that which is natural ; and afterwards that
which is spiritual." This mode of gradual develope-
ment — of a literal and mystical signification, of making
natural things represent spiritual things, and the one
to precede and lead on to the other that was to follow
— while it served the immediate purposes of regulation
and instruction, furnishes demonstrative evidence of a
consistent and premeditateti plan. Accordingly, this
last is one principal use which is made in the New
Testament of the numerous typical representations of
the Old. To these they call men's attention, as they
do to the prophecies, to prove, that what had at length
taken place, was only the grand consummation of what
had long been shadowed forth.
The above are a few specimens of the numerous
shadows and types of the ancient dispensation. They
were figures " for the time then present," serving in
that period their appointed purpose, but chiefly intend-
ed to adumbrate what was afterwards to take place.
The Old Testament Scriptures in all their histories,
in all their miracles, in all their laws and institutions,
in all their parts, comprise a picture or model of what
was afterwards to be imbodied — they are a mirror in
which is reflected whatever in the future economy has
since been realized. Every doctrine and every duty
which is now more fully unfolded, is there, as we have
seen, figuratively taught and enforced. The whole
440 PROPHECIES OF THE OLD ^TESTAMENT
typical system, then, is of very great importance, de-
manding particular attention ; and the Christian who
does not carefully consider it, is neglecting- one great
means of edification. It affords a striking display of
the wisdom and foreknowledge of God. The study of
this peculiar mode of instruction is, therefore, most
important, as well for information, for encouragement,
and for warning, as for evidence to the Christian reli-
gion, the truth of which it establishes in a manner no
less astonishing than incontestable.
CHAPTER X.
THE PROPHECIES OF THE OLD TESTAMENT
CONCERNING THE MESSIAH.
Connected with the typical representations which
prefigured the Messiah and his redemption, the Old
Testament Scriptures contain a series of promises and
predictions, by which his advent was foretold. By
this means, a body of evidence, of the strongest and
most unexceptionable description, was provided from
the earliest times. As the exhibition of miracles af-
fords demonstrative proof of the operation and finger
of God, so the fulfilment of prophecies equally denotes
similar interposition. The knowledge of future events
belongs to God only. On this ground is founded the
challenge to the idols of the heathen nations, recorded
by Isaiah, xli. 21, " Produce your cause, saith the Lordy
hring forth your strofig reasonsy saith the King of
Jacob. Let them bring them forth, and show us
CONCERNHNTG THE MESSIAH. 441
what shall happen. Let them show the former things
ivhat they he, that ice may consider them, and know
the latter end of them, or declare us things for to
come. Show the things that are to come hereafter,
that ive may know that ye are gods." Isa, xlii. 9?
" Behold the form,er things are come to pass, and
new things I do declare : before they spring forth
I tell you of them,"
The coincidence of a certain event with a particular
dream or conjecture, dignified as it might be with the
appellation of a prophecy, of which we meet with a
few detached instances in profane history, can impress
no conviction of Divine interposition. It would be more
remarkable were such coincidences never to occur. But
the prophecies of the Scriptures claim a very different
kind of regard. They are not referable only to a few
instances, neither are they of an insulated or desultory
nature. Delivered and distinctly recorded through a
long succession of ages, they consist of an immense
number of predictions, linked together in a connected
series or chain, and terminating in one grand object, to
which they conduct us through an almost endless variety
of subordinate events. Some degree of obscurity, how-
ever, always belongs to prophecy, which is not intended
to make men prophets, or to interfere with human
agency, but to afford proof, in its fulfilment, of the truth
of what it is intended to verify. If in the prediction
there were no obscurity, it would in many cases defeat
its purpose, and the event might be supposed to be
brought about by those who were interested in the ac-
complishment. In order to attain the end of serving
as evidence, a prophecy should be so constructed as to
leave the main circumstances of the event in a certain
442 PROPHECIES OF THE OLD TESTAMENT
degree of darkness before its fulfilment, but to be sa
clear as to be intelligible after the event predicted has
taken place. The veil, then, of apparent obscurity,
which distinguishes prophecy from history, is a proof
of wise contrivance, and what on the first view increases
the obscurity, on due enquiry increases the evidence
and determines the meaning of the prediction.
That mixture, then, of light and obscurity which is
observable in the Scripture prophecies, and which is so
wisely adapted to the object in view, aflfords an internal
mark of their authenticity. Forged prophecies, formed
upon past events, are generally so clear as to be with-
out a veil. Under the most studied concealment, it is
apparent that the history has been converted into pro-
phecy. This is remarkably the case with respect to
the corruptions in the Sibylline oracles, introduced by
some early Christian writers. There is nothing of the
darkness of the true prophets in the compositions of
those who forged predictions after they were accom-
plished. Had the heathen world, before the coming of
Christ, really possessed, as they did in the third century,
the prophecies of the Sibyl, they would have enjoyed a
much clearer revelation with respect to the m'Smifesta-
tion of the Messiah than the Jews themselves possessed.
This shows that the prophecies of the Old Testament
were not the work of men, for they are formed upon a
plan different from that which human wisdom would
have adopted. On the other hand, the obscurity of
the Old Testament prophecies is not the obscurity of
heathen oracles, when they wished to conceal their ig-
norance of futurity. The obscurity of the pagan oracles
couched no meaning ; the obscurity of the prophecies
of Scripture was a veil to conceal a truth afterwards to
CONCERNING THE MESSIAH. 443
he fully brought out, and which, when brought out,
manifests itself as the meaning-. The darkness of
Scripture prophecy also is quite different from the
ambiguity of the heathen oracles, which might be suited
to contingencies of which their authors were ignorant.
The answer of Apollo might often be interpreted so
differently, as to suit the event in opposite senses.
But in the fulfilment of a Scriptural prophecy, there is
no room to doubt that the event is the real meaning of
the prediction. No forgery, then, either before or after
the accomplishment of events, was ever constructed on
the plan of the Scripture prophecies.
A like observation may be made with respect to the
interpreters of prophecy in every age. There is a gen-
eral disposition in them to look on the unfulfilled pro-
phecies as much clearer than they are, and to speak of
their views of the predicted events with the same con-
fidence as if they referred to facts recorded by history.
There is also a manifest proneness in them to make
prophecy bear on their own times. The history of the
opinions of the interpreters of unfulfilled prophecy, is
at once a proof of this proneness in the human mind,
and a lamentable manifestation of the opposition of the
wisdom of men to that of God. It is, then, one of the
strongest evidences that the prophecies of Scripture
were not the work of man, that they are not in the
style of human wisdom. If, in explaining prophecy,
men generally see every thing so clearly that they can
admit no doubt, it is evident, with respect to events in
the womb of futurity, that if men had formed a scheme
of prophecy, they would have accomodated it to their
ideas.
While all the surrounding nations were sunk in the-
444 PROPHECIES OF THE OLD TESTAMENT
grossest idolatry, that dispensation of prophetical inti-
mation which was vouchsafed to the Jewish people,
powerfully contributed to the intended effect of main-
taining among- them the worship of the one living- and
true God. The fulfilment of numerous predictions, to-
gether with the constant and unequivocal proofs of
miraculous interposition which they so often witnessed,
and to which their attention was previously called by
their prophets, can alone account for the firm adherence
of the Jews to the Old Testament Scriptures — an adher-
ence that has continued to this day, although they
have so much misunderstood the real meaning of these
sacred records. This strong conviction of the Divine
origin of the Word of God is entirely distinct from
the knowledge of that system of truth which it con-
tains. The former, as we witness every day, may be
firmly held, most conscientiously contended for, and
ably exhibited, by men who are altogether in error
respecting the latter. Many tenaciously and sincerely
take to themselves the name of Christians, who are
ignorant of the doctrine of Christ. Many have writ-
ten ably and forcibly on the evidences of Christianity,
who knew nothing of true Christianity. Many will say
to Christ in the last day, <' Lord, Lord, have we not
prophesied in thy name, and in thy name done many
wonderful works ? And then he will profess unto
them, I never knew you. Depart from me, ye that
work iniquity." It was to this state of mind that our
Lord adverted respecting the Jews, when he declared
that they trusted in Moses, while they did not believe
him. " Do not think that I will accuse you to the
Father ; there is one that accuseth you, even Moses
in whom ye trust. For had ye believed Moses ye
CONCERNING THE MESSIAH. 445
would have believed me, for he wrote of me. But if
ye believe not his writings, how shall ye believe my
words ? "
Prophecy pervades the whole of the Old Testament
Scriptures. In the first period, from the history of
the creation till Samuel's time, although many in-
stances of the prediction of future events occur, they
are not so frequent as afterwards. But, from the days
of Samuel, a succession of prophets was raised up, and
their predictions became more clear and minute as the
time of their accomplishment drew near.
This system of prophecy divides itself into three
branches. One branch consists of prophecies relating-
to the Jews and the neighbouring nations, most of
which were fulfilled during the period of the Old
Testament dispensation. Prophecies of another branch
have a twofold interpretation, and refer to two distinct
accomplishments ; the one more immediate and subor-
dinate, before the coming of the Messiah ; the other
at, or after his coming, which is the ultimate and
principal object. The prophecies of a third branch
refer solely to the Messiah and the times of the gos-
pel.
Nothing could be more completely adapted than
this arrangement, to answer the design of prophecy.
Had there been no prophecies of the first branch, and
had the fulfilment of all the predictions been deferred
till the time of the Messiah, the Jews, to whom the
prophecies were delivered, would not have been fur-
nished with that evidence of their truth, which was
necessary to command their confidence. But when
they witnessed the exact accomplishment of so many
of these prophecies, some pronounced in their own age.
446 PROPHECIES OF THE OLD TESTAMENT
and others, which stood on their records from more
distant periods ; and when, from time to time, they
observed the inspiration of their prophets put to this
decisive test, and not failing in one single instance,
they received the strongest pledge that those predic-
tions, which referred to their expected Messiah, and
to times more remote, would also be fulfilled. Those
prophecies again, which, having a twofold accom-
plishment, point to two distinct objects, served the
purposes both of the first and last branches, each of
which had only single events in view. In their first
fulfilment, they verified to the Jews of their day their
inspired character, and were instrumental in support-
ing and carrying on the administration of the theocra-
tical government. They also furnished, in that ful-
filment, a typical representation of what belonged to
their spiritual and principal design in the future eco-
nomy. The accomplishment of those of the last
branch, uttered at a period so distant, and fulfilled in
such circumstances as preclude every idea of collusion,
exhibits a standing miracle, and furnishes a body of
■evidence which cannot be impaired so long as the
authenticated histories of the prediction and the ac-
complishment are preserved.
Numerous examples of those prophecies, of which
the ancient Jews witnessed both the annunciation and
the fulfilment, are to be met with in the different books
of the prophets. Some of them took effect almost
immediately after they were delivered, or within one
or two years ; and others at more distant periods.
The prophecies to Ahab of his death, and to Hezekiali
of the prolongation of his life, and of protection from
^Sennacherib, are instances, among many others, of such
CONCERNING THE MESSIAH. 447
as were almost immMiately accomplished. The pro-
phecy of Joshua respecting Jericho, the fulfilment of
which is recorded nearly 500 years afterwards ; the
prophecy concerning- Josiah the king, delivered above
300 years before he was born, and accompanied by the
rending of the altar of Jeroboam, as an immediate sign
of the certainty of its accomplishment ; and the pro-
phecy of the founding of the temple by Cyrus, delivered
by Isaiah and Jeremiah, and the fulfilment recorded
by Ezra, at the distance of nearly 200 years, are in-
stances of the prediction and accomplishment of more
distant events.
Prophecies which have a twofold accomplishment
abound in every part of the Old Testament Scrip-
tures. A great portion of the book of Psalms is of
this description. Many of the Psalms relate the ex-
perience of David and of the people of God in his
dealings with them, their trials, their afflictions, and
consolations. But a greater than David is often there.
Under the name of David, and in the account of his
troubles and persecutions, of his government, and his
kingdom, its privileges, permanence, and extent, Jesus
Christ is pointed out, and his humiliation and suffer-
ings, his exaltation and redemption described. Some
of these delineations belong more fully, some entirely
to David, others exclusively to the Messiah. But
many of them clearly indicate the twofold interpreta-
tion, and show that the first object intended has not
exhausted the import of the prophecy ; and that we
must go on to the second, in order to comprehend the
whole that is designed. Sometimes one part of the
prophecy refers to the first, and another part to the
second ; so that making a reference to both, we must
448 PROPHECIES OF THE OED TESTAMENT
assign a distinct portion to each. At other times, the
description of both is so blended, that in all the parts
we have a twofold fulfilment plainly set forth.
There are frequently in the same discourse certain
things which relate to what is ultimately intended, and
not to its figure or typical representation ; and others
that relate to the figure, and not to what it designs*
In speaking of the spiritual redemption, the prophets
often intermix with it the temporal deliverance of the
Jews from the captivity of Babylon, in such a way,
that sometimes what they say can only belong to one
or other of them ; sometimes to what is common to
both. Jesus Christ has adopted this prophetical style
in his predictions in Matthew 24th, and elsewhere,
respecting the destruction of Jesusalem, the calling of
the Gentiles that accompanied it, and the day of judg-
ment, because the first fulfilment of the prediction was,
in truth, the figure of one still more remarkable.
From not attending to one or other of these different
senses of this branch of the prophecies, many have erred
in contrary extremes. One party see in them no other
object but the Messiah, and so not only fail to observe
the beauty and utility of the twofold interpretation, but
also lose much of the benefit to be derived from con-
templating a true portrait, drawn by the Holy Spirit,
of the experience of other believers, with which they
might compare and confirm their own. Another party,
erring in a more hurtful extreme, discern nothing fur-
ther than a faithful delineation of the state and circum-
stances of men of like passions with themselves. Into
the first of the above errors. Christians are chiefly led,
by observing that it is often with reference only to their
ultimate design, that these prophecies are quoted in the
CONCERNING THE MESSIAH. 449
New Testament. Overlooking this circumstance, they
point to these quotations as certain proofs of the sound-
ness of their interpretation ; although this manner of
quotation only results from the connexion in which the
prediction is brought to view. When an Apostle passes
over the primary sense, which had long before been re-
ceived, it is no disparagement to that sense, nor an in-
dication that he does not admit what had been previous-
ly and universally acknowledged.
In the case of the prophetical declaration of Nathan
to David concerning Solomon, we have an example of
the prophecies of the twofold interpretation, 2 Sam. vii.
12, 17. This prophecy evidently refers to Solomon,
who was to be set upon the throne of Israel as soon as
the days of David were fulfilled ; and in this sense it is
applied to him by David near his death. In the Epistle
to the Hebrews, the same prediction is applied to the
Messiah. In the first instance, it referred to Solomon,
in whom, as a type, it was, in its subordinate s«;nse,
partially fulfilled. But it w'as ultimately and fully ac-
complished in his antitype, who was to build a house
very different from the temple at Jerusalem, and whose
kingdom, in his own person, was, in the most absolute
sense, to endure for ever. This accomplishment is ex-
pressly referred to in the 89th Psalm, where the predic-
tion, much enlarged, is evidently applied to the Messiah,
and in this sense it is quoted in the Epistle to the He-
brews.
In the same manner, the spiritual meaning of typical
representations is often quoted by the Apostles. When
Moses came down from the Mount, he put a veil on
his face, to conceal the shining of his countenance, on
which the Israelites could not look. Paul, in the Se-
VOL. I. 2 F
450 PROPHECIES OF THE OLD TESTAMENT
cond Epistle to the Corinthians, introduces this cir-
cumstance of the veil ; but, passing by the literal sense,
he speaks only of the spiritual import of that action,
both as it referred to Moses and to the people of Israel.
This veil concealing- the glory of Moses's face, and the
inability of the people to behold it, signified that carnal
commandment called the '« letter," 2 Cor. iii. 6, under
which the " spirit" that belonged to the new dispensa-
tion was concealed, to which, as the end or object of
that commandment, the Israelites, in general a carnal
people, who would have been dazzled with its glory,
could not steadfastly look. In the same manner, the
description in the 19th Psalm, of the sun in the firma-
ment, has a strictly literal and primary meaning ; but it
is also typical of him who is called the Sun of Right-
eousness, who, by his word, is the spiritual light of the
world. The Apostle, therefore, in the 10th chapter of
the Romans, quotes this description in the last sense,
substituting for their line, or the orderly course of the
sun and other celestial bodies, their sound or voice ;
thus taking the spiritual meaning which was ultimately
intended. This suits his object in that place, while he
drops the literal, although a just and acknowledged
sense. It is not then as setting aside the literal appli-
cation of such passages that the Apostles quote them in
their spiritual import, nor in the way of accommoda-
tion, as is often erroneously asserted, but in their ulti-
mate and most extensive significations.
Nothing has been more mischievous, more audacious,
and more dishonourable to the character of Revelation
than the doctrine that represents the New Testament
writers, as quoting the Old Testament prophecies by-
way of accommodation. It is based on the supposed
COJiCERNING THE MESSIAH. 451
difficulty or impossibility of explaining- the agreement
in the literal accomplishment. To this, it may be
replied, that satisfactory solutions of the cases of diffi-
culty have been given. But, though no satisfactory
solution were given, the supposition would be inadmis-
sible. It contradicts most explicitly the Spirit of God,
and must be rejected, let the solution be what it may.
The new Testament writers, in quoting the Old Testa-
ment prophecies, quote them as being fulfilled in the
event which is related. If it is not truly fulfilled, the
assertion of fulfilment is false. The fulfilment by
accommodation, is no fulfilment in any sense of the
word. This interpretation, then, cannot be admit-
ted, as being palpably contradictory to the language of
inspiration. To quote the Old Testament prophecies
in this way, could not in any respect serve the purpose
of the writers of the New Testament. What confir-
mation to their doctrine could they find from the lan-
guage of a prophecy that did not really refer to the subject
to which they applied it, but was merely capable of
some fanciful accommodation ? It is ascribing to these
writers, or rather to the Spirit of God, a puerility, of
which every writer of sound judgment would be ashamed.
The application of the language of Scripture by way of
accommodation, is a theory that has sometimes found
patrons among a certain class of writers. But a due
respect for the inspired writings, will ever reject it
with abhorrence. It is an idle parade of ingenuity,
even when it coincides in its explanations with the
truths of the Scriptures. But to call such an accom-
modation of Scripture language a fulfilment, is com-
pletely absurd. There is nothing in Scripture to war-
rant such a mode of explanation.
452 PROPHECIES OF THE OLD TESTAMENT
The third branch of prophecy relates solely to the
times of the Messiah. " The testimony of Jesus is the
spirit of prophecy" To him give all the prophets wit-
ness. The glory of his person, the importance of his
work, its progress and completion from the beginning
to the end of time, is the grand theme of prophecy, to
which every other part of it is subordinate. As this
branch contains such a body of evidence to the truth of
revelation, and so many divine attestations to him who
came to fulfil the law and the prophets, it is necessary
to trace it at some length. And in order to give a con-
nected view of that series of predictions which refer
solely to the Messiah, some of the prophecies that
belong to the second branch will also be introduced.
The Prophets, with one consent, gave witness to
Jesus Christ ; and nothing remarkable befell him, and
nothing great was either said or done by him, which
they did not foretell. The Apostle Paul protested that
he said none other things than those which the Pro-
phets and Moses did say should come. Thus, the
reality, when it took place, exactly corresponded with
the predictions that had long before been delivered, for
it became the wisdom and goodness of God to give such
an exact description of the Messiah, with all his marks
and characters, that he might be known and distin-
guished from all manner of impostors who should ever
usurp his character or counterfeit his name.
By the dispensation of the prophecies, the dignity
and grandeur of the Messiah were proclaimed, so that
it might not be imagined that he was an ordinary per-
son. In every view it was proper that so great and
admirable an event as the incarnation of the Son of
God, the Saviour of the world, of him who was to
CONCERNING THE MESSIAH. 453
renew the face of all things, should be marked bv due
intimations of his appearance. By these prophecies, too,
God was pleased to nourish and support the faith and
hope of his ancient church. For since all the elect of
God since the foundation of the world, even to the
coming- of his Son, were to be saved by his satisfaction
and merit, it was necessary that some knowledge of
him should be given from the beginning. The ancient
church had the same relation to the first cominsr of
Jesus Christ, and the times of the Gospel, as we have
now to his last coming and to the period of future
glory. As, then, it is necessary in order to sustain our
hope, and to nourish our faith, that we should have
some knowledge of the good things reserved for us, and
that we should know with certainty that Jesus Christ
will come again, so, in like manner, it was necessary, in
order to the faith of believers under the former dispensa-
tion, that they should be assured of the first coming of the
Messiah, and that they should have some knowledge of
the greatness of the blessings that he was to bring to them.
Accordingly, the Apostle Paul, speaking of the elders,
says, that they had not received the promises, but that
they saw them afar off, and were persuaded of them,
and embraced them. Jesus Christ says of Abraham,
that he saw his day and was glad ; and to his Apostles
he said, Blessed are your eyes for they see, and your
ears for they hear ; for, verily, I say unto you, that
many prophets and righteous men have desired to see
those things which ye see, and have not seen them.
By the prophecies concerning Jesus Christ, God has
laid a firm foundation for the faith of his people, in
causing the preceding ages to render testimony to his
Son. For one of the most important proofs of the
454 PROPHECIES OF THE OLD TESTAMENT
Christian religion, and which marks that God is its sole
Author, is the connexion between the Old Testament
and the New ; and the same predictions which support
the faith and hope of the people of God, serve as a
subject of condemnation to all unbelievers.
Of the prophecies contained in the Old Testament
which regard the Messiah, some refer to his person,
some to his first advent, and others to its consequences.
Of those which refer to his person, some mark his qua-
lity as the Son of God, others his divine, and others
his human nature, his abasement, his exaltation, his
prophetical, his priestly, and his kingly character. Of
those which mark the circumstances of his advent, some
speak of the time, others of the place of his manifesta-
tion. Some relate to his forerunner, others predict his
actions ; some mark the manner of his death, and others
of his resurrection. Of the prophecies which relate to
his advent, some speak of reconciliation with God, and
the blessings of his grace ; others of the calling of the
Gentiles and the rejection of the Jews ; others of the
ruin, particularly of Judas, and of his persecutors who
crucified him. In general, it may be remarked, that as
the time of the coming of the Messiah approached, the
prophecies concerning him become more distinct, more
circumstantial, and appeared in greater number.
The earliest intimation of a Redeemer was given to
our first parents immediately after the fall, in the fol-
lowing sentence pronounced on the tempter. " And
the Lord God said unto the serpent, Because thou hast
done this, thou art cursed above all cattle, and above
every beast of the field ; upon thy belly shalt thou go,
and dust shalt thou eat all the days of thy life. And
I will put enmity between thee and the woman, and
CONCERNING THE MESSIAH. 455
between thy seed and her seed ; he shall bruise thy
head, and thou shalt bruise his heel," Gen. iii. 14, 15.
The serpent had been the instrument employed in the
temptation, and on that animal the sentence of a corre-
sponding punishment and degradation was carried into
eiFect. The curse pronounced upon it was typical, and
similar to that which Jesus Christ pronounced on the
fig-tree on which he found no figs ; for the serpent, con-
sidered simply as an animal, was not, any more than
the fig-tree, a subject of condemnation, being not a sub-
ject of law. But as under the figure of the curse of the
fig-tree was represented the curse of God upon the Jews
— that mystical tree which he had planted — so undei*
the figure of this curse pronounced on the serpent was
represented the curse of God upon the devil, who was
to eat the dust, that is to say, to hold his course in the
midst of all impurities, griefs, and degradations. That
this was the case, is evident from the whole tenor of
the Scriptures, in which the devil is uniformly spoken
of as the seducer and murderer of man, and as having
introduced death and all that misery and confusion which
prevail in the world. Isaiah denominates him *' the
serpent " whom the Lord will punish ; and in the book
of Revelation he is called " that old serpent^ who is the
Devil and Satan."
The sentence, directed against the tempter of the
human race, mysteriously opened to man a prospect of
the greatest blessings. Although the malignant and
powerful spirit who spoke through the serpent, had
overcome the woman in the first assault, God was now
to set them in opposition to one another. Satan had
triumphed over the weakness of that sex, and from it
was to proceed one who was to destroy that direful
456 PROPHECIES OF THE OLD TESTAMENT
empire which he had established. " I will put enmity
hetween thee and the woman" These words apply
particularly to the woman, and not to the man, and sig-
nify that God would put in that sex the first germ of
the war which should take place, and which was to
issue in the ruin of Satan. It is added, " and hetween
thy seed and her seed." This intimated the division
in the human race that was to be occasioned by the
entrance of sin. The woman was to have an offspring
which should stand in opposition to Satan, but Satan
was also to have a progeny that should belong to him.
Here that enmity that has existed between the children
of the devil and the children of God, which was exerted
to the utmost when he, who was emphatically called
the seed of the woman, appeared, and which, from the
days of Cain and Abel, the two first men that were
born, to the present hour, has been written in charac-
ters of blood, is at once referred to and accounted for.
The seed of the woman is Jesus Christ, the Son of
God, who, by this singular designation, which is not
found in any other part of Scripture, is indicated, be-
cause he was to be " made of a woman " — born of a
virgin, without any participation of man. It was thus
that God was pleased to cause the confusion of Satan to
proceed from that sex, which he had made use of to sub-
vert the whole economy of nature. *' He shall bruise
thy heady and thou shalt bruise his heel" Jesus Christ,
that blessed seed of the woman — that triumphant de-
liverer, who was to spring from the general mother of
the human race, and so was to stand equally related
to Jews and Gentiles, has bruised the head of the ser-
pent, that is to say, has destroyed his empire, and has
wrested from him that authority which he had usurped
CONCERNING THE MESSIAH. 457
in the world, and on account of which the Apostle Paul
calls him the god of this world. On which it may be
remarked, that God does not say absolutely that the
seed of the woman will put the serpent to death, or
deprive him of all motion ; for although that must take
place at last, yet this prediction principally regards the
first coming- of the Messiah, and not the second, refer-
ring to the destruction of the empire of the devil, by
the cross of Jesus Christ, and the publication of his
Gospel through the world. But as serpents do not
cease to have motion and action when they have their
head bruised, in like manner, although the empire of
Satan be destroyed, he does not cease to be the tempter
and persecutor of believers, and to do them much evil.
There are therefore two victories which must be obtain-
ed over him — by the first, his head has been bruised
under the feet of Jesus Christ, and by the second, all
the rest of his body shall be bruised under the feet of
his people. This prediction speaks of the first of these,
and Paul speaks of the second, Rom, xvi. 20, " The
God of Peace shall br^uise Satan under your feet
shortly r These terms, the " God of Peace," should
be remarked ; for, in the first prediction, God speaks
as the Lord of Hosts, the God of War — " / ivill put
enmity^ The war continues till the empire of the
devil is overthrown, and when it is subverted, peace is
made, and God is the God of Peace.
As to the latter expression, " thou shalt bruise his
heeir we see that accomplished in the person of Jesus
Christ, with respect to his human nature, which was
in him as his earthly and least noble part, and most
distant from authority, from majesty, from the source
of motion, of action, and of life. It vvas against his
458 PROPHECIES OP THE OLD TESTAMENT
human nature that the devil was to display his force,
and it is to be observed that the prophecy does not say
thou shalt pierce his heel, which, it may seem, should
rather have been said, but thou shalt bruise his heel,
making- use of the same expression that had been em-
ployed to express the action of Jesus Christ against
the devil, because in truth, in the same manner that
Jesus Christ has displayed his invincible and infinite
force to overwhelm the devil and to overthrow his em-
pire, so likewise the devil has displayed all his force to
overwhelm Jesus Christ in his human nature ; and, as
the head of the serpent has been bruised by the power
of Jesus Christ, so the human nature of Jesus Christ
has suflfered dissolution and death by the rag-e of the
devil. When the head is crushed, the body cannot re-
establish itself ; on the contrary, the crushing- of the
head very speedily becomes fatal to the whole body,
but when the heel is bruised, and the head remains
entire, nature is in a state to re-establish itself. In
like manner, the destruction of the empire of the devil
will necessarily be followed by complete ruin, while
Jesus Christ, having- only suffered in his human nature,
has been quickly re-established by virtue of that divine
nature which was beyond the reach of the enemy. On
this account the Apostle Peter says, that he was put to
death in the *' flesh, but quickened by the Spirit." An
evident allusion is made to this prediction concerning
the Messiah, in the 11 0th Psalm, where it is said, " Sit
thou at my right hand until I malce thine enemies
thy footstool." And who are the enemies of the
Messiah but the serpent and his seed, between whom
and the seed of the woman there was to be eternal
enmity ? Afterwards, when it was said that Jehovah
CONCERNING THE MESSIAH. 459
hath sworn to the Messiah, saying-, " Thou art a priest
for ever after the order of Melchizedec," it is added,
that " He shall judge among- the nations, he shall fill
the places with the dead bodies, he shall wound the
head over a great country." This, applied to the
Messiah, represents the ruin of the empire of the devil,
which he usurped by the fall of the first man, in evident
allusion to the declaration, that the seed of the woman
shall bruise the head of the serpent.
In that early and remarkable prophecy which we
have been considering, a compendious view is given of
the whole Gospel. As verified in its fulfilment it is
strikingly exact, and totally inapplicable to any thing
besides that has ever taken place in the world. The
whole revelation of God, made at diff'erent times dur-
ing a period of 4000 years, till the canon of the Scrip-
tures was completed, is only the gradual development
of this prophetical intimation which is still going on to
its final accomplishment. It entirely corresponds with
the description of Jesus Christ given by the Apostles.
" He came to destroy the works of the devil." " For-
asmuch as the children are partakers of flesh and blood,
he also himself took part of the same, that through
death he might destroy him that had the power of death,
that is the devil."
Another prophecy respecting the Messiah was deli-
vered immediately after the flood, at the beginning of
the new world, as the former had been given at the
beginning of the old. This prediction was uttered by
Noah, on the occasion of his being employed by God
to pronounce a curse upon one of his descendants, who
appears to have been of the seed of the serpent.
460 PROPHECIES OF THE OLD TESTAMENT
" And he said,
Cursed be Canaan ;
A servant of servants shall he be unto his brethren.
And he said,
Blessed be Jehovah, God of Shem ;
And Canaan shall be servant to them.
God shall enlarg-e Japheth,
And shall dwell in the tents of Shem ;
And Canaan shall be servant to them."
This prediction, as it refers to Canaan, shall be taken
up in another place. At present we are to consider it
as it applies to Shem. The blessing- here pronounced
on Shem is, that God should be his God, and should
DWELL IN HIS TENTS. The posterity of Ham and
Japheth soon fell into idolatry ; but the descendants of
Shem were preserved in the worship of God. Shem
was the father of the Hebrews, and God established
his covenant with Abraham, who was one of them,
promising- " to be a God to him and to his seed in
their generations."
This remarkable blessing was all along- strikingly
verified in the history of Israel, the descendants of
Abraham in the line of Isaac, till the Messiah appeared
among them. God said, " I will dwell among- the
children of Israel, and will be their God ; and they
shall know that I am the Lord their God, that brought
them forth out of the land of Egypt, that I may dwell
among them : I am the Lord their God," Ex. xxix. 45.
The dwelling of God in the tents of Shem here pro-
mised, was shadowed forth to Israel, by the manifest-
ation of the divine presence in the pillar of cloud and
of fire. The element of fire had been used from the
beginning as a token of the presence of God. It
CONCERNING THE MESSIAH. 46 1
appeared at the expulsion of our first parents from
paradise, as a flaming- sword ; at the making- of the
covenant with Abraham, as a burning- lamp ; and at
the giving of the law on Mount Sinai, when " the
Lord descended upon it in fire." The pillar of cloud
and of fire guarded and conducted the Israelites out of
Egypt, and in the wilderness, rested on the Taber-
nacle, and dwelt between the cherubim in the first
Temple.
When David was not permitted to build the temple,
as he intended, the Lord said, " I have not. dwelt in a
house since the day that I broug-ht up Israel unto this
day ; but I have gone from tent to tent, and from one
tabernacle to another," 1 Chron. xvii. 5. On the
dedication of the temple, Solomon said in astonish-
ment, " Will God in very deed dwell with man on
earth ? Behold, the heaven, and heaven of heavens
cannot contain thee, how much less this house which
1 have builded ? " 1 Kings, viii. 27. As soon as So-
lomon made an end of praying, " fire came down from
heaven, and consumed the burnt-offering and the sacri-
fices ; and the glory of the Lord filled the house,"
2 Chron. vii. 1. In that house, God dwelt in the
cloud, amidst the darkness of which the rays of divine
efi'ulgence shone forth, which indwelling the Jews
expressed by the term Shechinah. The Shechinah, or
cloud of glory, was the visible symbol of the Divine
presence, the fulness of the Godhead, which was to
dwell bodily in the man Christ Jesus. This symbol
the second temple did not possess, but concerning that
last house it was declared, " I will shake all nations,
and the Desire of all nations shall come : and I will fill
this house with glory, saith the Lord of Hosts," Hag-
462 PROPHECIES OF THE OLD TESTAMENT
gai, ii. 7. Accordingly, in that second temple, of which
he took possession as his Father's house, Messiah him-
self appeared.
Another prophecy of the same import with that of
Noah, was delivered hy Zechariah, 500 years before
the coming of Christ. " Sing and rejoice, O daughter
of Zion, for lo I come, and I will dwell in the midst
of thee, saith the Lord. And many nations shall be
joined to the Lord in that day, and shall be my people,
and I will dwell in the midst of thee, and thou shalt
know that the Lord of Hosts hath sent me unto thee,"
Zech. ii. 10. Of the accomplishment of those pre-
dictions, in their fullest and most important signifi-
cation, the Apostle John, a descendant of Shem, at
length informs us. " In the beginning was the Word,
and the Word was with God, and the Word was God,
— and the Word was made flesh and dwelt among
us, and we beheld his glory, the glory as of the only
begotten of the Father, full of grace and truth," John,
i. 14. The word here translated " dwelt," literally
signifies tabernacled, or dwelt as in a tent. The
word tabernacle is used in Scripture to signify the
human body, 2 Peter, i. 14.
The fulfilment of Noah's prophecy has been exact.
It was fulfilled to a certain degree all along, and figu-
ratively illustrated for many ages. It was ultimately
acomplished in its most extensive import in Jesus
Christ dwelling in human nature among the de-
scendants of Shem — God manifest in the flesh, whose
descent, according to this prediction, was at the begin-
ning of the new world restricted to that line. But now
the promise thus fulfilled, is no longer confined to one
branch of the human race. The blessing of Abraham,
CONCERNING THE MESSIAH. 463
the heir of the world, is come upon all nations. God
now DWELLS among- his people of every descent.
" Thou hast ascended on high," said the Psalmist,
addressing the Messiah, <' thou hast led captivity cap-
tive; thou hast received gifts for men; yea, even for
the rebellious also, that the Lord God might dwell
among- them," Psalms, Ixviii. 18. The pillar of cloud
by day, and of fire by night, which indicated to Israel
the presence of God, no longer rests exclusively on the
tents of Shem. The period is come of which it was
declared, " The Lord will create upon every dwelling--
place of Mount Zion, and upon her assemblies, a cloud
and smoke by day, and the shining of a flaming fire
by night ; for upon all, the glory shall be a defence.
And there shall be a tabernacle for a shadow in the
day time from the heat, and for a place of refuge and
for a covert, from storm and from rain," Isaiah, iv. 5.
— " I will be unto her a wall of fire round about, and
the glory in the midst of her," Zech. ii. 5. The Lord
Jesus Christ now dwells in his people's hearts by faith,
Eph. iii. 17, and they are " an habitation of God
through the Spirit,'' Eph. ii. 22. " He that dwelleth
in love, dwelleth in God, and God in him," ] John, iv.
IG.
The next prediction concerning the Messiah was
delivered to Abraham, from whom it was declared he
should descend. This gracious promise was repeated
to him at different times ; and on occasion of his offer-
ing up his son Isaac, it was renewed in these words,
" By myself have I sworn, saith the Lord, for because
thou hast done this thing, and hast not withheld thy
Son, thine only Son, that in blessing I will bless thee,
and in multiplying I will multiply thy seed, as the
464 PROPHECIES OF THE OLD TESTAMENT
stars of heaven, and as the sand that is upon the sea-
shore ; and thy seed shall possess the gate of his ene-
mies, and in thy seed shall all the nations of the earth
be blessed," Gen. xxii. 16. This prophetic declaration
does not terminate in Abraham, or in his posterity,
taken literally, but must necessarily be referred, in its
full and ultimate accomplishment, to the Messiah, who
is Jesus Christ.
In this covenant there are five principal things to be
considered. 1. I will bless thee. 2. The multiplica-
tion of a posterity as the stars of heaven, and the sand
upon the sea-shore. 3. That his seed should possess
the gate of his enemies. 4. That all the nations of the
earth should be blessed in his seed. 5. The oath by
which all their promises are ratified and confirmed.
These five things are of such a nature that each of
them furnishes convincing proof that this covenant re-
gards the Messiah, and must be considered as a pro-
phecy respecting him. It is not indeed to be supposed
that the words of this covenant had not a respect to
the Israelites after the flesh ; on the contrary they re-
gard two future covenants, of which the one was in-
cluded in the other, namely, the temporal covenant,
which referred to the Israelites, and the evangelical,
which respects all believers, and of which the former
was a type and figure. At present our attention is di-
rected to the words of God to Abraham, only as they
include a promise respecting the Messiah.
The first thing they contain is the blessing which
God promises to Abraham. This blessing has its full
and ultimate accomplishment and effect only in Jesus
Christ, who is the blessed of God, not only because
God has elevated him to a greater degree of glory than
CONCERNING THE MESSIAH. 465
can be conceived, but also because he has made him the
source of every blessings to man. <' Blessed," says the
Apostle, *' be the God and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings
in heavenly places in Christ." Eph. i. 3.
. The multiplication of a posterity, numerous as the
stars of heaven and the sand of the sea, has also its full
accomplishment in Jesus Christ, whose posterity com-
prehends all the elect from the beginning- to the end of
the world, who are the children of his blood, the mys-
tical fruit of the travail of his soul. " When thou shalt
make his soul an offering- for sin, he shall see his seed."
Isaiah, liii. 10. And immediately after it is explained
what is meant by this posterity, that they are those
whom he shall justify. The number of his posterity
may well be compared to the stars of heaven and the
sand on the sea-shore.
That his seed should possess the gate of his enemies,
applies in all its extent to Jesus Christ, who reigns
over principalities and powers, over whom he trturaphed
on his cross. His enemies are the devil with his idols,
his superstitions, and his crimes, with which he has
filled the world. Jesus Christ possesses their Gate,
having destroyed all their power, and having wrested
from them that authority which they had unjustly
usurped, and this he has done by the light of his Gos-
pel. His enemies too are idolatrous and wicked men,
and Jesus Christ possesses their gate in two ways ;
one in respect to those whom he converts, since they
voluntarily submit themselves to his authority ; the
other in respect to those who remain wicked and
unbelieving, whom he subjects to the order of his pro-
vidence, making use of them according to his good
VOL. I. 2 G
466 PROPHECIES OF THE OLD TESTAMENT
pleasure, in order to execute his purposes. His church
also possesses the gate of her enemies, as she has part
in the victories and sovereign authority of Jesus Christ,
her Head and Saviour.
The fourth promise so clearly belongs to Jesus Christ,
that it is not possible to refer it to any other, either in
part or in whole. " In thy seed shall all the nations of
the earth he blessed^ When we consider all the force
of these words, it appears manifestly that they could
only have their full accomplishment in one divine per-
son, infinite and elevated above all creatures. Whence
it follows that they must belong to one and not to
many. The term seed, then, is used here in an indi-
vidual sense as the Apostle Paul affirms, and as it is
employed in other parts of Scripture. It is distin-
guished from the many nations that were to descend
from Abraham, for in it all nations were to be blessed ;
and it is distinguished from Isaac, when it is promised
that it should come in his line, and also when to Isaac
himself the same promise is afterwards renewed. It,
therefore, refers to that individual descended from
Abraham, in whom alone this prediction is verified.
It appears to have been the purpose of God, by here
using the term, seed, which he had employed in the
first promise of the Messiah, where it is said, " He
shall bruise thy head," to show that the same person
who was designed in that first prediction, is also point-
ed out here with less generality ; for the seed of the
woman is an expression which suggests an idea more
general and extended than this of the seed of Abra-
ham, which is more particular and limited. The bless-
ing to be conferred, in which Abraham himself was
included, is the blessing of righteousness^ which comes
CONCERNING THE MESSIAH. 467
by the Messiah through faith. Abraham, we are told,
believed God, and it was counted unto him for right-
eousness. And not only to him ; but also to all who
have the faith of Abraham, this promise has, or shall
be accomplished.
The oath by which all these promises are ratified and
confirmed, marks the grandeur and importance of this
prophecy both as it respects God and man. When God
swears, he swears by himself. " By myself have I
sworn, saith the Lord." To swear by himself is to call
to witness the whole of his divinity — to interest all his
perfections in the matter in question. This universal
appeal to his attributes can only take place in something
which, in the most peculiar manner, has respect to his
sovereignty and glory. If we were to refer the above
predictions to any other than to Jesus Christ, we could
not but remark a disproportion altogether unworthy of
God — a great and august seal, the most majestic of all
characters, applied to an affair of secondary importance
— but in referring it to Jesus Christ, we at once discern
that just proportion so worthy of the wisdom of God.
For as there is nothing so august, so great, so inviol-
able, as the oath of God, there is nothing so admirable,
so majestic, so heavenly, as the everlasting covenant,
which the Father has made with Jesus Christ, his Son,
and with all believers in Jesus Christ. It is a never-
ending, an eternal covenant ; it is a covenant which
elevates the glory of God to the highest point ; it is a
covenant which communicates to man a real salvation ;
a heavenly felicity ; a glorious immortality ; it is then
well worthy of the oath of God.
The occasion on which God made the above great
promises to Abraham, was after he had called him to
468 PROPHECIES OF THE OLD TESTAMEIS^T
sacrifice his son Isaac. It is not to be questioned that
there was a mystery in this part of the Divine conduct,
and that his wisdom intended that under this shadow
or veil we should discover that all the great promises
which compose the covenant with Jesus Christ, that the
blessing- which he possesses, that the multiplication of
his posterity, that the victory and domination over his
enemies, and finally that the diffusion of his benediction
over all nations, come only in consequence of his sacri-
fice, and that they all spring from the blood of his cross.
On this it is to be remarked, that there being several
things that preceded his exaltation, as the union of his
two natures, his miracles, his sufferings, although these
are noted in many other prophecies, there is not one of
them referred to in the prophecy before us. Here there
are only those things that regard his exaltation and the
preaching of his gospel throughout the whole world,
that is to say what has followed his death, and nothing
that preceded it. The wisdom of God has thus appoint-
ed it, because this covenant was announced to Abraham
after the sacrifice of Isaac, and because God purposed
to make it known, that the secret meaning of this pre-
diction regarded Jesus Christ after the sacrifice which
he was to offer to God for man's redemption.
The same promise that had been given to Abraham
with a limitation to the line of Isaac, was repeated to
Isaac himself. And about a hundred years after being
first announced, it was again made in the same form to
Jacob.
The next prophetic promise of the Messiah was ut-
tered by Jacob on his death-bed, when, in blessing his
twelve sons, he singled out Judah as the progenitor of
tlie Messiah. "Judah, thou art he whom thy brethren
CONCERNING THE MESSIAH. 4G9
shall praise. Thy hand shall be in the neck of thine
enemies ; and thy Father's children shall bow down
before thee. The sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until Shiloh
come ; and unto him shall the gathering of the people
be." Gen. xlix. 8. Here it is proper to remark, that
Jacob, in blessing his sons, does not foretell what would
happen to them personally, but what would take place
respecting their posterity. And what is affirmed is the
more remarkable, as Judah was then only a shepherd,
and in no respect elevated above his brethren. This
prediction not only restricts the descent of the Messiah
to one of the numerous family of Jacob, but limits a
period for his appearance. And that pre-eminence now
bestowed on Judah, whom his brethren were to "praise,"
and before whom his Father's children were to bow
down, which after Jacob's death was given to the tribe
of Judah, was continued to it till the coming of Jesus
Christ.
The tribe of Judah w^as first in offering- its gifts at
the Tabernacle, as well as in the order of encampment
of the tribes. In the journeys of Israel, it was appoint-
ed to march foremost. IMoses denominated it the " Law-
giver." David declared that God had chosen Judah to
be the " Ruler." The royalty was granted to Judah in
the person of David and his descendants, and this tribe
communicated its name to the remnant of the other
tribes. Jerusalem, the chief city of Judah, was the ca-
pital of the whole nation, where the government was
established, where the Temple was built to which all
the other tribes resorted to worship ; where alone the
sacrifices were off'ered, and where the services that pre-
figured the Messiah were performed. And the sceptre
470 PROPHECIES OF THE OLD TESTAMENT
did not depart from Judah till Shiloh came, and to him
has been the gathering of the nations. The explana-
tion of this prophecy depends on three things ; namely,
what is meant by Shiloh, who was to come ; next, what
is that sceptre and lawgiver which Judah was to retain
till Shiloh came ; and, lastly, what is that gathering of
the people that Shiloh was to effect.
To the term, Shiloh, different significations have been
ascribed, as the peaceful or giver of peace, the person
sent, he whose it is, he to whom it is reserved. Or, as
according to many of the Rabbis, his Son, that is the
Son of Judah, thus named by way of eminence, because
although Judah had many descendants who might be
called the sons of Judah, yet the Messiah being the
most glorious among them, he is called his son in a
peculiar sense, as he is called the seed of Abraham, and
to him only has been the gathering of the people.
Whichever of these meanings is adopted, the first Jews
and all Christians have applied the term Shiloh to the
Messiah. The time of the coming of Shiloh was to be
before the sceptre should depart from Judah, or a law-
giver from between his feet.
According to this prediction, the tribe of Judah was
to subsist under its own government and laws, without
being despoiled of its authority, till the Messiah should
come. And this was fully verified. The interruption
of the seventy years of captivity in Babylon was not an
extinction of the natural government of Judah, nor an
abolition of his sceptre, since they had in the interval
a government of their own under the king of Babylon,
and were re-established at the end of seventy years, so
that there was, at most, only a temporary suspension.
But the meaning of the prediction is not that such a
CONCERXIXG THE MESSIAH. 471
suspension should not take place, but that the sceptre
of Judah, the form of his government, should not be
absolutely and totally taken away, nor suffer an entire
extinction, until Shiloh came. Accordingly, when
Jesus Christ appeared in the world, and when he dwelt
among the Jews, that people lived under their own
sceptre, and had their own legislators. It is true that
this sceptre was considerably shaken when Judea was
joined to Syria, under the deputy whom the Romans
sent there, and besides, the Roman Emperor sent a
governor into Judea, who transacted every thing in his
name. On this account, we read that when one of these
governors said to the Jews, " Behold your king," they
answered, " We have no king but Caesar ;" and when
Pilate said to them, " Take ye him and judge him
according to your law ;" they answered, " It is not law-
ful for us to put any one to death." But however
much their sceptre was thus shaken, still they formed
a distinct body of people ; they were in possession of
their own country ; they were governed under the Ro-
mans by their own laws ; they had their own judges,
their own magistrates, their Sanhedrim, which was
their senate, and thus it could not be said that their
sceptre and legislator had absolutely departed. But
this soon sfterwards happened ; for within less than
forty years after the death of Jesus Christ, Jerusalem
and all Judea were taken and despoiled by the Roman
armies, and the whole of the people dispersed in such a
manner, that they have no more been collected into a
body as a nation ; they have not possessed a country,
they have not had the power of exercising or enacting
their own laws, or of living under any form of their own
government. All this evidently shows that Shiloh is
472 PROPHECIES OF THE OLD TESTAMENT
the Messiah promised ; for their present dispersion,
which has now continued nearly eighteen hundred
years, cannot be considered as merely a suspension of
the rule of their sceptre, as that which took place during-
the Babylonish captivity.*
The gathering- of the people to Shiloh, can only mean
the calling of the Gentiles, so often predicted in various
parts of the Scriptures, and which is fulfilled in Jesus
Christ, for he has come to gather into one the children
of God, and under his reign there is but one flock, and
one Shepherd. Here then we have a most remarkable
prediction of the coming of the Messiah, which limits
the time of his appearing, Jacob, uttering, by the
Spirit of God, particular and minute predictions respect-
ing each of his twelve sons, which were all afterwards
verified, singles out one of them, declares his pre-emi-
nence over his brethren, and that he should be invested
with power, and continue to enjoy it, till one should
descend from him, to whom the gathering of the nations
was to be. And all this verified through the whole
intervening period, was fully accomplished at the dis-
tance of about 1690 years.
In conformity to the above prediction, is another
declaration to the same effect, in the first Book of
Chronicles, " The genealogy is not to be reckoned
after the birth-right, for Judah prevailed above his
brethren, and of him came the chief Ruler." 1 Chron.
V. 1.
Above 200 years after the death of Jacob, another
* Here is a conclusive argument against the Jews that the
Messiah is come, — that for more than seventeen hundred years
Judah has possessed neither sceptre nor legislator. For hence
it follows that Shiloh promised by Jacob has come.
CONCERNING THE MESSIAH. 473
prediction of the Messiah, descriptive of the office that
he should bear, was delivered by Moses to Israel:
" The Lord thy God will raise up unto thee a Prophet
from the midst of thee, of thy brethren, like unto me ;
unto him ye shall hearken. — I will raise them up a
Prophet from among their brethren like unto thee, and
will put my words in his mouth ; and he shall speak
unto them all that I shall command him. And it shall
come to pass, that whosoever will not hearken unto
my words which he shall speak in my name, I will re-
quire it of him." Deut. xviii. 15, 18.
This prediction announced by Moses, marks a pro-
phet in the singular number, and not a certain order
of persons, such as the ordinary prophets whom God
sent to his people. It is declared that this prophet
shall be like unto Moses, and this is repeated twice.
Among many other points of this resemblance that
might be noted, we may briefly remark four particulars.
First, Moses was a deliverer of the people of God, in
a manner that was very glorious, accompanied with
miracles — a deliverer from a state of the most degraded
servitude, and of the deepest misery — a deliverer who,
in freeing them from slavery, set before them the
possession of the land of Canaan. Second, He was a
mediator of a covenant betwixt God and the Israelites,
speaking to the people on the part of God, and to God
on the part of the people. Third, he was a legislator
who established a law and a form of religion, under
which the people were placed. Fourth, He formed an
ecclesiastical society, assembling them into a body, as
a church. It is certain that God never raised up any-
other prophet, with the exception of Jesus Christ, in
whom these four characteristics meet. We must there-
474 PROPHECIES OF THE OLD TESTAMENT
fore necessarily regard the above words as a prediction
which can only find its accomplishment in the person
of the Messiah, that is to say, in Jesus Christ. He
alone delivers the people of God from a state of servi-
tude, more miserable and more cruel than that of
Eg-ypt. He effects this deliverance under the title of
the Prophet of God, immediately sent by him. He
does it with miracles and infinite power, in obtaining-
a complete victory over the enemies of our salvation,
as Moses did over the Egyptians. He does it with
the blood of propitiation, as Moses did with the shed-
ding of blood. And in thus delivering his people, he
sets before them the possession of a New Canaan, even
the heavenly. Besides all this_, Jesus Christ is the
Mediator of a new covenant, not only as he makes
known on the part of God the mysteries of his will, and
on the part of men presents their acquiescence in it
to God ; but also as he joins and reconciles the two
parties, who before were enemies, on account of which
his blood is called the blood of the everlasting cove-
nant. He is besides a legislator, like unto Moses, ha-
ving given us that holy and inviolable law, namely,
his gospel, to be the rule of his people's faith and con-
duct ; and having left a religion and divine service,
which he has accompanied with promises and threat-
enings, proposing on the one side eternal life to those
who receive it, and on the other, denouncing death and
eternal damnation to those who reject it. And finally,
Jesus Christ has been the author and founder of a new
church, a new society of men, whom he has bound to-
gether by sacred ties, after having delivered them from
their former servitude. Of this assembly, he himself
is the head and the leader, to conduct it to the heaven-
CONCERNING THE MESSIAH. 475
\y Canaan ; and before introducing- it there, he guides
it through a wilderness, in which he feeds it, not with
the fruits of the earth, but with the heavenly and the
hidden manna.
As the prophet who was promised, Jesus Christ is,
hke Moses, appointed by God himself, not by a mission
emanating from men, like the priests and scribes, not
with human preparations, such as was the case with
some of the ancient prophets in their schools, but insti-
tuted solely by God himself. He was also taken from
among his brethren, which marks the human nature
of Jesus Christ, and also that he should be born among
the Jews, being the son of Abraham and of David.
And lastly, the commandment is given to hear him,
which marks his sovereign authority over the Church,
and his infallibility ; for we are not bound to hear with-
out limitation any one who is not infallible, and whose
word is not the word of God. It notifies too, that this
prophet was to silence every voice but his own ; the
voice even of Moses and of the ancient prophets, in
order that the attention of men might be solely directed
to him ; for we cannot listen to the voice of two pro-
phets at one time. In Jesus Christ, then, and in no
other, the prediction before us has been accomplished.
Thus, even in establishing the first covenant with
the people of Israel, intimation was given that from
among themselves another prophet was to arise, who
should supersede Moses ; and this prediction applies
only to Jesus Christ, the Mediator of the New Cove-
nant. No other Jewish prophet ever pretended that
he was like unto Moses, to whom the Lord " spake
face to face, as a man speaketh unto his friend," Exod.
xxxiii. 11. The law, too, that was given by Moses,
476 PROPHECIES OP THE OLD TESTAMENT
was declared by all the succeeding prophets of Israel,
to have continued in force in their day. Malachi, the
last of them, in connexion with a clear prediction of the
Messiah, and of his forerunner, says, *' Remember ye
the law of Moses my servant, which I commanded unto
him in Horeb, for all Israel, with the statutes and judge-
ments," Mai. iv. 4. And it continued in force till after
that Moses, the giver of that law, and Elijah, its most
eminent supporter, had appeared, in the presence of
witnesses, on the mount of transfiguration, conversing
with Jesus Christ, when a voice from heaven announced,
" This is my beloved Son, hear Him," In Jesus
Christ, then, this prediction was accomplished. He was
raised up from the midst of Israel. Like Moses, he was
found in fashion as a man. Like Moses, he was to speak
the words of God. But he was to be a prophet greater
than Moses, whose words were to be in force till He
should appear, after which the people were to turn from
Moses, and to hear Him.
In the time of Moses, a general prophecy concerning
the Messiah's appearance in a distant age, was uttered
by Balaam, when Balak, king of Moab, had sent for
him to curse Israel, but whom God commanded him to
bless. " And he took up his parable, and said, Balaam,
the son of Beor, hath said, and the man whose eyes are
open hath said. He hath said, which heard the words of
God, and knew the knowledge of the Most High,
which saw the vision of the Almighty, falling into a
trance, but having his eyes opened, I shall see him, but
not now ; I shall behold him, but not nigh ; there shall
come a star out of Jacob, and a sceptre shall rise out of
Israel, and shall smite the corners of Moab, and destroy
all the children of Seth," Num. xxiv. 15. Two things
CONCERNING THE MESSIAH. 477
are evident in this prophecy. The one is, that it cannot
refer to the people of Israel as a body, nor to Moses,
nor to any of those illustrious persons whose history is
contained in the Old Testament. The other is, that it
has its full and entire accomplishment in Jesus Christ
the Messiah.
These expressions, " I shall see him, but not now ; I
shall behold him, but not nigh ; there shall come a star
out of Jacob, and a sceptre shall rise out of Israel,"
prove that Balaam does not speak here of the nation
of Israel, for he beheld them ranged according to their
tribes, as is expressly noted in the second verse of the
same chapter. They refer, then, to some person who
was not yet born, and whom Balaam beheld at a dis-
tance, that is, in the obscurity of future ages. That
this star was to proceed from Jacob, and this sceptre
to arise from Israel, mark that a particular person is
spoken of, who was to be born in the midst of the
Israelites. The term Star, denotes that he was to be
brilliant as a star — brilliant with a celestial light, fixed
and permanent, incapable of alteration, like that of the
stars ; which could not be said of Moses, nor of Joshua,
nor of David, nor of any of the Kings of Israel ; be-
cause, whatever glory they had, and whatever great acts
they performed, these were not permanent, and their
glory belonged more to earth than to heaven. The
expression, a sceptre shall rise out of Israel, marks not
the person of a king who receives the sceptre from the
hand of his predecessors, but a royalty that is singular,
different from that which is ordinarily established
among men. It is added, he shall destroy, or, rather,
he shall rule over all the children of Seth ; which evi-
dently proves that this prediction can neither apply
478 PROPHECIES OF THE OLD TESTAMENT
to all the nations of the Israelites, nor to any of the
illustrious men who governed it, for the children of
Seth are universally all men, at least all the descend-
ants of Noah ; for Noah, who descended from Seth,
was the only one who, with his children, was saved
from the deluge. This prediction then has four cha-
racters ; first, it designates a person far distant from
the time of Balaam, who was not to appear till long
after his age. Secondly, it denotes a particular per-
son, to whom the qualities of a star should belong,
namely, its splendour or glory, its celestial nature, and
its permanent light, incapable of being extinguished.
Thirdly, it indicates an extraordinary form of royalty,
different from that of others : and, fourthly, it de-
notes a reign which was to extend over the whole
earth. These four characters can belong only to the
Messiah.
But it is evident that all these four are fully verified
in the person of Jesus Christ. His greatness and dig-
nity render him an object worthy to be revealed from
distant times by the Spirit of God, by whom it is ex-
pressly declared, that Balaam was inspired at this time.
Between the birth of Jesus Christ and the time in which
Balaam lived, there was to elapse a long series of ages.
Jesus Christ is a singular person, so magnificent and
glorious, that, appearing from a distance as he did to
Balaam, he might properly be represented under the
image of a star — namely, of a new star, which, at a
very distant period, should begin to appear and to ho-
nour the earth with its rays. When Malachi, the last
of the prophets, saw him, on his nearer approach, it was
under the semblance of a, Sun ; but to Balaam, who
viewed him from afar, he appeared as a StaQ\ The
CONCERNING THE MESSIAH. 479
condition, or the nature of Jesus Christ, like that of
the stars, is altogether heavenly, on account of which,
the Apostle Paul calls him the Man from Heaven ;
and he himself often declared that he came down from
heaven. " No one," he says, " came down from heaven,
but the Son of Man who is in heaven." The reign of
Jesus Christ is different from that of all those king-s
who ever appeared in the world ; different in its object,
for the natural purpose of other reigns is the temporal
preservation of their subjects, but that of Jesus Christ
is their eternal salvation. The kings of the earth reign
over the bodies of men ; — Jesus Christ reigns over their
consciences. The kings of the earth reign by earthly
weapons ; — Jesus Christ by his word and Spirit. The
reign of earthly kings subsists by the succession of many
persons ; Jesus Christ, on the contrary, has neither
successors nor predecessors. Finally, the sceptre of
Jesus Christ is swayed over all the children of Seth—
that is, over all the people of the earth, as it is said by
David, — Ask of me, and I shall give thee the utter-
most parts of the earth for thy possession. He shall
have dominion also from sea to sea, and from the river
unto the ends of the earth ; and, as he himself declares,
all power is given to him in heaven and in earth.
A very distinguished prophecy is contained in the
Book of Job, in which he expresses his firm conviction
of the self-existence and future appearance of the
Messiah. " I know that my Redeemer liveth, and
that He shall stand at the latter day upon the earth :
and though after my skin worms destroy this body,
yet in my flesh shall I see God ; whom I shall see for
myself, and mine eyes shall behold him, and not an-
other," Job, xix. 25, 26. These words were uttered
480 PROPHECIES OF THE OLD TESTAMENT
by Job, after an introduction which marks their im-
portance. " Oh, that my words were now written !
Oh, that they were printed in a book I That they
were graven with an iron pen and lead in the rock
for ever ! " This introduction, which calls for atten-
tion in a manner so singular and extraordinary, shows
that Job had something- to say of the greatest import-
ance, and his desire that it might be graven in the
rock, and perpetuated, proves also that what he had to
say was a prophecy which regarded future times, and
whose use would be perpetual. It is further to be
remarked, that the term. Redeemer, used in this place,
where the future resurrection, and the state of man
after worms have destroyed his body, that is to say,
after death, must signify a spiritual and eternal re-
demption, and not a temporal deliverance, such as Job
afterwards obtained from the mercy of God. From
the whole of his preceding discourse, it appears that he
had no hope of again enjoying that prosperity of which
God had deprived him ; and it is clear that his hope
was more elevated, and that he intended to say, that
even when he must die under the weight of that
affliction, he would still hope for salvation from God.
Hence it follows, that when he calls the author of that
spiritual salvation his Redeemer, he has respect to the
redemption of the Messiah, who is the Redeemer of
both our souls and our bodies, not only because he
delivers them from eternal death, and communicates
a blessed life, but also because he delivers them with
the price of the infinite value of his blood. God is
indeed sometimes called the Redeemer of Israel, on
account of his delivering them from their bondage in
Egypt. But the term, as used here, furnishes full
CONCERNING THE MESSIAH. 481
proof that the resurrection of the just, and their eter-
nal felicity after death, is the real redemption spoken
of, and consequently the work not of the law, but of
grace — not of Moses, but of the Messiah — not of God
as the author of nature, but of God as the author of
the g-ospel.
Job says he knows that his Redeemer liveth, or is
living-. This term is opposed to death, to the death
of this same Redeemer, as the God of Israel is- called
the " Living- God," in opposition to the gods of the
heathen, which are dead. And it is proper to remark,
that the idea of a true and real redemption includes the
death and the life of Him who redeems ; for, in order
to redeem sinners, it is necessary to die, as this redemp-
tion can only be effected by the propitiation of a
sacrifice. But it is also necessary to live after death,
otherwise the propitiation would not be complete, and
consequently there could be no real redemption. *' My
Redeemer liveth" — that is to say, he died to pay the
price of my ransom ; and because his ransom has had
its effect, he has come forth victorious from death. The
term liveth, also stands in opposition to the death of
Job, as if he had said, I do not doubt that I shall die,
which is the consequence and certain fruit of sin, but
I shall rise again, because I have a living Redeemer —
that is to say, one who not only lives himself, but will
i^ive life to those whom he hath redeemed. This can
only refer to the Messiah. Job adds, that he shall
stand at the latter day, or shall remain the last upon,
or over the earth. This includes three things — the
first is, that we all die except the Redeemer, who will
continue always living, in order that, from his life,
VOL. I, 2 H
482 PROPHECIES OF THE OEB TESTAMENT
the resurrection of believers may flow, as from a new
source. The source of our natural life is Adam ; but
Adam is dead, and in bis communion we all die. But
God has provided a new source of life in this Redeemer,
in order that he may restore and raise from the dead all
who are in his communion ; for " as in Adam all die,
so in Christ shall all be made alive." " He shall stand
at the latter day upon the earth" — shall stand over the
earth in the latter day, or shall remain the last on the
earth, which sig-nifies that he shall execute the last and
universal judg-ment, as if he said, all men shall die, and
from death they shall pass to judgment, for death must
precede the judgment. Job thus indicates that all men
shall die, and shall be shut up in the same prison of
death to be judged ; but the Redeemer shall remain
the last upon the earth, he shall not die, he shall remain
alive, because it is he who must judge all creatures. It
signifies, besides, that he will gain a complete victory;
as if Job had said, he will combat all my enemies, and
will conquer them one after another ; the last which
shall be overcome is Death, over which he will triumph
in raising me up : and then not only hell, the devil, sin,
the flesh, the world, shall be subdued by him but death
itself shall be swallowed up, and the Redeemer shall
remain master of the field of battle.
When Job says, I shall see God for myself, and mine
eves shall behold him, and not another, it is evident that
he speaks of the eyes of hi« ^ ody — of that same body, the
resurrection of which ne looks for. It follows, that
this is one of the most magnificent prophecies that can
be found in the Old Testament; for it clearly establishes
it as a truth, that God will render himself visible to
the eyes of the body, and that in that form be shall
CONCERTflNG THE MESSIAH. AS'S
come to judge the world, and to be seen by Job him-
self, who lived many ages before the appearance of the
Messiah. This declaration, that God will render him-
self visible to the eyes of the body, includes all the
mysteries of the Christian religion, and connects with
what the Apostle John has said, that "the Word was
made flesh and dwelt among us, and we beheld his
glory," and " what our eyes have seen, and our hands
have handled of the word of life." To which may be
added the declaration of the Apostle Paul, that great is
the mystery of godliness, God manifest in the flesh.
About four hundred years after the time of Moses,
the descent of the Messiah, which before had been con-
fined to the TRIBE of Judah, was by another prediction,
limited to the family of David, an individual of that
tribe. This prophecy, announced by Nathan to David,
has been already referred to among the prophecies to
which a twofold interpretation belongs. It was also
delivered at great length in the 89th Psalm, where it
commences with these words, v. 3, "I have made a co-
venant with my chosen, I have sworn unto David my
servant. Thy seed will I establish for ever, and build
up thy throne to all generations." From a variety of
passages in the Psalms, it appears, that David clearly
understood, that his seed here spoken of was one greater
than Solomon, and that this prophecy belonged only
to the Messiah. And all the succeeding prophets,
long after the death of Solomon, and after the building of
the Temple which he erected, looked forward to another
son of David, to another house, and to another throne.
Nearly 300 years after the above prediction was deli-
vered, the prophet Isaiah again limits the descent of the
Messiah to the family of David. *' There shall come
484 PROPHECIES OF THE OLD TESTAMENT
forth a rod out of the stem of Jesse (the father of
David), and a Branch shall grow out of his roots»"
Isaiah, xi. 1. This chapter contains an evident predic-
tion of the Messiah, and it is not possible to understand
it in any other sense. It is divided into two parts.
The first is a description of the reign of the Messiah,
The second predicts the calling of the Gentiles. In the-
former, the prophet marks the family from which Jesus
Christ was to spring, namely, the family of David,
and that same family of David so reduced, that there
remained nothing more of it than the roots. This is-
contained in the first verse. The second declares the
infinite abundance of graces which were to belong to hi&
person. The third, the sincerity and faithfulness of his-
judgments. The fourth, his mercy towards the right-
eous, and the vengeance with which he would visit the
•wicked. The fifth shows that justice and faithfulnes&
shall be inseparable from his reign. In the 6th, 7th,
8th, and 9th verses, the profound and admirable peace-
of his reign is described, for which it is given as a rea-
son that " the earth shall be full of the knowledge of
the Lord, as the waters cover the sea." In the remain-
ing part of the chapter, the caUing of the Gentiles is-
spoken of, which is described in the language of con-
quest. All this it is impossible to understand but in
reference to the Messiah ; and in the person of Jesus-
Christ, of the seed of David, it has a full accomplish-
ment.
The term " Branch,^^ used in the above prophecy,
is frequently afterwards applied in the Scriptures to-
the Messiah. " Behold the days come, saith the Lord,
that I will raise unto David a righteous Branch, and
a king shall reiga and prosper, and shall execute
CONCERNING THE MESSIAH. 485
judgment and justice in the earth. In his days Judah
shall be saved, and Israel shall dwell safely ; and this
is his name wherewith he shall be called, Jehovah our
Righteousness," Jer. xxiii, 6. These words are re-
peated, chap, xxxiii. 15, 16, with this difference, that
the name " Jehovah our Righteousness," which in the
former passage is given to the Branch, is here attribu-
ted to Jerusalem, that is, to the Church of God. This
prophecy applies only to the Messiah, of the family of
David ; and the title Righteous shows his character,
which, in its strict sense, belongs to no other king. After
the Jews returned from the captivity of Babylon, they
had no more a king of the race of David. This Right-
eous Branch, then, can only be Jesus Christ, the soa
of David according to the flesh, who came into the
world when that family was entirely reduced, although,
not extinct. It is said, his name shall be called "Jeho-
vah our Righteousness," which signifies that this King
was to justify his people, and consequently that he
should obtain for them a true salvation, and a real peace
of conscience, which can only consist in the peace and
love of God ; but Jesus Christ alone can give this to
his people. The name here given to him establishes
beyond dispute the divinity of his person. This title,
given to the Messiah in an active sense, is ascribed to
the Church passively. It is the Righteous Branch of
David which justifies his people with his righteousness,
and they are justified with this righteousness of Jehovah,
by means of their King.
At length, in contemplation of the coming of the
Messiah, the prophet Isaiah announced in plain lan-
guage, the meaning of the expression in the first inti-
mation of mercy, " the seed of the woman." " Behold
486 PROPHECIES OF THE OLD TESTAMENT
the virgin shall conceive and bear a son, and shall call
his name Immaniiel," chap. vii. 14. Under the reign
of Ahaz, he and the people of Jiidea were filled with
the greatest consternation, on hearing of a confederacy
against them by Syria and Israel. The prophet Isaiah
was sent to comfort them. Taking with him his son,
whose name signified, " a remnant shall return,*' which
indicated the determination of God to save his people,
he assured Ahaz that the purposes of his enemies
should not stand, but that they should be destroyed.
The message, however, failing to give confidence to
Ahaz, he was desired to ask a sign, " either in the depth
or in the height above. But Ahaz said, I will not
ask, neither will I tempt the Lord." Ahaz having
thus, through hypocrisy, rebellion, and ingratitude, re-
fused to ask a sign, the prophet, on the part of God,
testifies his indignation. " And he said. Hear ye now,
O house of David, is it a small thing for you to weary
men, but will ye weary my God also ? Therefore, the
Lord himself shall give you a sign, Behold the virgin
shall conceive and bear a son, and shall call his name
Immanuel. Butter and honey shall he eat until he
know to refuse the evil and choose the good. But be-
fore the child shall know to refuse the evil and choose
the good, the land that thou abhorrest shall be forsaken
of both her kings," Isaiah, vii. 14.
The sign then is this, — that the Messiah should
come, that he should be born of «, virgin, that his name
should be Immanuel, that he should eat butter and
honey, that is to say, should live in a plain and simple
manner, and be brought up like other children, living
on the food produced on the mountains and in the
plains of Judea — a proof that Jerusalem should not
CONCERNING THE ]MESSIAH. 487
then be invested by enemies — until entering on the dis-
charge of his office, he should make a great and extra-
ordinary separation between the righteous and the
wicked, rejecting the latter, and cutting them off from
the covenant of God, and choosing others in their stead.
The attention of Ahaz and his people was thus turned
from the present alarming appearances, and directed
to the certainty of the predictions concerning the Mes-
siah, in the fulfilment of which their preservation was
involved. It remained on their records, which they had
received from their ancestors as the infallible Word of
God, that the sceptre was not to depart from Judah
until Shiloh came ; and God had promised to David,
that of the fruit of his loins Christ should sit on his
throne. The extraordinary circumstance now announ-
ced, which was to be connected with that great event,
together with the assurance they had just received from
the prophet, was sufficient to banish their fears, and to
satisfy them not only as to their surviving the present
confederacy, but as to the stability and duration of their
government.
In this illustrious prediction, the prophet refers to
three characteristics of the Messiah. One is his being
born of a virgin — a virgin shall conceive. Another is
the New Covenant, or the communion of God with men
— they shall call his name Immanuel, God with us,
both of which are quoted by Matthew, i. 23. The
third is the great distinction which he should m.ake
among men, rejecting the wicked and choosing the
good, which is expressly declared by his forerunner
John the Baptist, Matt. iii. 11, 12 ; and the event, in
that great separation which Jesus Christ made by the
preaching of his Gospel, rejecting as chaff the greater
488 PROPHECIES OF THE OLD TESTAMENT
part of the Jewish nation, and reserving only a small
remnant, fully corresponded with the prediction. Thus
the Apostle Paul, after having quoted what God had
said, " I have reserved to myself seven thousand men
who have not bowed the knee to Baal," adds, " Even
so then at this present time there is a remnant accord-
ing to the election of grace." He also quotes what
Isaiah had said to the same purpose, K,om. ix. 27, 30.
The prophet Micah, who prophesied about the same
time with Isaiah, in denouncing a threatening against
the Jews on account of their sins, also intimates the
birth of the Messiah, though in language less plain,
when he says, " Therefore will he give them up, until
the time that she which travaileth hath brought forth ;
then the remnant of his brethren shall return unto
the children of Israel," Micah v. 3. That this predic-
tion refers to the Messiah is evident, because it imme-
diately connects with the following plain declaration
concerning the place where he was to be born : " And
thou, Bethlehem Ephratah, though thou be little
among the thousands of Judab, yet out of thee shall
he come forth unto me, that is to be the ruler in Is-
rael, whose goings forth have been from of old, from
everlasting." He then adds, " Therefore will he give
them up, until the time that she which travaileth hath
brought forth ; then the remnant of his brethren shall
return unto the children of Israel. And he shall stand
and feed (or rule) in the strength of the Lord, in the
majesty of the name of the Lord his God ; and they
shall abide : for now shall he be great unto the ends of
the earth, Micah, v. 2, 4. This prophecy marks the
place of the birth of the Messiah, viz. Bethlehem.
Bethlehem Ephratah, or Bethlehem Judah, to distin-
CONCERTCING THE MESSIAH* 489
guish it from another place of the same name, was the
native city of David, that great personal type, as well
as the progenitor, of the Messiah. It was now de-
clared to be the birth-place of David's Son, who was
also David's Lord. The Jews would be given up to
be harassed by their enemies until the time when she
— the virgin spoken of by the prophet Isaiah — that
was to travail with child, should bring forth this de-
liverer, when the chosen remnant of his people should
be united under him as the Israel of God. This pro-
phecy then marks also the end or destination for which
the Messiah should come, viz., to be ruler in Israel —
that is to say, over his church. It declares his divine
nature, and the ineffable majesty of his person — whose
goings forth have been from eternity. In the former
clause, he was spoken of as coming forth out of Beth-
lehem according to his humanity ; and in this latter
clause, his everlasting coming forth from the Father
signifies his eternal co- existence with the Father as
his only begotten Son. " The words," says Lowth,
"do naturally import an original, distinct from the
birth of Christ, which is here declared to have been
from eternity ; for so the word translated herefrom of
old., but rendered yV-om everlastiiig [Hab. i, 12], and
the words rendered from the days of eternity, do plain-
ly signify." This prophecy proclaims also the stabi-
lity and duration of his reign — "he shall stand and
rule in the strength of the Lord, in the majesty of the
name of the Lord his God." It marks also the ex-
tent of his dominions — " he shall be great unto the
ends of the earth." The circumstances that afterwards
led to the fulfilment of this prophecy, respecting the
birth-place of the Messiah, was a decree published by
490 PROPHECIES OF THE OLD TESTAMENT
Augustus Caesar, for a general enrolment throughout
the Roman empire. On this occasion, the mother of
Jesus, who then resided at Nazareth of Galilee, was
under the necessity of going to Bethlehem with
Joseph to whom she was espoused, to be there enrol-
led, because they were of the house of David ; and
there she brought forth her son. Thus the Roman
government, totally unconscious of it, was employed
to minister, by its decree, to this accomplishment of
the purpose of God.
At the birth of the Messiah, a circumstance took
place in Bethlehem, which was also the subject of pro-
phecy. Herod being informed that he who was called
King of the Jews was born there, being alarmed at the
prospect of danger to his government, probably from
fear of some popular commotion, and supposing that he
could cut off the occasion of it at once, sent and slew
all the children of the place who were under two years
old. Nearly 600 years before this slaughter of the in-
fants, the prophet Jeremiah, xxxi. 15, by a bold and
beautiful example of personification, suited to the style
of prophecy, introduced Rachael, the wife of Jacob,
who had been buried between Ramah and Bethlehem,
bitterly lamenting this catastrophe. " A voice was
heard in Ramah, lamentation and bitter weeping ; Ra-
chael, weeping for her children, refused to be comforted
for her children, because they were not." * Mary and
her son, before that slaughter took place, had removed
* This is a prophecy which, like many others, had a double
fulfilment ; the first regarded the destruction occasioned by the
Assyrians, the second the slaughter by Herod of the children at
Bethlehem.
CONCERNING THE MESSIAH, 491
from Bethlehem ; but it is worthy of notice, that, ow-
ing' to this circumstance of the slaughter of these chil-
dren, the date of the birth of the Messiah was precisely
fixed, and all pretensions to that character were cut off,
which might have been set up by any other born there
at that time, which, by another prophecy, was fixed as
the period of his appearance.
Although born at Bethlehem, the Messiah was not to
continue there. Galilee was to be the principal place
of his residence, where especially his heavenly doctrine
was to be taught, and so many of his wonderful works
were to be performed. This circumstance was also inti-
mated by the prophet Isaiah : " Nevertheless, the dim-
ness shall not be such as was in her vexation, when at
the first he lightly afflicted the land of Zebulun, and
the land of Naphtali, and afterward did more grievously
afflict her by the way of the sea, beyond Jordan, in
Galilee of the nations. The people that walked in
darkness have seen a great light ; they that dwelt in
the land of the shadow of death, upon them hath the
light shined." Isaiah, ix. 1, 2. This prophecy is im-
mediately followed in the 6th verse by a remarkable
description of the birth and character of the Messiah,
which can apply to no one else. It declares the sudden
appearance of a great light among the people, who had
just been described as in darkness, and the advantages
that would accompany the advent of the Messiah, who
is spoken of by the same prophet as being givenybr a
light to the 'people. It is announced in the following
words : " Unto us a child is born, unto us a son is
given ; and the government shall be upon his shoulder :
and his name shall be called Wonderful, Counsellor,
the Mighty God, the Everlasting Father, the Prince
492 PROPHECIES OF THE OLD TESTAMENT
of peace. Of the increase of his government and peace
there shall be no end, upon the throne of David, and
\ipon his king-dom, to establish it with judgment and
vvith justice, from henceforth even for ever." Isaiah,
ix. 6, 7. The words of this prophecy refer to what the
prophet had said in chapter seventh respecting Emma*
nuel, the son of the virgin, and also to the first predic-
tion of the seed of the woman, and to the seed of
Abraham, in whom all nations were to be blessed, and
to Shiloh — that is, the son whom Jacob had promised,
— and to Psalm ii. <•' Thou art my Son ; this day have
I begotten thee." The titles which here follow that
are given to the Messiah are such as ought to shut for
ever the mouths of the Jews, and to cover with confu-
sion all those who are enemies to the divinity of Jesus
Christ. For what mean these expressions — his name
shall be called Wonderful, * Counsellor, the
Mighty God, the Father of Eternity, the Prince
of Peace — if they do not mark the Divine nature of
the Messiah ? The words of the seventh verse announce
expressly a blessedness and an eternal reign, accompa-
nied with judgment and righteousness, which can only
he understood of Jesus Christ, being totally inapplicable
to any other king.
The exact time of the Messiah's appearance, con-
nected with several other remarkable circumstances,
was at length revealed to the prophet Daniel. In the
ninth chapter of his prophecies^ he states, that having
* The same word " Wonderful," li.ere applied to the Messiah,
is in Judges translated " Secret," when the angel, the Angel of
llie Covenant, the Messiah, who there, as on many other oc-
casions, appeared prior to his incarnation, said, " Why askest
tliou thus after my name, seeing it is secret ?" Judges, xiii. IS.
CONCERNING THE MESSIAH. 493
observed that it was predicted by the prophet Jeremiah
that the captivity of the Jews in Babylon was to last
seventy years, and that these years were now drawing
to a conclusion, he addressed himself in prayer to God>
beseeching- him to remember his people in their afflic-
tion. While engaged in confession of their sins, and in
earnest supplication, the angel Gabriel announced to him
the following minute and comprehensive prediction :
" Seventy weeks are determined upon thy people and
upon thy holy city, to finish the transgression, and to
make an end of sins, and to make reconciliation for ini-
quity, and to bring in everlasting righteousness, and to
seal up the vision and prophecy, and to anoint the Most
Holy. Know, therefore, and understand, that from the.
going forth of the commandment to restore and to build
Jerusalem unto the Messiah the Prince, shall be seven
weeks, and threescore and two weeks : the street shall
be built again, and the wall even in troublous times.
And after threescore and two weeks shall Messiah be
cut off, but not for himself; and the people of the prince
that shall come shall destipy the city and the sanctuary,
and the end thereof shall be with a flood, and unto the
end of the war desolations are determined. And he shall
confirm the covenant with many for one week, and in
the midst of the week he shall cause the sacrifice and
oblation to cease, and for the overspreading of abomi-
nations he shall make it desolate, even until the con-
summation, and that determined shall be poured upon
the desolate." Dan. ix. 24. This is one of the most
illustrious prophecies of the Old Testament, in which
the term Messiah, the same v/ith Christ (or Anointed),
is employed.
In this vision, Daniel was expressly informed of the
494 PROPHECIES OF THE OLD TESTAMENT
advent of the Messiah, — of the time of his advent, —
and of his being* cut off. The whole period fixed is
seventy weeks, wdiich was to be dated from the going-
forth of the commandment to rebuild the city. In pro-
phetical language, a day is used to signify a year, as was
announced to the prophet Ezekiel, iv. 6, " I have ap-
pointed thee each day for a year." To this way of
reckoning the Jews had all along been accustomed. In
the law of Moses they were commanded to number
seven weeks of years to the jubilee, which was forty-
nine years. In this prophecy, the computation is made
in the same way, by seventy wTeks, or seventy sevens,
that is, seven times the length of the period of the cap-
tivity of Babylon, in reference to which Daniel had been
putting up his supplications. Seventy weeks are seventy
returns of the Sabbatical year, or 490 years. This period
is here fixed for the continuance of Jerusalem, which
was about to be rebuilt, as the holy city where the in-
stituted service of God was performed, when an effec-
tual sacrifice for sin should be offered, which would
make an end of sin or sin-offering as heretofore, accord-
ing to the law ; would make reconciliation for iniquity,
and intvoduce everlasting righteous?iess, when the visions
and prophecies would receive their accomplishment, and
the holy One of God be anointed.
The whole time allotted for these events is divided
into three distinct parts. The first is seven weeks, the
second sixty-two vi^eeks, and the third one week. Da-
niel was to know and understand, that from the going
forth of the commandment to restore and to build Je-
rusalem unto the Messiah the Prince, should be seven
weeks and three score and two weeks. Here two
periods of the seventy weeks are fixed, in which two
CONCERNING THE MESSIAH. 495
events were to take place. In seven weeks, or forty-
nine years, the city was to be built in turbulent times ;
and after the end of sixty-two weeks, that is, 434 years,
which, added to the forty-nine years, make 483, the
Messiah was to be cut off. This was to happen in the
seventieth week, for it was to be after the sixty-two
weeks. Messiah was then to confirm the covenant ;
and in the midst of the last, or seventieth week, he
was to cause the sacrifice and the oblation to cease.
The hostile invaders (the people of the prince that
should come) should make the city desolate till its de-
cisive destruction, which would afterwards take place.
We have here a most remarkable prophecy, deliver-
ed above 500 years before the event, which, besides
what it declares of the Messiah's salvation, as finishing-
transgression, and introducing the everlasting right-
eousness, contains a variety of most important circum-
stances, all future at the time when Daniel wrote.
The following public facts are expressly noted. 1. The
commandment to build the city. 2. The building of it.
3. The character of the times during which this was
to take place. 4. The coming of the Messiah. 5. The
time that was to elapse after the return of the Jews
from the captivity of Babylon till his appearance. 6.
The express application of the term Messiah, which is
the same as Christ. 7. His dying a violent death :
he shall he cut off, hut not for himself that is to say,
not for his sins, but for the sins of men. 8. His ma-
king atonement for sin. 9. His putting an end to the
legal sacrifices. 10. His introducing the everlasting-
righteousness. 11. The closing up of prophecy. 12.
Its consummation, in his confirmation of it with many
who should accede to it. 13. The destruction of the
496 PROPHECIES OF TPIE OLD TESTAMENT
city and temple. 14. The signal nature of that de-
struction. 15. The times when all these things should
take place specified in their distinct periods.
All this received an exact accomplishment. The
commandment to build the city was given to Ezra by
Artaxerxes, in the seventh year of his reign, and is
recorded in the book of Ezra, and the building of the
city was effected. At the set time Jesus Christ, point-
ed out as the Messiah by a variety of other prophecies,
appeared. He was put to death, yet many became
his disciples, with whom he confirmed his covenant.
The time of the law and the prophets came to an end ;
and the legal sacrifices lost their obligation and effica-
cy. Soon after, Jerusalem and the temple were de-
stroyed, as by an inundation. The sacrifices then
ceased to be oifered, even in form. From that day to
the present, the Jews have been anxiously desirous to
renew them ; but Jerusalem being the only place where
these could be offered, and it having been ever since in
the hands of their enemies, this has been totally out of
their power.
The appearance of the Messiah was also to be
marked by the proclamation of a ForePvUNNEr, who
should announce his approach. This circumstance is
foretold by the prophets Isaiah and Malachi. After
I exhorting the people of God to be of good comfort, from
the consideration that their conflicts were about to ter-
minate, and their iniquity to be pardoned, Isaiah ex-
claims, '' The voice of him that crieth in the wilder-
ness. Prepare ye the way of the Lord, make straight
in the desert a highway for our God. Every valley
shall be exalted, and every mountain and hill shall be
made low ; and the crooked shall be made straight, and
CONCERNING THE MESSIAH. 497
the roug-h places plain. And the glory of the Lord
shall be revealed, and all flesh shall see it tog-ether : for,
the mouth of the Lord hath spoken it," Isaiah, xl. 3.*
The prophet Malachi, iii. 1, says, " Behold I will send
my messenger, and he shall pr^epare the way before
me ; and the Lord whom ye seek shall suddenly come
to his temple, even the messenger of the covenant
vi^hom ye delight in, behold he shall come, saith the
Lord of Hosts. But w^ho may abide the day of his
coming, and who shall stand when he appeareth ?"
Malachi concludes his prophecy, and closes the canon
of the Old Testament Scriptures, with calling the atten-
tion of the Jews to the coming of this forerunner, and
to the effect it should produce. He denominates him
Elijah, from his similarity in zeal, temper, and appear-
ance, to that great prophet. " Behold I will send you
Elijah the prophet, before the coming of the great and
dreadful day of the Lord. And he shall turn the heart
of the fathers to the children, and the heart of the child-
* The words that follow, are these, " The voice said, Cry.
And he said, What shall I cry ? All flesh i? grass, and all the
goodliness thereof is as the flower of the field : The grass wither-
eth, the flower fadeth ; because the Spirit of the Lord bloweth
upon it : Surely the people is grass. The grass wlthereth, the
flower fadeth ; but the word of our God shall stand for ever."
They are quoted by the Apostle Peter, and appear to refer not
to the vanity of human life, but to that temporal covenant which
God had made with the nation of Israel, and all the external
advantages which he had granted to them. These were as
nothing, and the covenant itself wor^^l vanish, so that they ought
not to value themselves on these privileges which they had en-
joyed by their natural birth, but ought rather to seek for eternal
benefits that are conferred by the spiritual birth, which is given
by the word of the gospel.
VOL. I. 2 I
498 PROPHECIES OF THE OLD TESTAMENT
Yen to their fathers, lest I come and smite the earth
with a curse/' Mai. iv. 5.
Thus the forerunner of the Messiah was to go hefore
him, to remove obstacles, and to prepare his way, to
proclaim that the glory of the Lord was about to be
revealed, and that all ilesh (Jews and Gentiles) should
see it ; and that suddenly (immediately after his fore-
runner) this messenger of the covenant, the proprietor
of the temple, should appear. Contrary to what might
have been expected, it was also declared, that the place
where this forerunner was to deliver his testimony
should be the wilderness ; while the transient nature
of his office is intimated by the manner of his being in-
troduced as a " voice" which as soon as it is uttered is
gone. All this was literally fulfilled when Jesus Christ
appeared, preceded by John the Baptist, " crying in the
wilderness of Judea, Prepare the way of the Lord,
make his paths straight." Matth. iii. 3.
Before the coming of the Messiah, the Jews were to
be brought very low on account of their sins. " And
thou profane wicked prince of Israel, whose day is
come, when iniquity shall have an end, thus saith the
Lord God, Remove the diadem and take off the crown ;
this shall not be the same ; exalt him that is low, and
abase him that is high. I will overturn, overturn,
overturn it ; and it shall be no more, until he come
whose right it is, and I will give it him." Ezek. xxi,
25. Here it is foretold, that the diadem or crown of
Israel should be taken off. Hitherto it had continued
in the line of David, but now it should be removed, till
7ie should come wJiose right it was. This overturning
is repeated three times. Ezekiel prophesied during the
Babylonish captivity ; and after his prophecy, three
CONCERNING THE MESSIAH. 499
great overtiirnings of the world were to take place,
before the Messiah should appear, — the first by the
Persians, the second by the Grecians, and the third by
the Romans. During- the dominion of the latter. He
came who was the true King- of Israel, whose right the
crown was, and on whose head, according to the many
predictions of the everlasting stability of his govern-
ment, it shall remain for ever. " Thus saith the Lord,
David shall never want a man to sit upon the throne
of the house of Israel. — Thus saith the Lord, if ye can.
break my covenant of the day, and my covenant of the
night in their season, then may also my covenant be
broken with David my servant, that he should not have
a son to reign upon his throne." Jer. xxxiii. 17-20.
The great shakings and revolutions among the
nations that were to prepare the way for the coming of
the Messiah, were likewise foretold. When, on the
return of the Jews from Babylon, the second temple
was erected, it appeared so much inferior to the first
that the people were greatly discouraged. The prophet
Haggai was therefore commissioned to inform them,
that the glory of the latter house would be greater than.
that of the fiDrmer, for that in it He who was the Desire
of all nations was to appear. He also announced, that
previously to the coming of the Messiah, God would
shake all nations, and intimated how great and how
general this shaking would be. " For thus saith the
Lord of Hosts, Yet once, it is a little while, and I will
shake the heavens, and the earth, and the sea, and the
dry land. And I will shake all nations, and the Desire
of all nations shall come, and I will fill this house with,
glory, saith the Lord of Hosts. The silver is mine,
and the gold is mine saith the Lord of Hosts. The
500 PROPHECIES OF THE OLD TESTAMENT
glory of this latter house shall be greater than the for-
mer, saith the Lord of Hosts. And in this place will I
give peace, saith the Lord of Hosts." Hag-, ii. 6.
As the second temple was in many respects inferior
to the first, it could be greater in no other view but by
the coming to it of Him who was the desire of all
nations. The cloud which is called the Glory of the
Lord, had tilled the first temple, and God himself, by
that symbol had taken possession of it. Within it
God gave his answers by Urim and Thuramim. In it
was the ark of the covenant — the tables of the law
written by the finger of God — the golden pot filled
with manna which fell in the wilderness — the rod of
Aaron which budded. Of any of these there was no
trace in the second temple. But what elevated it far
above the other, and above all the advantages which
the first possessed, was that during the period of its
continuance, the Messiah, the Master and Lord of the
Temple, the Son of God, the Creator of the Universe,
came into the world, and honoured it by his entry and
his presence, and that it continued till the establishment
of the new covenant, and the calling of the gentiles.
The prophet Haggai adds, " I will overthrow the
throne of kingdoms, and I wdll destroy the strength of
the kingdoms of the heathen ; and I will overthrow the
chariots, and those that ride in them, and the horses
and their riders shall come down every one by the
sword of his brother," Hag. ii. 22. According as here
predicted, so it was fulfilled ; and after this period till
the coming of Messiah, the greatest revolutions that
history records took place. Almost all the nations of
the known world w'ere overturned again and again.
Thus the world was prepared for the coming of the
CONCERNING THE MESSIAH. 501
Messiah. But when he appeared, the whole was sub-
jected to one powerful government, and a universal
peace succeeded these overturning-s and convulsions of
the earth. Here we see the true reason of the exalta-
tion of the Roman empire. All that has happened in
the world, both before and since the coming- of the
Messiah, has been entirely subservient to the establish-
ment of his everlasting kingdom.
The Person, the Character, and the Office of the
Messiah, his Sufferings, his Death, and Resurrection,
his Exaltation, and the Progress of his kingdom and.
religion, are minutely described by the prophets.
Respecting his Person, the Prophets, like the
Apostles, explicitly teach that he is the supreme God,
and that uniting in himself the Divine and human
natures, he was to appear in the world as the Son of
God, and the Father's servant. They proclaim a dis-
tinction in the Godhead, and speak of a Divine person,
incarnate, the Messiah, Emmanuel, God with us,
David's son, and David's Lord. Several express de-
clarations to this effect we have already observed in the
predictions above quoted, to which the following may
be added.
In the 45th Psalm, the Messiah is thus addressed :
*' Thy throne, O God, is for ever and ever ; the sceptre
of thy kingdom is a right sceptre. Thou lovest right-
eousness and hatest wickedness ; therefore God, thy God,
hath anointed thee with the oil of gladness above thy
fellows." Here, the name, the power, and the eternity
of God, are ascribed to Jesus Christ. In the 102d
Psalm, he is introduced as the Father's servant, beseech-
ing him in his afflictions, " O my God, take me not
away in the midst of my days." The answer of the
502 PROPHECIES OF THE OLD TESTAMENT
Father to this prayer, as quoted in the Ejjistle to the
Hebrews, immediately follows : " Thy years are through-
out all generations ; of old hast thou laid the founda-
tion of the earth, and the heavens are the work of thy
hands. They shall perish but thou shalt endure ; yea,
all of them shall wax old like a garment, as a vesture
shait thou change them, and they shall be changed :
But thou art the same, and thy years shall have no
end." Thus creation is ascribed to Jesus Christ. In
Psalm ex. 1, we read, " The Lord said unto my Lord,
sit thou on my right hand, until I make thine enemies
thy footstool." Jesus Christ, when the Pharisees were
disputing with him, asked them, " What think ye of
Christ ? Whose son is he ? They say unto him, the
son of David. He saith unto them, how then doth
David in Spirit call him Lord, saying, the Lord said
unto my Lord, sit thou on my right hand, till I make
thine enemies thy footstool ? If David then call him
Lord, how is he his son ?" Matth. xxii. 42. On that
occasion the Pharisees were " not able to answer him
a word, neither durst any man, from that day forth, ask
him any more questions." David was both a king and
a prophet; David's son, then, could not be David's Lord
in any other way but by a superiority of nature.
In the 35th chapter of Isaiah, which foretells the
flourishing state of the Messiah's kingdom, it is said,
*' They shall see the glory of the Lord, and the excel-
lency of our God." It is added, " Say to them that are
of a fearful heart, be strong, fear not, behold your God
will come with vengeance, even God with a recom-
pense ; he will come and save you. Then the eyes of
the blind shall be opened, and the ears of the deaf shall
be unstopped, then shall the lame man leap as an hart^
CONCERNING THE MESSIAH. 503
and the tongue of the dumb shall sing-." All this was
literally verified when Jesus Christ appeared, and has
been fulfilled spiritually both among Jews and gentiles.
In the prophecies of Hosea, i. 7, it is said, " I will
have mercy upon the house of Judah, and will save
them by the Lord their God." This prophecy refers,
in its ultimate and full accomplishment, to the salvation
of the gospel, which is properly denominated mercy ;
and it is here declared, that it is God himself imme-
diately, without any second cause, who is to effect this
deliverance. The deliverance from Babylon was not
effected in this manner, but by the intervention of men ;
instead of which, the deliverance by the gospel was
accomplished by the Son himself. Here it is God the
Father who speaks, who declares, I will save Judah
" by the Lord their God." Jesus Christ, then, is Je-
hovah our God, and, consequently, the true God essen-
tially with the Father.
By the prophet Zechariah it is expressly declared,
that he who was sent by Jehovah is Jehovah : " For
thus saith Jehovah of Hosts, after the glory hath he
sent me unto the nations which spoiled you, for he that
toucheth you toucheth the apple of his eye. For be-
hold I will shake mine hand upon them, and they shall
he a spoil to their servants ; and ye shall know that
the Lord of Hosts hath sent me. Sing and rejoice,
O daughter of Zion, for lo I come, and I will dwell in
the midst of thee, saith Jehovah. 'And many nations
shall be joined to Jehovah in that day, and shall be
my people, and I will dwell in the midst of thee, and
thou shalt know that Jehovah of Hosts hath sent me
nnto thee," Zech. ii. 8 — 11. Here the speaker, who,
in the eighth verse, is called Jehovah of Hosts, de-
504 PROPHECIES OF THE OLD TESTAMENT
dares that he is sent by another ; but this other is
afterwards said to be Jehovah. The foregoing- pas-
sages, with many others that might be quoted, prove
that the prophets testified that the Messiah who was
to come is the supreme God.
After proclaiming his forerunner, who was to pre-
pare his way, and saying, " The glory of the Lord
shall be revealed, and all flesh shall see it,'* the prophet
Isaiah, in prospect of the coming of the Messiah, ex-
claims, " O Zion, that bringest good tidings, get thee
up into the high mountain ! O Jerusalem, that bring-
est good tidings, lift up thy voice with strength, lift it
up, be not afraid ; say unto the cities of Judah, be-
hold your God ! Behold the Lord God will come with
strong hand, and his arm shall rule for them ; behold
his reward is with him, and his work before him. He
shall feed his flock like a shepherd, he shall gather
the lambs with his arm, and carry them in his bosom,
and shall gently lead them that are with young. Who
hath measured the waters in the hollow of his hand,
and meted out the heaven with a span, and compre-
hended the dust of the earth in a measure, and weighed
the mountains in scales, and the hills in a balance?"
Isaiah, xl. 9 — 13. Here is a most sublime description
of the power and glory of Emmanuel — God with us —
the Good Shepherd, and the Almighty Creator of the
universe.
Predicting the appearance of the forerunner of Mes-
siah, Malachi, as we have already seen, proclaims as
follows : — " Behold I will send my messenger, and he
shall prepare the way before me, and Jehovah, whom
ye seek, shall suddenly come to his temple — even the
Messenger of the Covenant, whom ye delight in ;
CONCERIS'ING THE MESSIAH. 505
behold he shall come, saith Jehovah of Hosts." He,
before whom John the Baptist came to prepare the
way, was Jesus Christ ; but it is Jehovah of Hosts
who says, " Behold I will send my messenger." Jesus
Christ, then, is here declared to be Jehovah of Hosts
— Jehovah, who was to come suddenly to his temple.
We may also observe, that the prophet, in marking- the
coming of the Messiah, characterises him, first, as " the
Lord whom ye seek ;" that is to say, Jehovah, who hath
been promised to you, and whom ye expect. He next
calls him "the Messenger of the Covenant," or rather
the Angel of the Covenant, in manifest allusion to the
Angel whom God employed in the first covenant, who
is called the Angel of God's presence ; and then he
says, that it is he " whom ye delight in ;'* that is to
say, the object of the universal desire of all nations,
and of the whole Church. Lastly, the prophet shows,
that the day of the Messiah will be great and terrible,
and that few will be able to stand before him. This
refers to that great separation of the righteous and the
wicked which the Messiah was to make.
Messiah was also to be the Son of man. " I saw
in the night visions, and behold one like the Son of
man came with the clouds of heaven, and came to the
Ancient of days ; and they brought him near before
him. And there was given him dominion and glory,
and a kingdom that all people and nations and lan-
guages should serve him. His dominion is an ever-
lasting dominion, which shall not pass away, and his
kingdom that which shall not be destroyed," Dan. vii.
13. The person here spoken of is called the Son of
mar\, to mark his humanity ; but its being said that
he was like the Son of man, indicates that the Messiah,
506 PROPHECIES OF THE OLD TESTAMENT
although he was to be a man, was not to be simply a
man, but the Son of God, clothed with the human
nature. He came with the clouds of heaven, which
represents that all his economy is celestial and super-
natural. It is said that he came to the Ancient of
days, from whom he received dominion and glory, in
order to show that his reign, as mediator, is delegated,
in the exercise of which he holds the place of God
his Father. The extent of his reign is pointed out
when it is said that all people, and nations, and lan-
guages, should serve him. And lastly, its eternity is
declared.
Respecting the Messiah's character, the Pro-
phets describe him as just, and having salvation ; and
yet lowly, as not crying, nor lifting up his voice in the
streets ; exercising his ministry with such circum-
spection and tenderness, as not " to break the bruised
reed, nor to quench the smoking flax," Isaiah, xlii. 3.
He was to feed his flock like a shepherd, to gather
the lambs with his arms, and to carry them in his
bosom, and gently to lead them that were with young,
Isaiah, xl. 11. He was to be fairer than the children
of men, grace was to be poured into his lips ; therefore
God had blessed him for ever. Psalm xlv. 2, 7. He
was to be God's " righteous servant," " neither was
any deceit in his mouth," Isaiah, liii. 9, H. " Behold,"
said God, " my servant whom I uphold ; mine elect
in whom my soul delighteth," Isaiah, xlii. 1. "Be-
hold my servant shall deal prudently," Isaiah, lii. 13.
How far this delineation by the Prophets of Messiah's
character was verified, when he appeared in the world,
need not be told to those who have read the history of
his life.
CONCERNING THE MESSIAH. 507
In entering" upon his office, in his public ministry,
and claiming^ the character of the Messiah, which he
supported by the miracles he wrought, and by the doc-
trine he taught, Jesus Christ employed the prophetic
words by which it had been characterised by Isaiah,
" The Spirit of the Lord God is upon me ; because the
Lord hath appointed me to preach good tidings unto
the meek ; he hath sent me to bind up the broken-
hearted, to proclaim liberty to the captives, and the
opening of the prison to them that are bound ; to pro-
claim the acceptable year of the Lord," Isaiah, Ixi. L
The same prophet, speaking in Messiah's name, say&,
" The Lord God hath given me the tongue of the
learned, that I should know how to speak a word in
season to him that is weary," Isaiah, 1. 4. Again, he
says, " And there shall come forth a rod out of the
stem of Jesse, and a branch shall grow out of his roots.
And the Spirit of the Lord shall rest upon him, the
spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and fear
of the Lord. And shall make him of quick under-
standing in the fear of the Lord ; and he shall not
judge after the sight of his eyes, neither reprove after
the hearing of his ears, but with righteousness shall he
judge the poor, and reprove with equity for the meek
of the earth ; and he shall smite the earth with the rod
of his mouth, and with the breath of his lips shall he
slay the wicked ; and righteousness shall be the girdle
of his loins, and faithfulness the girdle of his reins,"
Isaiah, xi. 1. The same prophet foretold that " the
poor among men shall rejoice in the Holy One of
Israel," Isaiah, xxix. 19. And in another place, de-
claring that God would come and save them, he sayS;>^
508 PROPHECIES OF THE OLD TESTAMENT
" Then the eyes of the blind shall be opened, and the
ears of the deaf shall be unstopped. Then shall the
lame man leap like an hart, and the tongue of the
dumb sing : for in the wilderness shall waters break
out, and streams in the desert," Isaiah, xxxv. 3. All
these, and many similar predictions, were literally ful-
filled in the ministry of Jesus Christ, and are applicable
to no one else.
As a Prophet) in which character he had been pre-
dicted by Moses, he was to declare the words of God :
" I have preached righteousness in the great congre-
gation, lo I have not refrained my lips, O Lord, thou
knowest. I have not hid thy righteousness within my
heart ; I have declared thy faithfulness and thy salva-
tion ; I have not concealed thy loving kindness, and
thy truth, from the great congregation," Psalm, xl. 9»
The peculiar manner in which he was to teach, viz.,
by parables, was also foretold. " Give ear, O my
people, to my law ; incline your ears to the words of
my mouth. I will open my mouth in a parable ; I will
utter dark sayings of old," Psalm Ixxviii. 1.
In virtue of his office, an unchangeable Priestliood
was also to belong to him. " The Lord hath sworn,
and will not repent ; thou art a Priest for ever, after
the order of Melchizedec," Psalm ex. 4. When the
legal sacrifices are declared to be of no avail, the Mes-
siah is introduced, saying, " Then said I, Lo, I come ;
In the volume of the book it is written of me ; I
delight to do thy will, 0 my God," Psalm xl. 7.
Accordingly, Isaiah represents him as pouring out his
soul unto death, and making it an offering for sin.
And, by Daniel, he is spoken of as finishing transgres-
sion, making an end of sin, making reconciliation for
CONCERNING THE MESSIAH. 509
iniquity, and bringing in everlasting righteousness.
By Zechariah, xiii. 1, it was said that there should be
" a fountain opened to the house of David, and to the
inhabitants of Jerusalem, for sin and for uncleanness,"
<' As for thee also," says Jehovah, " by the blood
of thy covenant, I have sent forth thy prisoners out
of the pit wherein is no water," Zech. ix. 11. He
was to make intercession for the transgressors,
Isa. liii. 12. And all nations were to be blessed
in him. Psalm xlv. 1. Thus it was foretold that the
three great purposes for which the priesthood was
instituted, sacrifice, and intercession, and hlessingj
were to be accomplished in him. It was likewise
predicted that Messiah was not only to be a Prophet
and a Priest, but also a King. He was to be a Priest
upon his throne. Therefore, as a type of him, Joshua
the High Priest was crowned. " Take silver and
gold, and make crowns, and set them upon the head of
Joshua the son of Josedech, the high priest ; and
speak unto him, saying, thus speaketh the Lord
of Hosts, saying. Behold the man whose name is
the Branch ; and he shall grow up out of his place,
and he shall build the Temple of the Lord : even he
shall build the Temple of the Lord, and he shall bear
the glory, and shall sit and rule upon his throne ; and
he shall be a priest upon his throne," Zech. vi. 11.
^ iiLtle before, the prophet Zechariah had predicted
the coming of the Messiah, under the name of the
Branch ; here he repeats the same thing, and enlarges
on the two great honours peculiar to him ; the one
that he was to build the Temple of Jehovah, the other,
that he was to be both a King and Priest. " Behold,"
says Isaiah, " a king shall reign in righteousness,"
xxxii. 1, In the second Psalm, Jehovah says, " I have
510 PROPHECIES OF THE OLD TESTAMENT
set my King- upon my holy hill of Zion." He is
spoken of as ruling in the midst of his enemies,*
and as sitting " upon the throne of David, and upon
iiis kingdom, to order it, and to estabhsh it with judg--
ment and with justice, from henceforth, even for ever,"
Psalm ex. 2. At his appearance, Zion is called upon
to rejoice. " Rejoice greatly, O daughter of Zion ;
shout, O daughter of Jerusalem ; behold, thy king-
Cometh to thee ; he is just, and having salvation,
lowly, and riding upon an ass, and upon a colt the foal
of an ass ; — and he shall speak peace unto the heathen ;
and his dominion shall be from sea even to sea, and
from the river even to the ends of the earth," Zech.
ix. 9. Here a peaceful king is spoken of, who should
be lowly, which does not apply to earthly kings. The
mark given by which he should be known, is that he
would make his entry into Jerusalem on an ass's colt.
This is only apphcable to Messiah, for other kings
make their entry in triumphal chariots. This King^
was to speak peace to the nations, which marks the
calling of the Gentiles, which is by Jesus Christ alone.
This King was to reign over the whole earth, from
one sea to another, which is fulfilled in no one but in
Jesus Christ.
The above characters of Prophet, Priest, and King-,
are all applied in the New Testament to the Messiah,
as exclusively belonging to him. As a Prophei, he
declared himself to be the light of the world ; he
proclaimed the glad tiding-s of salvation, and brought
life and immortality to light. As a Priest, he super-
* This is a striking representation of power. Human govern-
ments can only subsist by destroying or banishing their enemies.
CONCERNING THE MESSIAH. 511
seded all other priests and sin-offerings, and put away
sin by the sacrifice of himself, and he ever liveth to make
intercession for those whom God sent him to bless. He
appeared as the King of Zion. " Is not the Lord in
Zion ? Is not her King in her ?" Jeremiah, viii. 19.
And from Zion his gospel was to be proclaimed. " Out
of Zion shall go forth the law, and the word of the Lord
from Jerusalem," Isaiah, ii. 3. This second chapter of
Isaiah contains three parts, all prophetical and remark-
able. The first verse to the fourth inclusive, treats of
the calling of the Gentiles, and the extension of the
covenant of God to all the people of the earth, under
the peaceful reign of the Messiah. The second part,
on to the tenth verse, contains the rejection of the Jews,
which is very clearly expressed. The third part, which
includes the rest of the chapter, declares the elevation
of the one God above every creature, and the bringing
of all things under him ; and it particularly foretells
the destruction of all idols. Thus his kingdom was to
begin in Judea, and his government is shown by the
prophets to include all the promised blessings of right-
eousness and stability, peace and security.
There are numerous prophecies which foretell the
Sufferings and Death of the Messiah. The pro-
phets declare that he was to be " a man of sorrows and
acquainted with grief," Isaiah^ liii. 4. Many were to
be astonished at him, " his visage was so marred more
than any man, and his form more than the sons of
men," Isaiah, lii. 14. The Psalmist, testifying before-
hand of his sufferings, says, " My days are consumed
like smoke, and my bones are burned as an hearth. My
heart is smitten, and withered like grass, so that I
forget to eat my bread. By reason of the voice of my
512 PROPHECIES OF THE OLD TESTAMENT
groaning, my bones cleave to my skin," Psal. cii.
" Mine enemies reproach me all the day, and they that
are mad against me are sworn against me. — Reproach
hath broken my heart, and I am full of heaviness,"
Psalm Ixix. 2. " I am a worm, and no man, a reproach
of men and despised of the people. My strength is
dried up like a potsherd, and my tongue cleaveth to my
jaws, and thou hast brought me unto the dust of death,"
Psalm xxii. " Mine enemies speak evil of me ; when
shall he die, and his name perish ? Yea, mine own
familiar friend, in whom I trusted, which did eat of
my bread, hath lifted up his heel against me," Psalm
xli. This last circumstance refers to Judas, who be-
trayed him. " The kings of the earth did set them-
selves, and the rulers took counsel together, against
the Lord, and his Anointed," Psalm ii. 2. " He was
taken from prison, and from judgment. He was cut off
out of the land of the living," Isaiah, liii. 8.
The RESURRECTION of Messiali from the grave, and
his subse(][uent exaltation, were likewise foretold. In
Isaiah, xxv. 8, after promising to enlighten all nations,
God, it is said, " will swallow up death in victory." By
the prophet Hosea, xiii. 14, God says, " O death, I will
be thy plagues , O grave, I will be thy destruction."
Accordingly, it is declared, that after the Messiah shall
make an offering for sin, he " shall see his seed, be shall
prolong his days, and the pleasure of the Lord shall
prosper in his hand," Isaiah, liii. 10. These things are
represented as happening after his death, and there-
fore suppose his living after death. " God will redeem
my soul from the power of the grave ; for he shall
receive me," Psalm xlix. 15. " As for me, I will
behold thy face in righteousness ; I shall be satisfied
y~
CONCERNING THE MESSIAH. 513
when I awake with thy likeness," Psalm xvii. 15. His
people are represented as exulting in hina as their head
risen from the grave on the third day. " Come and let
us return unto the Lord, for he hath torn, and he will
heal us ; he hath smitten, and he will bind us up. After
two days will he revive us ; in the third day he will
raise us up, and we shall live in his sight." Hosea, vi. 1.
" Thy dead men shall live, together with my dead
body shall they arise. Awake and sing, ye that dwell
in the dust, for thy dew is as the dew of herbs ; and the
earth shall cast out the dead." Isaiah, xxvi. 19- The
chapter which contains this last prediction is both typi-
cal and prophetical. It is typical, because, under the
figure of the re-establisbment of the Jews after the
Babylonish captivity, it speaks of the re-establishment
of the church by the Messiah. It is also prophetical,
•because there are things in it which belong to the deli-
verance of the Messiah, and not to that from Babylon,
as in particular the words above quoted. These words
are too forcible and too great to respect only a temporal
deliverance. They belong, in the first place, to that
spiritual and mystical resurrection which Jesus Christ
has given to his church by his blood and Spirit ; and,
secondly, to the last resurrection of the bodies of be-
lievers, which will take place by his power, and in con-
sequence of his resurrection., For here men are repre-
sented as attaining to a joyful resurrection from the
dead, and that by virtue of the resurrection of the dead
body of an extraordinary person. Referring to the short
time he should remain in the grave, it is said, " There-
fore my heart is glad, and my glory rejoiceth ; my flesh
also shall rest in hope. For thou wilt not leave my soul
in hell (the grave, Gen. xxxvii. 35), neither wilt thou
VOL. I. 2 k
514 PROPHECIES OF THE OLD TESTAMENT
suffer thine Holy One to see corruption ; thou wilt
show me the path of life ; in thy presence is fulness of
joy ; at thy right hand there are pleasures for ever-
more," Psalm xvi. 10.
The Exaltation of the Messiah is also declared by
the prophets. As they represent him to be in a state
of great humiliation during his life, so those prophecies
which relate to his exaltation must refer to his state
after his death and resurrection. " He asked life of thee,
and thou gavest it him, even length of days for ever
and ever. His glory is great in thy salvation ; honour
and majesty hast thou laid upon him, for thou hast
made him most blessed for ever." Psalm xxi. 5. " Thou
hast ascended on high, thou hast led captivity captive,"
Psalm Ixviii. 18. When in the 24th Psalm, it is en-
quired, " Who shall ascend into the hill of the Lord ?
and who shall stand in his holy place ?" and after the
answer is given, describing the perfection of Messiah's
character, admission into the heavenly world is demand-
ed for him, under the title of the King of Glory. " Lift
up your heads, O ye gates, and be ye lifted up, ye ever-
lasting doors, and the King of Glory shall come in.
Who is this King of Glory ? The Lord, strong and
mighty ; the Lord, mighty in battle."
In the sublimest strains, the Prophets foretell the
Progress of the Kingdom and Religion of
Messiah throughout the world, as bearing down all
opposition, extending itself on every side, and at
length becoming universal, " The Lord at thy right
hand shall strike through kings in the day of his
wrath," Psalm ex. 1. The whole of this psalm de-
scribes the exaltation and power of the Messiah, and
the progress of his kingdom. 1. By their author,
CONCERNING THE MESSIAH. 515
who is God. 2. By the nature of the dignity to
belong- to him, which is to sit at the right hand of
God. 3. By the success of his reign. 4. By the
place where his reign should commence, and from
whence it should extend itself. 5. By the nature of
his subjects. 6. By the power of this king, and by
the increase of power, or renewed vigour, which should
belong to him. 7. By the union in his person of an
everlasting priesthood, combined with everlasting
royalty. 8. He shall judge among the nations ; he
shall fill the places with dead bodies ; and particularly
by the ruin of Satan's kingdom ; " he shall smite him
that is the head over a great country." Here the
prophet alludes to the words of the first promise, " the
seed of the woman shall bruise the head of the ser-
pent." 9. Finally, By the extreme labours which
must precede the establishment of his kingdom, " He
shall drink of the brook in the way : therefore shall
he lift up his head." The Messiah shall prosecute
his victory over the enemies of his church, till they
are all defeated and consumed ; and this he shall do
with such zeal and earnestness, that he shall not allow
himself rest or respite ; but he shall quench or allay
his thirst with water out of a brook, which he shall
find by the way, in pursuit of his enemies. In this
last verse, the state of his humiliation and exaltation
are both joined together. It is said, Isaiah, Iv. 4,
" Behold I have given him for a witness to the people,
a leader and commander to the people." — " 1 the Lord
have called thee in righteousness, and will hold thine
hand, and will keep thee, and give thee for a covenant
of the people, for a light of the Gentiles, to open the
blind eyes, to bring out the prisoners from the prison,
516 PROPHECIES OF THE OLD TESTAMENT
and those that sit in darkness out of the prison house,"
Isaiah, xlii. 6. The 60th chapter of Isaiah, from the
■beginning, contains the most magnificent promises to
Zion, to be fulfilled by means of the Messiah, " the
Holy One of Israel." " Behold, the darkness shall
cover the earth, and gross darkness the people ; but
the Lord shall arise on thee, and his glory shall be
seen upon thee. And the Gentiles shall come to thy
light, and kings to the brightness of thy rising."
The prophets contemplate, with the greatest de-
light, the extension of the Messiah's kingdom, and
anticipate the period when " the mountain of the
Lord's house shall be established on the top of the
mountains, and shall be exalted above the hills, and
all nations shall flow unto it," Isaiah, xi. 12. Daniel
declares that the stone " cut out of the mountain
without hands," shall smite the image, and shall break
it to pieces, and shall become a great mountain, and
fill the whole earth. " And in the days of these kings
shall the God of heaven set up a kingdom, which shall
never be destroyed ; and the kingdom shall not be
left to other people, but it shall break in pieces, and
consume all these kingdoms, and it shall stand for
ever," Dan. ii. 44. lo this prediction, the prophet
marks the mission of the Messiah into the world, and
his birth, when he «epresents him as a stone cut out
of the mountain without hands ; that is to say, that
he is come into the world immediately by the will of
God, and by virtue of his Holy Spirit, by whom he
was conceived of a virgin. It marks his abasement
and seeming weakness at his appearance, when this
stone is spoken of, which, in comparison of the great
statue that Nebuchadnezzar saw, was as nothing. It
CONCERNING THE MESSIAH. ol7
marks his exaltation, when it is said that it became a
great mountain, and tilled the whole earth. It repre-
sents the power of his kingdom in four particulars.
It cannot be destroyed by the power of its enemies.
It shall never pass into the hands of any other. It
shall consume all other kingdoms. It shall be eter-
nal.* This is that stone of which it is predicted that
the builders should reject it, but that it should become
the head of the corner. Psalm cxviii. 22. It repre-
sents him of whom it was foretold, that he was to be
for a sanctuary, but " a stone of stumbling', and a rock
of offence, to both the houses of Israel," Isaiah, viii.
14. This is that stone on which " whosoever shall
fall shall be broken, but on whomsoever it shall fall,
it will grind him to powder," Matt. xxi. 44.
In the 72d psalm, the blessings^ the equity^ and the
extent, of Messiah's reign, are strikingly exhibited.
*' He shall judge the people with righteousness. In
his days shall the righteous flourish, and abundance of
peace, so long as the moon endureth. He shall spare
the poor and needy, and shall redeem their soul from
deceit and violence, and precious shall their blood be
in his sight. He shall have dominion from sea to sea.
All kings shall fall down before him ; all nations shall
serve him. His name shall endure for ever ; his name
shall be continued as long as the sun, and men shall
be blessed in him ; all nations shall call him blessed,
* The opposite of all these qualities belongs to the kingdoms
of this world. They may be destroyed by the power of their
enemies. They may be transferred from those who reign over
them to others. They cannot consume all other kingdoms.
Their duration is not everlasting.
518 PROPHECIES OF THE OL,D TESTAMENT
Blessed be his glorious name for ever, and let the
whole earth be filled with his glory. Amen, and
amen."
The 49th chapter of Isaiah declares, in a very re-
markable manner, the work of the Redeemer ; the dif-
ferent reception he should meet with from Jews and
Gentiles ; the care of Jehovah over his people ; and
the enlargement of his kingdom. In the beginning of
that chapter, the Messiah, describing himself appa-
rently with an allusion to his being the seed of the
woman, is represented as addressing the uttermost
parts of the earth to listen to him, as about to deliver
a message of the highest importance. " Listen, O
isles, unto me, and hearken, ye people, from afar. The
Lord hath called me from the womb ; and he said, I
will give thee for a light to the Gentiles, that thou
mayest be my salvation unto the ends of the earth."
Verses 1-6 : The Messiah complains to Jehovah of
the little effect of his ministry among the Jews ; but
an assurance is given to him, that nevertheless it
shall be extensively successful. Verses 7-12 : It is
declared that, notwithstanding the treatment he should
at first exj)erience, kings and princes shall worship
him : that Jehovah had heard him, and given him for
a covenant to the people ; the blessed effects of his
ministry are also described, and the way that should
be opened for it, where formerly there had been no-
thing but desolation and ignorance. Verse 13 is an
animated address to the heavens and the earth to re-
joice, on account of the great things that Jehovah was
about to do. Verse 14 : Zion, the church of God, on
hearing this, and contrasting it with her present de-
solate condition, is introduced, complaining that the
CONCERNING THE MESSIAH- 519
Lord has forsaken her. Verses 15, 16, l7: God ap-
plies the strongest figures to convince Zion of her fu-
ture increase, and of his protection. Verses 18, 19:
Zion is called upon to lift up her eyes, to look around
and to see the multitude with which she should he
adorned, crowding and gathering themselves to her.
Jehovah assures her of this with an oath, and that
even the desolate places of the earth, which, as being
now under the dominion of Satan, might be called the
land of her destruction, should he too narrow for her,
and those who opposed her should be far away. Verses
20, 21 : Here she is informed of the enlargement of
the numbers of her children from among the Gentiles,
after she had lost her own children the Jews ; and that
she should enquire with astonishment, who had begot-
ten her these, whence did they come, and where they
had been, seeing she had lost her former children, had
been a captive, and left alone. This was remarkably
the case when the church at Jerusalem was scattered
abroad. Zion was then desolate and left alone, for-
saken and persecuted by those to whom she naturally
looked as her children, and before she had received the
others . But these were the very means employed to
effect the purposes of her gracious Lord. Verses 22,
23 : Zion having enquired whence this multitude of
children came, whom she now saw flocking to her, and
by what means they were collected, Jehovah answers,
and describes her future triumphs. Verse 24 : Aware
of the power of her enemies, and of the awful dark-
ness in which the heathen world was involved, she
again puts the question, as if doubting the possibility
of so great a change. Verses 24-27 : Her doubts are
answered. God himself will contend with them that
520 PROPHECIES OF THE OLD TESTAMENT
contend with her, and will punish them to their de-
struction. He will make it manifest that he is her
Saviour and Redeemer, the Mighty One of Jacob.
In this prophecy of Isaiah, we have a very particular
and minute prediction respecting- the Messiah : his
incarnation is declared, his prophetical office, his
preaching to the Jews, the unbelief of that nation,
his preaching to the Gentiles, the glorious success
of the Gospel, the conversion of kings and princes,
the glory of the Church, and that of its Saviour. All
these things are contained in this prophecy, and it
is not possible to affix to it any other meaning,
nor to apply it to any other king than Jesus Christ,
nor to any other deliverance but his, nor to any
other Church but that which he has gathered by his
gospel.
Besides the general strain of the prophecies respect-
ing the Messiah, there are many minute particulars,
towards the close of his life, which were foretold by the
prophets, and are detailed in his history.
We have already observed one plain prediction con-
cerning the treachery of Judas ; there are also several
others in the Psalms, both as to his betraying his
Master, his being deposed from his office, and his un-
timely end. The Jive circumstances of his bargaining
for a sum, his receiving the small price of thirty pieces
of silver, his casting them down, his doing so in the
Temple, and the consequent purchase of the Potter's
field, are predicted by Zechariah, xi. 12, " And I said
unto them, If ye think good, give me my price ; and
if not, forbear ; so they weighed for my price thirty
pieces of silver. And the Lord said unto me. Cast it
unto the potter : a goodly price that I was prized at of
CONCERNIXG THE SrESSIAH. 521
them. And I took the thirty pieces of silver, and cast
them to the potter in the house of the Lord."
When Jesus Christ was betrayed by Judas, and
seized by the armed band, all the disciples forsook him
and fled. Zechariah, xiii. 7, speaking of his sufferings,
predicts this circumstance, " Awake, O sword, against
my shepherd, and against the man that is my fellow,
saitli the Lord of Hosts : smite the shepherd, and the
sheep shall be scattered."
When Jesus Christ was seized, he was taken before
the Jewish rulers, who, after trying him, pronounced
him guilty. Next morning, all the chief priests and
elders of the people took counsel against him to put
him to death ; and when they had bound him, they led
him away, and delivered him to Pontius Pilate the
governor. By Pilate the Roman governor, he was
again tried and condemned. All this was effected by
the joint acts of Jews and Heathens. This concur-
rence is distinctly foretold in the 2d Psalm, 1, 2,
" Why do the heathen rage, and the people imagine
a vain thing ? The kings of the earth set themselves,
and the rulers take counsel together, against the Lord,
and asrainst his Anointed." In the same Psalm it is
added, 6-9, '* Yet have I set my King upon my holy
bill of Zion. I will declare the decree : the Lord hath
said unto me. Thou art my Son, this day have I begot-
ten thee. Ask of me, and I shall give thee the heathen
for thine inheritance, and the uttermost parts of the
earth for thy possession. Thou shalt break them with
a rod of iron, thou shalt dash them in pieces like a pot-
ter's vessel." The Roman and Jewish governments
have indeed fulfilled this prediction. They have raged ;
they have imagined a vain thing ; they have taken
522 moPHECiES of the old testament
counsel together; they have set themselves against
Jehovah and his Messiah. God has also carried his
decree into effect. He has set his Messiah on his holy
hill of Zion ; he has declared him to be his only begot-
ten Son ; he has given him the earth to its utmost
bounds for his possession, over which, to this hour,
he is extending his dominion — while, as with a rod
of iron, he has dashed t}ie7n in pieces like a potter's
vessel. Jerusalem is destroyed. The Jews are scat-
tered to the four winds, and the Roman empire is
crumbled into dust. Never was a prediction more
fully accomplished. Zion's question concerning the
prey being taken from the mighty is now resolved, and
the secret of her deliverance disclosed.
After the trial of Jesus, they did spit in his face and
buffeted him, and others smote him with the palms
of their hands. *' I gave my back to the smiters, and
my cheeks to them that plucked off the hair. I hid
not my face from shame and spitting," Isaiah, 1. 6.
The prophet Micah, in that remarkable prediction
which has been already quoted, when he foretells that
Bethlehem should be the place of the Messiah's birth,
declares that " They shall smite the Judge of Israel
with a rod upon the cheek." When they led Jesus
Christ to the place of crucifixion, " They gave him
vinegar to drink mixed with gall," Matth. xxvii. 34.
This circumstance was foretold. " I looked for some
to pity, but there was none ; and for comforters, but
I found none. They gave me also gall for my meat,
and in my thirst they gave me vinegar to drink,"
Psalm Ixix. 20. In the 22d Psalm, where so many
particulars of the crucifixion of the Messiah are pre-
dicted, it is said, " They pierced my hands and my
CONCERNING THE 2VIESSIAH. 523
feet," V. 16. In these words, it is intimated that he
was to be put to death by crucifixion, the piercing* of
the hands and feet being peculiar to that kind of death.
Crucifixion was never used among the Jews, as is
plain from the books of Moses, where all the different
kinds of punishment are mentioned, but nothing is
said of crucifixion. It was unknown among them, not
only in David's time, but for several years after. The
chief priests did not themselves pass sentence of death
on Jesus Christ, they only found him guilty of blas-
')hem.y, and then alleged before the Roman governor
that he had committed a crime against Caesar in pre-
tending to be King of the Jews. By giving their
accusation this form, they succeeded in having him
condemned to be crucified. And thus, contrary to all
human probability, the prophecies which described the
nature and manner of his death were accomplished.
" They part my garments among them, and cast lots
upon my vesture," v. 18. This was literally fulfilled.
*' Then the soldiers, when they had crucified Jesus,
took his garments, and made four parts, to every sol-
dier a part ; and also his coat : now the coat was with-
out seam, woven from the top throughout. They said,
therefore, among themselves ; Let us not rend it ; but
cast lots for it, whose it shall be," John, xix. 23.
Whilst casting lots for the upper garment of Jesus
was thus an exact fulfilment of the prophecy, it is re-
markable in another respect. By the law, the high
priest was commanded not to rend his clothes. Lev.
X. 6. At the trial of Jesus, the high priest rent his
clothes, which, being contrary to the law, violated for
ever the authority of his priesthood. But the garment
of JesuS Christ, who was the true high priest, was left
524 PROPHECIES OF THE OLD TESTAMENT
whole and entire. " All they that see me, laugh me
to scorn ; they shoot out the lip, they shake the head,
saying-, He trusted in the Lord that he would deliver
him : let him deliver him, seeing he delighted in him,'*
Psalm xxii. 7. This prediction also was fulfilled when
he hung upon the cross : " They that passed by reviled
him, wagging their heads. Likewise also the chief
priests mocking him, with the scribes and elders, said,
He saved others, himself he cannot save. He trusted
in God, let him deliver him now if he will have him ;
for he said, I am the Son of God. The thieves also
which were crucified with him, cast the same iu his
teeth," Matth. xxvii. 39-4L
" And about the ninth hour Jesus cried with a loud
voice, saying, Eli, Eli, lama sabachthani ; that is to
say, My God, my God, why hast thou forsaken me,"
Matth. xxvii. 46. This is the expression ascribed to
the Messiah, Psalm xxii. L
*' But one of the soldiers, with a spear, pierced his
side, and forthwith came thereout blood and water,"
John, xix. 34. The piercing of his side ascertained his
death. It was also the shedding of the blood of the
sacrifice. This circumstance was foretold by Zecba-
riah, speaking of him, chap xii. 10, "And they shall
look upon me whomi they have pierced." " And with
him they crucify two thieves, the one on his right
hand and the other on his left," Matth. xv. 27. This
was an act of deep malignity, as nothing could have
been contrived more effectually to discredit his preten-
sions, and to dishonour him. This circumstance, as
well as his burial by Joseph of Arimathea, a rich man,
is foretold by Isaiah, liii. 9. " And he was numbered
with the transgressors — He made his grave with the
COXCERNING THE MESSIAH. 525
wicked, and with the rich in his death." Bishop
Lowth translates the last passage, " And his grave
was appointed with the wicked ; but with the rich man
was his tomb."
The soldiers brake the legs of those who were cru-
cified on each side of him. " But when they came to
Jesus and saw that he was dead already, they brake not
his legs," John, xix. 33. Thus was fulfilled what was
strictly enjoined and prefigured in the typical appoint-
ment of the Passover. " Neither shall ye break a bone
thereof," Exodus, xii. 46.
The whole of the 53d chapter of Isaiah is propheti-
cal, without type or figure. It refers solely to Jesus
Christ, and it is not possible to apply it to any one be-
sides. It contains a particular account of his appear-
ance, his character, his humiliation, his work, his recep-
tion, his sufferings, his trial, his death, his burial, and
his atonement, his success, his exaltation, and inter-
cession, with many minute particulars respecting him.
Neither the genuineness nor the authenticity of this
illustrious prophecy were ever doubted. It stands in
the Jewish Scriptures the unquestioned production of
the Prophet Isaiah, recorded 700 years before the
coming of Jesus Christ.
In the beginning of the preceding chapter, Zion is
called upon to awake, and to be clothed with strength ;
and Jerusalem, the holy city, to put on her beautiful
garments. She is reminded that she had sold herself
for nought, but now God would redeem her without
money. " My people shall know my name in that day,
for I am he, Jehovah, that promised ; and lo, here I
am." Their attention is then directed to the glorious
messenger, bringing good tidings of peace and salvation.
526 PROPHECIES OF THE OLD TESTAMENT
The watchmen who descry his approach raise the shout
of exultation, and all are commanded to break forth
into joy, because Jehovah had comforted and redeemed
his people, and had displayed his power before the
whole earth. They are to go forth from their captivity,
to contract no pollution, and those who convey back
the vessels of the Lord are commanded to be clean. But
they were not to go out with precipitation, as if pursued
by enemies and in dang'er, " for Jehovah shall march in
your front, and the God of Israel shall bring- up your
rear." God's messenger is next described, who should
be highly extolled. On the one hand, his glory should
be so obscured, that many would be astonished at him ;
but, he should sprinkle many nations,* and kings should
listen to him with reverence. Much unbelief would,
however, prevail. *' Who," exclaims the prophet, " hath
believed our report, and to whom is the arm of the
Lord revealed ?" But this he immediately accounts
for, by the lowly appearance of this messenger of God,
so different from the expectation of the Jews, w^ho
looked for their Messiah's appearing in circumstances
of the greatest external grandeur. The prophet describes
him as " a root out of a dry ground ;" " he hath no form
nor comeliness ; and when we shall see him, there is no
beauty that we should desire him." Thus, Christ cruci-
lied is to the Jews a stumbling-block, and to the Greeks
foolishness. The prophet goes on to announce that he
is despised and rejected of men ; and having declared
that to the Jews he appeared to be judicially smitten of
God, this gives an opportunity of introducing, in the
* Referring to the blood of atonement sprinkled on the mercy-
seat.
i
CONCERNING THE MESSIAH. 527
remaining part of the prophecy, the Reason of his hu-
miliation, the Circumstances connected with it, and the
glorious Consequences that were to follow.
So extraordinary and improbable a combination of
circumstances — the greatest honours enjoyed, the ut-
most contempt experienced, — the meekness of the suf-
ferer, who is highly extolled by Jehovah, yet forsaken
and bruised by him under tokens of his heaviest dis-
pleasure,— the deepest debasement terminating in death,
leading to exaltation crowned with unbounded success ;
— all of this first predicted, and afterwards at the dis-
tance of seven centuries verified, attaches such a weight
of evidence to this portion of Scripture, as nothing but
eternal truth could supply.
Thus we have witnessed a surprising train of pro-
phecies respecting the Messiah. It is not a detached
intimation concerning him, but a connected series of
predictions uttered during the space of 4000 years. At
the beginning of that remote period, we meet with a
compendious promise, which includes the outline of all
that afterwards follows. The first promise which
mentions a common benefit to all the sons of Adam, is
expressed in very general terms. It was made before
God had rejected Cain's posterity, by preferring that of
Seth. It was given before the restriction was made to
Noah in Seth's family, and to Shem in Noah's family.
It was then made to Abraham, whom God distinguish-
ed by circumcision from the rest of the family of Shem,
with a declaration that it should be a blessing to all the
nations of the world. It was next made to Isaac, pass-
ing by Ishmael, and then to Jacob, passing by Esau.
It was next limited to one tribes one small toiviii one
family, and one particular individual in that family.
528 . PROPHECIES OF THE OLD TESTAMENT
The time of the birth of the Messiah was then fixed,
and the appearance of the messenger who should pre-
cede him foretold.
Many prophecies have likewise been pointed out,
referring to the Messiah's person, character, office, suf-
ferings, death, resurrection, exaltation, and the pro-
gress of his religion ; to the reception he was to meet
with from Jews and Gentiles ; and to a number of
minute and apparently contradictory particulars con-
cerning him, which have been all fulfilled. These are
contained in a book which is zealously preserved by
the Jews, who are his most inveterate enemies, and
which was also delivered into the hands of the whole
civilized world, nearly 300 years before his appearance.
As the coming of Jesus Christ is so clearly pointed
out in the Jewish Scriptures, it is of great importance
to observe whether the determined and continued rejec-
tion of him by the Jewish nation, be founded on a dis-
trust of the Divine inspiration of these records with the
keeping of which they were intrusted, or whether it does
not wholly arise from their mistaken interpretation of
them. In the former case, the Scriptures would have
produced little or no efi"ect, and would have been kept
by them, if preserved at all, probably to be made use
of like the Sibylline books, or the pretended responses
of the heathen oracles, as a state engine, useful only to
manage and overawe the multitude. But that this was
not the light in which they viewed them, we have the
most indubitable proof. No juggling deception, nor
underhand means were employed to support the Jew-
ish dispensation. In this, as in other respects, it was
entirely diiferent from the heathen governments. The
veil concealed the inner sanctuary from view, into
PROPHECIES OP THE OLD TESTAMENT. 529
which the High Priest entered alone ; but all that it
contained, and what he was to do there, as well as the
particular interest the people had in his oblations, were
fully made Jsnown to them. The Scriptures of the Old
Testament were never intrusted only to the leaders,
and kept back from the people, but were open to all,
were read to all, and all were commanded to study them.
Delivered to them in successive periods of their history,
and recording events concerning themselves which that
generation who received them witnessed, the Jews
never entertained the smallest doubt of the authenticity
and Divine authority of their Scriptures. The care
and veneration with which they have preserved them
in all the vicissitudes of their wonderful history, in their
many captivities and long dispersion, abundantly attest
this fact. They have all along admitted the authority
of the prophecies, and have constantly applied them to
their expected Messiah, while their obstinacy in reject-
ing him when he appeared is distinctly foretold by the
prophets. It is, therefore, in their misinterpretation
of the Scriptures alone, that we are to look for the cause
of their rejection of the Messiah. This is a material
point, an important link in the chain of evidence of the
Divine origin of the Christian religion. Consistently
with this view of the matter, and in full confirmation
of it, a general expectation of the Messiah prevailed
among the Jews, at the time of the appearance of Jesus
Christ.
END OF VOLUME I.
EDINBUBGH : PRINTED BY BALLANTYNE AND HUGHES, PAUL'rf WORK
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