PAGE Authenticity of the Books of the Old Testament-Testimonies to these Books-Apocryphal Books-Their character— When first added to the Jewish Scriptures.-Books of the New Testament when written-The manner in which they were collected-The agreement of Christians respecting them-Testimonies quoted-Difference between these testi- monies and the traditions of the Church of Rome-A list of the names of the books would not have added to the cer- What the Scriptures teach respecting their inspiration-No different degrees of inspiration-Plenary and perfect inspira- tion of the Scriptures-Objections answered-Meaning of passages often referred to on this subject, 1 Corinthians, 7th chapter; 2 Cor. xi. 17; 2 Peter, i. 19; 1 Timothy, v. 23; 2 Timothy, iv. 13-Various proofs of the verbal inspira- tion 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 histori- The design of the historical parts of Scripture-it is essentially for the Messiah. A view of the history as interweaving in its texture all the doctrines 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 Scripture history invite to the closest study of that part of the sacred CHAP. VII. Nothing but the power of God adequate to the performance of a miracle-General character of the miracles of the Old Tes- tament-Particular miracles referred to-Miracles 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 circumstances in which the Israelites were placed-They materially contributed to maintain the knowledge and wor- ship of God in the world, and to authenticate the Scriptures CHAP. VIII. Definition of a type. parables—The beauty and wisdom of the typical ordinances -The typical import of the Jewish economy-Types are now abolished as to the practice, but not as to the contempla- tion of them-Different classes into which they are divided— natural-personal-local-legal-historical-Examples of these. The typical import of the eighth day, and the re- markable manner in which it is distinguished in the Old Testament-The word "perfection," 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 5 Nature of the Old Testament prophecies-Divided into 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 EVIDENCE, &c. CHAPTER I. THE NECESSITY OF A DIVINE REVELATION. WHILE the indispensable necessity of a divine revelation is strenuously denied, its utility and importance seem not to be questioned by modern writers on moral science. They deign occasionally to mention Christianity as the most perfect religion, and compliment its tendencies to promote the virtue and happiness of mankind. They praise its benevolence, and admire the purity and perfection of its moral precepts. But it must be evident to any one who has looked into their systems, that though not avowedly hostile, they are almost without exception incompatible with the supposition of the necessity of a supernatural revelation, and even with the truth of the doctrines which it has promulgated. Their natural religion, in its discoveries by the unaided light of reason, seems to them to be inferior to Christianity only in its clearness and sanctions; yet they exhibit human nature under such views, that notwithstanding some trifling imperfections and weaknesses, it may very easily mount to the heights of the most arduous virtue, and by sterling 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; and goodness is indicated by the appearances of human nature in its desires, pursuits, 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 without 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 generally 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 possible 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 perfection. 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, as 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 mankind. 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 |