tion to be deduced from them, which there stand recorded; but we must judge concerning the morality of men's actions, and the truth of their sentiments, by the preceptive and doctrinal parts of the Scriptures. Nor does it at all invalidate the complete inspiration of the sacred writers, to allow that they expressed themselves in common language, and wrote of things as men generally spoke of them, rather than according to philosophical exactness, or in the style that was used in the schools of the learned during the ages in which they lived. Supposed or unimportant errors, or inaccuracies of expression, in such things, are not in the least inconsistent with that entire divine inspiration of which we speak; for the Scriptures were not written to render us exact philosophers, or to instruct us in ancient history and geography, but to make us wise unto salvation." Nor do the few immaterial mistakes, which in a long course of years have crept in, through the errors of transcribers, create any difficulty or uncertainty to the humble and teachable enquirer: though they frequently give occasion to the self-sufficient to cavil and object; for the "Lord taketh the wise in their own craftiness."

And let it be well considered, that it is perfectly futile and absurd for any man to dispute against the reasonableness of the doctrines, the credibility of the facts, or the justice of the divine dispensations, as stated in the Bible; while he

finds himself unable to answer the plain arguments, which are adduced to prove the whole to be the word of God. Where the premises are undeniable, and the deductions unavoidable, obstinacy and self-conceit alone will persist in incredulity; and ridicule, reviling, subtle insinuations, or witty sarcasms, are, in such a case, certain indications of a proud and bitter enmity to the truth itself. If then the arguments, that shall be adduced, be sufficient to establish the divine authority of the Scriptures, I trust the reader will recollect, that, as a reasonable and accountable creature, he is bound to study, believe, and obey them; and to make them the rule and standard of all his principles, affections, and conduct. These things being premised, I observe

I. That vast numbers of wise and good men, through many generations and in distant countries, have agreed in receiving the Bible as a divine revelation. Many of them have been noted for seriousness, erudition, penetration, and impartiality in judging of men and things. With much labour and patient investigation, they detected the impostures by which their contemporaries were duped: yet the same assiduous examination confirmed them in believing the Bible to be the word of God; and induced them to recommend it, living and dying, to all others, as the source of wisdom, hope, and consolation. In this view, even the

tradition of the church has much weight: for, whatever abuse has been made of the term, by such as generally were no part of the true church; yet the whole company of those, who have worshipped the living God in spirit and truth, (including them who ventured and laid down their lives for conscience' sake, and who were the most pious, holy, and useful men in every age,) having unanimously concurred in handing down to us the Scriptures as a divine revelation, and having very little differed about the books which constitute that sacred deposit, must be allowed to be a consideration of great importance. And I cannot but suppose, that if a being of entire impartiality, of a sound mind, and a holy disposition, should be shewn the two companies, of those who have received, and those who have rejected, the Scriptures; and should compare the seriousness, learning, patient investigation of truth, solid judgment, holy lives, and composure in a dying hour, (without unmanly terror or indecent levity,) of the one company, with the character and conduct of the other, he would be induced to take up the Bible with profound veneration, and the strongest prepossession in its favour.

II. The agreement of the sacred writers among themselves is another cogent argument of their divine inspiration. Should an equal number of contemporaries, of the same country, education, habits,

profession, natural disposition, and rank in life, concur in writing a book on religious subjects as large as the Bible, each furnishing his portion, without comparing notes together; the attentive reader, whose mind had been long inured to such studies, would be able to discover some diversity of opinion among them. But the penmen of the scripture succeeded each other, during the term of fifteen hundred years: some of them were princes and priests, others shepherds and fishermen; their natural abilities, education, habits, and employments, were exceedingly dissimilar; they wrote laws, history, prophecy, odes, devotional exercises, proverbs, parables, doctrines, and controversy; and each man had his distinct department: yet they all exactly coincide in the exhibition which they give us of the perfections, works, truths, and will of God; of the nature, situation, and obligations of man; of sin and salvation; of this world and the next; and in short of all things connected with our duty, safety, interest, and comfort, and in the whole of the religion inculcated by them. They all were evidently of the same judgment; all aimed to establish the same principles, and applied them to the same practical purposes. Apparent inconsistencies will indeed perplex the superficial reader, but they will vanish upon a more accurate investigation; nor can any charge of disagreement, among the writers of the Bible, be substantiated: for it can only be said, that they

related the same facts with different circumstances which are perfectly reconcileable; and that they gave instructions suited to the persons whom they addressed, without systematically shewing the harmony of them with other parts of divine truth. They wrote not by concert, and bestowed no pains to avoid the appearance of inconsistency: yet the exact coincidence, that is perceived among them by the diligent student, is most astonishing, and cannot be accounted for on any rational principles, without admitting that they wrote "as they were "moved by the Holy Ghost."

To this we may add, that the scriptural history accords, in a wonderful manner, with the most authentick records which remain, of the events, customs, and manners of the countries and ages to which it stands related. The rise and fall of empires, the revolutions that have taken place in the world, and the grand outlines of chronology, as mentioned or referred to in the scriptures, are coincident with those stated by the most approved ancient writers whilst the palpable errors in these respects, detected in the apocryphal books, constitute one of the most decisive reasons for rejecting them as spurious. The history of the Bible is of far greater antiquity than any other records extant in the world: and it is remarkable, that in numerous instances it shows the real origin of those absurd fables, which disgrace and obscure all other histories of those remote times; which is no feeble