Q. What evidence have we that all the books in the Bible, were given by inspiration?

A. As an evidence that the Bible must stand or fall as a whole, there are more than two hundred quotations from the Old Testament in the New, in which there are some from almost every book. But more conclusive evidence that the whole of the Bible, as we now have it, is inspiration, we gath er from the testimony of the Apostles. Before his ascension, the Saviour promised his disciples that after his departure, the Holy Spirit should come, and should "guide them into all truth." a That this promise was fulfilled, is evident from the miracles which they wrought, and the success which attended their labours. Under this influence of the Holy Spirit, the Apostle Paul declared, that " All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." b That the Apostles had in their possession, what is called the Septuagint, or the translation of the Old Testament by the seventy, and often used it, cannot be doubted by any who will take the pains to examine their quotations. Every book contained in the Old Testament as we now have it, is found in the Septuagint. The declaration of the Apostle, must be considered as amounting to the most decisive testimony, that every book in the Old Testament, is inspiration. But few who have any conscientious belief in Christianity, ever doubted the truth of any part of the New Testament, while it is not uncommon to hear doubts expressed with regard to the Songs of Solomon, Ruth, and some other books in the Old, But from what has been stated above, we have the Apostle Paul's authority, that these books stand upon equal ground with the rest.

2.

Wherever the Saviour spake of the Old Testament, he

a John xvi 13. b 2 Tim: iii, 16.

called it the Scripture. a He must have referred to the Old Testament as including all the books which it now contains, because such were the Scriptures in possession of the Jews. We have not the faintest indication in all their opposition to the Saviour, that they ever complained of his rejecting a part of their Scriptures. The whole of the Old Testament, is what the Saviour calls, the Scriptures, and what he tells us "cannot be broken." b If then, any part of the Bible be true, the whole of it is true.

The reader is now left to determine for himself, whether this body of testimony in support of the Bible, can be met or disproved. Who can believe that such a number of testimonies, so different in their nature, could all harmoniously meet in the support of what is not true?

Paley's Evidences.-Doddridge's Lectures.-Campbell on Miracles.-Baron Haller.-Scripture Facts.-Owen on the Hebrews.-Chalmer's Evidences.-Boy'e's Lectures.Leslie's Short Method.-Difficulties of Infidelity.

SECTION III.

Perfections of God.

Q. What are the attributes of God?

A. His attributes are usually divided into two classes-natural and moral. His natural attributes are, Eternity, Immutability, Omnipresence, Omnipotence, and Omniscience.

1. ETERNITY. That God is eternal, we are furnished with the most decisive evidence from the light of reason. We have found in our arguments in proof of his being, that he is

a Mark xii. 10 Luke iv. 21. John vii 38, 42. Mat. xxii. 29, b John

x. 35.

the cause of every other existence. We are left then, to believe that he came into existence without a cause, or that he has existed without a beginning. The first of these suppositions is obviously impossible, as has been sufficiently shown. We have therefore, the same evidence that he has existed eternally, as that he exists now. In all our observations upon this subject, we are under the necessity of using terms, which are liable to leave incorrect impressions on the mind. Our mode of existence is successive, and it is extremely diffieult for us to form any clear conceptions of any other. We may, however, be readily convinced, that to apply our mode of exietence to him, would be to represent him as increasing in age. Further, if he exist in succession, to-day, or this moment, must appear to him different from what it did yesterday, when he viewed it as future. If this be true, then he has one idea to-day which he did not possess yesterday-of course, he is constantly increasing in knowledge, and cannot be infinite. We must suppose, therefore, that to him, the past, present and future, are all perfectly alike. That he looks upon days, months and years, and on the beginning and end of time, as we look upon the divisions and subdivisions of a scale, when both ends are equally near us.

The Scriptures, though accommodated to our views and our conceptions, contain this view of the existence of God: "And God said unto Moses, I am that I am, and he said, thus shalt thou say unto the children of Israel, I am, hath sent me unto you." a Again, "Thus saith the high and lofty one that inhabiteth eternity." In this passage, God is represented as filling eternity, as he fills immensity. As he is present in all the regions of immensity at once, so he is equally present in all the periods that are past and all that are to

come.

a Ex. i 14. 6 Isa, Ivii. 15. c 2 Pet. fii. 8. Rev. xi, 17, and xvi. 5.

Another of the natural attributes of the Deity is ImmutaBILITY. This is so obviously inferred from his eternity and his infinite wisdom, and is so often exhibited in the Bible, that in order to prove it, but few remarks will be necessary. Whatever is self-existent and independent, is plainly unchangeable. But it is with still more certainty inferred from his infinite wisdom and power. On this point also, the Scriptures speak with plainness: "I am the Lord, I change not." a "With whom is no variableness nor shadow of turning. He is of one mind, and who can turn him?" b

Q. Is it not said in some passages of Scripture that God repented, which uniformly implies a change of mind?"

A. It is said that "It repented the Lord, that he had made man." c The same sentiment is expressed in 1 Sam. xv. 11. d It has been observed, that in the language of the Scriptures, they are adapted to the capacities of men. The term repent, when applied to men, usually denotes a change of mind. This change of mind is inferred from an apparent change in their conduct. Hence it is said, where there is a visible change in the conduct of the Most High towards his creatures, that he repented. But this change of conduct, is not an evidence of a change of mind in him. In consequence of the change of character in mankind after they were created, the Almighty must of necessity, if he remained the same holy Being, exhibit toward them a change of conduct. So when we are told the sun stood still at the command of Joshua, e we discover the same accommodation to the capacity of man. It is the design of the Bible in these cases, to state facts as they appeared, and not according to philosophical accuracy. To suppose that God can ever change in his purposes or intentions, would set the Scriptures at war with themselves. "God is not man that he should repent." f

a Mal i 6. b Job xxiii. 13. Gen. vi. . d 1 Sam. xv, 11. e Josh x. 13. f Nam. xxiii. 19.

Another of the attributes of God, is OMNIPOTENCE. There is a strong presumption, if not conclusive evidence of this, from his Eternity. But an argument may be drawn from the work of creation, which must remove every doubt. If he be able to create worlds with all their inhabitants out of nothing, it is certain that we can form no conception of any deficiency in his power. If it should be objected, that we have no certain evidence but that the work of creation might have been accomplished by a being whose power was less than infinite, we would barely state in answer, that in proving the existence of God, (see page 15) it was demonstrated that the being from whom power originated must have been Almighty. But the testimony of Scripture will place this subject beyond a doubt: "I am the Almighty God." a "God Almighty bless thee." b "I am God Almighty." Declarations like these, are found in more than fifty different passages in the Bible. This is an attribute of so much importance in the character of God, for the security of his kingdom as a foundation of intire confidence in him, that it is represented as being a prominent sentiment in the song of heaven, that "The Lord God Omnipotent reigneth." c

God is OMNISCIENT. As he has created, and as he constantly upholds all beings, it follows of course, that he must know every thing concerning them. The wisdom, and design, that we discover in many of the works of God, must convince and satisfy the mind, that he is infinite in knowledge. Who can contemplate with the least attention the corporeal system of man, the operation of his mind, or the systems of worlds with which we are surrounded, without being convinced that he who made them is Omniscient? But the testimony of Scripture is still more explicit. "He is mighty

Gen xvii. 1. Gen. xxviii. 3, and xxxv. 11. Rev. xix. 6.