CHAPTER X: THE BIBLE CONTAINS INTERNAL EVIDENCE THAT ITS ORIGIN IS DIVINE.

THE BIBLE CONTAINS INTERNAL EVIDENCE THAT ITS ORIGIN IS DIVINE.

As the Old and New Testaments are intimately connected, and form parts of the same system, it is unnecessary to make any distinction between them, in considering this branch of the evidence of divine revelation.

A late writer, [40] of great eminence and popularity, has represented this species of evidence as unsatisfactory; as not capable of being so treated, as to produce conviction in the minds of philosophical infidels; and as opening a door to their most specious objections to Christianity. But, certainly, this is not the most effectual method of supporting the credit of the Scriptures. Another popular writer [41] has gone to the other extreme; and seems to set little value on the external evidences of Christianity, while be exhibits the internal, in a light so strong, that his argument assumes the appearance of demonstration.

But these two species of evidence, though distinct, are harmonious, and strengthen each other. There is, therefore, no propriety in disparaging the one, for the purpose of enhancing the value of the other. I believe, the fact is, however, that more instances have occurred of skeptical men being convinced of the truth of Christianity, by the internal, than the external evidences. It is the misfortune of most infidels, that they have no intimate acquaintance with the Bible; and even many of those who have undertaken to write against it, appear never to have read it, with any other view, than to find some ground of objection.

No doubt, it is necessary to come to the examination of this species of evidence, with a candid and docile disposition. If reason be permitted proudly to assume the seat of judgment, and to undertake to decide what a revelation ought to contain in particular; in what manner, and with what degree of light it should be communicated; whether it should be made perfectly at once, or gradually unfolded; and whether, from the beginning, it should be universal: no doubt, the result of an examination of the contents of the Bible, conducted on such principles, will prove unsatisfactory; and insuperable objections will occur .at every step in the progress. It was wise in Dr. Chalmers, to endeavor to discourage such a mode of investigation, as being most unreasonable; for how is it possible, that such a creature as man, should be able to know what is proper for the infinite God to do, or in what way he should deal with his creatures upon earth? To borrow the language of this powerful writer; [42] "We have experience of man, but we have no experience of God. We can reason Upon the procedure of man in given circumstances, because this is an accessible subject, and comes under the cognizance of observation; but we cannot reason on the procedure of the Almighty in given circumstances." But when he speaks "of disclaiming all support from what is commonly understood by the internal evidence," and "saving a vast deal of controversy, by proving that all this is superfluous and uncalled for," I am constrained to think, that, instead of aiding the cause of Christianity, the excellent author has attempted to take away one of its firmest props. The internal evidence of revelation is analogous to the evidence of the being and perfections of God, from the works of creation: and the same mode of reasoning winch the deist adopts, relative to the doctrines and institutions of the Bible, the atheist may adopt, with equal force, against the existence of a God. If men will be so presumptuous as to determine, that if God makes a world, he will form it according to their idea of fitness, and that the apparent imperfections and incomprehensibilities in the material universe, could never have proceeded from a Being of infinite perfection, atheism must follow of course. But, if, notwithstanding all these apparent evils and obscurities, there is in the structure of the world, the most convincing evidence of the existence of an all-wise and all-powerful Being; why may we not expect to find the same kind of evidence, impressed on a revelation from God? Upon Dr. Chalmers' principles, we ought to depend simply on historical testimony, for the fact, that God created this world; and "disclaim all support" from what. may, without, impropriety, be termed the internal evidence of the existence of God, derived from the contemplation of the work itself. The truth, however, is, that every thing which proceeds from God, whatever difficulties or obscurities accompany it, will contain and exhibit the impress of his character. As this is resplendently visible in the heavens and the earth, it is reasonable to. think that it will not be less manifest in his word. If the truths contained in a revelation be worthy of God, they will be stamped with his image; and if this can be, in any measure, discovered, undoubtedy it furnishes the most direct and convincing evidence of their divine origin. In fact this is, without being reduced to the form of a regular argument, precisely the evidence on which the faith of the great body of Christians has always rested. They are incapable of appreciating the force of the external evidence. It requires an extent, of learning, which plain laboring Christians, cannot be supposed commonly to posse.. But the internal evidence is within their reach: it acts directly upon their minds, whenever they read or hear a portion of the word of God. The belief of common, unlearned Christians, is not necessarily founded in the mere prejudice of education: it rests on the best possible evidence. And as there is a faith which is saving, and to which a purifying efficacy is ascribed; if we inquire, on what species of evidence this depends, it must be answered, on internal evidence: not, indeed, as perceived by the unaided intellect of man, but as it is. exhibited to the mind, by the illumination of the Holy Spirit. We cannot consent, therefore, to give up this species of evidence, as "superfluous and uncalled for," but must consider it, if not the most effectual to silence gainsayers, yet certainly the most useful to the real Christian; and if unbelievers could be induced to attend to it, with docility and impartiality, there is reason to think, that they would experience its efficacy, in the gradual production of a firm conviction of the truth of Christianity. The internal evidence of the truth of the Scriptures, cannot be fully brought into view, in any other way, than by a careful study of the Bible. It cannot easily be put into the form, of logical argument, for it consists in moral fitness and beauty: in the adaptation of truth to the constitution of the human mind; in its astonishing power of penetrating and searching the heart, and affecting the conscience. There is a sublime sanctity in the doctrines and precepts of the Gospel; a devotional and heavenly spirit pervading the Scriptures; a purity and holy tendency, which cannot but be felt by the serious reader of the word of God; and a power to soothe and comfort the sorrowful mind: all which qualities may be perceived, and will have their effect, but cannot be embodied and presented, with their full force, in the form of argument. But, although this evidence, from the nature of the case, cannot be exhibited in its entire body, to any but those who study the Scriptures, and meditate on their truths, day and night, yet it is possible to select some prominent points, and present them to the reader, in such a light., as to produce a salutary impression. This is what will now be briefly attempted, in the following remarks, which might, without difficulty, be greatly enlarged:

1. The Scriptures speak of God and his attributes; in a way which accords with what right reason would lead us to expect, in a divine revelation. He is uniformly represented in the Bible, as ONE, and as a Being of infinite perfection; as eternal,--omnipotent,--omniscient,--omnipresent--and immutable. And it is truly remarkable, that these correct and sublime views of theology were entertained by those who possessed the Scriptures, when all other nations had fallen into the grossest polytheism, and most degrading idolatry. Other nations were more powerful, and greatly excelled the Israelites in human learning; but in the knowledge of God, all were in thick darkness, whilst this people enjoyed the light of truth. Learned men and philosophers arose in different countries, and obtained celebrity on account of their theories, but they effected no change in the popular opinions; indeed, they could not enlighten others, when they were destitute of the light of truth, themselves. However deists may deride and scoff at the Bible, it is a fact capable of the clearest proof, that had it not been for the Scriptures, there would, not, at this time, be such a thing as pure theist upon earth. There is not now in the world, an individual who believes in one infinitely perfect God, whose knowledge of this truth may not be traced, directly or indirectly, to the Bible.

How can it be accounted for, that the true theology should be found accompanying the Scriptures, in ages, while it was last, every where else, unless we admit that they are a revelation from God? If the knowledge of the true God, as received by the Jews, was the discovery of reason, why was it that other nations, advanced far beyond them in learning and mental culture, never arrived at the knowledge of his important truth?

It is true, indeed, that the Scriptures sometimes represent God as having bodily parts, and human passions; but a little consideration will show the attentive reader that all these expressions are used in accommodation to the manner of speaking among men. The truth is, that all human language is inadequate to express the attributes and operations of the Supreme Being. He is infinitely above our conceptions,. both in his essence; and mode of existence and acting. We can do no more than approximate towards just ideas, on this subject. When we speak of Him, we are under the necessity of conceiving of his perfections, with some relation to the operations of the human mind, and to employ language expressive of human acts, and feelings: for all other language would be unintelligible. The necessity of this accomodation extends much thriller than many seem to suppose: it exists not only in relation to words, which taken literally, convey the idea of bodily members and human passions, but also in regard to those which express the operations of will and intellect. This mode of speaking, therefore, instead of-being an objection against the Bible, is an argument of the wisdom of its Author, who has spoken to man in the only way in which he could be understood.

Again, it is seen by the most cursory reader, that truth is not taught in the Bible, in a scientific, or-systematic order. We have here no profound metaphysical disquisitions; no discussion of philosophical principles; no array of artificial dialectics; and no systematic arrangement of the subjects treated. In all this, there may be great wisdom, and whether we. can see the reason or not, the objection to revelation, on this ground, is not greater than the one which may be made to the natural world, because the materials for building, which it contains, are not found erected into houses; and because all its fields and forests, are not placed in the order of an artificial garden, or regular orchard.

The method of speaking of God, in the Sacred Scriptures, is at once most simple, and sublime. Few words are employed, but these are most significant., When Moses wished to receive an appropriate name, which he might mention to Pharaoh, to whom he was sent, he was directed to say, I am that I am hath sent me. And when, on another occasion, the name of the Most High was declared to Moses, it was in the following remarkable words, THE LORD, THE LORD GOD, MERCIFUL AND GRACIOUS, LONG SUFFERING AND ABUNDANT IN GOODNESS AND TRUTH. KEEPING MERCY FOR THOUSANDS; FORGIVING INIQUITY, AND TRANSGRESSION AND SIN; AND THAT WILL BY NO MEANS CLEAR THE GUILTY. If the most perfect simplicity, united with the highest sublimity, would be received as a proof; that the writers of these books were inspired, we could adduce hundreds of passages of this description; but we mean not to lay any undue stress on the argument derived from this source.

The glory of the Scriptures is, the revelation which they contain of the moral attributes of God. These are manifested with but a feeble light, in the works of creation; but, in the Bible they shine with transcendent lustre. It would, by no means comport with the intended brevity of this work, to enter much into detail on this subject, but I must beg the indulgence of the reader, while I endeavor to bring distinctly into view, the account which the Scriptures give us, of the HOLINESS, and the GOODNESS of GOD.

These two attributes are stamped on the pages of the Bible, and form its grand characteristic. It is of no importance, whether we consider these as distinct, or as expressive of two aspects, in which the same infinite excellence is exhibited. Who can open this sacred book, without perceiving that the God of the Bible was Holy? All his laws, institutions, and dispensations, are holy; even those laws which are ceremonial, have this characteristic. Every person, edifice, and utensil, employed in his worship, must be solemnly consecrated; and all must approach God with caution and reverence, because he is Holy. The very ground where he occasionally makes himself known, is rendered holy. Every external sign and emblem of profound reverence, is required in them, who worship Him; and when he manifests himself with more than usual clearness, the holiest men are overwhelmed, and become as dead men, under a sense of their own vileness. And not only so, but even the heavenly hosts, who are free from every stain of sin, seem to be overwhelmed with the view of the HOLINESS of God: They not only cry to one another, as they worship around his august throne, HOLY, HOLY, HOLY, but they are represented, as falling prostrate at his feet, and veiling their faces, in token of profound veneration. All those passages of Scripture, which speak of the WRATH, the INDIGNATION, the FURY, the JEALOUSY, or the ANGER of the Almighty, are no more than strong expressions of his infinite holiness. All his severe judgments and threatenings; all the misery which he ever inflicts on his creatures, in this world, or the next; and above all, the intense and ineffable sufferings of Christ, are exhibitions of the holiness of God.

Now, if there be a God, he must be holy; and if he make a revelation of himself, it will be marked with. this impress of character. But. wicked men would, never have made this attribute so prominent; they would rather have been disposed to keep it entirely out of view. There is no truth more evident to the attentive observer of human nature, than that men do not naturally love holiness, although they are obliged to acknowledge its worth. This, I believe, is the true reason, why the Scriptures, although they contain the highest excellence in composition, both in prose and poetry, of which a good taste cannot be insensible, are neglected by literary men; or rather studiously avoided. A mere fragment of any other book, if it could claim pp equal antiquity with. the Bible; and, especially, if it contained any thing like as much excellence of composition, would be sought after with avidity, by all men of taste; but the Bible remains almost as much unstudied by men of this description, as the Koran. This has often appeared to me paradoxical; but I am now persuaded, that the true reason is, the awful holiness of God, as exhibited in this book, and impressed on almost every page. This glares upon the conscience of an unholy man, as the meridian sun on diseased eyes. God is a consuming fire. But this common dislike of the Bible, even in men of refined taste and decent lives, furnishes a strong argument for its divine origin. The question before us, is, who composed this book--inspired men, or wicked impostors? The characteristic, which we have been considering, will accord perfectly with the former supposition, but never can be reconciled with the latter. There is a moral certainty, that base impostors never would have written a book, the most remarkable trait of which is HOLINESS.

The goodness of God, or that benevolence which he exercises towards his creatures, as it appears in the providence which sustains and feeds so great a multitude of creatures, and which is conspicuously manifested to the human family, is often celebrated in the Scriptures. Some of the most beautiful and sublime poems which were ever written, are employed in celebrating the praise of God, for his marvellous goodness. The reader is requested to turn to the xxxiv, the ciii, civ, cxlv, cxlvi, cxlvii, and cxlviii, Psalms, as an exemplification of this remark.

But there is another, and a peculiar view of the divine goodness, given in the Scriptures. It is that form of goodness, called MERCY. It is the love of creatures, who had forfeited all claim to any kindness. It is the bestowing of pardon and salvation on those, who are condemned to death by the righteous laws of God; and this, without showing himself less displeased with their sins, than if he had punished them forever. This is the view of divine goodness, which is peculiar to the Bible. Reason could not have formed a conjecture concerning it. It is the development of a trait in the divine character, before unknown. To reveal the mercy of God, may, with truth, be said, to be the principal object of the Bible. But our idea of this divine goodness is very imperfect, until we learn, in what way it was manifested. No words can express this so well, as those of Christ himself, "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life."

To many, perhaps, it will appear, that this love is so extraordinary, that it rather forms an objection against the Bible, than an argument in its favor. If the wonderful and unparalleled nature of any thing were an objection to it, then I acknowledge, that there would be some ground for this opinion. But what is there which is not full of wonders, when we come to contemplate it attentively? It is wonderful that there should exist such a creature as man, or such a body of light as the sun; but shall we, therefore; refuse to believe in their existence? To conic nearer to the subject, what is there in the character of God, or his works, which is not calculated to fill the mind with surpassing wonder! His eternity--His omniscience--His omnipresence--His creating power, and universal providence, are so wonderful, that we are at a loss to say which is most wonderful; or whether any thing else can be more wonderful. But is this any argument against their reality? And if God is so wonderful in his other attributes, shall we expect to find nothing of this kind, in his LOVE, which is his highest glory? There is, indeed, no goodness of this sort among men; but shall we make our faint and limited shadow of perfection, the measure by which to judge of the character of the infinite God? How unreasonable such a procedure! The objection derived from the insignificance of man, the object of this wonderful love, is delusive; for the same objection would lie, if his powers were increased ever so much. in comparison with God, all creatures may be considered as on a level; in this view, all distinctions among them are, as it were, annihilated. How easy would it be to construct an argument against the providence of God, on the same principles! There are innumerable myriads of animalcules, invisible to man, all of which have a perfect organization, and no more than an ephemeral existence, It might be said, these minute creatures are too diminutive, to occupy the attention of an infinite Being. It might be said, that the display of so much skill in the organization of creatures of a day, was unsuitable to the wisdom of God. But however plausible such objections may be made to appear, they are all founded in a presumptuous intrusion into what does not appertain to us, and concerning which we have no ability to form any correct judgment. The truth is, that man has an infinitude below him, as well as above him, in the gradation of being. I do not mean to say, that creation is absolutely infinite, but that we can fix no bounds to the possibility of a continual existence of creatures in the scale of perpetual diminution, any more than we can to the possibility of creatures still increasing in magnitude above us. In this respect, as in others, we stand between two infinitudes, the great and the small, if I may so speak. A single drop of liquid contains myriads of perfectly organized creatures; and who knows but every particle of the blood of these invisible animalcules may contain other worlds of beings still more minute, without it being possible for us to fix any limit to the diminution in the size of creatures.

But, to return; unless it can be shown, that such love, as that exhibited in the Gospel, is impossible, which will not be pretended, or that it is repugnant to the moral attributes of God, its wonderful nature can never be properly used as an argument against its existence. Rather, it should be argued, the more wonderful, the more like God; the more wonderful, if no appearance of human weakness accompany it, the more unlikely to be the invention of man.

And, here, I would mention an idea, which, if correct, will shed light on the subject; namely, that wonder is congenial to the constitution of our minds. The soul of man never enjoys more elevated emotions, and more exalted pleasure, than in the contemplation of objects so great and vast, as to he perfectly incomprehensible. This is the foundation of that perpetual adoration which occupies the inhabitants of heaven. An incomprehensible God, is the object of contemplation and wonder to every creature.

2. The account which the Bible gives of the origin and character of man, accords, very exactly, with reason and experience.

Indeed, this is the only source of our knowledge respecting the circumstances in which man was placed, when he came from the hand of his Creator. Here we learn the origin of many things which we observe, but the reason of which we never could have discovered. The Bible teaches us, that the wickedness which has existed in all ages and among all people, originated in the apostacy of the first pair. It tells us the reason of covering the body with clothing, which is the custom of all nations, even where clothing is unnecessary to preserve the body from the effects of cold. Here, we learn the cause of the earth's producing briers and thorns spontaneously, while useful grain and fruits must be cultivated. Here, we learn the origin of marriage, and, of the curse which has followed the female sex, through all ages. Moses has also given us the origin of that species of religious worship, which was anciently practised among all people, but of which, reason can teach us nothing. I mean the sacrifice of animals on an altar, and the offerings of grain, of incense, &c. He has also related the fact of a universal deluge, of which we have so many ocular proofs, in every country, and on every mountain, as well as so many ancient traditions.

The dispersion of the human family over the face of the earth, and the origin of the several nations of antiquity, are recorded in the Bible: and, although, this record is contained in a single short chapter, and has to us much obscurity, yet Bishop Watson declared, that if he had no other evidence of the authenticity of the Pentateuch, besides the tenth