savour of, and lead to, holiness; and when it recommends the actions or
conversation of men, it is more especially for that holiness which is
discovered therein: and, on the other hand, when it gives us the
character of wicked men, together with the dreadful consequences
thereof, it is that we may avoid and be deterred from committing the
same sins that will be their ruin in the end.
(6.) The rules laid down relating to civil affairs in the Old Testament
dispensation, and the behaviour of one man towards another, have a vein
of holiness running through them all. Thus the government of the Jewish
state, as described in the books of Moses, and elsewhere, discovers it
to be an holy commonwealth; and they are often called an holy nation, as
governed by those laws which God gave them; so the government of the
church in the Gospel-dispensation, is a holy government: visible
holiness is a term of church-communion, and apostacy and revolt from God
excludes from it.
(7.) All the promises contained in Scripture, are, or will be certainly
fulfilled, and the blessings it gives us ground to expect, conferred;
and therefore it is a faithful word, and consequently pure and holy.
2. If we compare the Scripture with other writings, which are of a human
composure, it plainly excels in holiness. For,
(1.) If we compare it with the writings of heathen moralists, such as
Plato, Seneca, and others, though they contain a great many good
directions for the ordering the conversations of men agreeably to the
dictates of nature and right reason, yet most of them allow of, or plead
for some sins, which the Scripture mentions with abhorrence, such as
revenging injuries, and self-murder; several other instances of moral
impurity, were not only practised by those who laid down the best rules
to inforce moral virtue, but either countenanced, or, at least, not
sufficiently fenced against, by what is contained in their writings; and
even their strongest motives to virtue or the government of the
passions, or a generous contempt of the world, are taken principally
from the tendency which such a course of life will have to free us from
those things that tend to debase and afflict the mind, and fill it with
uneasiness, when we consider ourselves as acting contrary to the
dictates of nature, which we have as intelligent creatures; whereas, on
the other hand, the Scripture leads us to the practice of Christian
virtues from better motives, and considers us not barely as men, but
Christians, under the highest obligations to the blessed Jesus, and
constrained hereunto by his condescending love expressed in all that he
has done and suffered for our redemption and salvation; and it puts us
upon desiring and hoping for communion with God, through him, in the
performance of those evangelical duties, which the light of nature knows
nothing of, and so discovers a solid foundation for our hope of
forgiveness of sin, through his blood, together with peace of conscience
and joy resulting from it; it also directs us to look for that life and
immortality, which is brought to light through the Gospel; in which
respects, it far exceeds the writing of the best heathen moralists, and
so contains in it the visible marks and characters of its divine
original.
(2.) If we compare the scriptures with other writings among Christians,
which pretend not to inspiration, we shall find in these writings a
great number of impure and false doctrines, derogatory to the glory of
God, in many of the pretended expositions of Scripture. If therefore
men, who have the Scripture in their hands, propagate unholy doctrines,
they would do so much more were there no Scripture to guide them: thus
the doctrine that grace is not necessary to what is spiritually good:
the merit of good works, human satisfactions, penances, indulgences, and
dispensations for sin, are all impure doctrines, which are directly
contrary to Scripture; and, as contraries illustrate each other, so
hereby the holiness and purity of Scripture, which maintains the
contrary doctrines, will appear to those who impartially study it and
understand the sense thereof.
(3.) If we compare the Scriptures with the imposture of Mahomet, in the
book called the Alcoran, which the Turks make use of as a rule of faith,
and prefer it to Scripture, and reckon it truly divine, that contains a
system not only of fabulous, but corrupt and impure notions,
accommodated to men’s sensual inclinations. Thus it allows of polygamy,
and many impurities in this world, and promises to its votaries a
sensual paradise in the next, all which is contrary to Scripture; so
that composures merely human, whether they pretend to divine inspiration
or not, discover themselves not to be the word of God, by their
unholiness; as the Scripture manifests itself to be divine, by the
purity of its doctrine; and indeed, it cannot be otherwise, considering
the corruption of man’s nature, as well as the darkness and blindness of
his mind, which, if it pretends to frame a rule of faith, it will be
like himself, impure and unholy; but that which has such marks of
holiness, as the Scripture has, appears to be inspired by a holy God.
Having considered the holiness of Scripture doctrines, we proceed to
shew the weight of this argument, or how far it may be insisted on to
prove its divine authority. It is to be confessed, that a book’s
containing holy things or rules for a holy life, doth not of itself
prove its divine original; for then other books might be called the word
of God besides the Scripture, which is so called, not only as containing
some rules that promote holiness, but as being the fountain of all true
religion; and its being adapted above any book of human composure, to
answer this end, affords an argument of some weight to prove it to be of
God. For,
1. Man, who is prone to sin, naturally blinded and prejudiced against
divine truth and holiness, could never compose a book that is so
consonant to the divine perfections, and contains such a display of
God’s glory, and is so adapted to make us holy.
2. If we suppose that man could invent a collection of doctrines, that
tended to promote holiness, could he invent doctrines so glorious, and
so much adapted to this end, as these are? If he could, he that does
this must either be a good or a bad man: if we suppose the former, he
would never pretend the Scripture to be of divine authority, when it was
his own composure; and if the latter, it is contrary to his character,
as such, to endeavour to promote holiness; for then Satan’s kingdom must
be divided against itself: but of this, more in its proper place, when
we come to consider the character of the penmen of Scripture, to give a
further proof of its divine authority.
3. It is plain, that the world without Scripture could not arrive to
holiness; for the apostle says, 1 Cor. i. 21. _That the world by wisdom
knew not God_; and certainly where there is no saving knowledge of God,
there is no holiness; and the same apostle, Rom. i. 29, 30, 31. gives an
account of the great abominations that were committed by the heathen;
being destitute of Scripture light, they were _filled with all
unrighteousness, fornication, wickedness, covetousness, maliciousness,
full of envy, murder, debate, deceit, malignity_, &c.
If therefore the doctrines contained in Scriptures are not only pure and
holy themselves, but tend to promote holiness in us, this is not without
its proper weight to prove their divine original.
III. The scriptures farther manifest themselves to be the word of God
from the consent or harmony of all the parts thereof.[22] This argument
will appear more strong and conclusive, if we compare them with other
writings, in which there is but little harmony. Thus, if we consult the
writings of most men uninspired, we shall find that their sentiments
contained therein often times very widely differ; and if, as historians,
they pretend to report matters of fact, their evidence, or report, does
not, in all respects, agree together, which shews that they are
fallible; but the exact and harmonious agreement of scripture proves it
divine. That other writings of human composure agree not among
themselves, is very evident; and it is less to be wondered at if we
consider,
(1.) That men are naturally blind and unacquainted with the things of
God; and therefore their writings will hardly be consistent with
themselves, much less with one another, as they are oftentimes
inconsistent with the standard of truth, by which they are to be tried;
nothing is more common than for men to betray their weakness, and cast a
blemish on their composures, by contradicting themselves, especially if
they are long, and consist of various subjects.
(2.) Men are much more liable to contradict one another when any scheme
of doctrine is pretended to be laid down by different persons; for when
they attempt to represent matters of fact, they often do it in a very
different light: this may be more especially observed in those accounts
that are given of doctrines that are new, or not well known by the
world, or in historical accounts, not only of general occurrences, but
of particular circumstances attending them, where trusting to their
memory and judgment, they often impose on themselves and others.
(3.) This disagreement of human writings will more evidently appear,
when their authors were men of no great natural wisdom, especially if
they lived in different ages, or places remote from one another, and so
could have no opportunity to consult one another, or compare their
writings together; we shall scarce ever find a perfect harmony or
agreement in such writings; neither should we in scripture, were it not
written by divine inspiration.
This will appear, if we consider that the penmen thereof were in
themselves as liable to mistake as other men; and had they been left to
themselves herein, they would have betrayed as much weakness, confusion,
and self-contradiction, as any other writers have done; and it may be
more, inasmuch as many of them had not the advantage of a liberal
education, nor were conversant in human learning, but were taken from
mean employments, and made use of by God in this work, that so we may
herein see more of the divinity of the writings they were employed to
transmit to us: besides, they lived in different ages and places, and so
could not consult together what to impart, and yet we find, as we shall
endeavour to prove, that they all agree together: therefore the harmony
of their writings is an evident proof that they were inspired by the
same spirit, and consequently that they are the word of God.
We might here consider the historical parts of scripture, and the
account which one inspired writer gives of matters of facts as agreeing
with what is related by another; and also the harmony of all the
doctrines contained therein, as not only agreeing in the general scope
and design thereof, but in the way and manner in which they are laid
down or explained: but we shall more particularly consider the harmony
of scripture, as what is foretold in one part thereof, is related as
accomplished in another. And,
1. There are various predictions relating to the providential dealings
of God with his people, which had their accomplishment in an age or two
after. Thus the prophets Isaiah, Jeremiah, and others, foretold the
captivity and the number of years they should be detained in Babylon,
and their deliverance by Cyrus, who is expressly mentioned by name.
These prophecies, and the accomplishment thereof are so obvious, that
there is no one who reads the Old Testament but will see an harmony
between them; so that what in one place is represented as foretold, in
another place, is spoken of as accomplished in its proper time, Isa.
xliv. 28. and Chap. xlv. 1, 4. compared with Ezra i. 2, 3.
And the revolt and apostacy of Israel, their turning aside from God, to
idolatry, which was the occasion of their desolation, was foretold by
Moses, Deut. xxxi. 29. and by Joshua, Chap. xxiii. 15, 16. and Chap.
xxiv. 19. And every one that reads the book of Judges, will see that
this was accomplished; for when Moses and Joshua were dead, and that
generation who lived with them, they revolted to idolatry and were
punished for the same in various instances, Judg. ii. 8, 10, 11, 14.
And the prophecy of the great reformation which Josiah should make, and
in particular, that he should _burn the bones_ of the idolatrous priests
_on the altar at Bethel_, 1 Kings xiii. 2. was exactly accomplished
above three hundred years after, 2 Kings xxii. 15, 16.
2. There are various predictions under the Old Testament relating to our
Saviour, and the New Testament church, many of which have had their
accomplishment, and others are daily accomplishing. It is said, Acts x.
43. _To him gave all the prophets witness, that through his name
whosoever believeth in him, shall receive remission of sins_; and we
shall find, that what is foretold concerning him in the Old Testament,
is related as accomplished in the New; particularly,
(1.) That he should come in the flesh, was foretold in the Old
Testament, Hag. ii. 7. Mal. iii. 1. Isa. ix. 6. and is mentioned as
accomplished in the New, John i. 14. Gal. iv. 4.
(2.) That he should work miracles for the good of mankind, and to
confirm his mission, was foretold, Isa. xxxv. 5, 6. and accomplished,
Matth. xi. 4, 5.
(3.) That he should live in this world in a low and humbled state, was
foretold, Isa. lii. 14. and chap. liii. 3. and the whole account of his
life in the gospels bears witness that those predictions were fully
accomplished.
(4.) That he should be cut off, and die a violent death, was typified by
the brazen serpent in the wilderness, _viz._ that he should be lifted up
upon the cross, Numb. xxi. 9. compared with John iii. 14. and foretold
in several other scriptures, Isa. liii. 7. and Dan. ix. 26. and this is
largely insisted on, as fulfilled in the New Testament.
(5.) That after he had continued some time in a state of humiliation, he
should be exalted, was foretold, Isa. lii. 13. chap. liii. 11, 12. Psal.
lxviii. 18. and fulfilled, Acts i. 9. Phil. ii. 9.
(6.) That his glory should be proclaimed and published in the preaching
of the gospel, was foretold, Isa. xi. 10. Psal. cx. 2. Isa. lx. 1, 2, 3.
and fulfilled, 1 Tim. iii. 16. Mark xvi. 15. as appears from many
scriptures.
(7.) That he should be the spring and fountain of all blessedness to his
people, was foretold, Gen. xxii. 18. Psal. lxxii. 17. Isa. xlix. 8, 9.
and fulfilled, 2 Cor. vi. 2. Acts iii. 26. In these, and many other
instances, we may observe such a beautiful consent of all the parts of
scripture, as proves it to be the very word of God.
But since it will not be sufficient, to support the divine authority of
scripture, to assert that there is such a harmony, as we have observed,
unless we can prove that it doth not contradict itself in any instances;
therefore the next thing we are to consider, is the reproach cast upon
it by those who would bring all divine revelation into contempt, as
though it contradicted itself in several instances, and contained
various absurdities; which, were they able to make appear, would
enervate the force of the argument we are maintaining, to prove the
scripture to be the word of God from the consent of the parts thereof:
therefore we shall consider some of those contradictions, which many,
who pretend to criticise on the words of scripture, charge it with, as
so many objections against the harmonious consent, and consequently the
divine authority thereof, together with the answers, which may be given
to each of them.
_Object._ 1. If we compare our Saviour’s genealogy, as related in the
first of Matthew and the third of Luke, they allege that there is a very
great inconsistency between them, for one mentions different persons, as
his progenitors, from what the other does; as, for instance, in Matth.
i. he is said to be the son of Joseph, and Joseph the son of Jacob, and
he the son of Matthan; but the other evangelist, _viz._ Luke, says that
he was the son of Joseph, which was the son of Heli, which was the son
of Matthat: and so we find the names of each genealogy very differing,
till we come to David; therefore they suppose both those genealogies
cannot be true, inasmuch as the one contradicts the other.
_Answ._ It evidently appears, that there is no contradiction between
these two genealogies, since Matthew gives an account of Joseph’s
ancestors, and Luke of Mary’s, and so, both together, prove that he was
the son of David, by his reputed father’s, as well as his mother’s side.
And if it be replied, that Luke, as well as Matthew, gives an account of
Joseph’s genealogy, and therefore this answer is not sufficient: we may
observe, that it is said, Luke iii, 23, 24. that _Jesus was, as it is
supposed, the son of Joseph, which was the son of Heli, &c._ the meaning
is, he was, indeed, the supposed son of Joseph, but he really descended
from Heli, the father of the virgin Mary; and nothing is more common in
scripture than for grandsons to be called sons; and if we observe the
meaning of the Greek words, which we render, _which was the son, &c._ it
may better be rendered, who descended from Heli, and then there is not
the least absurdity in it, supposing Heli to be his grandfather; and
therefore there is no appearance of contradiction between these two
scriptures.
_Object._ 2. It is pretended, that there is a plain contradiction
between these two places, 2 Sam. xxiv. 24. and 1 Chron. xxi. 25. in the
former whereof it is said, that David bought the threshing-floor of
Araunah the Jebusite, to build an altar on, and the oxen for
burnt-offerings, that the plague might be stayed, _for fifty shekels of
silver_; but in the other, _viz._ in Chronicles, it is said, that _he
gave him for the place six hundred shekels of gold_; therefore they
pretend that one of these places must be wrong, inasmuch as they plainly
contradict one another.
_Answ._ The answer that may be given to this objection, is, that David
paid Araunah (who is otherwise called Ornan) for his threshing-floor,
where he built an altar, and for the oxen, which he bought for
sacrifice, fifty shekels of silver, as it is expressed in Samuel. But,
beside this threshing-floor, he bought the whole place, as it is said in
Chronicles, _i. e._ the whole tract of ground, or mountain, on which it
stood, whereon he designed that the temple should be built; and
therefore he saith concerning it, 1 Chron. xxii. 1. _This is the house
of the Lord God_, _i. e._ this place, or tract of land, which I have
bought round about the threshing-floor, is the place where the house of
God shall stand; _and this is the altar of burnt-offering for Israel_,
which was to be built in that particular place, where the
threshing-floor was: now, though he gave for the threshing-floor but
fifty shekels of silver, (which probably was as much as it was worth)
yet the whole place, containing ground enough for the temple, with all
its courts, and the places leading to it, was worth a great deal more;
or, if there were any houses in the place, these were also purchased to
be pulled down, to make room for the building of the temple; and, for
all this, he gave six hundred shekels of gold, and we can hardly suppose
it to be worth less; so that there is no real contradiction between
these two places,
_Object._ 3. It is pretended, that there is a contradiction between 2
Sam. xxiv. 13. and 1 Chron. xxi. 12. in the former of which Gad came to
David, being sent to reprove him for his numbering the people, and said,
_Shall seven years of famine come unto thee in thy land?_ But, in
Chronicles, he speaks of but _three years of famine_.
_Answ._ To reconcile this seeming contradiction,
1. Some think, that in some ancient copies, it is not seven, but
three,[37] years of famine, in Samuel, as it is in Chronicles; the
reason of this conjecture is, because the LXX, or Greek translation,
have it so; and they think that these translators would hardly have made
so bold with scripture, as to put three for seven, if they had not found
it so in the copies that they made use of, when they compiled this
translation: but probably this answer will not give satisfaction to the
objectors; therefore,
2. The best way to account for this seeming contradiction, is this: in
Chronicles, Gad bids him chuse if he would have three years of famine,
_viz._ from that time; but in Samuel he saith, shall seven years of
famine come unto thee, that is, as though he should say there hath been
three years of famine already, for Saul _and his bloody house, because
he slew the Gibeonites_, 2 Sam. xxi. 1. Now, that famine ceased but the
year before, and the ground being so chaped and hard for want of rain
this year, which was the fourth, it was little better than a year of
famine. Now, said Gad, wilt thou have this famine continued three years
more (which, in all, makes up seven years) unto thee in the land? And,
if we take it in this sense, there is no contradiction between these two
scriptures, though one speaks of three years, and the other of seven.
_Object._ 4. They pretend to find an inconsistency, or absurdity, little
better than a contradiction, by comparing 1 Sam. xvi. 21, 22. and chap.
xvii. 55. In the former it is said, _David came to Saul, and stood
before him, and he loved him greatly; and he sent to Jesse_, with the
intent that he might give him leave _to stand before him, inasmuch as he
had found favour in his sight_. Now, say they, how can this be
consistent with the other scripture; where Saul seeing David going forth
against Goliath the Philistine, asked Abner, _Whose son is this youth?_
And Abner replied, _He could not tell_; and, in the next verse, he is
ordered to _enquire who he was_. Now how could this be, when he had been
his armour-bearer, stood before him, and found favour in his sight; and
he had sent to Jesse, to desire that he might live with him?
_Answ._ I can see no appearance of absurdity, or defect of harmony,
between these two scriptures; for supposing Saul’s memory had failed
him, and he had forgot that David had stood before him as a servant,
shall the scripture, that gives an account of this, be reflected on, as
containing an inconsistency? It is true, David had stood before Saul, as
his armour-bearer; yet he had, for some time, been sent home and
dismissed from his service, during which time he kept his father’s
sheep; and probably he lived not long in Saul’s family; therefore it is
no wonder if Saul had now forgot him. There is no master of a family but
may forget what servants have formerly lived with him, and much more a
king, who hardly knows the names of the greatest part of the servants
that are about him: besides, at this time, David appeared in the habit
of a shepherd, and therefore Saul might well say, _whose son is this
youth?_ This sufficiently accounts for the difficulty, and vindicates
this scripture from the charge of inconsistency; though some account for
it thus, by supposing that Saul knew David, (as having been his
armour-bearer) but did not know his father, and therefore asks, _whose
son is this?_ or who is he that hath so bold and daring a son, as this
youth appears to be? If these things be considered, there appears not
the least absurdity in this scripture.
_Object._ 5. Another contradiction, which some charge the scripture
with, is, that when Israel, pursuant to the advice of Balaam, committed
idolatry, and went a-whoring after the daughters of Moab, and God
consumed them for it by the plague, it is said, Numb. xxv. 9. _Those
that died in the plague were twenty-four thousand_; but the apostle
Paul, referring to the same thing, says, 1 Cor. x. 8. _Neither let us
commit fornication, as some of them committed, and fell in one day three
and twenty thousand._