VII. In Acts xvii. 23. Paul relates his having found an altar at Athens, with the inscription AгNOTO CEN, TO

THE UNKNOWN GOD.

We know from the testimony of Lucian that there was such an inscription: and the occasion of this altar being erected, in common with many others bearing the same inscription, is related at length by Diogenes Laertius (in Epimenide, lib. i. c. x. 3.)

VIII. In ACTS xix. 35. the word NEOKOPON (in the English version rendered a worshipper) is very emphatic.

It properly signifies a person dedicated to the service of some god or goddess, whose peculiar office it was to attend the temple, and see that it was kept clean. At length the NEOKOPOI became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many antient coins and medals. Ephesus is supposed to have been the first which assumed this title; and there are extant various medals, in which it is given to that city.

IX. The TRIUMPHAL ARCH erected at Rome in honour of Titus, (whereon are represented certain vessels used by the Jews in their religious worship, agreeably to the statements in the Old Testament *,) is an evidence to the truth of the historic accounts, which describe the dissolution of the Jewish State and Government, and relate the conquest of Jerusalem.

Further, there are extant numerous MEDALS of Judæa vanquished, struck by order of the Roman general Titus (who was afterwards emperor), in order to commemorate the conquest of Judæa and the subversion of the Jewish state and polity.

The following representation of the reverse of one of

* The vignettes, given in the subsequent part of this volume, are copied from this arch.

these is given from the original very rare coin, preserved in the cabinet of the British Museum.

It represents the conquered country as a desolate female sitting under a tree, and affords an extraordinary fulfilment of Isaiah's prediction, (iii. 26. She being desolate SHALL SIT upon the ground,) delivered at least eight hundred years before, as well as a striking illustration of the Lamentations of Jeremiah, (ch. i. ver. 1.) How doth the city SIT solitary, that was full of people! How is she become as a widow! she that was great among the nations, princess among the provinces, how is she become tributary!

CHAPTER IV.

ALL THE BOOKS OF THE OLD AND NEW TESTAMENTS ARE OF DIVINE AUTHORITY, AND THEIR AUTHORS ARE DIVINELY INSPIRED.

It is the imparting of such a degree of divine influence, assistance, or guidance, as enabled the authors of the several Books of Scripture to communicate religious knowledge to others, without error or mistake.

II. Such Inspiration is both reasonable and necessary. 1. It is reasonable that the sentiments and doctrines, delivered in the Scriptures, should be suggested to the

minds of the writers by the Supreme Being himself; since they relate to matters, concerning which the communication of information to men is worthy of God. 2. Further, Inspiration is necessary: for,

(1.) Some past facts are related in the Bible, which could not possibly have been known, had not God revealed them.

(2.) Some events are predicted, which God alone could foreknow.

(3.) Other things also are contained in the Scriptures, which are far above the capacity of man.

(4.) The authoritative language of Scripture argues the necessity of inspiration, admitting the veracity of the writers. They do not present us with their own thoughts, but exclaim, saith the Lord;" and on that ground they demand our assent.

"Thus

III. The Scriptures could not have been the invention of men. Wicked men would not have produced books which condemn every thing that is unholy, even if they were capable of doing so; and good men could not deceive. IV. Criteria of Inspiration.

These are twofold; viz. Miracles and Prophecy.

To these may be added other internal evidences for the divine inspiration of the Scriptures; viz.

The sublime doctrines and precepts which they contain; The harmony and connection subsisting between their various parts;

The miraculous preservation of the Scriptures; and Their tendency to promote the present and eternal happiness of mankind, as evinced by the blessed effects which are invariably produced by a cordial belief of the doctrines of the Bible.

SECTION II.

The Miracles, related in the Old and New Testaments, are Proofs that the Scriptures were given by Inspiration of God.

I. A MIRACLE defined.

A MIRACLE is an effect or event, contrary to the established constitution or course of things; or a sensible

suspension or controlment of, or deviation from, the known laws of nature, wrought either by the immediate act, or by the assistance or by the permission of God, and accompanied with a previous notice or declaration that it is performed according to the purpose and power of God, for the proof or evidence of some particular doctrine, or in attestation of the authority or divine mission of some particular person.

Nature is the assemblage of created beings: these beings act upon each other, or by each other, agreeably to certain laws, the result of which is what we call the course or order of nature. These laws are invariable; it is by them God governs the world. He alone established them; He alone therefore can suspend them. Effects, which are produced by the regular operation of these laws, or which are conformable to the established course of events, are said to be natural; and every palpable deviation from the constitution of the natural system, and the correspondent course of events in that system, is called a miracle.

II. Nature of the EVIDENCE arising from Miracles. OBJECTION.Miracles are beyond comprehension, and therefore are contrary to reason.

ANSWER.This is by no means the case; for the possibility of miracles is not contrary to reason. Every thing we see, indeed, is in one sense a miracle. How many of the most common phenomena in nature are beyond our comprehension ! And yet, notwithstanding we cannot comprehend or solve the most common of these phenomena, they make no impression on us, because they are common, because they happen according to a stated course, and are seen every day. If they were out of the common course of nature, though in themselves not more difficult to comprehend, they would still appear more wonderful to us, and more immediately the work of God. Thus, when we see a child grow into a man, and, when the breath has left the body, turn to corruption, we are not in the least surprised, because we see it every day but were we to see a man restored from sickness to health by a word, or raised to life from the dead by a mere command, though these things are not really

more unaccountable, yet we call the uncommon event a miracle, merely because it is uncommon. We acknowledge, however, that both are produced by God, because it is evident that no other power can produce them.

Such, then, is the nature of the evidence which arises from miracles: and we have no more reason to disbelieve them, when well attested, and not repugnant to the goodness or justice of God, only because they were performed several ages ago, than we have to disbelieve the more ordinary occurrences of Providence which passed before our own time, because the same occurrences may never happen again during our lives. The ordinary course of nature proves the being and providence of God; these extraordinary acts of power prove the divine commission of that person who performs them.

III. DESIGN of Miracles.

This is not to prove the great doctrines and duties of natural religion, but to prove new revealed doctrines, which neither were nor could be known to the reason of man. Consequently, believers in the Bible do not argue in a circle (as some modern objectors have asserted), proving the doctrines first by the miracles, and then the miracles by the doctrines: because the doctrines which they prove by miracles, and the doctrines by which they try them, are not the same doctrines.

No miracles are related in the Scriptures to have been wrought in confirmation of falsehoods; yet this has been. objected in the cases of the Egyptian Magicians, the Witch of Endor, and Satan in the time of Christ's temptation. But this objection is utterly destitute of foundation: for,

1. The Magicians did not perform any miracle. All they did, as the narrative of Moses expressly states,—was to busy themselves in their enchantments; by which, every man knows, miracles cannot be accomplished.

2. The Witch of Endor neither wrought nor expected to work