refers particularly to the epistles of Paul, and ranks them with the τας ΛΟΙΠΑΣ γραφας—" the other Scriptures," whose inspiration had been attested by Christ. 10. Here, then, we may rest the question relative to the inspiration of the didactic parts of the New Testament. That inspiration was necessary, in order to a perception of the truths made known by the writers-was promised by Christwas claimed by the respective authors and was conceded by the persons to whom they wrote. Beyond this point, however, we find no indication of divine superintendence or suggestion having been afforded to the writers of the New Testament. So far, indeed, are the evangelists from referring the origin of their narratives to any such inspired source, that in the only case in which we can derive direct information relative to the sources of their knowledge, we are necessarily led to deny the assumption. In the preface to Luke's gospel, that evangelist sets forth the pretensions upon which he demands the credence of those to whom he addresses himself. In alleging the motives from which he undertook the task of writing his narrative, he claims for it no higher origin than was conceded to the "many" to which he refers (ver. 1), and no higher authority for the facts set forth than was derivable from the diligence of the author, and the superior nature and credibility of his resources (ver. 4). 11. But we shall not dwell upon this circumstance, important as it is in relation to the theory of inspiration, so far as the evangelical narratives are concerned, but at once advert to certain portions of these narratives, for the purpose of showing, that to claim a constant superintending control of the Holy Spirit on behalf of them, must necessarily lead to insuperable and very serious difficulties. (1) In the accounts which the evangelists have given of the cure of a blind man, in the vicinity of Jericho, there exists a difficulty utterly incompatible with the notion of divine inspiration. Luke states that the transaction occurred as our Saviour was approaching towards Jericho; while Matthew and Mark represent it as having taken place after his departure from it. (2) Let the reader next turn to the accounts furnished of the embalming of Christ at the tomb, by Matthew, Mark, and Luke; and compare those accounts with the narrative which John gives of the transaction, and the discrepancies will be seen to defy human ingenuity to remove them. John, who often appears anxious to rectify the trivial errors of the preceding evangelists, informs us, in this case, that previous to the entombing of the Saviour's body, it was embalmed by Nicodemus and Joseph; that is, on the Friday evening; and that this was done with the full knowledge of Mary and the other women, who were present at the crucifixion. Matthew, Mark, and Luke, however, state that the spices for embalming the body were purchased by the women after the entombing, it being intended to perform the process of embalming on the Sunday morning. (3) The numerous variations existing in the several narratives of the resurrection are obvious enough to every reader of the gospels; the numerous and fruitless efforts that have been made to remove them sufficiently demonstrate them to be more than apparent. (4) To mention one case more. In the accounts which three of the evangelists have given of a dispute that took place amongst the disciples, for pre-eminence in the kingdom of the Messiah, and of the conversation which subsequently took place between them and our Saviour, there is a very marked and striking difference; but between two of the narratives this difference is so great as to render them utterly irreconcileable with each other. According to Matthew, the disciples came to Jesus to ask who should be the greatest in the kingdom of heaven. According to Mark, however, the dispute amongst the disciples arose on the way from Galilee to Capernaum; and on their arrival in the town, our Saviour excited their surprise, by discovering to them his knowledge of the controversy in which they had been engaged. He was the first to notice the occurrence. He asked them of what they had been disputing on the way; and so far do they appear to have been from soliciting his opinion, that they hesitated to answer his question as to the fact, being by that time convinced of the error and sin into which they had been betrayed. 12. These discrepancies might be greatly multiplied, but it is unnecessary to add to their number. One such discrepancy, if its existence be assumed, is as conclusive against the plenary inspiration of the narrative in which it is found, as a thousand of them would be; for it is to be observed, that the cases we have produced, are not cases in which there is a mere variation in the mode of relating a transaction, one writer supplying what another omitted; they involve direct and palpable contradictions; and, notwithstanding all the labour and ingenuity which have been expended upon them, they are utterly incapable of being removed. 13. Now, however unimportant such variations in the text of the sacred narratives may be, viewed in themselves, and however little they affect the general credit of the writers, as faithful and trustworthy historians, they are, as we have said, wholly irreconcileable with the notion of a constant divine inspiration; for where this exists, there | ficulty in the way of embracing Christianity, while must be an absence of all error. To suppose, as they become to the timid Christian a fruitful source some have done, that these contradictions have of disquietude and perplexity. Let the evangelibeen allowed for the purpose of inducing a reli- cal histories, however, be regarded in the character ance upon the divine communications, even where in which they present themselves to the world. they are contradictory to human reason, appears to Let them be considered as mere historical combe, not only a palpable begging of the question, positions, where they assume no other character; but to savour of so much absurdity, as to preclude let their credibility be tried by the same tests as a serious answer. The inspiration of any writing any other literary work of the same species; let is only to be gathered from internal evidence; and their general agreement among themselves, and where this evidence makes against the assumption, with other historical documents, be urged as inthe case is clearly and finally settled. contestable proofs of their authenticity, while their unimportant discrepancies are exhibited as proofs of the absence of all concert among the writers, and of their independent modes of proceeding; and nothing will be lost, but much will be gained, by abandoning the notion of an universal inspiration in the writings composing the Holy Bible. 14. We may ask, too, what is gained by contending for the inspiration of those parts of Scripture which are the subjects of this inquiry? By its abandonment, no evidence of the divine origin of Christianity is given up-no doctrine of the Christian faith is rendered questionable or nugatory. These are not founded upon the fidelity with which the minutiae of events are detailed; but upon the fact of certain great occurrences, and upon the truth of certain annunciations, whose inspiration is placed beyond question. Of the truth of this remark, all persons appear to be fully sensible when engaged in defending the outworks of Christianity against the assaults of the deist. In controversy with such a one, no advocate of Christianity attempts to argue the inspiration of the sacred records; all his efforts are directed to exhibit the proofs and confirmatory evidences of their genuineness, authenticity, and general credibility; and it is only when these points have been settled, that the question of inspiration is adverted to. 15. In conclusion, it may be remarked, that the absence of plenary inspiration, and the existence of such discrepancies in the narratives of Scripture as those now pointed out, not only do not tend to weaken the evidences of the Christian revelation, but, on the contrary, contribute most effectually to strengthen and confirm them. A universally inspired writing can contain no real contradiction, because this implies a departure, more or less, from the precise truth-the prevention of which enters into all our notions of inspiration. This has ever been felt by the advocates of plenary inspiration; and hence the laborious but fruitless attempts to gloss over difficulties that could not be removed, and to disguise and mystify contradictions that could not be reconciled. To the conscientious deist these considerations must ever present an insuperable dif If III. We have thus established the proposition originally laid down; namely, that the Scriptures are the media through which the divine revelation is made to mankind, and also succeeded, we hope, in relieving the subject from some of the difficulties with which it is generally encumbered. such be the character and claims of the sacred writings, then-if they be the only source of divine knowledge, the only authenticated medium through which the will of God and the knowledge of and preparation for a future state of life and immortality are to be obtained-how gratefully and devoutly should we avail ourselves of their light, and submit to their teachings! "Coming to the word of God, we are like children brought into the conversation of experienced men, and we should humbly listen and reverently inquire: or, we are like raw recruits introduced into high and polished life, and we should unlearn our coarseness, and copy the habits of the station: nay, we are like offenders caught, and for amendment committed to the bosom of honourable society, with the power of regaining our lost condition, and inheriting honour and trust. Therefore we should walk softly and tenderly, covering our former reproach with modesty and humbleness, hasting to redeem our reputation by distinguished performances, against offence doubly guarded, doubly watchful for opportunities to demonstrate our recovered goodness." *Irving, Oracles of God, pp. 21, 22. * « CHAPTER II. THE OBJECT OF DIVINE REVELATION. for which it is preserved and handed down to The Necessity for a Divine Revelation-The great Objects of great objects for which revelation was made, and Revelation-The Harmony subsisting amongst the various portions of Revelation-The Law introductory and preparatory of the Gospel-Divine Revelation gradually developed -Its congeniality with the Nature and Destinies of Man., In discussing the media of Divine Revelation we have been compelled to speak incidentally of its object; but we must now advert to this topic more particularly, and at large. mankind. 3. But though revelation refers principally to the future state of man, its assurances and requisitions include the greatest possible degree of present happiness. To know that when the present life shall terminate, our existence will commence in a higher sphere; that intellect shall be eternally expanded by fresh accessions of knowledge; that the sympathies shall increase with enlightened ardour, and be exercised upon elevated and multiplied objects; that the virtuous there is, between the end and the means, the happiness and its materia, a visible connexion, as well as a mutual concordance. The one naturally produces the other, and they are thus closely allied, as cause and effect. 1. Had time been nought but stagnant duration, and man been exempt from the ravages of death, no excursive conjecture would have wandered to the future, nor life been darkened by the shadow of its expected end. We should have compre-associations of earth shall be purified and recomhended our destiny, and experience would have menced; that we are the objects of the Divine supplied all the knowledge our necessities required. solicitude and protection, and are regenerated and But our days are numbered, and our experience exalted by his love;-are sufficient to create limited. That natural life would terminate, manpresent delight, as well as to allay all apprehension kind have always been conscious: yet, to follow and anxiety as to the future. The prospective obthe victim of death beyond the tomb, and ascertain jects of revelation thus unite with its more immewhether existence was continued or became ex-diate operations; and, what is not to be overlooked, tinct; to determine whether this was the only world in which man lived, or but an incipient stage of being indissolubly connected with the future; human powers were wholly inadequate. But of all uncertainties, that which relates, to existence or annihilation is the most gloomy and terrible. Its tendency is to induce a stubborn apathy which prevents enjoyment, while it suspends apprehension, and renders man insensible to happiness as well as to danger. Of the anxiety of mankind to ascertain the realities and certainty of a future life, we have abundant proofs. was the great object of solicitude with the most enlightened of the heathen philosophers; but their unaided reason never carried them beyond the probability of immortality. Man's reason was compelled to abase itself, after every attempt to penetrate into the future, and to confess its impotence whenever it affected to scan the unseen mysteries of the eternal world. It 2. To illuminate that which was obscure, to turn doubt into certainty, to convert inference into proof, and to relieve the wretchedness of incessant and anxious conjecture; to extend the vision of faith where the eye of reason failed, and declare that happiness which hope had sought for in vain; to supply virtue with renovated motives, and appal wickedness by the misery which its commission entails; to change the aspect of humanity, and radiate the prospects of man;-these were the 4. What we have said of revelation generally comprehends all its parts. The spirit, import, and objects of the law, were in exact accordance with those of the gospel.* There is no opposition, but the strictest harmony, between them. If the evangelical and apostolic writings were penned that we "might believe that Jesus is the Christ, the Son of God; and that, believing, we might have life through his name" (John xx. 31), it is not less true, that eternal life through a divine mediator is the great doctrine inculcated and illustrated throughout the law and the prophets. The revelation, it is true, was gradually unfolded. Its full light did not burst upon mankind at once; they would have been unable to bear it. Hence it seems to be most wisely established in the divine • The following remark of Josephus is most important, and is moreover quite relevant to our purpose: "To account for our stedfast faith in God and his commandments, it is necessary to recur to the fact, that our system of laws was far more useful than that of any other nation. For Moses regarded all the virtues as subordinate parts of piety to God, and not piety as a mere subdivision of virtue. In his legislation, he recognizes all our actions as having avapoçàv æрoç Ћòν, a relation to God."-Contr. Ap. ii. 16. * unaccountable institutions of the ancient world. decrees, that a ceremonial worship and a sacrificial ficial worship must be regarded as one of the most service should every where precede the worship "in spirit and in truth." We find, therefore, among all the pagan nations, imposing ceremonies, and among the Jews also, a splendid external worship; but—and here is the striking differencemonotheism, and a symbolical and typical meaning, stamp upon the Israelitish worship a peculiar character. The religious laws of the Jews had plainly two grand objects in view:-to inscribe monotheism upon the very tablet of the heart, and to awaken a lively sense of sin. The priesthood and the law were ordained for this purpose. Hence we find such frequent and striking allusions to humility in the Old Testament. "The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit," Ps. xxxiv. 18. "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God," Mic. vi. 8. "For thus saith the high and lofty One that inhabiteth eternity; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones," Isai. lviii. 15. "For all these things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word," Isai. Ixvi. 2. “He resisteth the proud, but giveth grace to the humble." Sin, sin, then, is the word which is heard again and again in the Old Testament, and had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound of grace for grace could not have been heard, at the time of Christ, as the watchword of the New Testament. What need of grace have those heathen who will hear nothing of sin, while, alas! they feel too much of its destructive consequences? To this end was the whole system of sacrifices; to this end, the priesthood-that all flesh might know that it is grass. It was obviously essential that thereby the law should prepare the way for Christianity. In every view, the sacri • The entire religious system of the Jews is, in the most appropriate sense, a prophecy; and the individual passages of their sacred books are merely the strongest expressions of that spirit which enlivens the whole mass. To the same purport are the passages, Col. ii. 17, and Heb. x. 1, where the oxid, or shadow, is the obscure and imperfect resemblance, which falls so far short of the glorious splendour of the reality, that it can excite but very faint ideas of it. Lehmus, Letter to Harms, p. 48, and Ran, Ueber die Typologie, p. 71, quoted in Tholuck's Hints on the Importance of the Study of the Old Testament, p. 259. 5. Such were the effects of the faith in the only true God. Still more beneficent was the faith in the only living God, as the Holy One who reigns above the powers of Nature. Of course, there was nothing in their system by which the soul of man might range beyond the limits of time. Nay, terrestrial things were even consecrated in the eye of the Greek. It seemed, therefore, in them beneath his feet. him temerity, to lift himself above them, and see 6. If we direct our attention to the political portion of the Law, we shall find that in this respect the institutions of Moses will cope with those of any other nation. The natural sentiment Hints, &c., p. 214. Eschylus, Prometheus, verse 1045, ed. Glasgow. of humanity and equity was laid at the founda- | filled, and the revelations of the Almighty were tion, and from this principle proceeded most of divested of all their obscurity. the commands. Witness the humanity and 8. Such, briefly stated, are the great object and gentleness towards strangers, widows, orphans, gradual development of divine revelation. Had and even beasts. How tender is the prohibition it only amused the fancy with rhapsodies of future (Exod. xxii. 21, xxiii. 9), "Thou shalt neither exaltation; had it prescribed no conditions and vex a stranger nor oppress him; for ye know the required no obedience; had it effected nothing but heart of a stranger, seeing ye were strangers in the expansion of eager hope and impetuous dethe land of Egypt." And again (Lev. xix. 34), sire, there would have been no visible and "But the stranger that dwelleth with you, shall rational connexion between the cause and the be unto you as one born among you; and thou effect. It would have been a matter of investigashalt love him as thyself." Witness also the tion, and not of reason. But now its first prinnumerous commands concerning widows and ciples rest on individual consciousness and experiorphans;* and, before all other commands, those ence. It propounds that which has been attested which enjoin as follows, "Thou shalt love God by the collective generations of mankind, that supremely, and thy neighbour as thyself.” the human heart is evil, that evil incurs punishment, and induces misery, so long as it exists. It proposes to emancipate man from darkness and sin, to renovate his nature, and recover him from spiritual and moral degradation. Its influence does not terminate on the external man. It is not a code of mere outward morality-a specious mantle to conceal inherent defects: it penetrates the latent source of action; it demands an entire conversion from wickedness, and a restoration of the image of God in the human heart. It implies, indeed, a spiritual resurrection-an utter extinction of the corruptions of the natural man. Is identified with the highest and most enduring not this an object worthy of the Almighty, and interests of his creatures? 7. This law and this religious service were, it is true, a mere veil. They became about the time of our Saviour more and more spiritless and nerveless. Then it was that the winged Psyche burst from its chrysalis state, and extended its wings toward heaven. Until this happened, holy men were sent continually, down to a very late period, who breathed forth the Spirit of the Almighty, and enlivened the age; "but when the fulness of the time was come, God sent forth his Son;" the law was communicated, the prophecies were ful * Exod. xxii. 15; Lev. xix. 32; Deut. xv. 7; xxiv. 10, 14. 17; Exod. xxiii. 11; Numb. xxii. 24; Deut. xxii. 1.— Tholuck on the Study of the Old Testament, pp. 212, &c. CHAPTER III THE EVIDENCES OF DIVINE REVELATION. THE accumulated and concurrent Evidence of Revelation the Genuineness of the Scriptures the Authenticity of the Scriptures-Integrity of the Sacred Text-Proofs that the Scriptures comprise a Divine Revelation: Miracles; Prophecy; the Doctrines of Christianity; the Spread and Revival of the Gospel-Recapitulation. examined," says an able writer, "there is a certain body of evidence which, taken together, constitutes the proper and adequate answer to that inquiry; which evidence, therefore, ought not to be divided so long as the inquiry is supposed to be still open. If it be asked, what are the constituent parts of this body of evidence, they include, among other topics, the following, most commonly insisted on :-The miracles of our Saviour and his apostles-the series of prophecy-the extraordinary perfection and sanctity of Christ's moral doctrine-his own character as expressed in his life upon earth-the rapid and triumphant propagation of his religion under the special circumstances of that event-the singular adaptation of the religion itself to the nature and condition of 1. "WHENEVER the truth of Christianity is man, both in its form and in its essential pro THE only difficulty connected with the subject to which this chapter relates arises out of the vast accumulation of materials before us, and the necessity we are under of making such a selection as shall indicate the nature and value of the several parts, without weakening or destroying the effect of the whole. SECTION I. THE ACCUMULATED EVIDENCES OF REVELATION. |