Several others, which it was once intended to answer, are only specious cavils, scarcely entitled to a serious refutation. Of this description, in our view, are those derived from the vast number of various readings in ancient copies and versions, and from the allegation that the doctrine of the inspiration of words serves to diminish the authority and value of translations. These objections have been partly obviated by the last remark in the first chapter of this Essay; and whoever wishes to see more on the subject, will find them thoroughly canvassed and keenly exposed in another work.

The reader, it is expected, will find peculiar satisfaction in an extract on this topic from an able review in the CHRISTIAN INSTRUCTOR, which appeared some years since in that periodical, while it was conducted by the late celebrated Dr ANDREW THOMSON, and was very possibly his own composition. In this extract the most considerable arguments of our opponents are concentrated in one point, and a decisive answer is returned, founded on the general analogy of the works of God.†

A good cause has often appeared to disadvantage from the incapacity or inadvertence of its advocates. Let it be remembered, then, that whatever defects or mistakes may be detected in the above replies to objections against Plenary and Verbal Inspiration, no one is entitled to infer that these objections are quite unanswerable. Nor should it be forgotten that it is possible to invent and set forth a fair semblance of arguments against the most incontrovertible truths.

To start difficulties and objections is one of the easiest tasks that were ever attempted. Were mankind to embrace no tenets but those against which it is impracticable to produce allegations with some colour or pretence, the articles of their creed would be few indeed; rather, they would plunge into universal scepticism. Even in those branches of philosophy and science, whose principles admit of the strictest demonstration, difficulties that cannot be particularly explained will occur to a penetrating intellect. In religion, too, the highest of all concerns, God has been pleased, for wise and salutary purposes, to ordain, that difficulties, less or more appalling, should present themselves at almost every step. With regard to the very existence of the Supreme Being, many puzzling questions may be asked, sufficient to stagger the unwary, and to disquiet the feeble-minded. The truth of revelation, in like manner, with its most essential facts and most vital doctrines, may be

Carson's Theories of Inspiration, pp. 54-56, 89–91, 117–132.

† See note H.

assailed by its enemies with fair appearances of rationality and force. A vast multiplicity of impoisoned arrows have in fact been aimed against the whole body of the Christian system, and thousands have confidently anticipated its utter extinction. It cannot then be regarded as surprising that specious objections have been devised, and strenuous efforts put forth, against the doctrine of plenary inspiration.

But what part ought the Christian to act in reference to this opposed and reprobated doctrine? If he find it expressly taught in sacred writ, and established by cogent scriptural arguments, he should certainly receive and retain it, despite of the ridicule with which it may be loaded, or even the most perplexing difficulties that can be urged to its discredit. Such firmness and decision are deemed reasonable and necessary in other cases. The considerate mathematician will not abandon propositions founded on indisputable axioms, and demonstrated by a compact chain of evidence, because a sciolist can point out seeming inconsistencies betwixt those propositions and other admitted truths. The judicious historian will not cast a doubt on the reality of facts which stand confirmed at once by ancient and striking memorials, and by the most copious and unexceptionable testimony, merely on the ground that certain cynics, who wish that those facts had never taken place, have collected a variety of difficulties in relation to a few circumstances of minor importance. The sound theist will not relinquish his belief in the doctrine of an all-wise and all-powerful Being, whose existence and whose glorious perfections the whole universe proclaims, with whatever effrontery determined atheists may pretend to discover deficiencies and blunders in his works, or to deduce objections from the incomprehensible mode of his essence. The sober-minded Christian will not make shipwreck of faith, and utterly renounce the oracles of God, with all the heavenly truths and precepts they contain, from deference to infidels and sceptics, who, with shameless audacity and indefatigable industry, have busied themselves in mustering and exhibiting, in dread array, a host of scruples, contradictions, littlenesses, obscurities, and absurdities. The well-informed believer is fully aware that the objections of deism generally originate in ignorance, prejudice, or perversity; that most of them, though still repeated, have been long since triumphantly refuted by the advocates of Christianity; and that with regard to any difficulties which may not hitherto have been clearly or particularly solved, they are as the small dust in the balance opposed to the overpowering weight of solid arguments by

553

which the authenticity and truth of Scripture are confirmed. "Objections, for the most part," says a learned writer," are impertinent to the purpose for which they are designed, and do not at all affect the evidence which is brought in proof of the Scriptures; and if they were pertinent, yet unless they could confute that evidence, they ought not to determine us against them." Dr Campbell, too, somewhere makes this important remark: "To believe without proper evidence, and to doubt when we have evidence sufficient, are equally the effects, not of the strength, but of the weakness of the understanding."

you

Now let the same principle be applied to the point immediately before us. The man who has learned, from infallible testimony, that the Inspiration of the Bible is not partial but Plenary and Verbal, and that Prophets and Apostles "spake as they were moved by the Holy Ghost," will not suffer himsubtle arguself to be carried away from these views by any ment that is conjured up to shake his persuasion. Its opponents may say "Your contracted notion is encumbered with many embrace difficulties which you will at once get rid of, if the more liberal sentiment of Partial Inspiration." But he stands prepared to reply; "What you call my notion, illiberal deem it, is not mine. It is not an idea and enthusiastic as you invented or lightly taken up by me; it is the doctrine of my Heavenly Father, which I am bound to hold fast, whatever plausible argumentation may be used to its detriment. Besides, whatever sentiments I shall hold on this point, it is impossible, I see, entirely to avoid difficulties. Admitting that the system you recommend would extricate me from several difficulties attached to my belief, it would instantly surround me with others, far more embarrassing than those I had escaped. It would overwhelm me, in short, with uncertainty, respecting the most essential articles of faith; it would unsettle the foundation of my dearest hopes; it would rob me of the sovereign antidote of all my fears and sorrows; it would go far to dry up the source of my sweetest joys."

It is mortifying to find a late celebrated author express himself in the following terms, with regard to "what has been called the inspiration of suggestion, i. e. that every thought was put into their mind (the mind of the sacred writers), and every word dictated to them by the Spirit of God."-"This opinion," says he, "which is probably entertained by many well-meaning Christians, and which has been held by some *Horne's Introd. vol. i. ch. 5, § 6, p. 491.

able defenders of Christianity, is now generally abandoned by those who examine the subject with due care. And the following reasons will satisfy you that it has not been lightly abandoned." The learned Professor then details a part of those considerations which have been adverted to in the course of this chapter, concluding with the huge difficulty arising from the diversity of style" the peculiarities of expression, and a marked manner, by which a person of taste and discernment may clearly distinguish the writings of every one from those of every other." These circumstances," he continues, "lead us to abandon the notion that the Apostles wrote under a continual inspiration of suggestion.*

That Plenary and Verbal Inspiration has been, of late years, very generally abandoned, unhappily appears to be the fact. But whether this abandonment proceeds from examining the subject with due care, or from other causes of a quite different description, remains to be inquired. For our part, we must consider this abandonment as an instance of apostacy, offensive to the God of the Bible, displeasing to the great Head of the Church, and injurious to the best interests of mankind. The exalted Saviour, who holds the stars in his right hand, and walks in the midst of the golden candlesticks, may be regarded, we humbly apprehend, as addressing every church and every individual, that takes part in this degeneracy, in the following words:

"I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence though art fallen, and repent, and do the first works. He that hath ears to hear, let him hear what the Spirit saith unto the churches, ALL SCRIPTURE IS GIVEN BY INSPIRATION OF GOD. Let this unequivocal and weighty declaration of the Spirit to the churches, be indelibly engraven on every heart; let it be the motto, inscribed on every standard that is reared in defence of the truth; let its blessed influence be displayed in the sentiments, the profession, and the practice of each follower of the Lamb. Behold, I come quickly; hold that fast which thou hast; let no man take thy crown.'

* Lectures in Divinity by the late George Hill, D. D. vol. i. book ii. ch. 1, pp. 333-335.

CHAPTER IV.

CONCLUSION.

THE Conclusion of any treatise ought, no doubt, to correspond with its tenor and design; and whoever writes conscientiously on a religious topic, should endeavour to close his illustrations, in a manner calculated to leave good impressions on the mind of the reader. If his subject has obliged him to wield the sword of the Spirit in vindication of scriptural truth, either against its bitter enemies or its mistaken friends, it seems only the more proper and necessary that his concluding observations should breathe the spirit of piety and kindness. The advocates of the Bible and the Gospel have accordingly been accustomed, when about to finish their momentous labours, to call the attention of their readers to many impressive considerations, relative to the guilt and folly of unbelief; the necessity as well of a divine and living faith, as of a rational conviction of the truth; and the importance of that practical improvement of the word of God, without which the most flaming professions of faith are of no avail.*

The most appropriate subject for a conclusion to this Essay, appears to be the ADVANTAGES arising from the reception of its doctrine. A brief notice of the happy effects which spring from a cordial belief of the full and Verbal Inspiration of the sacred Scriptures, may serve at once to give additional confirmation to this interesting doctrine, and to remind us of the spiritual uses to which our duty and our interest equally bind us to apply it.

The benefits alleged to accrue from any tenet, it is cheerfully conceded, are not of themselves sufficient to establish its truth. Even real advantages, that might in some shape, or to a certain extent, proceed from a particular doctrine or system

*

See, for example, Dr Dick's excellent remarks at the close of his Essay on the Inspiration of the Scriptures, chap. viii.; and Mr Fuller's concluding Addresses to Deists, Jews, and Christians," in his Gospel its own Witness.