PREFACE.

I Do not feel that any lengthened defence is necessary for having undertaken an inquiry into the subject with which the present work is occupied. Independently of the intrinsic importance of every question connected with the elucidation of Holy Scripture-the vagueness which too often characterizes the language employed by writers who, in modern times, have treated of its Inspiration seems to render a fundamental examination into the nature of this Divine influence daily more desirable.

So long, indeed, as the 'mechanical' theory of Inspiration was generally maintained, there was no want of distinctness or consistency in the views put forward. So long as it was believed that each word and phrase to be found in the Bible-nay, even the order and grammatical connection of such words and phrases-had been infused by the Holy Ghost into the minds of the sacred writers, or dictated to them by His immediate suggestion, so long must the opinion held respecting Inspiration have been clear, intelligible, and accurately defined. But such a theory could not stand the test of close examination. The strongest evidence against it has been supplied by the Bible itself; and each additional discovery in the criticism

of the Greek or Hebrew text confirms anew the conclusion that the great doctrine of the infallibility of Holy Scripture can no longer rely upon such a principle for its defence.

The 'mechanical' theory having been tacitly abandoned -at least by all who are capable of appreciating the results of criticism-and no system altogether satisfactory having been proposed in its stead, there has gradually sprung up a want of definiteness and an absence of consistency in the language used when speaking of Inspiration, owing to which those who are most sincere in maintaining the Divine character of the Bible have, not unfrequently, been betrayed into concessions fatal to its supreme authority.

And not only is there a vagueness in the language which most writers employ when approaching this topic, there is also a want of completeness in the method usually adopted when discussing it. It is true that on one branch of the subject abundant and valuable information is to be found in various treatises; and so far as relates to the direct arguments which may be deduced from the expressions of the sacred penmen themselves in proof of their Inspiration, but little remains to be said that has not been forcibly said already. With reference, however, to the nature of Inspiration itself, and to the possibility of reconciling the unquestionable stamp of humanity impressed upon every page of the Bible with that undoubting belief in its perfection and infallibility which is the Christian's most precious inheritance-it may safely be maintained that in English theology almost nothing has been done; and that no effort

has hitherto been made to grapple directly with the difficulties of the subject. At least I am unacquainted with any works in our language (with the exception of Mr. Westcott's "Gospel Harmony," where some valuable but brief remarks are thrown out incidentally, and the treatise of Mr. Morell, to which I shall presently revert,) that even profess to entertain the question.

There is one principle, too, which forms a chief element of the theory proposed in the following Discourses,—I mean the distinction between Revelation and Inspiration,that has never, to my knowledge, been consistently applied to the contents of Holy Scripture, even by those writers who insist upon its importance. At all events, the principle has never hitherto been made use of to the extent of which it is obviously capable.

In advancing such assertions respecting the labors of others, I do not presume to lay claim to any amount of originality for my own. My object, throughout, has simply been to collect as many facts and results as my acquaintance with ancient or modern researches into the text or interpretation of Scripture could supply; and thence to deduce what appeared to be the necessary inference. In every inquiry so conducted, the safety of the inference must, of course, depend upon the extent of the induction: and, consequently, the success of the method which I have ventured to suggest is susceptible of being indefinitely increased, in proportion to the number of new facts and results which may hereafter be accumulated by those whose learning and attainments far surpass any that I can pretend to possess. At all events, there is one obvious,

and by no means inconsiderable, advantage to be gained by pursuing this method. Valuable hints casting light upon the nature of Inspiration are being continually suggested; conclusive evidence in reply to the cavils of objectors is gradually accumulating; many positive arguments in support of the Church's belief in the Divine influence under which the Bible was composed repeatedly present themselves in the writings of theologians;-but the information thus existing is only to be discovered after diligent and patient toil. Such hints and arguments are, for the most part, confusedly scattered through the various "Introductions" to the Old and the New Testament; or they occur in the course of works which treat of Christian Evidences' in general; or they are to be occasionally found in some of those learned monographs with which the periodical literature of our time, and especially that of Germany, is enriched. To the ordinary inquirer, however, such information is practically inaccessible: and the labor must, therefore, be regarded as not destitute of utility that shall present, in a compact and intelligible form, elements so varied, and, in their original shape, so unconnected.

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I have not scrupled, as I have said, to avail myself largely of the learning and researches of others: and among the works to which I owe the greatest obligations I may mention Olshausen's1 "Commentary on the New

'It may not be unnecessary to add that, when I make use of the writings of others, it is by no means to be understood that I adopt any opinions put forward in the works referred to beyond those conveyed by the words which I have expressly quoted. E. g.: in Lecture vii. I have directly opposed certain views maintained by Olshausen ; and, in Lecture i., the closing words of the former of the passages quoted in page 9, note -viz: “und nur zufällig des Gesites nicht auch Erwähnung thut"-have been omitted, as conveying an idea altogether indefensible.

Testament;" Hävernick's "Introduction to the Old Testament;" Sack's "Christliche Apologetik;" Beck's "Propädeutische Entwicklung ;" and, especially, Rudelbach's treatise on Inspiration, published in his and Guerike's "Zeitscrift." I have endeavored, in all cases, honestly to state how far I have thus borrowed, even at the risk of incurring the charge of pedantry. Should I be found, however, to have appropriated the labors of others without due acknowledgment, I trust that the manner in which I have treated the present subject will plead my excuse; since, in reproducing an extensive body of facts and results, it is occasionally impossible to trace to their source certain of the suggestions and ideas previously collected,—owing either to the loss of the original reference, or to some inadvertence in taking note of it.

There are two English treatises on the subject of Inspiration to which constant allusions will be found in the following pages:-Mr. Coleridge's "Confessions of an Inquiring Spirit;" and Mr. Morell's "Philosophy of Religion."

The former work has been thus alluded to by Dr. Arnold :-"Have you seen your uncle's 'Letters on Inspiration,' which I believe are to be published? They are well fitted to break ground in the approaches to that momentous question which involves in it so great a shock to existing notions; the greatest, probably, that has ever been given. since the discovery of the falsehood of the doctrine of the Pope's infallibility."

1 "To Mr. Justice Coleridge, Jan. 24, 1835."-"Life and Correspondence," Letter xciv., 6th ed., p. 317.