The diversity in the narratives of the Evangelists is sometimes urged as an objection against the position we maintain in regard to inspiration, but evidently without reason, and contrary to reason. For what is more reasonable than to expect that a work of divine origin will have marks of consum mate wisdom, and will be suited to accomplish the end in view. Now it will not be denied that God determined that there should be four narratives of the life and death of Jesus from four historians. If the narratives were all alike, three of them would be useless. Indeed such a ciicumstance would create suspicion, and would bring discredit upon the whole concern. The narratives must then be dif ferent. And if, besides this useful diversity, it is found that the seeming contradictions can be satis factorily reconciled, and if each of the nariatives is given in the peculiar style and manner of the writers, then all is natural and unexceptionable, and we have the highest evidence of the credibility and truth of the narratives.
We shall advert to one more objection. It is alleged that writers who were constantly under a plenary divine inspiration would not descend to the unimportant details, the trifling incidents, which are found in the Scriptures. To this it may be replied that the details alluded to must be admitted to be according to truth, and that those things which, at first view, seem to be trifles, may, when taken in their connections, prove to be of serious moment. And it is moreover manifest that, con sidering what human beings and human affairs really are, if all those things which are called trifling and unimportant were excluded, the Scrip- I tures would fail of being conformed to fact ; they would not be faithful histories of human life : so that the very circumstance which is demanded as proof of inspiration would become an argument against it. And herein we cannot but admire the
perfect wisdom which guided the sacred writers, while we mark the weakness and shallowness of the objections which are urged against their in spiration.
On the whole, after carefully investigating the subject of inspiration, we are conducted to the im portant conclusion that all Scripture is divinely inspired ;' that the sacred penmen wrote 'as they were moved by the Holy Ghost ;' and that these representations are to be understood as implying that the writers had, in all respects, the effectual 'guidance of the divine Spirit. And we are still more confirmed in this conclusion because we find that it begets, in those who seriously adopt it, an acknowledgment of the divine origin of Scripture, a reverence for its teachings, and a practical regard to its requirements, like what appeared in Christ and his apostles. Being convinced that the Bible has, in all parts and in all respects, the seal of the Almighty, and that it is truly and entirely from God, we are led by reason, conscience, and piety, to bow submissively to its high authority, implicitly to believe its doctrines, however incomprehensible, and cordially to obey its precepts, however contrary to our natural inclinations. We come to it from day to day, not as judges, but as learners, never questioning the propriety or utility of any of its contents. This precious Word of God is the per fect standard of our faith, and the rule of our life, our comfort in affliction, and our sure guide to heaven.—L. W.