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those prophecies were given through direct and positive inspiration. I desire to add a thought which tends to confirm the truth I seek to maintain, and which applies to the whole of the Bible. Our attention is called to the fact that the Bible is not one book, but a collection of writings by different authors. It is precisely on this fact I ground my argument, adding to it that they were written at periods very remote from each other. In spite of this great diversity of times and of authors, there is a perfect unity of design and of doctrine: a unity, the separate parts of which are so linked with each other, and so entirely adapted to each other, that the whole work is evidently that of one and the same Spirit, one and the same mind; with one purpose, carried on from the beginning to the end, whatever might be the date of each separate book. And this, not at all by means of mere uniformity of idea, for the Promises are quite distinct from the Law; and the Gospel of Grace is distinct from them both; nevertheless, its parts are so correlative, and form so harmonious a whole, that with the least attention, one cannot fail to perceive that it is the production of ONE MIND. Now there is but One who lived through all the ages during which the various books of the Bible were written, and that One is the HOLY GHOST.
Look at Genesis. You will find doctrines, promises, types which are in perfect harmony with that which is more fully developed in the New Testament events, which in this book are narratives, related with the greatest simplicity; yet in such a manner as to give the most perfect picture of things which should happen in afterages. Feelings natural to piety (speaking historically) are so related as to possess a meaning, which when we have the key to it, throws light upon the most precious doctrines of the New Testament, and the most remarkable events of prophecy. Look at Exodus; and you will find the same thing. Every thing is made according to the pattern Moses saw in the Mount, and furnishes us with the clearest exposition we possess of the ways of God in Christ. At the same time the Law is given. A Law which is not imitated in the Gospel, which does not contain a copy of it, nor any human order. Nevertheless the Law is linked with the Gospel in a manner which makes it impossible to separate them, and which gives to the authority of this revelation, a divine and absolute character. Were it not so, Christ would have died to suffer the consequences of a partly human thing; for He bore the curse of the Law. Observe this carefully, the curse of the Law, revealed to man; and of which He had said, that not one jot or tittle should pass away, till all were fulfilled. And moreover, it was not when reasoning with the Jews, upon their own ground, that He said this; but when teaching His disciples, according to His own perfect wisdom, and solemnly setting before them the principles of His kingdom. Take Leviticus; the details of its sacrifices furnish a light, which throws upon the work of Christ, rays so bright that nothing could replace them; supplying a key to all the workings of the human heart, and an answer to all its need, such as it is found even among the heathen. These details prefigure every aspect of the work of Christ, as ductrinally unfolded in the New Testament, whether by Himself or His apostles. For the inspired writer, they were Jewish ordinances. Take Numbers, the history of the journey of God's people through the Wilderness." These
the apostle, “happened to them for examples [types) and they are written for us, upon whom the ends of the world are come;
Who was it that wrote them for us ?
Certainly, not Moses; although he was the human instrument. It was He who knoweth the end from the beginning, and who orders all things according to His good pleasure.
All the circumstances of Christian life are found treasured
in these oracles in so complete a manner, that the apostle could say, " They are able to make us wise unto salvation through faith in Jesus Christ. On the other hand, the New Testament is equally far from merely repeating the substance of the Old, or from making void its authority. It brings in an altogether new light, which—while setting aside a multitude of things, as fulfilled—throws a light upon the contents of the Old Testament, which alone gives it its true bearing. All
this applies to the moral, and to the ceremonial Law; to the history of the Patriarchs; to the royalties of David and of Solomon; to the sentiments expressed in the Psalms, as well as to other subjects. Is it not ONE MIND which has done all this? Was it the mind of Moses or of Paul? Assuredly not. Observe also, that all this refers to Christ, and to all the various glories of Christ; glories which God alone knew, so as to reveal them beforehand; and to give, in the history and ordinances of His
people, and even in that which is related of the world, precisely that which would serve for the development of all that was to be manifested in His Son Jesus. Accordingly, what says Peter? (Acts ii.) " Men and brethren, let me freely speak unto you of the patriarch David; that he is both dead and buried, and bis sepulchre is with us unto this day; therefore being a prophet, and seeing this before, he spake of the resurrection of Christ, that His soul was not left in hell, neither his flesh did see corruption."
I will not go through all the books of the Bible, to give proofs of this unity of design, which is manifested in a work wrought by such various instruments, and at periods so remote from each other. A unity realised in, the accomplishment of a work which precludes all idea of its having been intended by the persons who executed. it. I only use this thought in confirmation of the doctrine I maintain; but to one who has any knowledge of the Word of God, it is an incontestable proof.
I will add but one word. In judging of Inspiration by the precision of the account, a mistake is committed as to what should be sought for. The Holy Ghost does not aim at that accuracy which would be needful to prove the truthfulness of man. The Holy Ghost has always a moral or spiritual object; the revelation of some eternal principle of truth and grace. Every circumstance which has no bearing upon His object is omitted. He pays no attention to accuracy in that respect. But the moral accuracy is all the greater on this account; and the picture presented to the conscience much more complete. The introduction of something needful to human accuracy, would spoil the perfection of the whole, as God's
testimony. God does not seek to amuse the mind of man by stories to no purpose, but to instruct his heart by truth. This might sometimes make it rather difficult to balance the whole, as a mere narrative; but there are two ways of explaining the cause of a difficulty—the ignorance of him who feels the difficulty, or the impossibility of the thing which has perplexed him.
And man willingly attributes to the latter cause, that which proceeds from the former. He who understands the design of the Holy Ghost in what He says, seizes the perfection of the Word, where the mind of man is perplexed by a thousand obstacles.
'ABBå (Abba) occurs but three times in the New Testament.
“ And he said, Abba, Father," Mark xiv. 36.
“into your hearts, crying, Abba, Father.” Gal. iv. 6. In all three of which occurrences, it is, evidently, an invocation, and has the Greek word which is equivalent to it placed immediately after it. The passage in Mark is in the narration of the agony in the garden: "Abba, Pather, all things are possible unto thee; take away this cup from me: nevertheless, not what I will, but what thou wilt.”
The citation from Romans viii. is from the epitome of Christian privileges presented in that blessed portion: “Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption (viddeolas), whereby we cry, Abba, Father.”
The third occurrence is in the laboured argument of the apostle to recover certain Galatians from error. After urging, “ Ye are all the children of God by faith in Christ Jesus” (chap. iii. 26, (i.e. the present standing of acceptance in the family of God to all that have faith]),
he goes on to shew the result of this in them; for there was, “I in you” to those to whom “ye in me" (of John xiv.) was made good; and so he says, “ And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
It is a blessed truth, that our “ Lord and God,” who has called us “ Brethren," as the sons, by adoption, of God, thus puts into our hearts (as in Galatians) the power which leads us in daily habitual communion (as in Romans) towards His Father; according to the title, Abba, even that by which He, the only begotten Son, addressed Him.
The word Abba is not Greek, nor Hebrew, but appears to be Chaldee, and to be in what is called the stutus emphuticus. In the little Chaldee which exists in the Bible, we do not meet with it; but it exists in the Talmud (Fürst saya) frequently *28. It may be as well to observe, that while each of the occurrences is an invocation, the vocative ratep is not the form which is used after it , but mathp, that is, the nominative.
I HAVE been much struck with the way in which the Bock of Jonah and the 139th Psalm mutually illustrate each other. There are several points of coincidence which may have escaped even intelligent readers and which it may be well to notice. First, as to the import of the name Jonah. It signifies “a dove." This at least seems to be one of the meanings of the word (see Cruden). It was a godly wish in the Psalmist, “O that I had wings like a dove” to escape from the presence of the ungodly (see Ps. lv. 6). But it was a most ungodly wish in Jonah to seek to flee from the presence of the Lord. And the presence of the Lord is the thought with which the 139th Psalm opens: “O Lord, thou hast searched me and known me. This taken by itself is one of the simplest truths of natural religion. It needs no grace to perceive (though it needs much grace to remember and act upon it) that He that formed the eye can see, that He that planted the ear can hear. This nature itself teaches us; and thus learned men of the world are very familiar with the doctrine of God's omnipresence. They admit it without hesitation, they prove it logically from the very being of a God, nay, from the existence of anything at all, or as if all proof were superfluous, rank it among the first and simplest axioms of philosophy. Still they know rather than believe it.
But this truth sat heavy on the mind of Jonah, he felt the omnipresence of God. And whether in the case of Jonah, the Lord's disobedient servant, or in that of Adam immediately after his fall, the conscience of a sinner can only suggest to him the false and fruitless endeavour to get away from the presence of God. Adam seeks to screen himself behind the trees in the garden. Jonah's plan, if possible, is more deliberate. “But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof and went down into it, to go with them to Tarshish from the