God. If, however, they be not the characters described (as unquestionably there are many to whom the characters do not apply), the promise in that case does not belong to them. Vice versa, when any state is pronounced to be wretched, it is on account of the sins or vices which generally attend it.

IX. Some precepts of moral prudence are given in the Scriptures, which nevertheless admit of exceptions, on account of some duties of benevolence or piety that ought to predominate.

We may illustrate this rule by the often-repeated counsels of Solomon respecting becoming surety for another. (See Prov. vi. 1, 2. xi. 15. xvii. 18. and xx. 16.) In these passages he does not condemn suretiship, which, in many cases, is not only lawful, Dut, in some instances, even an act of justice, prudence, and charity; but Solomon forbids his disciples to become surety rashly without considering for whom, or how far he binds himself, or how he could discharge the debt, if occasion should require it.

Thus, holiness and purity denote widely different things, in many parts of the Old Testament, from what they intend in the New; in the former, they are applied to persons and things dedicated to Jehovah; while in the latter, they are applied to all true Christians,. who are called saints or holy, being made so through the illumination and renovation of the Holy Spirit, and because, being called with a high and holy calling, they are bound to evince the sincerity of their profession by a pure and holy life.

XII. In investigating and interpreting those passages of Scripture, the argument of which is moral,—that is, passages in which holy and virtuous actions are commended, but wickea and unholy ones are forbidden, the nature of the virtue enjoined, or of the sin prohibited, should be explained. We should also consider whether such passages are positive commands, or merely counsels or opinions, and by what motives or arguments the inspired writer supports his persuasions to virtue, and his dis

X. A change of circumstances changes moral things; there-suasives from sin or vice. fore contrary things may be spoken together in moral things, on account of the difference of circumstances.

A foul, in the sense of Scripture, means a wicked man, or one who acts contrary to the wisdom that is from above, and who is supposed to utter his foolishness in speech or writing. Doubtless there are different descriptions of these characters; and some may require to be answered, while others are best treated with silence. But the cases here seem to be one; both have respect to the same character, and both require to be answered. The whole difference lies in the manner in which the answer should be given.

In conducting this investigation, the parallel passages will be found of the greatest service; and in applying the writings of the Thus, in Prov. xxvi. 4, 5. we meet with two precepts that seem New Testament as authority for practical institutions, it is necesto be diametrically opposite to each other: Answer not a fool ac- sary to distinguish those precepts or articles, which are circumcording to his folly, lest thou be like unto him; and Answer a fool stantial and temporary, from such as are essential to true religion, according to his folly, lest he be wise in his own conceit. But and therefore obligatory, in all ages. Not only are all the important if we attend carefully to the reason which the sacred writer sub-laws of morality permanent, but all those general rules of conjoins to each precept, we shall be enabled satisfactorily to duct, and institutions which are evidently calculated in religion account for the apparent repugnancy in the counsels of the to promote the good of mankind and the glory of God. The Israelitish monarch; and it will be evident that they form, not situation of the first Christians, during the infancy of ChrisInconsistent, but distinct, rules of conduct, which are respec- tianity, required temporary regulations, which are not now bindtively to be observed according to the difference of circumstances. ing on the church. The controversy concerning holy days, and The following observations on the two verses just cited will particular kinds of food, occasioned Paul to enjoin such temporary materially illustrate their meaning. precepts as suited the situation of the church when he wrote. Abstinence from the use of unclean beasts, in compliance with the opinions of the Jews, is not now necessary; but a condescen sion to the very prejudices of weak brethren, in things indifferent, is at all times the duty of Christians. Those doctrines which were evidently adapted to the situation of Christ's disciples, when under persecution, do not apply to their conduct, when enjoying full liberty of conscience. Exhortations, which are restricted to particular cases, must not be applied as rules for general conduct. Those directions, to be kind and hospitable to one another, in which the customs of eastern countries are mentioned, are not literally to be observed, by those among whom different manners prevail. Paul enjoins the saints to salute one another with a holy kiss. (Rom. xvi. 16.) The Jews saluted one another, as an expression of sincere friendship. When Jesus Christ observed to Simon that he was deficient in kindness and affection, he said, Thou gavest me no kiss, but this woman, since the time I came in, hath not ceased to kiss my feet. (Luke vii. 45.) The disposition is incumbent on saints, in all ages of the world: but not this mode of expressing it. In order to teach the disciples, how they ought to manifest their affection, for one another, by performing every office of friendship in their power, their Lord and Master took a towel and girded himself, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded; and said, If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. (John xiii. 5. 14.) In those hot countries, after travelling in sandals, the washing of the feet was very refreshing, and an expression of the most tender care and regard: hence it is mentioned as an amiable part of the widow's character, that she hath washed the saints' feet and relieved the afflicted. (1 Tim. v. 10.) It is evident, that this mode of expressing our love to one another was not intended as a permanent law, but a direction adapted to the prevailing custom of the people to whom it was originally given.

"In the first instance, the term, according to his folly,' means in a foolish manner, as is manifest from the reason given; 'lest thou also be like unto him.' But in the second instance they mean, in the manner in which his foolishness requires. This also is plain from the reason given, lest he be wise in his own conceit. A foolish speech is not a rule for our imitation; nevertheless our answer must be so framed by it, as to meet and repel it. Both these proverbs caution us against evils to which we are not a little addicted; the first, that of saying and doing to others as they say and do to us, rather than as we would they should say and do; the last, that of suffering the cause of truth or justice to be run down, while we, from a love of ease, stand by as unconcerned spectators. The first of these proverbs is exemplified in the answer of Moses to the rebellious Israelites; the last in that of Job to his wife.-It was a foolish speech which was addressed to the former;- Would to God, that we had died when our brethren died before the Lord! And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there?' Unhappily, this provoked Moses to speak unadvisedly with his lips; saying, Hear now, ye rebels, must we fetch you water out of this rock?' This was answering folly in a foolish manner, which he should not have done; and by which the servant of God became too much like them whom he opposed. It was also a foolish saying of Job's wife, in the day of his distress, Curse God, and die! Job answered this speech, not in the manner of it, but in the manner which it required. What, shall we receive good at the hand of God; and shall we not receive evil?' In all the answers of our Saviour to the Scribes and Pharisees, we may perceive that he never lost the possession of his soul for a single moment; and never answered in the manner of his opponents, so as to be like unto them. Yet neither did he decline to repel their folly, and so to abase their self-conceit."2

In concluding our remarks on the moral interpretation of the Sacred Writings, it is worthy of observation, that they contain two kinds of moral books and discourses, viz. 1. Detached sentences, such as occur in the book of Proverbs, in many of our Lord's sermons, and in several of the moral exhortations at the close of the apostolic Epistles; and, 2. Continuous

XI. Different ideas must be annexed to the names of virtues or and connected discourses, such as are to be found in the book vices, according to different ages and places.

18, 19)

Thus Judah became surety to his father, for his brother Benjamin (Gen. xlii. 9. xliv. 32.); and Paul to Philemon for Onesimus. (Philem. Fuller's Harmony of Scripture, pp. 17, 18. Bishop Warburton has given an excellent illustration of the passage above explained, in one of his Sermons. See his Works, vol. x. Serm. 21. pp. 61-78.

of Job. In the former, we are not to look for any order or arrangement, because they have been put together just as they presented themselves to the minds of their inspired authors; but, in the latter, we must carefully attend to the scope. Thus, the scope of the book of Job is specified in the second and third verses of the thirty-second chapter; to this,

therefore, the whole book must be referred, without seeking for any mysteries.

To us "the promises of God are general and conditional The Gospel dispensation is described as a covenant between God The style also of the moral parts of Scripture is highly and man; and the salvation of every individual is made to figurative, abounding not only with bold hyperboles and pro- depend upon his observance of the proposed conditions. Men, sopopoeias, but also with antitheses and seeming paradoxes: as free agents, have it in their power to perform or not to perform the former must be explained agreeably to those general these conditions: and God foresaw from eternity, who would and rules, for expounding the figurative language of Scripture, who would not perform them, that is, who will and who will not which have already been stated and illustrated; and the be saved at the day of judgment."s If, therefore, the promises of latter must be interpreted and limited according to the nature God be not fulfilled towards us, we may rest assured that the of the thing; for instance, the beatitudes as related by St. Mat-fault does not rest with Him "who cannot lie," but with ourthew (ch. v.) must be compared with those delivered at a selves, who have failed in complying with the conditions either different time, as related by Saint Luke (ch. vi. 20. et seq.); tacitly or expressly annexed to them. and from this collation we shall be enabled to reconcile the general promises to ourselves, not doubting that if we perform We may, then, apply seeming differences, and fully to understand the antithetic the condition expressed or implied, we shall enjoy the mercy sayings of our Lord. promised: for, as all particulars are included in universals, it follows that a general promise is made a particular one to him, whose character corresponds with those to whom such general promise is made.

Lastly, as the moral sentences in the Scriptures are written in the very concise style peculiar to the Orientals, many passages, are, in consequence, necessarily obscure, and therefore admit of various expositions. In such cases, that interpretation which is most obvious to the reader will in general be sufficiently intelligible for all purposes of practical edification, and beyond this we need not be anxiously solicitous, if we should fail in ascertaining the precise meaning of every word in a proverb or moral sentence.

SECTION II.

ON THE INTERPRETATION OF THE PROMISES AND THREATENINGS
OF SCRIPTURE.

:

A PROMISE, in the scriptural sense of the term, is a declaration or assurance of the divine will, in which God signifies what particular blessings or good things he will freely bestow, as well as the evils which he will remove. The promises, therefore, differ from the threatenings of God, inasmuch as the former are declarations concerning good, while the latter are denunciations of evil only at the same time it is to be observed, that promises seem to include threats, because, being in their very nature conditional, they imply the bestowment of the blessing promised, only on the condition being performed, which blessing is tacitly threatened to be withheld on noncompliance with such condition. Further, promises differ from the commands of God, because the latter are significations of the divine will concerning a duty enjoined to be performed, while promises relate to mercy to be received. As a considerable portion of the promises relates to the performance of moral and of pious duties, they might have been discussed under the preceding chapter; but, from the variety of topics which they embrace, it has been deemed preferable to give them a separate consideration.

There are four classes of promises mentioned in the Scriptures, particularly in the New Testament; viz. 1. Promises relating to the Messiah: 2. Promises relating to the church: 3. Promises of blessings, both temporal and spiritual, to the pious; and, 4. Promises encouraging to the exercise of the several graces and duties that compose the Christian character. The two first of these classes, indeed, are many of them predictions as well as promises; consequently the same observations will apply to them, as are stated for the interpretation of Scripture prophecies;3 but in regard to those promises which are directed to particular persons, or to the performance of particular duties, the following remarks are

offered to the attention of the reader.

I. "We must receive God's promises in such wise as they be generally set forth in the Holy Scriptures."

1 See pp. 355-358. supra.

These promises are collected and printed at length, in a useful manual, published early in the eighteenth century, and entitled A Collection of the Promises of Scripture, arranged under proper Heads. By Samuel Clarke, D.D. Of this little manual, there are numerous cheap editions extant, which abound in errors of reference to the texts of Scripture. Of the recent editions, that published by Mr. William Carpenter (London, 1825, 18mo.) is one of the most useful: the editor has verified the references, corrected the errors that had crept into former impressions, and has made an addition of about two hundred promises, which enhance the value of this publication.

See pp. 388-390. supra.

Art. XVII. of the Confession of the Anglican Church. Similar to this is the declaration of the Helvetic Confession, which in general symbolizes with that of the British Church. "In the temptation concerning predestination, and which, perhaps, is more dangerous than any other, we should derive comfort from the consideration, that God's promises are general to all that believe-that he himself says, Ask and ye shall receive:-Every one that asks receives. Chap. x. towards the end, or in the valuable work entitled, "Primitive Truth, in a History of the Reformation, expressed by the Early Reformers in their Writings," p. 57.

giving of rest: the characters of the persons to whom it is made are dis uinctly specified; they are the weary and heary laden, whether with the distresses of life, or with the sense of guilt (see Psal. xxxii. 4. xxxvi. 4), or with the load of ceremonial observances; the condition required is to come unto Christ by faith; in other words to believe in him and become his disciples; and the menace implied is, that if they do not thus come, they will not find rest. Similar promises occur in John iii. 16, and 1 Tun. 15. 4.

Matt. xi. 28. may be cited as an example: the promise here made is the

II. Such promises as were made in me case may be applied in other cases of the same nature, consistently with the analogy of faith.

It is in promises as in commands: they do not exclusively concern those to whom they were first made; but, being inserted in the Scriptures, they are made of public benefit: for whatsoeDER things were written aforetime, were written for our use; that we, through patience and comfort of the Scriptures, might have hope. (Rom. xv. 4.)

the Canaanites, lest he should be discouraged in that enterprise, Thus, what was spoken to Joshua, on his going up against is applied by Saint Paul as a remedy against covetousness or inordinate care concerning the things of this life; it being a very But if we were to apply the promises contained in Psal. xciv. 14. comprehensive promise that God will never fail us nor forsake us. and Jer. xxxii. 40. and John x. 28. as promises of absolute and indefectible grace to believers, we should violate every rule of sober interpretation, as well as the analogy of faith. A distinction, however, must be taken between such of the promises in the Old Testament, particularly in the book of Psalms, as are of universal application, and such as were made to those Israelites and Jews who obeyed the law of God, which were strictly temporal. Of this description are all those promises of peace and prosperity in this world, which were literally suitable to the Jewish dispensation, God having encouraged them to obey his laws, by promise of peculiar peace and prosperity in the land of Canaan. Whereas now, under the Gospel dispensation, "godliness hath" indeed the "promise of the life that now is, as well as of that which is to come" (1 Tim. iv. 8.), but with an exception of the cross, when that may be best for us, in order to our future happiness in

above sentiments are those contained in the "Necessary Erudition of a Bp. Tomline's Elements of Theology, vol. ii. p. 213. Similar to the Christian Man" (at the close of the introductory observations on "Faith'), a Manual of Christian Doctrine published in the year 1534: the value of which ought not to be lessened in our judgment by the circumstance of its not being purged of popish errors-"Although God's promises made in Christ be immutable, yet He maketh them not to us, but with condition; so that His promise standing, we may yet fail of the promise because we keep not our promise. And therefore, if we assuredly reckon upon the state of our felicity, as grounded upon God's promise, and do not therewith remember, that no man shall be crowned unless he lawfully fight; we shall triumph before the victory, and so shall look in vain for that, which is not otherwise promised but under a condition." On the subject of cordstional promises, see also Tillotson's Works, vol. v. pp. 185-193. 206, 26. vol. vi. p. 513. vol. ix. pp. 53, 54. and vol. x. p. 119.; and on the subject of conditional threatenings, see vol. vi. pp. 510, 511. (London, 1820.)

Bp. Horsley has the following animated and practical observations on this promise of our Saviour at the close of his 24th Sermon:-"Come, therefore, unto him, all ye that are heavy laden with your sins. By his own gracious voice he called you while on earth. By the voice of his ambassadors he continueth to call; he calleth you now by mine. Come unto him, and he shall give you rest-rest from the hard servitude of sia and appetite, and guilty fear. That yoke is heavy-that burden is intole rable; Ilis yoke is easy, and his burden light. But, come in sincerity — dare not to come in hypocrisy and dissimulation. Think not that it will avail you in the last day to have called yourselves Christians, to have been born and educated under the Gospel light-to have lived in the external communion of the church on earth-if, all the while, your hearts have holden no communion with its Head in heaven. If, instructed in Christianity, and professing to believe its doctrines, ye lead the lives of unbelievers, it will avail you nothing in the next, to have enjoyed in this world, like the Jews of old, advantages which ye despised-to have had the custody of a holy doctrine which never touched your hearts-of a pure commandment, by the light of which ye never walked. To those who disgrace the doc trine of their Saviour by the scandal of their lives it will be of no avail to have vainly called him, 'Lord, Lord!" Sermons, p. 490. 2d edit.

heaven. So that the promises in the Old Testament, of a general | other, like unstringed pearls, but as collected into one entire chain. For felicity in this life, are not so literally to be applied to Christians as they were to the Jews.1

III. God has suited his promises to his precepts.

By his precepts we see what is our duty, and what should be the scope of our endeavours; and by his promises we see what is our inability, what should be the matter or object of our prayers, and where we may be supplied with that grace which will enable us to discharge our duty. Compare Deut. x. 16. with Deut. xxx. 6. Eccles. xii. 13. with Jer. xxxii. 40. Ezek. xviii. 31. with Ezek. xxxvi. 37. and Rom. vi. 12. with v. 14.

IV. Where any thing is promised in case of obedience, the threatening of the contrary is implied in case of disobedience: and where there is a threatening of any thing in case of disobedience, a promise of the contrary is implied upon condition of

obedience.2

In illustration of this remark, it will be sufficient to refer to, and compare, Exod. xx. 7. with Psal. xv. 1-4. and xxiv. 3, 4. and Exod. xx. 12. with Prov. xxx. 17.

There are, however, two important cautions to be attended to in the application of Scripture promises; viz. that we do not violate that connection or dependency which subsists between one promise and another; and that we do not invert that fixed order which is observable between them.

1. The mutual connection or dependency subsisting between promises, must not be broken.

As the duties enjoined by the moral law are copulative, and may not be disjoined in the obedience yielded to them (James ii. 10.); so are the blessbigs of the promises; which may not be made use of as severed from each

instance, throughout the sacred volume, the promises of pardon and repentance are invariably connected together; so that it would be presumptuous in any man to suppose that God will ever hearken to him who implores the one and neglects to seek the other. "He pardoneth and absolveth all them that truly repent and unfeignedly believe his holy word." inseparably united, that no person can lay a just claim to the one, who is In like manner, in Psal. lxxxiv. 11. the promise of grace and glory is so not previously made a partaker of the other. Bishop Horne's commentary on this verse is not more beautiful than just.

2. In applying the promises, their order and method should not be inverted, but be carefully observed.

The promises made by God in his word have not inaptly been termed an ample storehouse of every kind of blessings, including both the mercies of the life that now is, and of that which is to come. There is, indeed, no good that can present itself as an object to our desires or thoughts, but the ment of it; but then our use and application of them must be regular, and promises are a ground for faith to believe, and hope to expect the enjoy. suitable both to the pattern and precept which Christ has given us. sive prayer, emphatically termed the Lord's Prayer (Matt. vi. 9—13.); in The Pattern or example referred to, we have in that most comprehen. which he shows what is chiefly to be desired by us, viz. the sanctification the doing of his will in our lives; all which are to be implored, before and of his name in our hearts, the coming of his kingdom into our souls, and above our daily bread. We are not to be more anxious for food than for

divine grace.

The Precept alluded to, we have in his sermon on the mount (Matt. vi. 33): Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. The soul is of more worth than the body; as the body is more valuable than raiment; and therefore the prin cipal care of every one should be, to secure his spiritual welfare, by interesting himself in the promises of life and eternal happiness. Here, however, a method must be observed, and the law of the Scripture must be exactly followed, which tells us (Psal. Ixxxiv. 11.) that God first gives grace and then glory. "As it is a sin to divide grace from glory, and to seek the one without the other: so it is also a sin to be preposterous in our seeking, to look first after happiness and then after holiness: no man can be rightly solicitous about the crown, but he must first be careful about the race; nor can any be truly thoughtful about his interest in the promises of glory that doth not first make good his title to the promises of grace."

CHAPTER VII.

ON THE INTERPRETATION, AND MEANS OF HARMONIZING PASSAGES OF SCRIPTURE, WHICH ARE ALLEGED TO BE CONTRADICTORY.

ALTHOUGH the sacred writers, being divinely inspired, were | offence among his people to be removed, or any other thing necessarily exempted from error in the important truths which they were commissioned to reveal to mankind, yet it is not to be concealed, that, on comparing Scripture with itself, some detached passages are to be found, which appear to be contradictory; and these have been a favourite topic of cavil with the enemies of Christianity from Spinosa down to Voltaire, and the opposers of Divine Revelation in our days, who have copied their objections. Unable to disprove or subvert the indisputable FACTS on which Christianity is founded, and detesting the exemplary holiness of heart and life which it enjoins, its modern antagonists insidiously attempt to impugn the credibility of the sacred writers, by producing what they call contradictions. It is readily admitted that real contradictions are a just and sufficient proof that a book is not divinely inspired, whatever pretences it may make to such inspiration. In this way we prove, that the Koran of Mohammed could not be inspired, much as it is extolled by his admiring followers. The whole of that rhapsody was framed by the wily Arab to answer some particular exigencies. If any new measure was to be proposed,-any objection against him or the religion which he wished to propagate, was to be answered, any difficulty to be solved, any discontent or 1 Collyer's Sacred Interpreter, vol. i. p. 336.

Bp. Wilkins, in his admirable Discourse on the Gift of Preaching, has stated this rule in the following terms:-"Every Scripture does affirm, command, or threaten, not only that which is expressed in it, but likewise all that which is rightly deducible from it, though by mediate consequences." (Dr. Williams's Christian Preacher, p. 22.)

"Jesus Christ is our 'Lord' and our 'God: he is a 'sun' to enlighten and direct us in the way, and a 'shield' to protect us against the enemies of our salvation. He will give 'grace' to carry us on from strength to strength,' and 'glory' to crown us when we appear before him in Zion; he will withhold' nothing that is 'good' and profitable for us in the course of our journey, and will himself be our reward, when we come to the end of it." Commentary on the Psalms, vol. ii. (Works, vol. iii. p. 81.) Dr. Spurstowe's Treatise on the Promises, pp. 62. 65. The whole volume will abundantly repay the trouble of perusing it. There is also an admirable discourse on the Promises, in the Sermon published by the Rev. Charles Buck in which their divine origin, their suitability, number, clearness of expression, the freeness of their communication, and the certainty of their accomplishment, are stated and illustrated with equal ability and piety. See also Hoornbeck's Theologia Practica, pars i. lib. v. c. 2. pp. 468–477. Prideaux's Life of Mohammed, pp. 158, 159.

done that could promote his designs,-his constant recourse was to the angel Gabriel, for a new revelation: and instantly he produced some addition to the Koran, which was to further the objects he had in view, so that by far the greater part of that book was composed on these or similar occasions to influence his followers to adopt the measures which he intended. Hence not a few real contradictions crept into the Koran; the existence of which is not denied by the Mussulman commentators, who are not only very particular in stating the several occasions on which particular chapters were produced, but also, where any contradiction occurs which they cannot solve, affirm that one of the contradictory passages is revoked. And they reckon in the Koran upwards of one hundred and fifty passages thus revoked. Now this fact is a full evidence that the compiler of that volume could not be inspired; but no such thing can be alleged against the Scriptures. They were indeed given at sundry times and in divers manners, and the authors of them were inspired on particular occasions: but nothing was ever published as a part of it, which was afterwards revoked; nor is there any thing in them which we need to have annulled. Errors in the transcription of copies, as well as in printed editions and translations, do unquestionably exist: but the contradictions objected are only seeming, not real, nor do we know a single instance of such alleged contradictions, that is not capable of a rational solution. A little skill in criticism in the original languages of the Scriptures, their idioms and properties (of which the modern opposers of revelation, it is well known, have for the most part been and are notoriously ignorant), and in the times, occasions, and scopes of the several books, as well as in the antiquities and customs of those countries, which were the scenes of the transactions recorded, will clear the principal difficulties.

To the person who honestly and impartially examines the various evidences for the divinity and inspiration of the Bible (and it not only invites but commands investigation), most of the alleged contradictions, which are discussed in the following pages, will appear frivolous: for they have been made and refuted nearly one hundred and fifty years since. But as

they are now reasserted, regardless of the satisfactory an- | press. The apparent contradictions, in the historical passages swers which have been given to them in various forms, of Scripture, arise from the different circumstances related,— both in this country and on the Continent, the author would from things being related in a different order by the sacred deem his work imperfect if he were to suffer such objections writers, from differences in numbers, and from differences to pass unnoticed, particularly as he has been called upon, in the relation of events in one place, and references to those through the public press, to consider, and to obviate them. events in another. Should the reader be led to think, that an undue portion of the present volume is appropriated to the interpretation of passages alleged to be contradictory, he is requested to bear in mind that, although the pretended contradictions, here considered, have for the most part been clothed in a few plausible sentences, yet their sophistry cannot be exposed without a laborious and minute examination.

Wherever, then, one text of Scripture seems to contradict another, we should, by a serious consideration of them, endeavour to discover their harmony; for the only way, by which to judge rightly of particular passages in any book, is, first, to ascertain whether the text be correct, and in the next place to consider its whole design, method, and style, and not to criticise some particular parts of it, without bestowing any attention upon the rest. Such is the method adopted by all who would investigate, with judgment, any difficult passages occurring in a profane author: and if a judicious and accurate writer is not to be lightly accused of contradicting himself for any seeming inconsistencies, but is to be reconciled with himself if possible,-unquestionably the same equitable principle of interpretation ought to be applied in the investigation of Scripture difficulties.

Some passages, indeed, are explained by the Scriptures themselves, which serve as a key to assist us in the elucidation of

others.

Thus, in one place it is said that Jesus baptized, and in another it is stated that he baptized not the former passage is explained to be intended not of baptisin performed by himself, but by his disciples who baptized in his name. Compare John iii. 22. with iv. 1, 2.

Frequently, also, a distinction of the different senses of words, as well as of the different subjects and times, will enable us to obviate the seeming discrepancy.

Thus, when it is said. It is appointed unto all men once to die (Heb. ix. 27.); and elsewhere, If a man keep Christ's saying, he shall never see death, there is no contradiction; for, in the former place, natural death, the death of the body, is intended, and in the latter passage, spiritual or eternal death. Again, when Moses says, God rested on the seventh day from all his works (Gen. ii. 2.), and Jesus says, My Father worketh hitherto (John v. 17.), there is no opposition or contradiction; for Moses is speak ing of the works of creation, and Jesus of the works of providence. So Samuel tells us God will not repent (1 Sam. xv. 29.); and yet we read in other parts of the Old Testament that It repented the LORD that he had made man on the earth (Gen. vi. 6); and that he had set up Saul to be king. (1 Sam. xv. 11.) But in these passages there is no real contradiction; repentance in the one place signifies a change of mind and counsel, from want of foresight of what come to pass, and thus God cannot repent; but then he changes his course as men do when they change their minds, and so he may be said to repent. In these, as well as in other instances, where personal qualities or feelings are ascribed to God, the Scriptures speak in condescension to our capacities, after the manner of men; nor can we speak of the Deity in any other manner, if we would speak intelligibly to the generality of mankind.

§ 1. Seeming Contradictions in the different Circumstances related.

These arise from various causes, as the sources whence the inspired writers drew their relations, the different designs of the sacred writers, erroneous readings, obscure or ambigu ous expressions, transpositions in the order of narrating, and sometimes from several of these causes combined.

1. Apparent contradictions, in the different circumstances writers drew their narratives.

related, arise from the different sources whence the inspired

respecting the birth and childhood of Jesus Christ, from whom could they For instance, in the brief accounts recorded by Matthew and Mark have derived their information? They could not have become acquainted with those circumstances, unless from the particulars communicated by marked, it is highly probable that they received their information from his relatives according to the flesh; and, as it has been frequently reMary and Joseph, or others of the family of Jesus. How easy, then, is it for some trifling variations to creep into such accounts of infancy as are perfectly consistent with the truth! Again, during our Lord's three years preserved by oral relation; all of which, though differing are nevertheless circuit in Palestine, Matthew and John were constantly his disciples and

companions: the source of their narratives, therefore, was ocular test mony; while Luke and Mark, not having been Christ's disciples, related things as they were communicated to them by the apostles and others, who from the beginning were eye-witnesses and ministers of the word as Saint Luke expressly states at the commencement of his Gospel Under such circumstances, how is it possible that some discrepancies should not appear in the writings of such persons? Yet these discrepancies, as we shall presently see, are so far from affecting their credibility as historians, that, on the contrary, they confirm their veracity and correctness. The same remark will apply to the history of our Lord's death and resurrec tion, as well as to the account of the sermon delivered on the mount and on the plain.

2. Seeming contradictions, in the different circumstances related, may also arise, from the different designs which the sacred writers had in the composition of their narratives; for the difference of design will necessarily lead to a corresponding se lection of circumstances.

The consideration of this circumstance will remove the contradiction

which modern opposers of the Scriptures have asserted to exist between the first and second chapters of the book of Genesis. The design of Moses, in the first chapter, was to give a short account of the orderly creation of all things, from the meanest to the noblest, in opposition to the absurd and contradictory notions which at that time prevailed among the Egyptians and other nations. In the second chapter, the sacred writer explains some things more at length, which in the preceding were nar. rated more briefly, because he would not interrupt the connection of his discourse concerning the six days' work of creation. He therefore more particularly relates the manner in which Eve was formed, and also further illustrates the creation of Adam. In thus recapitulating the history of creation, Moses describes the creation through its several stages, as the phenomena would have successively presented themselves to a spectator, had a spectator been in existence. Again, the design of the two books of Samuel, especially the second book, is, to relate the various steps which conduced to the wonderful elevation of David from a low condition to the throne of Judah first, and after seven years and six months to that of close (2 Sam. xxiii. 8-39) we have a catalogue to perpetuate the memory event, and secured to hitn the possession of his kingdom: and then at the of those warriors who had been particularly instrumental in promoting the book of Chronicles the history of David begins with him as king, and imsuccess and establishing the glory of their royal master. But in the first mediately mentions the heroes of his armies, and then proceeds to an abridgment of the events of his reign. This difference of design will account for the variations occurring in the two principal chapters containing the history of those heroes; for in 1 Chron. xi. they are recorded in the beginning of David's reign, with Joab introduced at their head, and the reason assigned for his being so particularly distinguished; but in the concluding chapter of Samuel, when the history of David's reign bad already been given, there the name of Joab is omitted, since no one ccald forget that he was David's chief mighty man, when he had been mentioned, in almost every page, as captain general of the armies of Israel a

The contradictions which are alleged to exist in the Scriptures, may be referred to the following classes, viz.-seeming contradictions in historical passages-in chronology-be-Israel, together with the battles and occurrences which led to that great tween prophecies and their fulfilment-in points of doctrine and morality-in the quotations from the Old Testament in the New-between the sacred writers themselves-between the sacred writers and profane authors-and, lastly, seeming contradictions to philosophy and the nature of things.

SECTION I.

SEEMING CONTRADICTIONS IN HISTORICAL PASSAGES.

Most of the seeming contradictions in Scripture are found in the historical parts, where their connection with the great subject or scope is less considerable; and they may not unfrequently be traced to the errors of transcribers or of the

Bishop Horne, when speaking of the disingenuity of infidels in bring. ing forward objections against the Scriptures, has the following remarks: Many and painful are the researches, usually necessary to be made for settling points of this kind. Pertness and ignorance may ask a ques tion in three lines, which it will cost learning and ingenuity thirty pages to answer. When this is done, the same question shall be triumphantly asked again the next year, as if nothing bad ever been written upon the subject. And as people in general, for one reason or other, like short objections better than long answers, in this mode of disputation (if it can be styled such) the odds must ever be against us; and we must be content with those of our friends, who have honesty and erudition, candour and patience, to study both sides of the question." Letters on Infidelity, p. 82. (Works, vol. vi. pp. 447, 448. 8vo. London, 1809.)

The difference of design also will satisfactorily explain the seeming difference between the genealogies of our Saviour given by the evangelist Matthew and Luke from the public registers, and which comprise a period of four thousand years, from Adam to Joseph his reputed father, or to Mary his mother. The genealogy given by Saint Matthew was principally designed for the Jews; and, therefore, it traces the pedigree of Jesus Christ, as the promised seed, down from Abraham to David, and from him through Solomon's line to Jacob the father of Joseph, who was the reputed or legal father of Christ. (Matt. i. 1—16.) That given by Saint Luke was intended for the Gentiles, and

" Dr. Kennicott's First Dissertation, pp. 13-15. The subsequent part of this very learned volume is appropriated to an elaborate comparison of the discrepancies between 1 Chron. xi. and 2 Sam. v. and xxiii., to which the reader is referred.

2 The Jewish Messenger, No. I. p. 2. London, 1833, 8vo. Lightfoot on Luke iii. 23.

Dr. Hales's Analysis, vol. ii. book ii. pp. 699, 700. In pp. 700-704. he has considered and accounted for particular seeming discrepancies between the evangelists Matthew and Luke. But the fullest discussion of the subject is to be found in Dr. Barrett's Preliminary Dissertation pre fixed to his edition of the Fragments of Saint Matthew's Gospel, from a Codex Rescriptus in Trinity College Library at Dublin. (Evangelium se cundium Matthæum ex Codice Rescripto in Bibliotheca Collegii Sancta Trinitatis juxta Dublin, &c. 4to. Dublin, 1801.) In this Dissertation he examines and notices the difficulties of the hypothesis proposed by Africanus, a father of the third century, preserved by Eusebius (Hist. Eccl. lib. i. c. 7.), and translated by Dr. Lardner (Works, vol. ii. pp. 436-438. 8vo. or vol. i. pp. 416, 417. 4to.), and which Africanus professed to have received from some of our Lord's relatives. As Dr. Barrett's book is scarce, and comparatively little known, it may gratify the reader to learn that a copious and faithful abstract of it is given in the Eclectic Review for 1807, vol. iii. part 2. pp. 586-594. 678-698.; and also with some additional observations by Dr. A. Clarke, at the end of his commentary on Luke iii. See also Mr. R. B. Green's "Table for exhibiting to the View, and impress ing clearly on the Memory, the Genealogy of Jesus Christ, with Notes," &c. London, 1822, 8vo. 3 E