of faith. True, they retained the three celebrated creeds; but they asserted the privilege of submitting the several topics of belief to every variety of subtle disquisition. The epistolary writings afforded an exhaustless arsenal for warfare. The Epistles, especially the Pauline Epistles, are marked by a strong controversial spirit: they are naturally stamped with disputations concerning Jewish and heathen conceits by which the apostles were stoutly confronted. And the Reformation was pre-eminently an age of disputation. Controversies which, under the dominion of Rome, had slept for centuries, were reawakened with bitterness and subtlety, leaving the discussions of the Patristic ages far behind. Men seemed unable to restrain the wings of their new-born freedom, and to delight in flights of learned imagination. One might almost say that the object often seemed less to comprehend than to confound. Audacious intellects, like Calvin and Knox, came to the front, wielding an inexorable sway over more moderate men. In the fourth century we observe a restless ardour in what has been termed the "fixing and defining" of doctrine. But the sixteenth century ventured on theories which rivalled the inventions of paganism and far excelled them in presumption. And the press enabled these wild conceits to penetrate every society. Pre-creative council and covenant among the three persons of the Godhead, despotic omnipotence, predestination, particular election and reprobation, irresistible grace, federal complicity in Adam's sin, stone-blind depravity, impiety of moral goodness, forensic righteousness, instantaneous justification, solifidianism, and I know not what other fantastic mystifications! These preposterous dogmas (dimly foreshadowed in earlier times) now shot their spectral figures in lurid light athwart the ecclesiastical sky, making the "darkness visible." And all this phantasmagoria claimed fatherhood from the apostolic writings! As to whether the cause of Protestantism was advanced or hindered by these bootless controversies the reader may be left to form his own opinion. What a relief of mind is it, turning from such interminable theological fables, to read the beautiful words of the Gospel: "God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." 1

But how was it that the apostolic epistles were selected as the grand arsenal in this "strife of tongues"? The reason is not far to seek. It is found in the peculiarity of these writings, the style of which differs entirely from that of the books of Moses, the prophets, and the evangelists.

It was no common task to which the apostles were chosen. They 1 John iii. 16.

needed wisdom and authority beyond ordinary men, and what they wanted was given. They were not without infirmities, but the activity of their individual feelings was nobly restrained. In their herculean trials, they evinced readiness, acuteness, patience, determination, rarely equalled, never surpassed. We can hardly venture to compare them with other men, or to suppose what they might have been in other circumstances. We must take them as they are, in "that fierce light which beats upon " their path. If (unlike their Master) not without error, such error reflects neither on their honesty nor their inspired mission. They admirably sustain the standard presented in Peter's modest words: "What manner of persons ought ye to be in all holy conversation and godliness?"1 Doubtless they have been examples to the Church; but they have been copied not only in the more perfect features of their conduct: they have been followed not seldom by a grotesque exaggeration of certain peculiarities rather than according to the simple reality. It is, however, with the writings of the apostles that I am more especially concerned.

Clearly to present this subject, I must briefly consider in what inspiration consists. It is a subject on which there is no little confusion of thought.

Inspiration embraces a larger matter, touching the laws by which the phenomena of the human mind are regulated, as presented in a true psychology. It includes a knowledge of the laws of influx (the inflowing of life and thought), both mediate and immediate. For the present I am compelled to assume those truths; that the powers of the mind are sustained by an uninterrupted, although unconscious influx, primarily from God, secondarily from spiritual spheres, both good and evil, invisibly associated with mankind. These abstruse operations act as one, and to all appearance, as a man's independent life, neither disturbing his freedom nor his rationality. Nevertheless, a wise man must sometimes have a strong impression of the real truth.

First, there is what is commonly called the inspiration of genius, as shown in rare examples, like Michael Angelo, Shakespeare, Newton, Beethoven, and Watt. This is simply This is simply an intense form of ordinary intelligence, working calmly and unwearyingly in the prosecution of its purpose. It presents a Newton absorbed for hours, days, weeks, and years on some hard problem, never allowing the subject to rest from the first glimmering of light to the triumph of conviction.

The second kind of inspiration consists in the mind being entirely given up to some deep emotion, mostly of a religious nature, as in 1 12 Peter iii. 11.

the case of the mystics or quietists. This was known to the ancients; it has been cultivated by the Buddhists and Brahmins, and was revived in the seventeenth century by a Jesuit. One of the most famous examples of this influence is seen in Madame Guyon: if I mistake not, it was she who used to write at one sitting during the night a vast number of pages, without effort and without correction. One of her published works is entitled "Torrens Spirituels." In such cases the mind must have been so fully under the control of spirits as to think by an almost conscious dictation.

The third kind of inspiration differs equally from both the preceding, consisting in a special illumination of the understanding, enabling the person to write by a general Divine influence, but leaving him at perfect liberty to choose the arguments and words in the elucidation of his subject. Instances of this mode of inspiration, as far as I am aware, are very limited.

But there is another, and much higher kind of inspiration, in which the ordinary action of thought is, so to speak, laid asleep, being overpowered by a more interior influence, which no one could possibly sustain in his usual state. In this case the whole mind and body become a mere instrument of an energy Divine. This is the inspiration proper to the Word of God. It is of such inspiration that the Lord says, "One jot or tittle shall in no wise pass from the law." And of which He declares, "The Scripture cannot be broken" (ov Svvataι Avoŋvai, cannot be infringed in the minutest particular). This, according to the Lord's testimony, is the exalted character of the Law and the Prophets; and, by analogy, of the Gospels and the Apocalypse. The entire series of thought, yea, the very words, are absolutely God's, and transcend all finite wisdom.

There can be little doubt, I think, that it is the third kind of inspiration which is found in the apostolic epistles. The writer being consciously endued with the wisdom needful for his work, but in the choice of argument and language, and the general elucidation of his subject, left to his own discretion.

rection.

That the disciples were thus specially illuminated in the understanding of the Scriptures appears from what took place after the ResurThe subject is very important, as may be seen from the following passages: "Beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself." "And they said one to another, Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?" "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which

were written in the law of Moses, and in the prophets, and in the psalms, concerning Me. Then opened He their understanding, that they might understand the Scriptures." 1

From these passages we see that the Lord instructed the apostles from the Scriptures in which they had been educated respecting the Incarnation and all its circumstances. He showed them (as we find explained in the Epistle to the Hebrews2) that all things in the law foreshadowed His great work for man. He expounded the prophets, showing how all things concerning the Messiah's coming were fulfilled in Him. From His lips they had heard the great truths soon to be recorded in the Gospels. After His Ascension all this Divine instruction was revived (according to His promise) in the still clearer illumination of their minds by His Spirit. Thus were they specially gifted with that discernment respecting the Redeemer's work which they displayed in all their teachings and discussions. Thus were they enlightened (as far as then possible) touching the Deity of the Redeemer, His union with the Father, the power of His Spirit, the Divinity of the Scriptures, the abrogation of the Ceremonial Law in the letter, and the substitution of the Christian Sacraments, filled with the spirit of a new law in grace and truth. Without this special preparation they would have failed in their work-failed to contend with the antagonism on every hand, alike among Jews and Gentiles. We know from the Acts of the Apostles what subtle opponents, what obstinate dogmatists, what wily reasoners, what false friends, they had to meet. And we know that their word was "with power." The special interposition of the Divine Providence in this respect is further shown in the conversion of Saul and his mission to the Gentile world. A man, the strictest of the strictest sect of the Jews, supernaturally arrested in his career of persecution, and his fearless spirit aroused against all his own convictions! What other agent so fitted for advancing the very cause he would have so desperately contested? But at such a crisis the power of a Socrates, without special illumination, would have little availed. And therefore Paul, in this respect, 66 was not a whit behind the very chiefest apostles."3 That is, his doctrine had precisely the same authority. "I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles."4 "As we were allowed of God to be put in trust with the Gospel, even so we speak."5 Thus was he gifted with a like wisdom concerning Moses and the prophets which had been granted to the twelve.

1 Luke xxiv. 27, 32, 44, 45.
3 2 Cor. xi. 5.

4 Gal. ii. 2.

2 Heb. vii., viii., ix., x.
5 1 Thess. ii. 4.

The earnestness, the devotion, the common unity of thought which pervade the Epistles cannot fail to strike every impartial reader. Nevertheless, vestiges of Jewish sentiment and traits of Jewish character are here and there observable. The dominant spirit of the Gospel shows the Divine illumination of the authors; the Jewish peculiarities demonstrate a comparatively infant state of the Church.

There is, moreover, one manifest exception to the special illumination of the apostles, which it is imperative to notice. Although clearly instructed in the prophecies bearing particularly on the First Advent, involving the grand doctrine of the Incarnation and its accessories, they were not similarly enlightened respecting the latterday portions of the prophets. The Lord had "expounded unto them in all the Scriptures the things concerning Himself"-His birth, ministry, sufferings, resurrection; but He did not see fit to unveil to them the time and nature of the Second Coming. He declared to them that these things were secret even from the angels of heaven.1 At the Ascension they were indeed told by the angels that He would come "in like manner" as they had seen Him ascend;2 but the phenomena involved in the appearance were not explained. On this point they remained as they were; no illumination was granted them beyond what they had heard on the Mount of Olives. That the Lord would come again, to execute a last judgment, to restore the world to righteousness, and to set up His throne in strength-this they knew, and spoke of with the confidence with which they attested all their sentiments. They knew also that the Second Coming would be preceded by a great degeneracy.3 But as to the time of the Second Coming, the mode of its fulfilment, and the precise nature of His kingdom, there is evidence that they knew no more than others. It was better that they remained in ignorance on such points. The time had not arrived when this mystery could be unfolded; the knowledge would have been more than useless. It was not necessary for the apostles to be made acquainted with the Divine counsels respecting two thousand years after their time. It was no more an objection against their mission that the future operations of Providence were not revealed to them than that they were ignorant of astronomical truths which remained unknown for fifteen hundred years.

There was, it is true, one apostle who was specially inspired to write respecting the latter days; but his book has nothing in common with the controversial character of the Epistles. On the contrary, the beloved disciple wrote his visions in a style which has sorely troubled more than eighteen centuries of the Church.

1 Matt. xxiv. 36.

2 Acts i. 11.

3 Matt. xxiv. ; 2 Peter iii.