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different writers of diversified ability and mental culture, of various positions and occupations in life: one writing in the . camp of the desert, another from the city full; some when the Church was most flourishing, others when it was most depressed; the writers being differently conditioned in life: one writing from the extreme east in Chaldea, another from the extreme west in Rome; one a fugitive, another a captive, another in prison; each contributing to an unknown whole, without collision in statement, without collusion in plan; whose writings constitute a oneness without conscious design, so that if a single writing were dropped out from the combination a rent would be made in the continuity of revelation.* In all this a progressive revelation is found developing doctrine as it proceeds, as illustrated in the doctrine of the Messiah progressively revealed. There was the first dim promise given, as general as the race, that the seed of the woman should bruise the serpent's head; but it was not known of what nation he should come until the time of Abraham; nor of what tribe until the time of Jacob; nor of what family until the time of David; nor that he should be born of a virgin until the time of Isaiah; nor of what locality until the time of Micah; nor of what person until Gabriel announced it to Mary. Here is the central truth running through the whole, illustrating unity in plan, unity in content, unity in dispensation, unity in design, unity in revelation. "All roads lead to Rome," was an old adage; all lines of truth now lead to Christ-historic, symbolic, religious, prophetic, didactic, apostolic: one revelation, one authorization, one inspiration.

7. Supernatural inspiration extended to the men who taught, not to that which men thought. That is, private opinions, as such, never were the subject of such inspiration. Opinions are not understood to be supernaturally suggested, unless it can be shown that such opinions were taught as being God's truth. But that is something more than an opinion. It should not be questioned that the apostles did entertain erroneous opinions on different subjects, but they did not teach them. There is not the slightest evidence that their private opinions originated in God or received his sanction. They had false views about Christ as Messiah; about the man born blind, whether he or his parents had sinned that he should have been born in

*This is debatable.-EDITOR.

blindness. The inspired writer tells how Paul reproved Peter to his face "because he was to be blamed;" and that at Antioch even Barnabas was carried away with Peter's hypocrisy.* So also possibly the apostles erred in respect to their views regarding science. The sacred writers might have supposed that the sun revolves round the earth instead of the earth revolving round the sun, or they might have believed that the earth is a vast plane instead of a globe, without having any relation whatever to their divine inspiration. Inspiration was given them for one specific purpose, and for no other; namely, to teach and to preach. The object here was one. The Spirit of God did not inspire their errors of opinion, but he did put them upon record, yet never with approval. The apostles unquestionably believed that Jesus would return to earth, accompanied by the angels, during their own life time, but they were mistaken. Jesus had never promised that. Inspiration had never affirmed it. The apostles did not teach it. They only expected that he would thus return to them. What was promised by Christ was, that he would come certainly, and that his followers should live in such preparation of mind as such expectancy ought to beget in them. That was all. Christ assured them that his coming should be as that of a thief in the night. With that assurance the event was left to the future to reveal. So Paul could not remember how many persons he had baptized at Corinth, and inspiration did not come to his relief, though inspiration was given to put this mental infirmity upon the sacred record. Their inspiration was not constant, but it was limited to the purpose for which it was promised. The Spirit was not promised nor provided to help mental defects in the private relations of life, but to assist them abundantly in all their public teachings. Jesus had said, "The Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you;" but Paul's baptisms did not belong to this category. So, after his long absence from Jerusalem, Paul, not knowing whom the Jews had elected to be highpriest that year, severely reproved that public functionary for calling out for some one to smite the apostle on the mouth with the heel of his shoe, as an act of supreme contempt. The * Υπόκρισις, Gal. ii, 13.

order was unlawful, and deserved the censure given by the apostle. But inspiration was not promised or given for the apostle to know strangers. Because the apostles were indued with supernatural power to teach the doctrine of Christ does not imply that they were constantly under divine influence in private life, when they were not teaching those doctrines; or that, because they were supernaturally inspired in and for their ministry, they were also inspired in respect to their personal infirmities.

In conclusion, God has written his Scriptures in a twofold revelation: he has written his Scriptures upon the sacred parchments, and he has written his Scriptures upon the imperishable rocks. Both are written infallibly. They constitute an open book. On the one side is the stone page, on which is the writing of God recording the past—the things which have been but are not now; on the other side is the page of the parchment, with the writing of God, which records the past and future of things which are not, but began to be; and of the things which are not, but shall be. In the writings of the one we learn how creation began and proceeded to its completion; in the writings of the other we learn how organization began and continues through the ages. On neither page has God made a mistake. Interpreters in regarding both classes of writings have erred, but their errors do not infer the mistakes of God. Meantime, God is working out his own great plans in the material universe and in the universe of rational nature-plans which are wisely and wonderfully conceived, including order, adaptation, and the ends of being, which we see but in part; and when the divine plan shall have been developed to ultimate completeness respecting the history of the world, both as to matter and mind, then shall we understand in the supreme sense how our wonderful God never made mistakes in all his wondrous self-revelations unto the race.

"Nullum eorum auctorum scribendo aliquid errasse, fermissime credam."--Augustine. "I do most firmly believe that not one of those authors committed an error in writing."

S. L. Bowman.

12-FIFTH SERIES, VOL. V.

ART. II.-WENTWORTH'S "LOGIC OF INTROSPEC

TION."

CARLYLE has a sentence to the effect that he found no indubitable landmarks in his study of metaphysics. He read Reid and Brown in his youth, and was inclined to the Scotch school. Later, upon the study of Kant, he became convinced that the Königsberg philosopher was right. After reading Hegel he found himself in the clouds. He was at last inclined to the view of Mephistopheles: "A speculating fellow is like a beast on a blasted heath, led around in circles by an evil spirit." He therefore abandoned so profitless a study and never after looked into a work on metaphysics.

We suspect that Carlyle, with more candor than most of us dare display, has spoken the conviction of the great body of educated men in regard to this difficult study. Nevertheless, the general abandonment of metaphysical investigation involves the surrender of immense influence to the few who with greater perseverance continue their pursuit of first principles. He who creates the philosophy of this age will do much to shape the science, the theology, and sociology of the next age. The institntions of to-day are only the embodiment of the principles of yesterday. The tendency to materialism in science has been the legitimate outcome of the application to mental phenomena by Locke of metaphysical principles which Bacon enunciated. So Aristotle wisely replied to the assailants of metaphysics in his day, "Whether we ought or ought not to philosophize, we are compelled to do so; for philosophy is required to banish philosophizing." Dr. Wentworth may meet with that neglect upon the part of the masses which is generally accorded those metaphysicians who do sober and abiding work. From earnest students he will hear mingled criticism and praise. Nevertheless, he has written one of the few books which will help mold the thinking of the thinkers, and through them will help shape the conduct of the coming age.

Of modern philosophers Dr. Wentworth resembles Kant in making the mind itself the first object of investigation. The Logic of Introspection, like the Critique of Pure Reason, is an attempt to formulate the true method of psychologic inquiry.

We have not elsewhere seen, nor can we formulate ourselves, so clear and brief a statement of the substance of Dr. Wentworth's volume as we find in the Pittsburg Christian Advocate, from the pen of the editor of this Review:

1. Induction is the accepted mode of reasoning in scientific and philosophic circles for the ascertainment of psychologic truth. 2. Induction is an inadequate method of reasoning in the higher realm of thought, and never was designed for final investigation of psychologic truth. 3. The uses and limitations of the inductive method, fully discussed in the book, show that the physical is its proper realm of application. 4. The necessity of another method in the higher or intellectual realm being demonstrated, the author shows that it must be intuitional in character and working, and finally names it consciential. 5. The merits of the consciential method are elaborately defined, and so rationally set forth as to impress the reader that it is the final method of mental science.

The writer just quoted regards the work as a "masterful treatise," "a wager of battle on the confines of thought," which "must arrest attention and compel inquiry." He likens the author's voyage of discovery into the mental realm to the voyage of Columbus. Our readers will welcome a fuller statement of the course of reasoning and the conclusions of such a volume. The mind receives from the physical world only impressions of objects. The only method open to the mind of obtaining truth in regard to the nature and qualities of these objects is by inferences drawn from observation and tested by experiments. When Bacon turned the attention of philosophers away from spinning theories in regard to physical phenomena out of their own minds, and declaring à priori the causes of disease, etc., to an open-minded questioning of the phenomena themselves, and to a testing of their conclusions by further experiments, he put mankind on the only road by which physical science can be mastered. The Baconian method achieved such marvelous results in the physical realm that investigators naturally applied it to metaphysics. This was an application of the method beyond its legitimate sphere, and has resulted in materialism. The dethronement of induction in psychology is one of the crucial points in the author's philosophy, and readers will naturally scan the reasoning here closely. He maintains, 1, that the inductive method is unnecessary in studying

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