were divinely and irresistibly caused to write their several narratives, as "God's secretaries," but as human beings, not organ-pipes." Now, we have said, and we repeat, that if four true men, not in concert with each other, had been present at the Crucifixion, and had been ordered afterwards to write down what occurred, their four accounts would have shown slight and immaterial variations. We say that this is the universal experience among men. But these four men did not thus write down, at once, their personal testimony of what they saw. One, Matthew, writing his Gospel about twelve or fourteen years after, says, "They set up over his head his accusation written, This is Jesus the king of the Jews." A second, Mark, writing when twenty more years had past, says, "The superscription of his accusation was written over, The king of the Jews." He, Mark, does not say that the prisoner's name was not there; but he says, that the crime with which he was charged was a pretending to kingship over the Jews. Next comes Luke, who states himself to be a collector of the facts of the Gospel history, and who, writing probably under St. Paul's superintendence, tells us that "the superscription was in Latin, and Greek, and Hebrew, 'This is the king of the Jews."" The fact thus added, that there were three inscriptions, at once makes variations probable. For the Hebrew inscription might have been that spoken of by Matthew and John, and the Greek that described by Mark and Luke. Last of all comes John, who was the latest of the four, but who was himself, we know, actually at the foot of the Cross. He speaks with more decision, and with more fulness, saying, distinctly, "The writing was, 'Jesus of Nazareth, the King of the Jews."" We accept, implicitly, this statement, and believe that such was the inscription, probably the Hebrew one. But if one, like Luke, who was of Greek extraction, speaks of the Greek copy, and says it was, "This is the king of the Jews," we have no difficulty in accepting his account also. In fact, we see in the four accounts, just that sort of variety which is common among men-true men, but not one word of contradiction. All four agree in the main fact, that the accusation was, the pretending to be "king of the Jews." Two omit the prisoner's name, confining themselves to the accusation: and probably these do literally give one of the three superscriptions. And what is the general result? Clearly this: One Divine Spirit moves four human writers to record, and bear testimony to, this, the greatest of all human events. Their independence of each other is shown by the variety and difference perceptible in their narratives. Each adds some fact or feature omitted by some of the others. But amidst all, the Overruling and Divine Hand is visible, "guiding them into all truth," and forming their different works into one whole, while yet the four human testimonies are preserved, varying and yet agrecing, and giving us, unitedly, the whole truth on this, the most momentous of all earthly transactions. And thus, our general conclusions on the whole subject may be thus summed up : 1. The inspired writers, throughout the Bible, are to be regarded as God's secretaries, speaking and writing "as they were moved by the Holy Ghost." 2. But they were still human creatures, and were used as such. When one of them narrates what he saw or heard, it is a true statement, and not a story put into his mouth. When one Evangelist speaks of two angels, when another speaks of only one, we understand that the first saw two, and the second only one; the time being different, or the point of view not the same. All these differences, which might be expected in true human testimony, are permitted by the Holy Ghost; and yet, as all the writers were to speak the truth, and truth is necessarily consistent, their differences never amount to contradiction. 3. Then, as to the transmission of these writings, we know, by historical evidence, that they have been handed down to us with a thousand times more care than any other writings. And hence, if we suppose that we have, substantially, the Commentaries of Cæsar, we may be far more sure that we have the Gospels of Matthew, Mark, Luke, and John, as they were written. And, beyond this, it is admitted, by even our opponents, that a Divine Hand was employed, and that God Himself was speaking. Reason, therefore, adds, that a superintending power must have been at work, and that, over and above historic proof, we may safely conclude that such writings as these have been divinely kept, and are assured to us by the abundant guarantee of a perpetual and all-powerful Providence. A COMMENTARY ON THE EPISTLE TO THE EPHESIANS. [Continued from page 103.] Chap. i. 15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16. Cease not to give thanks for you, making mention of you in my prayers; It would have been a very great privilege to have heard Paul preach; but it would have been a much greater privilege to have heard him pray, a still greater privilege to have been permitted to join with him in his supplications at a throne of grace. Although his calumniators at Corinth represented his speech as contemptible, yet judging from his discourses at Athens and at Antioch and elsewhere, and from the impression which they made upon Festus and Felix and Agrippa, and upon the men of Lycaonia who called him Mercury-the name which they gave to the fabled God of eloquence, we may well infer that his sermons must have been characterized by clear and suggestive statements of truth, by lucid and persuasive arguments, and by noble and commanding language and elocution. His prayers, too, must have been distinguished by a sacred and solemn unction, by an earnest and chastened importunity, and by depth of piety and Christian love. There are two such prayers referred to in this Epistle-one at the end of the first, and the other at the end of the third chapter. There is, however, a remarkable difference observable between them. The former refers rather to the enlightenment of the faculties of the mind, by the acquisition of heavenly wisdom, so as to promote a growth in knowledge; the latter to the strengthening of the affections of the heart, by an increasing appreciation of the infinite fulness of the love of Christ, so as to promote a corresponding growth in grace. In the prayer before us, we have proof of the great interest which Paul felt for the spiritual welfare and progress of the Ephesian Christians. It was about five years since he had ministered amongst them, and he was now a prisoner at Rome when he heard of their state. This was his comfort in his affliction, to receive intelligence, from time to time, of signal triumphs of Divine grace in the churches of Christ and in the experience of His people. The word "wherefore," with which the 15th verse commences, should rather be translated "for this cause." The connection is with the first clause of the 12th verse and the concluding clause of the 13th, as if he meant to say, "for this cause"-that is, in order that you may be "to the praise of His glory." Thus did the apostle feel that God is ever glorified in the sanctification of His people. It was not of their worldly or temporal prosperity that he had heard, but of their spiritual-" of their faith in the Lord Jesus and love unto all the saints." These are abiding and progressively increasing graces, which always co-exist in the Christian character. Wherever genuine faith is, love will also be found; both the love of gratitude to Christ who died for us, and the love of benevolence to those for whom He died. Faith, as the instrument of justification, is the "assent and consent" which the sinner gives to God's message of pardoning mercy, through Christ, in the Gospel. Faith, as the animating and actuating principle of spiritual life, by which the justified sinner walks, and works, and overcomes the world, is the realization of the constant presence of Christ within us, for He dwells in our hearts by faith. It is the glass through which he looks to Christ, the author and finisher of our redemption, for guidance and encouragement. It is the staff with which he leans upon Christ, the rock of his salvation, for strength and support. This faith apprehends, embraces, clings to, and appropriates Christ, and enables the pardoned sinner to say, "He loved me, and gave Himself for me." The apostle here speaks of the Ephesians' "faith in the Lord Jesus." We read of "faith toward our Lord Jesus Christ," as in Acts xx. 21; of "believing on the Lord Jesus Christ," as in Acts xvi. 31; and of "faith in Christ," as in Gal. iii. 26, and in the passage under consideration. This variety of phraseology is used to suit the variety of illustrations which are given in Scripture of our connection with, our dependence upon, and our confidence in Christ. We look towards Christ, by faith, as a saviour, as the Israelites looked to the brazen serpent in the wilderness. We rest on Christ, by faith, as the foundation upon which we build, by the grace of His Holy Spirit enabling us, the gold, silver, and precious stones of our principles, purposes, and performances. We dwell in Christ, as in a house of defence, by faith, as Noah and his family dwelt in the ark, safely protected from the deluge by which the world without them was overwhelmed; or we abide in Him by faith, as a branch in a tree from which it derives all the sap and nourishment which give it fruitfulness and beauty. Or these different phrases may be intended simply to denote different degrees of nearness and adhesion to Christ. Faith, however, of every degree, enables the believer to form an estimate, from his experience, of the love of Christ in proportion to its own strength, which, by the force of spiritual association and sympathy, produces in him a correlative love to Christ, and a corresponding love to all whom Christ loves. And the love of the Christian should be as diffusive and comprehensive as that of Christ. It should be "unto all the saints;" not to a mere section or party in the Church, but to all them" that love the Lord Jesus Christ in sincerity." In fact, this love is an emanation, as it were, of the love of Jesus to His Church, which descends, like the precious ointment upon the head that ran down to the very skirts of Aaron's garment, until it encircles with an atmosphere of sweet-smelling perfume the entire mystical body of Christ, so as to make the very heart of Jesus rejoice at feeling how good and pleasant a thing it is for brethren to dwell together in unity! The apostle recognises these graces of "faith in Christ," and "love unto all the saints," as gifts from God, which should call forth intense expressions of constant gratitude to Him from whom cometh down every good and every perfect gift. He takes it for granted that the Ephesian Christians gave thanks to God for them on their own account; for he says, "I also" (or "I as well as you") "cease not to give thanks to God." Gratitude to God is a distinguishing feature in the character of the Christian, and one which should ever be unceasingly exercised and displayed. As the mercy of God endureth for ever, and His gifts of kindness are bestowed without intermission, so we should never cease to give thanks for them. Paul gave thanks for the graces which were manifested by the members of the Church in Ephesus, as a faithful servant of Christ feeling glad and rejoicing in his Master's glory, and in the welfare of His people; and they likewise thanked Him for those benefits of which they were the favoured recipients, and which contributed to their happiness and joy. And how free from everything like jealousy was Paul! He was as ready to thank God for mercies bestowed upon others as for those which he himself received; thus showing his possession of the same spirit as the beloved disciple displayed when he said, "I have no greater joy than to hear that my children walk in the truth;" or resembling in disposition the pure and holy angels in heaven, who rejoice over every sinner that repenteth; or rather breathing forth the same mind that is in Christ, whose highest satisfaction it is to see of the travail of His soul, in His people's growth in grace and in moral conformity to Himself. The minister of Christ may learn, from the example of Paul, that he should always be ready to recognise and rejoice in the faith and love of Christians, wherever these graces are evidently possessed. He should not always reprove and rebuke, nor direct his exclusive attention to the errors and failings of others. These, alas! are too numerous in all; but such is the weakness of our nature, that we require the encouragement which is derived from knowing that we have made some progress, however small, in spirituality and grace. At the same time, such is the tendency of our nature to self-complacency and vain-glory, that every minister should be especially careful, while he takes approving notice of his people's faith and love, to abstain from the use of any expressions calculated to excite or foster spiritual pride. The apostle gives an example here of the safe and proper mode of acting in this respect. He fully recognizes the prosperous condition of the members of the Church at Ephesus; but in the same moment he traces these back, as to their origin, to God alone, by ascribing to Him all the praise and glory of their existence. But thanksgiving should be a preface as well as a supplement to prayer; and the petitions of the believer should rise out of, and be impregnated with, a spirit of gratitude throughout; and prayers for an increase of grace are the best proof and expression of our thankfulness for grace which has been already received. Every mercy which God confers is not only precious in itself, but is also a pledge and earnest of more, and |