new light and glory from the revelations which precede and follow it.  It is only when we view the revelations of the Bible as thus progressing “from glory to glory,” that we can estimate aright the proofs of their divine origin.  If it were even possible to impose upon men as miraculous a particular event, as, for example, the giving of the Mosaic law on Sinai, or the stones of the day of Pentecost, the idea that there could have been imposed on the world a series of such events, extending through many ages, and yet so connected together as to constitute a harmonious and consistent whole, is a simple absurdity.  There is no explanation of the unity that pervades the supernatural facts of revelation, but that of their divine origin.

V. In strong contrast with this rational way of viewing the facts of revelation as a grand whole, is the fragmentary method of objectors.  A doubt here, a cavil there, an insinuation yonder; a difficulty with this statement, an objection to that, a discrepancy here—­this is their favorite way of assailing the gospel.  If one chooses to treat the Bible in this narrow and uncandid way, he will soon plunge himself into the mire of unbelief.  Difficulties and objections should be candidly considered, and allowed their due weight; but they must not be suffered to override irrefragable proof, else we shall soon land in universal skepticism:  for difficulties, and some of them too insoluble, can be urged against the great facts of nature and natural religion, as well as of revelation.  To reject a series of events supported by an overwhelming weight of evidence, on the ground of unexplained difficulties connected with them, involves the absurdity of running into a hundred difficulties for the sake of avoiding five.  If we are willing to examine the claims of revelation as a whole, its divine origin will shine forth upon us like the sun in the firmament.  Our difficulties we can then calmly reserve for further investigation here, or for solution in the world to come.

VI.  When we institute an examination concerning the facts of revelation, the first question is that of the genuineness and uncorrupt preservation of the books in which they are recorded; the next, that of their authenticity and credibility.  We may then conveniently consider the question of their inspiration.  In accordance with the plan marked out above, (No.  III.,) the gospel narratives will be considered first of all; then the remaining books of the New Testament.  After this will be shown the inseparable connection between the facts of revelation recorded in the Old Testament and those of the New; and finally, the genuineness of the books which constitute the canon of the Old Testament, with their authenticity and inspiration.  The whole treatise will be closed by a brief view of the internal and experimental evidences which commend the Bible to the human understanding and conscience as the word of God.

CHAPTER II.