likewise take great heed lest, in attributing to Scripture more than it can have, the incredibility of that do cause even those things which it hath more abundantly to be less reverently esteemed.? Baxter, Works, 21:319 ? ?Those men who think that these human imperfections of the writers do extend further, and may appear in some passages of chronologies or history which are no part of the rule of faith and life, do not hereby destroy the Christian cause. For God might enable his apostles to an infallible recording and preaching of the gospel, even all things necessary to salvation, though he had not made them infallible in every by-passage and circumstance, any more than they were indefectible in life.?
The Bible, says Beet, ?contains possible errors in small details or allusions, but it gives us with absolute certainty the great facts of Christianity, and upon these great facts, and upon these only, our faith is based.? Evans, Bib. Scholarship and Inspiration, 15, 18, 65 ? ?Teach that the shell is part of the kernel and men who find that they cannot keep the shell will throw away shell and kernel together? This overstatement of inspiration made Renan, Bradlaugh and Ingersoll skeptics. ? If in creation God can work out a perfect result through imperfection why cannot he do the like in inspiration? If in Christ God can appear in human weakness and ignorance, why not in the written word??
We therefore take exception to the view of Watts, New Apologetic, 71 ? ?Let the theory of historical errors and scientific errors be adopted, and Christianity must share the fate of Hinduism. If its inspired writers err when they tell us of earthly things, none will believe when they tell of heavenly things.? Watts adduces instances of Spinoza ?s giving up the form while claiming to hold the substance, and in this way reducing revelation to a phenomenon of naturalistic pantheism. We reply that no a priori theory of perfection in divine inspiration must blind us to the evidence of actual imperfection in Scripture. As in creation and in Christ, so in Scripture, God humbles himself to adopt human and imperfect methods of self-revelation. See Jonathan Edwards, Diary: ?I observe that old men seldom have any advantage of new discoveries, because they are beside the way to which they have been so long used. Resolved, if ever I live to years, that I will be impartial to hear the reasons of all pretended discoveries, and receive them if rational, however long so ever I have been used to another way of thinking.?
Bowne, The Immanence of God, 109, 110 ? ?Those who would find the source of certainty and the seat of authority in the Scriptures alone, or in the church alone, or reason and conscience alone, rather than in the complex and indivisible co-working of all these factors, should be
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