Tholuck, however, and others of his
countrymen, seem thoroughly aware of it.
The objections to the truth of Christianity are directed either against
the evidence itself; or that which it substantiates. Against the latter,
as Bishop Butler says, unless the objections be truly such as prove
contradictions in it, they are 'perfectly frivolous;' since we cannot be
competent judges either as to what it is worthy of the Supreme Mind
to reveal, or how far a portion of an imperfectly-developed system may
harmonise with the whole; and, perhaps, on many points, we never can be
competent judges, unless we can cease to be finite. The objections to
the evidence itself are, as the same great author observes, 'well worthy
of the fullest attention.' The a priori objection to miracles we have
already briefly touched. If that objection be valid, it is vain to argue
further; but if not, the remaining objections must be powerful enough to
neutralise the entire mass of the evidence, and, in fact, to mount to a
proof of contradictions; 'not on this or that minute point of historic
detail,--but on such as shake the foundations of the whole edifice of
evidence. It will not do to say, 'Here is a minute discrepancy in the
history of Matthew or Luke as compared with that of 'Mark or John;'
for, first, such discrepancies are often found, in other authors, to be
apparent, and not real,--founded on our taking for granted that there is
no circumstance unmentioned by two writers which, if known, would
have been seen to harmonise their statements.
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