2. Again, the other titles which they familiarly attribute to the New Testament, almost all imply their divine inspiration. They call them, "The Word of God, The Voice of God, The Oracles of Heaven, The Oracles of the Holy Ghost," and especially they apply to them the expression which we have already noticed, as containing the sum of the whole argument, yeaÞỳ bɛóπνEUOTOS, divinely inspired scripture.

3. Further, the distinction which the ancient Fathers made between canonical and apocryphal books, turned on this very point of inspiration. They accounted other writings, however true upon the whole and edifying, not canonical, because not inspired by the Holy Ghost.

4. Then as to the innumerable passages in which they speak their own sentiments, and that of the church, on the subject,

Hear, first, Clemens Romanus, Bishop of Rome, (A. D. 91-110,) a contemporary with the apostles, to whom we have frequently referred already. "The apostles," says he, "preached the gospel, being filled with the Holy Ghostthe scriptures are the true words of the Spirit-Paul wrote to the Corinthians things true by the aid of the Spirit-he, being divinely-inspired, admonished them, by an epistle, concerning himself and Cephas and Apollos."

Justin Martyr (A. D. 89-164) says, that "the gospels were written by men full of the Holy Ghost."

Irenæus (A. D. 97-202) declares that "all the apostles received the gospel by divine revelation-that the scriptures were dictated by the Spirit of God-and that therefore it is wickedness to contradict them, and sacrilege to make any alteration in them."

Theophilus, (A. D. 168-181,) citing the authors of the Old and New Testament, says, "that both the one and the other spake, being inspired by one and the same Spirit."

"These things," he also observes, "the Holy Scriptures teach us, and all who were moved by the Holy Spirit."

Clemens Alexandrinus (A. D. 191) says, "that the whole scriptures are the law of God, and that they are all divine,

and that the evangelists and apostles wrote by the same Spirit that inspired the apostles."

Tertullian, (A. D. 150-220,) in several passages, attributes the scriptures to the Spirit, and once expressly says, that "the majesty of the Holy Ghost suggested what St. Paul wrote."j

Origen (A. D. 230) teaches, that "the scriptures proceeded from the Holy Spirit, that there is not one tittle in them but what expresses a divine wisdom, that there is nothing in the law, or the prophets, or the gospels, or the epistles, which did not proceed from the fulness of the Spirit, that we ought, with all the faithful, to say, that the scriptures are divinely-inspired; that the gospels are admitted as divine in all the churches of God, and that the scriptures are no other than the organs of God."

The Emperor Constantine wrote unto the Council of Nice, (A. D. 323,) and called the scriptures, "the doctrine of the Holy Ghost in writing."

An ancient writer in Eusebius, (A. D. 315,) says, "that they who corrupt the sacred scriptures, either do not believe that the Holy Spirit uttered the divine scriptures, and then they are infidels; or think themselves wiser than the Spirit, and so seem to be possessed."

Can it be necessary to pursue our quotations further? Can anything be more clear than the inference from such testimony? In short, to admit the full divine inspiration of the New Testament was, in the early church, the test of Christianity. The question then was, whether the religion itself came from God; but no doubt was raised whether the books were infallibly superintended and dictated by the Holy Spirit.

now.

And this is, in truth, the real question to be determined An opponent may, if he is able, controvert the arguments we have adduced for the divine authority of the Christian religion; he may refuse his assent to the miraculous testimony, the fulfilment of the scheme of prophecy,

(j) Et ideo Majestas Spiritus Sancti, perspicax ejusmodi sensuum, et in ipsa ad Thessalonicenses Epistola, suggerit.-De Resur: Carnis, c. 24.

(1) Lamotte; Lardner; Dodd. Lect.

the proofs from the propagation and good effects of the gospel; that is, he may throw us back on our former lectures. This would be fair and equitable, if he has any thing solid to advance. But after he has admitted, as every candid inquirer must, the miracles and prophecies and divine original of Christianity, after he has allowed the extraordinary powers conferred on the apostles, after he has examined and ratified all their credentials and qualifications for establishing a new religion, and for overthrowing all existing modes of error and superstition, it is too late to turn round and deny the full inspiration and infallible truth of the books written under the immediate assistance, and with the authority, and in the name, of Almighty God.

The additional confirmation of this evidence from the internal character of the sacred books, and the consideration of some practical deductions from the doctrine of the inspiration, must be deferred till the next lecture.

In the mean time, let what has been advanced determine the young Christian, according to our text, to continue with greater firmness in the things that he has learned and been assured of. Let him study with more entire submission of heart those holy writings which are able to make him wise unto salvation. Let him unite more of lively faith in Christ Jesus with his knowledge, as the only means of turning it to its proper use and highest end. Let him settle it in his mind, as a fundamental principle of divine revelation, that all scripture, without any exception, was given by inspiration of God; was divinely breathed or inspired by the Holy Ghost, and constitutes the one perfect and infallible canon of religious truth. Let him employ every part of it according to its true design, for doctrine, for reproof, for correction, for instruction in righteousness. And thus let him, as a man taught of God himself by his inspired word, become continually more matured and perfect; and prove, by his whole conduct, that he is thoroughly furnished unto all good works.

LECTURE XIII.

INSPIRATION OF THE HOLY SCRIPTURES-AND REVIEW OF THE WHOLE ARGUMENT DERIVED FROM THE EXTERNAL EVIDENCES.

1 COR. ii. 10-13.

But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom speaketh, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

TO THE Conclusive arguments for the full inspiration of the holy scripture, which are adduced in our last lecture, nothing need be added. The proofs of every kind are numerous, forcible, conclusive. We proceed to advert to the character and internal structure of the sacred books themselves, in order to discover the plan of the divine inspiration, and trace out something of the general method which God was pleased to take, in directing the minds of the respective sacred penmen.

For there are obviously divine and human parts in the scriptures. There is apparently much of the agency of man. The writers are like ourselves; they think, they speak, they argue as men. They address in human language their fellow-men: and yet nothing can be more decisive than the proofs of supernatural guidance, elevation, and suggestion, under which the apostles wrote. Upon what plan then, does the inspiring Spirit proceed? If the books are the infallible word of God, how is it that we see so much that is of man in their form and manner? How came we to meet with, what has been so largely detailed in preceding lectures, the marks of authenticity and credibility which are so conspicuous in them? How shall we account for the internal evidences to which we are hereafter to proceed? What room could there be for ordinary learning and observation, in the composition of the sacred records? If every thing is divine, how is it that we see every thing human?

In order to settle these questions, so far as we are practically concerned in them, we must consult the sacred volume itself. Man's reasonings upon what God would be likely to do, are almost sure to be erroneous. Let us open the Bible, and observe the system which it unfolds. This was the method we pursued in considering the question of inspiration itself, and it led us on step by step, to a conclusion perfectly clear and satisfactory. Let us do the same as to the plan and method on which the Holy Spirit proceeded with the sacred writers, and we shall soon arrive at an easy solution of all the difficulties which embarrass our minds.

Let us first trace out the WONDERFUL UNION of divine and human agency, in the inspiration of the scriptures; then the EXTENT OF INSPIRATION; and lastly, the ADVANTAGES which may be discerned in both. A reflection or two on the importance of fully admitting and acting upon the doctrine thus illustrated, will close the subject; and leave us at liberty to review the whole argument deduced from the external evidences of Christianity.