thers 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 Ghost-the 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 revelationthat 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 cf 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 ex

pressly says, that "the majesty of the Holy Ghost suggested what St. Paul wrote." 8

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 divinelyinspired; 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."9

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.

And this is, in truth, the real question to be determined now. 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

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

Lamotte; Lardner; Dodd. Lect.

the scheme of prophecy, 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 anything 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 character and internal structure 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 "r perfect;" and prove, by his whole conduct, that he is "thoroughly furnished unto all good works."

344

LECTURE XIII.

PLAN OF INSPIRATION OF THE HOLY SCRIP. TURES AND REVIEW OF THE WHOLE ARGUMENT DERIVED FROM THE EXTERNAL EVIDENCES.

1 CORINTHIANS 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 convincing 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