broadest sense, espoused and confirmed the doctrine of the divine inspiration of the Old Testament scriptures.

2d. But, unanswerable as is the above attestation, we have a direct assertion on the part of St. Paul of still greater importance. Having reminded Timothy, that from a child he had known "the holy scriptures," which were able to make him wise unto salvation through faith in Christ Jesus, he makes this positive and conclusive declaration: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."*

Here, then, is the plain testimony of one, whose knowledge and veracity we have ascertained, that whatever in his time was included under the name of "scripture," or "holy scriptures," was of divine inspiration. We have only to ask, therefore, to what books Paul applied that name. It was a name of common use in his day. Josephus and Philo frequently speak of "the divine scriptures," and "the holy scriptures." It is manifest, therefore, that Paul meant to be understood as asserting the divine inspiration of that collection of sacred books to which the Jews notoriously applied such names; in other words, the books of the Old Testament. He regarded them all as scripture. He declared them all inspired.

Now, that under the same title we have the same collection of writings is certain; not only from the important fact that on this head there is a perfect agreement between our bibles and those of the whole Jewish nation at the present day; but also from the testimony of Josephus, who, although he has not mentioned the names of the several books considered as scripture in his time, has given us their number, and so described them that their identity with ours cannot be mistaken. He takes care to speak of them "as of divine authority." In addition to this, we have the testimony of

* 2 Tim. iii. 15, 16, 17. + Cont. Apion, b. i. § 8.

the New Testament as to the canon of the Old. For besides the books of Moses, which the former expressly mentions as of divine authority, it also specifies almost all the other books of our Old Testament as belonging, in the time of Christ, to the sacred canon of the Jews. Some are omitted, only because the mentioning of any is incidental. Nothing but a formal enumeration can be expected to be complete. That none are excepted against, is proof that all were received by the Lord and his apostles.

Hence, we are fully warranted to believe that "all scripture," in the mouth of St. Paul, meant all the books of the Old Testament which Jews and Christians at present unite in receiving as divine oracles; consequently, we have apostolic authority in proof that they were all "given by inspiration of God."

Much additional evidence to the same point might be added; but with any who acknowledge the argument of the previous lectures, and thence believe that whatever St. Paul asserted, as a doctrine of christianity, is true, the above simple reasoning will be amply sufficient for the divine inspiration of the Old Testament.

II. Let us proceed to the second division of our subject, and carry our inquiry to the books of the New Testament.

1st. The inspiration of the New Testament may be naturally and reasonably inferred from that of the Old. In this, we argue by analogy. No reason can be given why those holy men of old, who composed the books of the other Testament, should have written, not "by the will of man," but as they were moved by the Holy Ghost," that does not apply with much greater force to the writers of the later volume. The economy of the Old Testament was to cease at the advent of Christ; that of the New will endure to the end of the world. The former was intended only for a single nation, and adapted but to a country of narrow boundaries. The latter was framed to include all nations, and is intended of God to be coextensive with the globe. The law had only

"a shadow of good things to come;" the gospel has "the very image of the things;" the first was a system of types, "which stood only in meats, and drinks, and divers washings, and carnal ordinances imposed, until the time of reforma tion;" the second (the time of reformation being come) is a system of direct revelation; the veil has been rent in twain, so that it may be said, in comparison with the previous dispensation, that we "no longer see through a glass, darkly, but face to face." One grand distinction of the economy of the gospel is, that it is the dispensation of the Spirit. That peculiar feature in which its covenant is "a better covenant, established upon better promises”—“ a new covenant”—is found in this, that it is a spiritual covenant; its promises, its privileges, its duties, its parties, are all spiritual. Its character, in this respect, is seen in that stipulation of its Divine Author: “I will put my laws into their mind, and write them in their hearts." So much, therefore, does this "ministration of righteousness éxceed in glory" all that preceded it, that although there had never risen, under the Old Testament system, a greater than John the Baptist; yet "he that is least in the kingdom of God (i. e. under the New Testament system,) is greater than he."

Now, is it supposable that, under a dispensation so limited in extent and duration as that of the law; so carnal in its ordinances; so obscure in its revelations; serving only "unto the example and shadow of heavenly things;" the sacred books should have been given by inspiration of God; and yet, that under the far better covenant of the gospel, designed for all mankind, and to stand while the world endures; a dispensation so eminently distinguished for the outpouring of the Spirit; for the spiritual gifts of its earliest ministers, and the spiritual duties and blessings of all its members; we should be left to a standard of truth and duty, dictated only by the wisdom, composed only under the superintending care, of fallible men? Surely the inspiration of the New Testament is naturally and reasonably inferred from that of the Old.

2d. The same conclusion necessarily arises from the evident inspiration of the apostles in their preaching and other official actions.

It was expressly promised by the Lord, that when they should stand before enemies, in defence of the gospel, they should speak by inspiration of God. In such circumstances, their direction was: "Take no thought how or what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." "The Holy Ghost shall teach you in that same hour, what ye ought to say." "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist." We have no reason to suppose that these promises of inspiration were confined to the special circumstances referred to in the passages above quoted. The apostles were to be placed in many others for which they would be quite as needful. Certain circumstances were particularly spoken of by the Lord; because in them the faith of his apostles would be particularly tried.

But inspiration was promised by the Saviour, in terms of the most comprehensive kind. A little before his crucifixion, when the hearts of his disciples (Judas having left them) were greatly troubled at the assurance that he was soon to be taken from them; he promised to send them a Comforter -the Holy Spirit-who should abide with them for ever. This blessed Person, he called repeatedly "the Spirit of truth." He was distinctly promised to the apostles, as a substitute, in all respects, for the presence, the guidance, the instructions of their Lord himself. The great consolation of such a substitute consisted in his being to the apostles, invisibly, just what Jesus had been to them, visibly; so that they might consider themselves to be divinely directed and instructed under his influence, in a manner quite as direct and infallible, as if they had still the Master's voice to hear, and his footsteps to follow. They were assured that “the

* Mat. x. 19, 20. Luke xii. 12; and xxi. 15.

Spirit of truth" would teach them whatever knowledge their duties might require. "He shall teach you all things." "He will lead you into all truth." Had they forgotten any portion of their Lord's instructions?

"The Spirit of truth,”

said he, “shall bring all things to your remembrance whatsoever I have said unto you." "He shall take of mine, and shall show it unto you." Even the knowledge of the future was promised to the apostles, by the inspiration of the Holy Ghost. "He will show you things to come." They were directed to tarry in Jerusalem after his death, until they should receive "power from on high." Now all these promises are positive proofs that the apostles were inspired in their ministry, as soon as their fulfilment took place. Thus, when the day of Pentecost was fully come, and the Spirit descended upon them, "they were all filled with the Holy Ghost," and "began to speak as the Spirit gave them utterance." By this inspiration, they were enabled to preach, in all languages, the wonderful works of God. The sermon of Peter, on that day, was spoken under this influence. By the same help, he discerned the spirit of Ananias and Sapphira. Their lie was unto the Holy Ghost, in as much as, it was unto one whom the Holy Ghost inspired. Directed by the same Spirit, Peter journeyed from Joppa to the house of Cornelius, and first opened the door of faith to the Gentiles. Paul, by inspiration, went forth on his mission from Antioch to the lesser Asia; being "full of the Holy Ghost," he searched the conscience of Elymas, the sorcerer, and punished his wickedness with blindness. When the apostles, and elders, and brethren were assembled in council about the question sent up from Antioch for their decision; they consulted and determined as they were guided by inspiration of God. "It seemeth good to the Holy Ghost," was the solemn sanction annexed to their sentence. They claimed to be always received, as inspired. Their speech and their preaching, they asserted, were "in demonstration of the Spirit" "not in the words which man's wisdom teacheth,