sacerdotal power, which assumes as its exclusive LECT. V. prerogative, the title of "The Church." We receive the depositions of the witnesses in regard to the actual fact of the case in their day; and, taking into consideration all the circumstances under which they aver, that the Scriptures were written by men under the influence of divine inspiration, we are compelled to admit the high probability, that such was actually the case. The positive evidence of such inspiration will be adduced in our next Lecture.

LECTURE VI.

INSPIRATION OF THE SCRIPTURES- -(continued.)

2 TIM. III. 16, 17.

"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, throughly furnished unto all good works."

LECT. VI. HAVING, in the foregoing Lecture, adduced some of those probable arguments which go to prove that the Scriptures are of divine inspiration, we now proceed to investigate the statements advanced in these Scriptures themselves in reference to the subject, by which we are furnished with evidence of the positive and direct kind.

Positive evidence of

the doctrine of inspira

tion.

It must be obvious, that nothing short of this description of evidence can form a proper basis of religious faith. The arguments which have occupied our attention may go far towards removing doubts from the mind, and preparing it carefully and conscientiously to prosecute the study of the dogma, and impartially to receive whatever farther light may be thrown upon it;

but it is not their design, as it is not within LECT. VI. their province, to impart a perfect conviction of its truth, or give to it such a lodgment in the soul, as shall inspire an unhesitating reliance upon the testimony of the Bible as the sure and infallible word of God. This conviction can only be produced by evidence, which positively evinces, that the persons by whom the Scriptures were written were in actual correspondence with the Deity; that they wrote by his direction and assistance; or, that what they have delivered to us possesses his sanction as an infallible rule of faith. Except these points be made good, we shall never be practically influenced by their writings, but shall feel more or less at liberty to treat them as we do standards of mere human fabrication assenting to them or departing from them, as may best accord with our own previous notions of truth and duty.

It has been customary, without any preliminary or qualifying consideration, to maintain, that the doctrine of inspiration is to be received simply on the declarations of those by whom the Scriptures were written ;-that they were infallible, and consequently if they have expressly affirmed, that they were the subjects of such extraordinary divine influence as the term inspiration implies, we are bound, without any further inquiry, to abide by their testimony. On this ground, the doctrine is supposed to possess all the authority of a direct divine sanction; and to press for

LECT. VI. further evidence is deemed unwarrantable, if not profane. But it must be evident to every one, who takes a more minute view of the subject, that, to say the least, this is merely to beg the question. It is taking for granted the very point to be proved. It amounts in effect to nothing more than this: the Bible is inspired, because those who wrote it declare that they were inspired a statement, however, which is by no means universally true; for though it may be shown, that some of the writers do advance such a claim, it by no means holds true of them all. We may argue à priori in support of the question, and may establish positions in reference to it, which it might be difficult to overturn; but with persons of reflecting minds, the inquiry will still return :-What positive grounds have we for believing, that the authors of the books of Scripture really were inspired to write them?-or, in other words, that these books possess a plenary divine sanction?

Primary

basis of the

inspiration.

In such a view of the case, the only fair and doctrine of satisfactory process to be pursued is to narrow the question within certain definite limits, and endeavour to ascertain whether any primary basis can be found, on which it may rest, undisturbed by the attacks of scepticism and unbelief. Now it appears to us, that there is only one position, which, in the first instance, we can safely and fearlessly occupy, and within the limits of which we must primarily concentrate our forces,

if we would not expose ourselves to the reproach LECT. VI. of inconsistency, or surrender the truth into the hands of its adversaries. That position is the authority of the Son of God, which none can consistently call in question, who does not reject the entire mass of evidence by which his mission and the religion which he founded, are immovably supported. If it can be proved, that Christ has attributed to the Scriptures of the Old Testament the qualities and claims of inspiration, then we are bound to receive them as inspired simply on the ground of his declarations to that effect; or, if he has affirmed, that such endowments should be vouchsafed to his apostles as would invest their writings with similar claims-we are equally bound to acquiesce in the decisions contained in these writings, as the infallible dictates of Jehovah. Whatever, as the Great Messenger sent from the Father, he has been pleased to reveal, it is our duty implicitly and cordially to believe.

In determining, however, whether our Lord imparted any information upon the subject or not, and if he did, what are the nature and amount of that information, we must call in the testimony of those who have furnished us with accounts of his doctrines simply as that of honest and competent witnesses :-men of unimpeachable integrity, who had no worldly interest to support by giving a colouring to any thing he might have communicated on the subject; and