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XII. THE PROTESTANT RULE OF FAITH.

THE DIVINE INSPIRATION OF THE SCRIPTURES.

OUR last essay closed the argument on the genuineness and authenticity of the Holy Scriptures, and we now come to speak of their Divine Inspiration.

Such, at least, is the natural course; though, indeed, if their genuineness and authenticity be conceded, their inspiration seems to follow as a necessary consequence.

Not that we would assert, that if a narrative is shown to be authentic and generally credible, it is therefore to be admitted as of divine authority; but that, considering the things declared in the books in question, and the authority continually assumed therein, we must come to one of two conclusions, either that the apostles and evangelists were liars and impostors; or that they really wrote under the guidance and direction of the Holy Spirit. Now we have already come to the conclusion that it was impossible that they could be liars and impostors, and yet be received as true witnesses by all the myriads of the early Christian church: consequently there is only the other conclusion remaining to us.

But it will certainly be advisable to state this argument somewhat more fully and explicitly. We begin, then, by observing that the apostles themselves lay claim, without hesitation, to divine authority and direction. They do this both impliedly, in speaking of the Old Testament writers and comparing themselves with them; and expressly, by asserting, in plain terms, their own inspiration.

I. Impliedly: The Old Testament is repeatedly spoken of, both by Christ, and by his apostles, as a divine revelation. It is said "The HOLY GHOST by the mouth of David spake ;"-"How doth David in SPIRIT call him Lord;"" WHо by the mouth of thy servant David hast said,”—“Well spake the HOLY GHOST by Esaias the prophet, saying," &c.—“ Searching what or what manner of time the SPIRIT OF CHRIST which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." "The prophecy came not in old time by the will of man, but holy men of God spake as they were moved BY THE HOLY GHOST." "Unto them (the Jews) were committed THE ORACLES OF GOD."

Now this divine character, which is constantly assigned to the Old Testament Scriptures by the writers of the New Testament, is at other times equally claimed for both. This is seen by such expressions as, "Built upon the foundation of the APOSTLES AND PROPHETS." "That ye may be mindful of the words which were spoken before by the holy prophets, AND of the commandment of us, the apostles of the Lord and Saviour." ALL Scripture is given by inspiration of God, and is profitable for doctrine," &c. as our beloved brother Paul also, according to the wisdom GIVEN UNTO HIM, hath written unto you; in which are some things hard to be understood, which they that are unlearned and unstable, wrest, as they do also THE OTHER SCRIPTURES, unto their own destruction."

"Even

Thus we find the apostles distinctly speaking of the Inspiration of the books of the Old Testament, as a matter respecting which no one entertained any doubt, and then equalling their own writings with them. But,

II. They expressly asserted their own Inspiration. And here we must unhesitatingly contradict Dr. Wiseman, who, in one of his most intrepid assertions, says, "Nowhere have we the record of any of these writers

having asserted his own inspiration."* Let the untruth of this representation be seen in the following passages.

The evangelists record the direct and explicit promise of Christ, that the Holy Ghost should, after his ascension, descend upon them, and dwell in them, as an infallible guide.

"When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:" and "he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (John xv. 26; xvi. 13, 14.)

"I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. (John xiv. 16, 17.)

"But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John xiv. 26.)

"And when they shall bring you unto the synagogues, and unto magistrates and unto powers, take ye no thought how or what ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in the same hour what ye ought to say." (Luke xii. 11, 12.)

"Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." (Matt. x. 19, 20.)

* Wiseman's Second Lecture, p. 43.

And the apostles claim this character, for their deliberate and official communications to the church. When James and the church at Jerusalem wrote to the churches of the Gentiles, by the hands of Barnabas and Paul, they say, without any hesitation, "It seemed good to the HOLY GHOST, and to us, to lay upon you no greater burden than these necessary things." (Acts xv. 28.)

Paul closes his epistle to the Romans in this manner: "Now to him that is of power to stablish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began; but now is made manifest, and by the Scriptures of the prophets, according to the commandment of the everTasting God, made known to all nations for the obedience of faith." (Rom. xvi 25, 26.)

In his first epistle to the Corinthians, he tells that church, "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God." "But as it is written, Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 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 teacheth, but WHICH THE HOLY GHOST TEACHETH; Comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. But he that is spiritual judg

eth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ." (1 Cor. ii. 4, 5, 9-16.)

And subsequently, in the same epistle, he says, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are THE COMMANDMENTS OF THE LORD." (1 Cor. xiv. 37.)

To the Galatians he says, "I certify you, brethren, that the gospel which was preached of me is not af ter man. For I neither reeived it of man, neither was I taught it, but by THE REVELATION OF JESUS CHRIST." (Gal. i. 11, 12.)

And another apostle, John, the writer of one of the gospels, three epistles, and the Apocalypse, commences the latter book in these words, "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John." "I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last: and what thou seest write in a book." (Rev. i. 10, 11.)

Dr. Wiseman's assertion, therefore, is most unjustifiable. The distinct claim of the writers both of the Old and New Testaments, is, that they were the mouth of God-that God spake by them--and that the books so given to the church were to be separated and kept sacred above all other writings, as being THE HOLY SCRIPTURES THE ORACLES OF GOD.

But it may be said, that, admitting that Dr. Wiseman went rather too far in this assertion, and conceding that the writers of these books did in fact claim. for themselves the attribute of inspiration; still this does not, surely, establish that claim. We are not to admit their inspiration merely because they assert it.

Certainly;-not simply because they assert it; that would, indeed, be too much like the assumptions of the church of Rome. But let us consider the whole