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But, if any doubt rest on the above argument, it is removed by St. Peter, who calls the epistles of St. Paul by the solemn title of scriptures, considers them as parallel with the writings of the prophets, declares they were · indited by a wisdom more than human, and

classes them with the inspired writings which the ignorant and unstable wrest. And he does all this incidentally, as if the inspiration of the New Testament were a point of acknowledged truth. He does it also when writing to stir up the pure minds of the first Christians, who knew, and were established in the truths of the gospel; and, with the view of their being able, after his decease, to have his instructions always in remembrance. He does it further, after he had ex- . pressly declared, that the gospel had been preached, with the Holy Ghost sent down from heaven. And he concludes his epistle with the remarkable words, I have written briefly, exhorting and testifying that this is the true grace of God in which ye stand. Surrounded with such conBlackall's Boyle's Lectures, Campbell, Jortin, Bennett, Hartley, Jacquelot, Hey's Lectures, Houteville, Jenkins, Seed, Gregory, Dick, Benson, Franks. But the works most practical, and which have given me most satisfaction, are Lamotte, Dr. Lowth, Doddridge, and Scott in his preface to his Commentary. Perhaps, if I were to select one work only, it would be Lamotte's Inspiration of the New Testament asserted and explained. 1694.

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kind may be referred, with which they may be compared, and by which they may be judged.

Here then we must make a decided stand.

The question is, in what sense are the Holy Scriptures said to contain a divine revelation ? Is it merely because the sacred penmen communicate a revelation received from God, according to their best judgment, and of course with some intermixture of human frailty ? Or is it because these penmen communicate a revelation under a plenary direction and superintendence of the Spirit of God, so as to have been preserved from every kind and degree of error relating to the religion, and to have indited books, in the strictest sense of the terms, under the inspiration of the Holy Ghost?

Now nothing can be more easy than the determination of this question, because we have arrived at a part of our general argument which admits of an immediate appeal to the sacred writers themselves, and which renders their decisions authoritative and final. A divine revelation they received—a divine authority is at the foundation of all their communications. We have only therefore to study the books themselves. We have only to open the pages of the New Testament and see what is there stated upon the subject. All previous matters have been proved-authenticity, credibility,

miraculous works, a prophetical spirit, a propagation of Christianity supported by the immediate interference of God, copious good effects which proclaim the author from whom they flow. What then do the writers of the boly books teach us upon the subject of inspiration ? What can we reasonably infer from the testimony of our Lord and his Apostles concerning it?

This is the one simple point which now demands our attention: and in order to settle it,

We appeal to the unquestionable inspiration of the Old TESTAMENT.

We appeal to the PROMISE which our Lord made to the Apostles, and the GIFTS AND QUALIFICATIONS they received in consequence.

We appeal to THE CLAIMS which the writers themselves made.

We appeal to the testimony of the FIRST CHRISTIANS.

These particulars we shall illustrate in the present lecture. In the following one we shall show what further light the internal matter and character of the writings cast upon the subject.

The consideration of these points must draw us into some length, but the whole influence of Christianity, practically speaking, rests, especially in a day like the present, on the scriptural adjustment of them.

kind may be referred, with which they may be compared, and by which they may be judged.

Here then we must make a decided stand.

The question is, in what sense are the Holy Scriptures said to contain a divine revelation ? Is it merely because the sacred penmen communicate a revelation received from God, according to their best judgment, and of course with some intermixture of human frailty ? Or is it because these penmen communicate a revelation under a plenary direction and superintendence of the Spirit of God, so as to have been preserved from every kind and degree of error relating to the religion, and to have indited books, in the strictest sense of the terms, under the inspiration of the Holy Ghost?

Now nothing can be more easy than the determination of this question, because we have arrived at a part of our general argument which admits of an immediate appeal to the sacred writers themselves, and which renders their decisions authoritative and final. A divine revelation they received-a divine authority is at the foundation of all their communications. We have only therefore to study the books themselves. We have only to open the pages of the New Testament and see what is there stated upon the subject. All previous matters have been proved—authenticity, credibility,

miraculous works, a prophetical spirit, a propagation of Christianity supported by the immediate interference of God, copious good effects which proclaim the author from whom they flow. What then do the writers of the holy books teach us upon the subject of inspiration? What can we reasonably infer from the testimony of our Lord and his Apostles concerning it?

This is the one simple point which now demands our attention: and in order to settle it,

We appeal to the unquestionable inspiration of the Old TESTAMENT.

We appeal to the PROMISE which our Lord made to the Apostles, and the GIFTS AND QUALIFICATIONS they received in consequence.

We appeal to THE CLAIMS which the writers themselves made.

We appeal to the testimony of the FIRST CHRISTIANS.

These particulars we shall illustrate in the present lecture. In the following one we shall show what further light the internal matter and character of the writings cast upon the subject.

The consideration of these points must draw us into some length, but the whole influence of Christianity, practically speaking, rests, especially in a day like the present, on the scriptural adjustment of them.

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