among the neologists of Germany, for a number of years past, furnishes a striking illustration of the truth of the aforesaid observations. For a time the assault, in that country, was merely upon the doctrine of inspiration; but no sooner was that ground conceded, than the critics directed their artillery against the authenticity of the miraculous facts and prophecies.

There is no end to the objections which may be started against the plenary inspiration of the Scriptures, just as is the fact in regard to the visible universe as the work of God; and it cannot be denied that there is a striking analogy between the mode of reasoning pursued by atheists and deists. But the foundation of all their arguments is human ignorance. They cannot form the conception of a creation by a being of almighty power and infinite wisdom, and of a supernatural revelation from such a being, which would not be liable to as great and much greater objections, than they are able to bring forward against his works and word, as they do actually exist. If such men could be induced in a calm and unprejudiced manner to examine this subject, I would recommend to them a careful perusal of Butler's Analogy of Natural and Revealed Religion; and to the deist I would especially recommend the seventh chapter of the second part, where the author, in a manner peculiar to himself, makes first some observations on the particular evidences of Christianity, and then, in the close, exhibits a view of the evidence arising from a general survey of the contents of the Bible. The argument, as presented in this last form, is so original and striking, that I would insert it in this place, were I not afraid of swelling this volume to an inconvenient size. The whole of the second book of the Analogy may be considered as the most satisfactory method of meeting the popular objections to divine revelation.

In regard to particular objections, arising from apparent discrepancies, from extraordinary facts, and from mysterious doctrines found in the sacred volume, it will be sufficient to refer the inquisitive reader to

the first volume of Horne's Introduction, and to Dick's deservedly popular work on Inspiration; and also to learned commentators, some of whom have taken much pains to reconcile seeming contradictions, and to elucidate obscure passages, by an application of the rules of sacred criticism. I would only further remark in relation to the usual objections. to the inspiration of the Scriptures, that they militate as fully against the authenticity of the facts as against the inspiration of the writers, and therefore do not require to be considered and obviated under this head.

A summary of the whole evidence for the plenary inspiration of the Scriptures of the Old and New Testament, is as follows: all the Internal Evidences of Christianity-whether arising from the peculiar excellence of the matter, or the simplicity and sublimity of the style; from the perfection of the character ascribed to Jesus Christ; from the continual recognition of the over-ruling providence of God, from the pure and elevated spirit of devotion which breathes through the sacred pages, from the penetrating and transforming efficacy of the holy Scriptures, and from their adaptation to the constitution of the human mind, and to the existing relations among men, go to prove, that they were written under the infallible guidance of the Holy Spirit.

Again, every prophecy which has been fulfilled, furnishes undoubted and independent evidence of the inspiration of that particular part of the Scriptures; and all the laws which proceeded from the mouth of Jehovah must be considered as infallible precepts, unless we call in question the whole truth of the narrative.

The writers, for the most part, were endued with the power of working miracles. These facts, it is admitted, prove that God spake by them; and if the prophets and apostles were inspired in the discourses which they delivered, then, a fortiori, they must have been inspired in preparing those writings which

were intended to guide the faith and practice of believers through all ages.

Moreover, the sacred writers generally lay claim to inspiration. They speak authoritatively in the name of the Lord. They call their message, the WORD OF GOD, and Christ has set his seal to the plenary inspiration of all the Scriptures of the Old Testament. The apostles and evangelists, in the most explicit manner, declare the same truth.

Besides, Christ promised plenary inspiration to his disciples, and they professed to be under the guidance of the Spirit in what they wrote.

And finally, while some of the apostles were living, their writings were classed with the divine Scriptures, and were universally received as inspired, and as the infallible word of God, by the whole primitive Church.

We cannot but conclude, therefore, that all the books of the Old and New Testament were written by the inspiration of God, and contain an infallible rule to guide the faith and practice of the church to the end of the world.

CANONICAL AUTHORITY

OF THE

BOOKS OF SCRIPTURE.

CHAPTER XVI.

THE IMPORTANCE OF ASCERTAINING THE TRUE CANON OF HOLY SCRIPTURE.

THE Bible includes a large number of separate books, published in different ages, during a space of more than fifteen hundred years. Each of these books, when first published, formed a volume; or at least, the writings of each author were, in the beginning, distinct and if they had continued in that separate form, and had been transmitted to us in many volumes instead of one, their authority would not on this account have been less, nor their usefulness diminished. Their collection into one volume is merely a matter of convenience; and if any persons choose now to publish these books in a separate form, they cannot with propriety be charged with casting indignity on the word of God.

Hence it appears, that besides general arguments to demonstrate that the Bible contains a divine revelation, there is need of special proofs to evince that each of the books now included in that sacred volume, has a right to the place which it occupies, or does in reality contain a part of that revelation which God has given.

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If, therefore, it could be shown (which, however it never can) that some particular book, now included in the Bible, was not authentic, the conclusion thence derived would only affect that single production, unless it were recognized as divine by the writers of the other books. The credit of the whole volume would not be destroyed, even if it could be proved that one half the books of which it consists were spurious. Infidels have much more to effect in overthrowing the Bible, than they commonly suppose. It is incumbent on them to demonstrate, not only that this or that book is false, but that every one of these productions is destitute of evidence that it has been derived from the inspiration of God.

On the other hand, it is manifest, that the advocate of divine revelation is bound to defend the claims of every separate portion of this volume, or to reject from it that part which has no evidence of a divine origin. It is necessary that he should be able to render a good reason why he admits any particular book to form a part of the inspired volume.

It is true, that the antiquity of this collection claims for it a high degree of respect: the transmission of this volume to us, through so many centuries, as HOLY SCRIPTURE, should teach us to be cautious how we question what is so venerable for its antiquity. But this only furnishes one presumptive argument in favour of each book. It by no means renders all further investigation unnecessary, much less, impious.

It is easy to conceive that books not written by the inspiration of God, might, by some casualty or mistake, find a place in the sacred volume. In fact, we have a striking example of this very thing in the Greek and Latin Bibles which are now in use, and held to be sacred by a large majority of those who are denominated Christians. These Bibles, besides the books which have evidence of being truly inspired, contain a number of other books, the claim of which to inspiration cannot be sustained by solid and satisfactory reasons. This inquiry, therefore, is