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St. Paul, in which he quotes the gospel of Matthew as a book well known and cominonly received among the Christians of his day. In the epistle of Clement, of Rome, another cotemporary of St. Paul, the words of our Lord Jesus (as recorded in the gospels) are expressly cited.

To these testimonies we might add those of Hermas, Ignatius, Irenæus, Polycarp, and several others; but these holy men bore witness to the inspiration, as well as to the genuineness of the New Testament.

Clement, of Rome, says, "That the apostles preached the gospel, being filled with the Holy Ghost; that the Scriptures are the true word of the Spirit; and that Paul wrote to the Corinthians things that were true by the aid of the Spirit.”

Justin Martyr informs us, "That the gospels were written by men full of the Holy Ghost, and that the sacred writers spoke by inspiration.

Irenaeus observes, "That all the apostles received the gospel by divine revelation as well as Paul; and that, by the will of God, they delivered it to us as the foundation and pillar of our faith; and that the Scriptures were dictated by the Spirit of God.

Origen remarks, "That the Scriptures proceed from the Holy Spirit: that there is not one tittle in them but what expresses a divine wisdom; that there is nothing in the law, or the prophets, or the gospels, or the epistles, which did not proceed from the fulness of the Spirit; that we ought, with all the faithful, to say, that the Scriptures are divinely inspired; that the gospels are admitted as divine in all the churches of God; and that the Scriptures are no other than the organs of God.”

3. We turn to another and very decisive evidence for the divine origin of the Christian Scriptures, the accomplishment of the prophecies which they contain. If a man predicts an event which never comes to pass, we must either suppose him to be an impostor, or an enthusiast. Yet, when a person foretells things, far beyond the reach of human prescience (and this not in a loose or dexterously guarded form, which might apply equally well to other events) and they afterwards exactly come to pass, we must immediately confess that such knowledge was derived from above.

Now let any candid man read attentively the prophecy concerning the destruction of Jerusalem, in the twenty-fourth chapter of St. Matthew, comparing it with Josephus's account of the overthrow of that unhappy city, and he will find such an agree ment between the prophecy and the fact, as will fully convince him of the divinity of the Christian Scriptures. But let us bring an instance, whose fulfilment is daily before our eyes. Read the prophecy in which the apostle describes the apostacy of the

* 1 Tim. iv. 1—§.

THE DIVINE AUTHORITY OF THE NEW TESTAMENT.

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Romish church. Surely, if the writer had lived when Papal corruption was at the greatest height, he could not have marked more definitely, or have reprobated more strongly, the distinguishing features of that degenerate community.

4. A powerful argument for the divinity of the New Testament may be derived from its holy genius and tendency. In every work of man, there is something which betrays its origin. The best systems of morals, composed by those destitute of revelation, have been tarnished with the grossest errors; and even sullied by vices of the deepest dye. It is true, books have been written, in which every thing pure and holy has maintained a distinguished place; yet these have not been found where the light of revelation was unknown. The compositions of men have only been excellent so far as the inspired volume was followed but in the Christian Scriptures, "Holiness to the Lord” is inscribed on every page. There is nothing but what is consistent with the strictest purity; yea, incarnate purity itself is there delineated in the character of the adorable Jesus, the Friend of Sinners! Now, does not this mark them to be from him who is the Fountain of every thing good?

It is evident, that wicked men would never forge that which would pass sentence upon their every action, their every word, and even arraign and condemn them for the secret desires of the mind; and it is equally plain to every one who knows the human heart, that they never could; for we constantly find, that such an apprehension of the strict justice of God, as that he will mark and punish the most secret thoughts, is so far above man's narrow conceptions, that, in his natural state, he will seldom or never believe it, though so clearly revealed: and that a good man should be the forger of a system essentially composed of these pure and holy truths can never be supposed; for who that had the fear of God before his eyes, would be guilty of such complicated impiety and fraud?

5. We notice another branch of evidence for the authority of the Christian Scriptures, their efficacy; by which is to be understood their subservient power in changing all the principles of the heart, and the universal tenor of the practice. Where are the vile and profane who have been reclaimed by reading the moral precepts of the Heathen philosophers, or any of the moderns that have walked in their steps? Yet how wonderful are the changes produced by means of this sacred book! The man who has long withstood the remonstrances of conscience reads; a change of motives is effected; and we now see him, who was once furious and tyrannical, become peaceful and kind. The profane and offensive blasphemer speaks the words of truth and soberness, the intemperate assumes regularity, and the lewd and abandoned chastity and discretion!

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To conclude. If God has given us his word, what lively gratitude should it inspire! Thousands and ten thousands there

are, who have never yet been visited by this light from on high: but in proportion to our superior privileges will be our accountableness. To whom much is given, from them will much be required. But instead of rejecting the truth, let us, with pious ardour, join in the language of one who is now participating in the blessedness promised in the word of grace, and say,

Homerton.

"To all the isle his laws are shown,

His gospel through the nation known!
He hath not thus reveal'd his word
To every land! Praise ye the Lord!"

WATTS.

J. M.

SCRIPTURAL TESTIMONIES OF ELECTION.

THE simple testimony here collected, respecting the election of God, will present the several parts of the New Testament on this subject in regular succession. If another and different sense from that usually called Calvinistic, can fairly and clearly be made out from these words of truth, we are open to conviction; but till then, we submit to the plain meaning of words, and their connexion. However the deep things of God may appear opposite to the proud reasonings of man, they will for ever be found the wisdom of God and the power of God.

Let the Scriptures speak for themselves. It is not Augustin, nor Calvin,but Christ himself, and his apostles, to whom we appeal.

MAT. vii. 13, 14. The very offensive truth contained in these words, to every natural man, is evident; but the Lord knoweth those that are his.

xi. 25, 26. The divine sovereignty asserted.

xiii. 11. A second proof of sovereignty in God's gifts.

xv. 13. Compare John xv. 2.

xx. 23. Everlasting purpose and decree.

xxiv. 22. 24. 31. For the elect's sake, the days are shortened of deep distress; God having engaged to hear the prayers of his elect, who cry unto him day and night. Them it is not possible to deceive. This can have no respect to national election; but to individuals of the Jewish nation. The election hath obtained it, and the rest are hardened. The elect are the angels' peculiar care, who minister to the heirs of salvation. These are individually discriminated; if two persons are together, one is taken, the other left.

XXV. 34. The kingdom prepared for the blessed of the Father is from the foundation of the world!

MARK Xiii, 20. "For the elect's sake, whom he hath chosen." xiii. 22. Concurrent testimony of both evangelists, That to seduco the elect is impossible.

xiii. 27. Whom will he gather? His elect.

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LUKE iv. 25-29. The rage at God's election and sovereignty of choice manifest.

x. 20, 21. This is the great ground of rejoicing: "Your names are written in Heaven." God's choice is sovereign.

xii. 32. Such is the good pleasure of his will.

xvii. 34-36. Wherefore?

xviii. 7. The elect, God's peculiar care.

JOHN i. 13. The exclusion of all other causes, and the work wholly of God, in regeneration.

vi. 37, 39. They are all given him of the Father; and he can lose nothing of the gift. All shall come to him, and be in nowise

cast out.

vi. 64, 65. No man can come, except the Father draw him; and they are known to him from the beginning, who would disbelieve and betray him. Fore-knowledge includes the certainty of events. vii. 30. Mark the reason given.

x. 16. Why must he bring them, and make them hear his voice? x. 26, 27, 28, 29. Why did they not believe? Because "not of his sheep." They hear, know, follow him; he gives them eternal life, they never perish. None can pluck them from his hand. Being his Father's gift to him, none can pluck them out of his Father's hand. They are one in nature, operation, and every perfection. It is plain, from the wrath of the Jews, how exasperated they were at an assertion they regarded as blasphemous.

xiii. 1. His love then is special and peculiar.

xv. 16. xv. 19.

Individual choice.

Chosen out of the world.

xvii. 2. One of the most striking chapters in the book, is this last prayer of our Lord: On as many as the Father gave him, he be stows eternal life.

xvii. 6. They are given out of this world, God's peculiar ones. xvii. 10, 11. For them, not the world, he prays, as given to him, and the Father's choice. All mine are thine, and thine mine. In whose salvation he is to be glorified in union with him, as he is with the Father. None of them lost, but the son of perdition, that the Scripture might be fulfilled.

xvii. 20. Not a peculiar favour to the first disciples, but alike to all believers to the end of time, one fold and one Shepherd, who knows his own sheep, and is known of them. These God has loved with the same love as his own Son; and it is his will and pleasure that they be with him, where he is, to behold his glory; and all this love is before the foundation of the world!

ACTs i. 16, 25. The word of prophecy must needs be fulfilled; and Judas go to his own place.

ii. 23. Unless so delivered by the determinate counsel and foreknowledge of God, human power and craft had not prevailed.

ii. 39. To whom is the promise fulfilled? To as many as the Lor our God shall call.

ii. 47. Whom did the Lord add daily to the church? Such as should be saved.

iv. 28. What did they? Whatsoever thy hand and thy counsel determined before to be done.

ix, 15. Paul a chosen vessel.

ACTS xiii. 48. Who believed the word preached? As many as were ordained to eternal life.

xxii. 10.

What he must do was appointed for him.

xxii. 14. The God of our Fathers hath chosen thee, &c.

ROM. viii. 28-39. Stronger expressions cannot be used, nor reasoning more conclusive, to assure us of the eternal purpose of God respecting his elect, and their final and certain salvation. Without the utmost violence to language and argument, it seems impossible to fix any other sense on the words.

ix. 11-29. The mode in which the apostle replies to the objections made, is the most conclusive evidence possible of the doctrine he taught; for only thus could such answer be given. On any other supposition he must have given an entirely different state of the case, and vindicated the divine procedure on entirely different grounds. Now, he disdains to enter into the why and wherefore; and resolves all into the sovereign pleasure of God, satisfied in the display of the divine glory, in the vessels of wrath as in the vessels of mercy. However awfully mysterious this may appear, we shall receive the fullest evidence, when he shall finally judge, that there is no unrighteousness with God.

xi. 2-8. God's election hath been always evident of old; as in the days of Elijah, there was a small remnant reserved; so it was then, and will be to the end of time. God hath not cast away those he foreknew. The doctrines of Grace and Election are inseparable, including each other.

xi. 33. It is acknowledged, that his judgments are unsearchable, and his ways past finding out! Where we cannot fathom his dispensations of providence and grace, we must admire and adore. O the depth!

xvi. 13. Rufus was a chosen or elect person.

1 Cor. i. 26-28. God hath an election, and Whom hath he chosen ? How great is the mystery of godliness! Let the foolish, the weak, the base, the despised, bless God for their calling and election! This will be marvellous in their eyes.'

GAL. i. 15. Separated from his mother's womb.

EPH. i. Nowhere is the predestination of God more explicitly affirmed, and his eternal purpose, according to the sovereign pleasure of his will, more expressly declared. That this chapter can be received and truly believed as the oracles of God, by those who deny the doctrine here contained, is one among other proofs of the strength of prejudice, and preconceived educational opinions. i. 4. Chosen in Christ before the foundation of the world. i. 5. Predestinated unto the adoption of sons.

i. 6. Nothing thereunto moving but the good pleasure of his will, to the praise of the glory of his grace!

i. 7. Wherein we are made accepted in the beloved one; have redemption through his blood; the forgiveness of sin, according to the riches of his grace.

i. 8, According to his good pleasure, which he purposed in himself. i. 1. The inheritance through Christ obtained, in consequence of being predestinated according to the divine purpose of him whe

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