not bear a comparison with that of the men who have acknowledged their inspiration.

2. The sacred writers are consistent with themselves, and with one another. This is true, both of their narratives and their revelations. Many writers relate the same events, and one writer often relates the same events, yet one instance of inconsistency, either with themselves or others, cannot be pointed out. This is a degree of har mony which nothing but the most rigorous adherence to truth could have caused. And when the harmony of their revelations is considered, it is truly remarkable. They lived in different countries, were accustomed to different habits and pursuits, wrote during a period of near two thousand years, yet they never disagree. Their doctrine is uniform; and though such as could have been taught only by a direct revelation from heaven, yet they always teach the same things. Their harmony is a proof that they were inspired by the same Spirit, and this was the Spirit of God.

3. The Scriptures abound with prophecies which have been fulfilled. The Old Testament is a skeleton of unfulfilled prophecy, the New Testament is a history exactly filling up the skeleton. In the Scriptures we have an outline of all the great events that should happen in the world, and the history of the world proves the predictions to have been true. This might be exemplified in the his tory of Christ, the rise and fall of kingdoms and nations, or the history of the Jews. So clear is the prophecy, that it is like a narrative of events that had actually taken place. The Scriptures, therefore, in which these prophecies abound, must have come from God.

4. The writers of the Scriptures were enabled to perform the most remarkable miracles, as a proof that they were sent by God to teach mankind. The evidence, that the miracles recorded in the Scriptures were really performed, is perfectly complete and satisfactory. We have the cha racter of those who performed them the sufferings to which they exposed themselves by their testimony-the concurrence of many eye and ear-witnesses indeed the universal consent of the age in which they were performed-the nature of the miracles-their design-and their effect on those who witnessed them. They who disbelieve the miracles of the Scriptures, cannot, if they are consistent, believe any thing on testimony. And they

who believe them, must admit the inspiration of the Scriptures, for it was to prove it they were avowedly performed. 5. The contents of the Scriptures prove that they came from God. Men could not have conceived their revelations. The Bible is not like any book of human composition. The views which it gives of God, of man, of the way of the sinner's acceptance with God, of holiness, and of the future world, are such as men, unenlightened by the Holy Ghost, could never have taught. No mere man could have conceived the life of Jesus Christ, as it is detailed in the Scriptures. It would have been as easy for men to create the world, as to write the word of God. It is a work to which they are infinitely incompetent.

6. The very style in which the Scriptures are written, is evidence that they come from the hand of God. It is unlike any book of man's composing. Its simplicity, plainness, conciseness, comprehensiveness, are peculiar to itself. The weightiest truths are expressed in the most familiar language. They are, indeed, "apples of gold in pictures of silver." The Bible, in this respect, bears upon it all the marks of the work of God.

7. The tendency of the Scriptures is another proof of their inspiration. It is to make men holy. Think what would this world be if the Scriptures were universally believed and obeyed. How different from what deceivers and impostors would desire it to be! Look at the character formed by them, where they are received in truth and love! The practical influence of the Bible is to bring men to God, and this is a proof that it has come from God. Let a comparison be instituted between those kingdoms where the light of the Bible shines, and those into which it has never been introduced, and its effects teach its origin. Let a similar comparison be instituted in the case of families and individuals, and it will be found, that the measure of attention to the Scriptures is the measure of holiness. By the fruits of the Bible may its origin be known.

8. He that believeth in the Scriptures has a witness in himself that they come from God. The views to which they have opened his mind-the experience to which they have led him the effects which they have produced upon him-and the enjoyments to which they have brought him, satisfy him that God is their author. This is a proof, of which the sincere believer cannot be deprived. It lasts

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as long and as firmly as his consciousness. And as well might the infidel persuade him that God did not create the world, as that he did not inspire the Scriptures.

9. Finally, the Scriptures are accompanied with "selfevidencing light" that they have proceeded from God. We specify the Lord's Prayer-the ten commandmentsthe story of Lazarus, and we say men could not have pro duced these. We say so, because the utmost diligence and ingenuity of man has never produced any thing comparable to them. If any shall deny that God is their author, let them account for these productions. As long as they are in the Scriptures, we need not go beyond themselves for proof of their origin.

Connected with this branch of the subject, there is an important inquiry, in what sense, or to what degree are the Scriptures the dictation of the Holy Spirit? Do the Scriptures merely contain a revelation from God, or are they a revelation? Are we to consider the sentiments only inspired, or are the words also to be viewed in the same light? We confess ourselves believers in the verbal inspiration of the Scriptures. We believe that what they teach is expressed there purely as it came from the 'mind of God. And there are three observations which we would make, for the direction of inquiry into the subject. 1. We conceive this question to be one which can be determined only by the testimony of the Scriptures themselves. We have proved that they came from God, and they alone can testify how far they are the dictation of God. 2. We hold that all distinctions of inspiration into different kinds are nnwarranted by the Scriptures. In whatever sense one part is inspired, all is inspired. 3. It is the Scripture that is inspired, not the writer. The common view of this subject, we fear, is far from being correct. And having made these remarks, we shall refer to the following pas. sages, as abundantly sufficient to explain the meaning and degree of inspiration, and to prove that the words, no less than the sentiments, are the dictation of God:-2 Sam. xxiii. 1, 2. Neh. ix. 30. Acts i. 16. Acts xxviii. 25. Rom. iii. 1, 2. 1 Cor. ii. 13. Heb. iii. 7. 1 Pet. i. 10, 11. 2 Pet. i. 19-21. 2 Pet. iii. 2. One passage, indeed, is sufficient evidence- All Scripture is given by inspiration of God." Scripture is given by inspiration. All Scripture is given by inspiration. Whatever the inspiration in one part of Scripture, the same is the inspiration

of all the Scriptures. And it should for ever settle the question, when it is written, "All Scripture is given by inspiration of God."

IV.-The Scriptures of the Old and New Testament are canonical. The term canon signifies a reed, such as was used for the purpose of measuring. When applied to the Scriptures, it implies, that all books claiming the authority of inspiration, were carefully tried and examined, and were admitted to be authoritative rules of faith and practice only on the plainnest and fullest testimony. Under this head there are two questions of great practical importance. The first is, what is the evidence that the books acknowledged by us to be inspired, were really delivered to the church as such? That evidence is quite satisfactory, They are all treated with the utmost respect by the earliest Christian writers-they are quoted by them as authority. in all matters of faith and practice-they were, at a very early period, collected into one volume, stamped with divine authority-they were distinguished by names expressive of the veneration in which they were held-they were publicly read in religious assemblies-comments were written on them--and they were alike acknowledged by the different sects that arose in the church. Hence we have the most satisfactory evidence, that the books acknowledged by us to be inspired, were really those delivered to the church as such by the prophets and apostles." The second question is, what evidence have we that the original text has been preserved pure as it came from the inspiration of God's Spirit? With regard to the text of the Old Testament Scriptures, let the following statement suffice. A distinguished scholar, Dr. Kennicott, formed the purpose of examining all the Hebrew manuscripts het could find, of carefully comparing them with one another, and of determining the correctness of the received text. He spent ten years in the work. £10,000 were subscribed to defray the expenses-he was patronized by seven crowned heads he was assisted by many men of the greatest learning and although he discovered an immense number of different readings, yet they were so insignificant as to call forth the following observations from Bishop Marsh, in his lectures at Cambridge:-"You will be ready, perhaps, with me to say, how many learned lives, and what a vast sum of money has thus been expended in comparatively fruitless labour; for no controversy of importance, either

between Jews and Christians, or any of the sects into which they are respectively divided, has been effected by them. No; it was worth all their lives and labours to know there was nothing to do." Add to this that Christ and his apostles gave the Scriptures of the Old Testament their fullest sanction, and the evidence is complete. With regard to the Scriptures of the New Testament, inquiries have been made by Griesbach, similar to those of Kennicott, and the result is not different; for although different readings have been discovered, yet are they not such as materially to effect any of the disputed doctrines of theology. We cannot but conclude, that the preservation of the text of the Scriptures in its native purity is a standing miracle. Nothing but the care of God could have so preserved it in the midst of human wickedness, and folly, and sinfulness.

Such is a brief outline of the evidence by which it may be proved, that the Scriptures of the Old and New Testament are genuine, authentic, inspired, and canonical. Let us, in conclusion, remember for what purposes the world has been blessed with such a revelation.““All Scripture is given by inspiration of God, and is profitable for doctrine, reproof, correction, and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." It is designed for profit, not for entertainment; not for the mere communication of knowledge, but for the purification and salvation of the soul. It is profitable for doctrine, teaching us all things necessary to be known; for reproof, showing us our sins, and humbling us on account of them; for correction, healing our spiritual diseases, by the application of the grace which it reveals; for instruction in righteousness, teaching us to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." Its design is to perfect the man of God, conforming him more and more to the image of his heavenly Father, and furnishing him with every grace, and supplying every motive whereby he may abound in every good word and work.