which inspired men claim infallible authority for their own words and writings.

I. In the first place, the texts already quoted, and especially those from S. John's Gospel, imply that a Presence of the Lord, by His Spirit, was to abide with his chosen witnesses. In such statements, it is also implied, that there was to be no contrast between the Divine and human principles of life;-no such contrast, I mean, as subsists (to borrow the language of philosophy) between object and subject: nor was there to be, on the other hand, a merely ‘mechanical,' or a merely ideal intermixture of the two principles; but a vital 'dynamical' combination, or interpenetration of the human spirit and the Divine. It is to be inferred, therefore, that the effect produced in every such case by the Holy Spirit's influence was a completely harmonious blending of the human and the Divine intelligence; and that the result of this combination--whether we speak of the Old or of the New Testament--was that distinct energy which has received the name of Inspiration. This fact is clearly exemplified by the manner in which the words of the Old Testament are quoted, and are, at times, attributed to their Divine and their human author, indifferently. For example: Christ, having prefaced His quotation from one of the Psalms2 with the words, "David himself said by the Holy Ghost," immediately adds: "David, therefore, himself calleth Him Lord, and whence is He then his son ?" Again S. Matthew writes that Christ on one occasion quoted the Fourth Commandment with the remark, "For God commanded, saying ;"" while in the parallel narrative of S. Mark we read: "For Moses said, Honor thy father and thy mother."

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1 See supra, p. 239, note 3. A striking example is supplied by Christ's quotation: "Have ye not read that He, which made them (ó Toujoαs) at the beginning, made them male and female; and said (kaì elñev), For this cause," &c.-S. Matt. xix. 4, 5, -where кαì ɛinɛv must be referred to ó Tonoaç: while we know from Gen. ii. 24 that Adam was the speaker. The inference is obvious: God, by His Spirit, was the source from which the sentiment proceeded.

2 Ps. cx., quoted in S. Mark, xii. 36—Avròs ▲avið eiπev ¿v rộ IIv. Tộ ‘Ay. In proof of the assertion that "the Spirit of God and of His Logos spoke in the authors of the Psalms," Sack observes, that "David's own testimony respecting his call to speak through the Spirit of the Lord ['The Spirit of the Lord spake by me, and His Word was in my tongue], 2 Sam. xxiii. 1, 2, is as clear as it is important; with which agrees Christ's recognition of David having spoken 'in Spirit' (S. Matt. xxii. 43): and the Apostle Peter's recognition of his being a Prophet in the fullest sense of the word (Acts, ii. 30).”—Apologetik, s. 280.

3 S. Matt. xv. 4; or as Tischendorf and Lachmann read, 'O yàp Deòç einev. S. Mark, vii. 10—Mwüσûs yàp ɛiñεv. So also, in S. Luke's account, (xx. 37)

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Once more; S. Paul applied to the Jews at Rome the language of Prophecy--"Well spake the Holy Ghost by Esaias the prophet" the same passage being cited by S. John under the simple form, "These things said Esaias." And this class of illustrations, founded on the manner of quoting the Old Testament, may be summed up by the usage, so striking in the Epistle to the Hebrews, according to which each of the three divisions of the former Scriptures-" the Law, the Prophets, and the Psalms" -is, in express terms, adduced as the language of the Holy Ghost. The Old Testament writings, therefore, with reference to their inward principle, are described as "given by Inspiration of God;" their language being regarded as the language of the Holy Ghost and thus the Evangelist can say, "All this was done, that it might be fulfilled ich was spoken of the Lord by the Prophet."

From all such passages it is clear, tat no artificial line of distinction is to be drawn between the human and the Divine

our Lord quotes Exod. iii. 6, with the words "Moses showed at the bush, when he calleth the Lord the God of Abraham," &c.; while in S. Matthew (xxii. 31) the form, of citation, “Have ye not read that which was spoken unto you by God,” is given as being equivalent.

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Τὸ Πνεῦμα τὸ ̔́Αγιον ἐλάλησεν διὰ Ἡσαΐου-Acts, xxviii. 25. Ταῦτα εἶπεν 'Hoalas-S. John, xii. 41; cf. ver. 38. Origen, commenting on the quotation from the Psalms by S. Peter, Acts, i. 16 (τὴν γραφὴν ἣν προεἶπεν τὸ Πν. τὸ ̔́Αγιον διὰ στόματος Δαυΐδ), profoundly observes: προσωποποιεῖ τὸ Πνεῦμα τὸ ̔́Αγιον ἐν τοῖς προφήταις, καὶ ἐὰν προσωποποιήσῃ τὸν Θεὸν οὐκ ἔστιν ὁ Θεὸς ὁ λαλῶν, ἀλλὰ τὸ Πν. τὸ ̔́Αγ. ἐκ προσώ που τοῦ Θεοῦ λαλεῖ· καὶ ἐὰν προσωποποιήσῃ τὸν Χριστὸν, οὐκ ἔστιν ὁ Χριστὸς ὁ λαλῶν, ἀλλὰ τὸ Πν. τὸ ̔́Αγ. ἐκ προσώπου τοῦ Χριστοῦ λαλεῖ. οὕτω κἂν προσωποποιήσῃ τὸν προφήτην, ἢ τὸν λαὸν ἐκεῖνον, ἢ τὸν λαὸν τοῦτον, ἢ ὅτι δήποτε προσωποποιεῖ, τὸ Ἅγιον Πνεῦμα ἐστὶ τὸ πάντα προσωποποιοῦν. Homil. in Act. Apost. t. iv. p. 457.

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(1.) The references to the description given by Moses of the Holy of Holies, and of the rites connected with the Temple-ceremonial, are followed by an exposition introduced with the words, "The Holy Ghost this signifying."-Heb. ix. 8. (2.) The words of Jeremiah are applied with the remark, "The Holy Ghost also is a witness to us.”—ch. x. 15. (3.) The elaborate argument founded on Ps. xcv. commences thus: "Wherefore (as the Holy Ghost saith), To-day if ye will hear His voice."-ch. iii. 7. "In this remarkable Epistle, God or the Holy Ghost is constantly named as the speaker in the passages which are adduced from the Old Testament; and this not only in regard to those which are accompanied in the Old Testament by the expression, 'God said,' but also to those in which some man speaks,—for instance, David, as author of a Psalm. Herein is clearly exhibited the view of the author in relation to the Old Testament and the writers of it. He considered that God was, by His Holy Spirit, the living agent and speaker in them all: so that, consequently, the Holy Scriptures were to him purely a work of God, although brought forward by men."Olshausen, The Genuineness of the N. T. Writings. (Clarke's For. Theol. Lib, p. cxxv.) 3

* Τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου-S. Matt. i. 22; ii. 15; where ὑπό de notes that the Lord Himself was the source of what had been foretold; and Stú, in contrast with vπó, points out the Prophet as the instrument, merely, by which the Divine will had been announced.

-as in

elements of Scripture; while the Old Testament itself presents Revelation to our view as it is incorporated with the realities of human life by means of Divine instruction and Divine acts. The language and the conduct of men, therefore, become the channels whereby God communicates His will; presenting, in some cases, a certain opposition to that will: while in others we find perfect submission to the training and the guidance of Heaven. This relation of mankind to the Divine Revelation the Old Testament exhibits, not only under the form of external events, but also by means of dramatic pictures of the inward life of the soul; the book of Job, and in the Psalms, where we look, as it were, into the very hearts of our fellow-men: where the Omnipotence. of Deity is displayed, not in mastering the phenomena of nature, or controlling the course of history; but where the strife takes place in the world within, and presents to the gaze of all time the different aspects of human life in conflict with the Spirit of God.' Hence the profound remark of S. Athanasius, that the Psalms present to each of us a mirror wherein we can see reflected the emotions of our souls. These inspired pictures of the inward life of man are to be distinguished from what is more properly styled Revelation, partly by the express statements of the sacred writers themselves, partly by the manner in which, on

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1 "The more closely we connect ourselves with them [the Psalms], the more will God cease to be to us a shadowy form, which can neither hear, nor help, nor judge us, and to which we can present no supplication."-Hengstenberg, Comm. on the Psalms, App. vii. (Clarke's For. Theol. Lib., vol. iii. p. liv.) "What is there necessary for man to know," writes Hooker, "which the Psalms are not able to teach? * Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come; all good necessary to be either known, or done, or had, this one celestial fountain yieldeth."-Eccl. Polity, B. v. c. 37, vol. ii. p. 159. Keble's ed. Nor is this the language of "mere theologians" alone:"David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given of a man's moral progress and warfare here below. All earnest souls will ever discern in it the faithful struggle of an earnest human soul toward what is good and best. Struggle often baffled, sore baffled, down as into entire wreck; yet a struggle never ended; ever, with tears, repentance, true unconquerable purpose, begun anew. Poor human nature! Is not a man's walking, in truth, always that: 'a succession of falls?' a succession of falls?' Man can do no other. In this wild element of a Life, he has to struggle onwards; now fallen, deep abased; and ever with tears, repentance, with bleeding heart, he has to rise again, struggle again still onwards."-Hero Worship, by Thomas Carlyle, p. 75.

2 Καί μοι δοκεῖ τῷ ψάλλοντι γενέσθαι τούτους, ὥσπερ ἔσοπτρον εἰς τὸ κατανοεῖν καὶ αὐτὸν ἐν αὐτοῖς τὰ τῆς ψυχῆς αὐτοῦ κινήματα * * * καὶ ὅλως οὕτως ἕκαστος ψαλμὸς παρὰ τοῦ Πνεύματος εἴρηται καὶ συντέτακται, ὡς ἐν αὐτοῖς, καθὰ πρότερον εἴρηται, τὰ κινήματα τῆς ψυχῆς ἡμῶν κατανοεῖσθαι. Epist. ad Marcellin., t. i. p. 988.

the one hand, the beams of Divine truth penetrate the physiog nomy, as it were, of human life; while, on the other hand (as in the book of Job, where God's Revelation has recognised the great enigma of humanity,') the outlines of that human physiognomy are still retained: the master-hand of the Spirit preserving for our instruction all the features of the portrait; supplying the lover of truth with an infallible key to human knowledge and experience; and the most experienced with new pictures of human life, in exhaustless variety."

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Turning, in the next place, to the New Testament, this same fact of the harmony of the Divine and the human intelligence is equally clear, although deducible from premises somewhat dif ferent. "Ye are witnesses of these things," said Christ; "and behold I send the promise of My Father upon you. Such was the pledge given to the Apostles; and S. Peter subsequently asserts its fulfilment, in words which supply the strongest proof, perhaps, which the New Testament affords of the point now under consideration :-"We are His witnesses of these things, and so is also the Holy Ghost." By thus conjoining the Holy Ghost as a Witness with themselves, they claim and assert the accomplishment of the promise already quoted ;--" The Comforter whom I will send unto you from the Father shall testify of Me, and ye also shall bear witness ;"-a pledge to which S. Peter again alludes where he speaks of himself and the other Apostles as men who "preached the Gospel with the Holy

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1 To quote again the language of Mr. Carlyle: "Biblical critics seem agreed that our own Book of Job was written in that region of the world. I call that, apart from all theories about it, one of the grandest things ever written with pen. One feels, indeed, as if it were not Hebrew; such a noble universality, different from noble patriotism or sectarianism, reigns in it. A noble Book; all men's Book! It is our first, oldest statement of the never-ending Problem,-man's destiny, and God's ways with him here in this earth. And all in such free flowing outlines; grand in its sincerity, in its simplicity; in its epic melody, and repose of reconcilement. There is the seeing eye, the mildly understanding heart. So true, every way; true eyesight and vision for all things; material things no less than spiritual: the Horse,--' hast thou clothed his neck with thunder?'-he 'laughs at the shaking of the spear!' Such living likenesses were never since drawn. Sublime sorrow, sublime reconciliation; oldest choral melody as of the heart of mankind;-so soft and great;-as the summer midnight, as the world with its seas and stars! There is nothing written, I think, in the Bible, or out of it, of equal literary merit."-Ibid. p. 78.

2 Cf. Beck, "Propäd. Entwicklung," s. 250.

3 Ὑμεῖς μάρτυρες τούτων. Καὶ ἰδοὺ, Ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ Πατρός μου ἐφ' ὑμᾶς.—S. Luke, xxiv. 48, 49.

* Καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ῥημάτων τούτων καὶ τὸ Πνεῦμα τὸ ̔́Αγιον.-Acts ↑ 32.

* Ἐκεῖνος μαρτυρήσει περὶ Ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρείτε. S. John, xv. 26, 27.

Ghost sent down from heaven." The New Testament writers, in short, express themselves so as to convey the notion that the Holy Ghost AND the Disciples--in other words, the Holy Ghost by their agency-bore testimony to the Gospel, and made provision for the future fortunes of the Church. The fact moreover, which all such expressions imply, affords a further illustration of an important characteristic of the theory which I advocate: for such statements disclose to us the principle, that God, when bestowing the guidance of the Holy Spirit upon the Apostles, still employed those natural means whereby their testimony should acquire the utmost credibility which uninspired human testimony could claim. Hence it is that the preaching of the Apostles is invariably represented, throughout the entire New Testament, as a testimony, and that peculiar importance is attached to the fact of their having been eye-witnesses of the events of Christ's life. This is a point equally insisted upon in the first discourse after Pentecost,' and in the last revelation of the New Testament. Such was the qualification required on the part of the successor to Judas; and such was the proof of his Apostleship to which S. Paul himself appealed. Now, bearing this circum

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1 1 1 S. Peter, i. 12. Cf. also 2 Cor. iii. 8, where their ministry is termed ʼn diakovía τοῦ Πνεύματος.

2 "Now the Spirit speaketh expressly (Tò dè IIvevua pníôç 2éye) that in the latter times some shall depart from the faith," &c.-1 Tim. iv. 1. On these words Wiesinger observes: "The expression png, as also the whole tenor of the passage, teaches us that the Apostle appeals to predictions of the Spirit lying before him;" and these Wiesinger considers to have been our Lord's prophecy in S. Matt. xxiv. 11, 24, or S. Paul's own words in 2 Thess. ii. 3, &c., in allusion to Dan. vii. 25; viii. 23; xi. 30. Cf. 1 S. John, ii. 18; 2 S. Pet. iii. 3; S. Jude, 18. 2 S. Pet. iii. 3; S. Jude, 18. Olshausen, on the other hand, considers that S. Paul appeals to a prediction uttered by the prophets of that period, referring in support of this view to Acts, xi. 28 (Agabus); xiii. 1, 2 ("Now there were in the Church that was at Antioch certain prophets. * * And as they ministered to the Lord and fasted, the Holy Ghost said," &c.); xx. 23 (“The Holy Ghost witnesseth in every city, saying (¿éyor) that bonds," &c.); xxi. 11 (Agabus again prophesies: "Thus saith the Holy Ghost," &c).- Comm. B. v. s. 469. &c).—Comm. But why not adopt the simple explanation that S. Paul refers to a revelation which he had himself received?

3 See supra, Lecture iv. p. 147.

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4 Оv πúνtes ĥμeis koμev náptvpeç.—Acts, ii. 32. Cf. ch. iii. 15; x. 39; 1 S. John, i. 1-3; 2 S. Pet. i. 16-18.

5 "Who bare record (Eμapтúpnoεv) of the Word of God, and of the testimony (Tìv μaprvpíav) of Jesus Christ, and of all things that he saw (öoa ɛidev).”—Rev. i. 2; see Lecture iv. p. 163, note 2.

6 Acts, i. 21, 22.

7 "Am I not an Apostle, am I not free, have I not seen (¿úpuka) Jesus Christ our Lord."-1 Cor. ix. 1. -1 Cor. ix. 1. Sack appears to me to transgress the limits of warrantable speculation in his application of this principle. Having truly observed, "dass der Mangel unmittelbarer Augen und-Ohrenzeugenschaft an sich nicht von der Inspira tion ausschliesst"--he goes on to say: "Auf der anderen Seite ist es auch klar,