any thing that can be firmly believed; and their Christianity is no better than Deism. All other sects indeed are truly Christians; because they appeal to Scripture, however they may distort its texts, in proof of their several opinions. But can the Socinians be rightly denominated Christians, seeing they question the authenticity of that sacred volume itself, which contains the articles of their creed? With respect to the Old Testament, we know it to have been of divine inspiration: for, not only is this confessed by the Jews, the enemies of Revelation, to whom its books were intrusted; not only is this guaranteed by prophecies which were subsequently fulfilled, and by types realized in Christ; but our Saviour himself, whom the Socinians will admit as a competent witness, refers to the Old Testament as of allowed and undoubted inspiration: "Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfil: for, verily I say unto you, till heaven and earth shall pass away, one jot or one tittle shall in no wise pass from the law, till all be ful'filled." Matt. v. 17, 18. "Search the Scriptures; for in them ye think ye have eternal life and they are they which testify of me. Had ye believed Moses, ye would have believed me; for he wrote of me." John, v. 39-46. Here we find that the inspiration of the law extends to jots and tittles. So, also, in the parable of

Dives and Lazarus, the infallibility of Moses and the Prophets is assumed, when it is said, that if these are not believed, a miracle would be wrought in vain.

The inspiration of the New Testament is evident from the authority of the Old: for the law was a schoolmaster to bring us to Christ; that we might be justified through FAITH. Now, if it hath pleased the Almighty to set our eternal welfare on the stake of lively faith in Revelation, it is inconsistent with his wisdom, justice, and goodness, to suppose that he would leave the information to be believed in, a matter of uncertainty; as it would be, were it communicated through the medium of treacherous memories, imperfect comprehensions, and fallible judgments. To correct these, illumination is necessary; for God, in demanding firm belief, must establish incontestable realities. Again, a revelation from heaven supposes preternatural illumination and information in those persons who communicate it: where this is wanting, there is no revelation: where this information is denied, the Christian religion is not revealed; and Socinianism is natural religion, or Deism.

See also the following proofs of identity on the footing of truth, in the Old and the New Testaments: "Now the righteousness of God is witnessed by the Law and the Prophets." Rom. iii. 21. The revelation of the mystery is

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made manifest by the Scriptures of the Prophets, made known to ALL NATIONS, for the obedience of faith.

Ignatius (ad Philad.), Theophilus (ad Autol.), Irenæus (adv. Hæres.), and Justin Martyr (Apol. 1. c. 35), all speak of the Prophets as preaching the Gospel; and thus suppose an equal certainty at least, in the writers of the Gospel itself.

In general, the inspiration of the Scripture is allowed to be sufficiently proved by the spirituality of its subject matter; the grandeur of its design; the majesty and simplicity of its style, which poetry and eloquence are continually quoting as adornments brighter than human invention could devise; the harmony of its various parts; their mutual adaptation and correspondences; their efficacy on the human race; the candour, sense, disinterestedness, and integrity of the penmen; the prophecies fulfilled, and the miracles attested in support of the doctrines they contain. The establishment of a distinction has, it is true, been attempted between superintending and plenary inspiration; the former being regarded as only a partial preservation from error: but we must not give up the cause of plenary inspiration, if not as to the express words of Scripture, at least as to the subject matter. There are, indeed, many facts contained in the sacred writings, which the

penmen might have known, and probably did know, by ordinary means, as men endowed with sight, hearing, memory, and judgment. Their faculties MIGHT likewise enable them to make such reflections as were suggested by circumstances or events; but even in these cases such an inspiration must be admitted as should secure them from the remotest possibility of error. Even in regard, therefore, to those narrations of historical facts, and to those common reflections and remarks, which might have proceeded from ability not unusually inspired, the authenticity is greater, and the credence ought to be more implicit, than the most accurate profane history or the closest chain of common reasoning can pretend to.

The promise made by Christ, of the Holy Ghost to the Apostles, contained in St. John, xiv. 26, "He shall bring all things to your remembrance, whatsoever I have said unto you, "proves," says Mr. Dick, "that in writing their histories, their mental powers were endowed, by his agency, with more than usual vigour." Thus, as St. John wrote his history, several years after the ascension of Christ (twenty-eight years according to Percy), inspired guidance was necessary, for the refreshment of memory, for the selection of facts, and for the prevention of errors in language. In a matter wherein salvation is set upon the stake of belief, it is absurd,

as well as impious, to suppose that God, wise, just, and good, would leave any uncertainty in the documents*.

More eminently, in regard to those Scriptural subjects, which transcend the faculties of man, must divine inspiration be acknowledged; in regard to prophetic annunciations, and mysteries which eye hath not seen, or ear heard ; particularly to every thing connected with the Messiah and the Holy Spirit.

For this spiritual guidance, the word adopted by Scripture itself, is Revelation. "The last book of the New Testament, which is a collection of prophecies, is called the Revelation of Jesus Christ. Paul says, that he received the Gospel by revelation: that by revelation the mystery was made known to him, which in other ages was not made known to the sons of men, as it was then revealed unto his holy Apostles and Prophets by the Spirit. And in another place, having observed that eye had not seen, nor ear heard, nor heart conceived what God had prepared for them that love him,

• Dick's Essay on the Inspiration of the Scriptures; Appendix to Doddridge's Expositor, vol. iii.; Gray's Key to the Old Testament; Percy's Key to the New ditto; Jones's Canon of Scripture; Calamy on Inspiration; Bishop Watson's Apology for the Bible; Paley's Evidences; Account of Hampton Court Conference; Stennett on the Authority and Use of Scripture.