upon Rand, when he says, "Something on this point has already appeared incidentally in the third chapter. We have already seen that many passages which have been supposed to hold out an expectation of the perpetual continuance of inspiration in the church, favour that idea only by being grossly misunderstood or perverted." I refer my reader to my remarks on his third chapter, where he may see that the misinterpretations and perversions are altogether upon his side. And I will also remark upon one other observation of Rand, on his 120th page, where he says, (speaking of inspiration) But John did not predict either the continuance, or its revival again after it should have been suspended." It is very true John did not, and inasmuch as he did not predict its suspension, how could it be likely he would predict its revival? I think it a circumstance worthy of observation, that neither John nor any of his successors ever did preach its suspension. Is it even possible to suppose, that if such an event was to take place, that neither Christ, his disciples nor apostles, should ever give the least intimation of it? Or is it not past all reasonable belief that if it was to be suspended, (when the importance of it is considered) that the followers of Christ would not have been informed of it? that they might not place any confidence in it, but turn their attention wholly to the bible. I now proceed to my quotations. Luke ii. 32. "A light to lighten the gentiles and the glory of thy people Israel." John viii. 12. “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life." John xii. 46. "I am come a light into the world, that whosoever believeth on me should not

abide in darkness." 2 Cor. iv, 6. "For God, who com manded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." 1 Cor. iii. 16. "Know ye not that ye are the temple of God; and that the Spirit of God dwelleth in you?" Eph. i. 17. Paul prayed for the Ephesians, "that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him." John vii. 38. "He that believeth on me as the scripture hath said, out of his belly shall flow rivers of living water."-39. "But this spake he of the Spirit, which they that believe on him should receive."

I appeal to the candour of the reader; is there no evidence from the scripture that inspiration is continued? Rand says, page 120, "I do not say that all this (meaning his foregoing argument) is conclusive evidence against perpetual inspiration; but shall venture to call it a strong presumptive argument." Even admitting all he here asks, which I by no means do, what does "presumptive argument" weigh against positive evidence? Surely nothing. It follows then that his premises are disproved, and of course his superstructure falls to the ground. I felicitate him however that it has not far to fall. There is evidence, abundant evidence, from the scriptures, that inspiration or the teachings of the Holy Spirit still continues to the children of men. I shall therefore conclude in the language of the apostle, Thanks be to God for his unspeakable gift.

CHAPTER VI.

Rand's sixth chapter, entitled " Additional Reasons why we should not look for inspiration," examined.

His first reason is, "Because we have found this evidence confirmed by many predictions of pretences and delusions;" but I say that those warnings against pretensions, &c. cannot but be rationally considered, as plenary proof of realties, for the reason heterefore given. But he says, "The scriptures are abundantly sufficient for every useful purpose." I agree that they are sufficient for every purpose they were intended, which was not only to us a history of the outward, but also for the purposes expressed by the apostle Paul, Tim. iii. 16, 17. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." They direct us to the spirit, the substance in ourselves, which is able to give the right understanding of them. Without which the work before us, furnishes abundant testimony of the uncertainty in which we should be left when we see how many constructions are given them. The scriptures give sufficient evidence of where our dependence ought to be, in order to be made wise by their instruction; of which Paul's information to Timothy, just quoted, is a sample. But without that faith which is able to give the understanding of them, I know of no promise that they will benefit any as to their salvation. "Without faith it is impossible to please God." But he says, page 122, "By the sufficiency of the scriptures, we mean not only that they are sufficient for salvation to him that understands and believes; for a

far less degree of light sufficed for the salvation of Abel, Abraham and others, but we mean that they are sufficient for all the designs of infinite wisdom concerning the human race to the end of time." Now if he means here to say that they are sufficient without understanding or belief, I should not think it worth while so spend time to contradict him, supposing it would not gain credit enough with any to do any injury; but how can Rand form any adequate idea of what light the Patriachs had, since God spoke immediately with them and was able to give them more light, than he (Rand) with all his human sagacity can discover from the scriptures without that revealing power which he so obstinately rejects. And he says, "This could not with so great propriety have been said of the law and the prophets before Christ's coming." This certainly could have been said with as much propriety, at that time as since, for then all their services were outward. By looking at their law, every one might fully understand what was required of them to do and leave undone, in order to keep the law. If they broke it the offerings for atonement were fully pointed out, both as to quality and quantity, in which they could not be mistaken. Their scripture therefore must be fully sufficient for them. But he says, "Now the canon of scripture appears complete." But the question comes up in my mind, by whom was it completed? I doubt not but what we have, is in general handed down to us very pure, but the question is, whether we have all we might have had.. We have an account of some being rejected, the names of whose authors we ought to venerate, from the honourable manner in which they are mentioned in scripture. Such as Enoch, who walked

with God, and was translated; St. Barnabas, &c. whose prophecies and epistles were rejected; upon what account we are not informed, only that there was a majority of votes against them.

As we are sensible majorities are sometimes in the wrong, we are not sure but the canon is robbed of something that was its due. That however we must leave and endeavour to be thankful for what we have. But now he says, "Nothing is wanting for the conversion of sinners, for the direction of believers, for eternal salvation." To all that he has there stated, I agree; because he has wound up in every case with the sufficient requisite. To the first he annnexes obedience; to the second, receiving the ingrafted word; to the third, to be moulded according to the form of doctrine there delivered. To obey it, it will be necessary to hearken to the inspeaking word in the heart where the divine witness is promised; to receive the ingrafted word, is to obey it in the heart, where it is ingrafted; and to be moulded into the form of doctrine there delivered, is to obey the inspeaking word and law written in the heart, and printed on the thoughts. He goes on to say, "The servants of Christ, the stated pastor, or the missionary to the heathen is thoroughly furnished unto all good works." He ought to have recollected that he had previously dismissed all those, seventeen hundred years ago, as may be seen in page 116, where he says, "And thus though God has ceased seventeen hundred years ago to send his prophets and messengers." Now if God has neither prophets nor messengers, who are to be furnished, or who are to be messengers to the heathen? A missionary is one sent to propogate religion, and if God has ceased to send