make any distinction between parts inspired, or, according to the hypothesis, not inspired; but refer to them as of equal authority. It seems, therefore, impossible to escape the conclusion that either the entire writings of the Old Testament are of equal authority, (and, if they are, by consequence the writings of the New,) or that "the Light of the world" has himself, by his apostles and by his Spirit, instructed it very imperfectly. Since, if the distinction existed, it was of immense importance to make it known. Not, however, having done so, it is more reasonable, and unquestionably more pious, to believe that the distinction exists nowhere, but in a sentiment-serving imagination. If it do exist, let it be distinctly and satisfactorily shown. Till then, our appeal may be made to the Scriptures, in the spirit which they them

x. 26, 27; xvi. 31. John v. 39; x. 35. Acts iv. 25; xvii. 11; xviii. 24, 25; xxviii. 25, 27. Rom. iii. 2; xv. 4; xvi. 26. Gal. iii. 8. 1 Tim. v. 18.

2 Tim. iii. 14, 17. James ii. 8; iv. 5. 1 Pet. i. 10, 12. 2 Pet. i. 19, 21, and their citations passim.

selves everywhere breathe as our test

and guide.

If, however, it be asked, as it sometimes is, whether Moses required a revelation to inform him that he was in Egypt, or that he performed miracles there, or that he and the children of Israel passed through the Red Sea on dry ground, and sojourned in the wilderness: or whether it required a revelation to inform the Evangelists and the other writers of the New Testament, of the names, places, &c. &c., mentioned in the Gospels, the Acts, and the Epistles, which they could not but know from their own experience and observations, the above view of inspiration supplies us with a ready answer. It is not maintained. Bear in mind the manner in which it has been defined; and all questions of the kind will appear totally irrelevant.

It is that influence of the Spirit by which he moved the writers to compose, guided them in the selection of proper materials, brought to their remembrance

case.

past occurrences, or revealed to them truths otherwise incapable of being known. In other words, his influence was, in every instance, adapted to the exigency of the The plainest Christian may, therefore, determine for himself, when reading the Scriptures, whether the part under consideration was immediately revealed to the writer; or whether it might have been known to him by any other means, and as such, he was only "guided," to record it.

But

The advantage derived from such a view of inspiration is, that it provides us with a fixed standard to which we may confidently appeal. Some, indeed, are disposed to regard reason as that standard, maintaining its entire sufficiency. whether that term be applied to the faculty itself, or to the opinion formed by it, neither can for a moment be admitted. The faculty cannot be the standard or test of truth, because such a supposition confounds the means by which we ascertain, with that which is to be ascertained.

It is equally clear, that reason in the sense of opinion cannot be the standard

or test of truth, because such a position would involve debate till the end of all things; nay, could never be decided without renouncing reason. The points of debate would be, first, whose reason is to be the standard, yours or mine? a third or a fourth person's, &c. &c.? Secondly, when is it to become so? For what you consider to be perfectly correct to-day, you may, from an increase of knowledge, have occasion to alter to

morrow.

In neither case, then, can reason be the standard. It would besides be dero

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gatory to Revelation. If, indeed, reason affects to be self-sufficient, she is an impotent usurper; but if she act in a state of dependence, she is a valuable servant. Does she pretend to be our light in matters of a spiritual and heavenly nature? She is then a despicable dotard, or an ignis fatuus. Does she kindle her torch at the fire of Revelation? She may then be a discerner of doctrines, and we will

G

call her, "the candle of the Lord." Submitting to her divine author, and learning at the feet of Omniscience, she is reason in her senses; presuming to be equal with the All-wise; undertaking to comprehend his works, or daring to dispute his word, she is reason run mad. In this quality we disclaim and cashier her; in the other we cherish and employ her."

The office of reason clearly is, therefore, to examine the claims of the Scriptures to inspiration; to ascertain by every possible means the genuine sense of their contents; and then to bow implicitly to their authority, as to that from which there lies no appeal.

It is thus alone the understanding can be convinced, and the conscience bound what to hold as certainly true, what to reject as unquestionably false. So that the lighthouse to ascertain the bearing, and the compass and chart to direct, beneath a clouded sky, the course in which

1 Lord Bacon's Advancement of Learning.