it in good temper. Anger and resentment from any of his opponents have no other effect upon him than to excite his compassion. He does not, however, complain of these in every one who has noticed it.

He was very far from designing to excite controversy; that not being at all his taste; but merely to state his views on what he considered subjects of the first importance. Those who differ from him have equal liberty to state theirs. Let the serious reader, in the fear of God, and with fervent prayer, judge and determine for himself.

That the truth, as it is in Jesus, may prevail; the name of our Lord Jesus Christ be glorified, and his kingdom be speedily established; is the fervent desire and prayer of

THE AUTHOR.

AN ANSWER TO THE QUESTION,

66 WHY ARE YOU NOT A SOCINIAN ?"

1.

BECAUSE THE SOCINIANS DEPRECIATE THE BIBLE. They not only reject as unauthentic single passages, but whole chapters; and place the Epistles of the Apostles upon a level with such compositions as are uninspired; so that, in reading them, we are to consider and determine, not merely what is their meaning, but whether their authors reason conclusively or not; and also whether what they write be not the effect of early prejudices, or opinions too hastily imbibed. Whether any of the sacred books be inspired, or how many of them, or what parts of them, is a question which I know not how they have determined, or whether they have yet settled. But such views of the Bible make it a very uncertain and doubtful book, as a rule of faith and practice, and are calculated to destroy all confidence in it, and totally subvert its authority. Before they attempt to proselyte others to their opinions,

they should first settle the question, what is authentic and inspired, and what is not; that men may know what is a revelation from God. Some of them profess to believe the four Gospels as inspired, excepting a few chapters and detached passages; while others receive but one of them, the Gospel according to St. Luke; nor even the whole of that. When men can take such a daring liberty with the Scriptures, it is no wonder that they fall into dangerous errors. Were I to imbibe their opinions, I should know not what to believe, nor what to reject; I could have no confidence in any part of the Bible, but should be thrown into the most awful perplexity, if I were not inclined to reject the whole. I am resolved, therefore, as long as I can, to consider it an inspired book; that its authors were "holy men, who wrote as they were moved by the Holy Ghost." As such, I pray that I may be ever inclined most thankfully to receive it as a book sent from Heaven, to guide men into all truth; and most humbly and reverentially submit my understanding to its teaching, and my practice to its guidance. I have examined the evidences on which the Bible claims to be a divinely inspired book, and am well satisfied. The objections of sceptics appear to me mere cavils. I have witnessed the audacious presumption of some, in sneering at the Mosaic account of the Creation, as unphilosophical; and yet the great

est philosophers that the world ever produced have seen nothing absurd in it.

2. BECAUSE

IDOLIZE HUMAN

REASON.

ΤΟ

THE SOCINIANS APPEAR Reason is unquestionably the distinguishing faculty of man; but, in consequence of the Fall, and the prevalence of depravity and sin, like all the rest of our powers, it is greatly debilitated, and consequently is a very improper guide in matters of religion. In order to judge correctly what reason can do in matters of such importance, we must look back to times antecedent to the enjoyment of a Divine revelation; and there we shall discover the fullest evidence that it was incapable of securing its possessors from the most palpable errors, the most horrid superstition, and the grossest vices. Witness ancient Greece and Rome, at the periods of their greatest refinement. The proper province of reason is to examine carefully, and judge impartially, of the credentials of a book professing to be inspired; and then to ascertain its import, and shew the great obligations men are under to pay an implicit and practical regard to it. But to exalt it above revelation: to make it the grand criterion of what is right or wrong, what is proper or improper for God to reveal or do; to presume to reject any thing revealed by God, because our feeble reason cannot comprehend it, or discover

the reasonableness and fitness of it; is awfully presumptuous and insufferably arrogant. There are innumerable objects in Nature, and events in Providence, which we must reject upon the same principle, as containing incomprehensible mysteries, which no human sagacity can fathom.

I dare not, therefore, think so disparagingly of the invaluable Volume the blessed God has been pleased to give me. I dare not think so highly of my own feeble powers, as to set them up in opposition to his Revelation, and as a standard by which to judge of his proceedings and discoveries; feeling inwardly conscious that my reason is a very insufficient guide, and that without Divine assistance it is but a feeble barrier to my appetites and passions. Being satisfied that the Bible contains God's revealed will, and is designed to enlighten and guide my reason, I think it much more becoming me, and much safer for me, to receive it implicitly; to study it with all humility, reverence, and diligence; and to seek the assistance of the Holy Spirit to teach and guide me; because in that holy book I am taught, that while its important truths are "hid from the wise and prudent, they are revealed unto babes;" and that "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he

know them, because they are

spiritually dis

cerned." Our Lord also, who well knew human