ted his own
perfections; so that the slightest error or defect of any kind in it is
inconceivable, and that which is other than perfect in all points cannot
be inspired. This is the unwarranted interpretation of the word
"inspiration." But then follows the still more unwarranted
inference,--"If all the Scripture is not inspired, Christianity cannot
be true," an inference which is absolutely entitled to no other
consideration than what it may seem to derive from the number of those
who have either openly or tacitly maintained it.

Most truly do I believe the Scriptures to be inspired; the proofs of
their inspiration rise continually with the study of them. The
scriptural narratives are not only about divine things, but are
themselves divinely framed and superintended. I cannot conceive my
conviction of this truth being otherwise than sure. Yet I must
acknowledge that the scriptural narratives do not claim this inspiration
for themselves; so that if I should be obliged to resign my belief in
it, which seems to me impossible, I yet should have no right to tax the
Scriptures with having advanced a pretension proved to be unfounded;
their whole credibility as a most authentic history of the most
important facts would remain untouched; the gospel of St. John would
still be a narrative as unimpeachable as that of Thucydides, which no
sane man has ever disbelieved.

So much for the unwarranted inference, that if the Scripture histories
are not inspired, the great facts of the Christian revelation cannot be
maintained. But it is no less an unwarranted interpretation of the term
"inspiration," to suppose that it is equivalent to a communication of
the Divine perfections. Surely, many of our words and many of our
actions are spoken and done by the inspiration of God's Spirit, without
whom we can do nothing acceptable to God. Yet does the Holy Spirit so
inspire us as to communicate to us His own perfections? Are our best
words or works utterly free from error or from sin? All inspiration does
not then destroy the human and fallible part in the nature which it
inspires; it does not change man into God.

In one man, indeed, it was otherwise; but He was both God and man. To
Him the Spirit was given without measure; and as his life was without
sin, so his words were without error. But to all others the Spirit has
been given by measure; in almost infinitely different measure it is
true: the difference between the inspiration of the c