Volume. This Professor Eichhorn has published an Introduction to the Old and New Testaments, with several other works on Biblical criticism, which have been hailed with enthusiasm among his learned compatriots, as prodigies of erudition and genius. By erudition and genius he doubtless is distinguished: but how far his works tend to exalt the Scriptures, however they may elucidate questions connected with their language and with oriental antiquities, will be seen when it is stated, that, like our excentric countryman, Dr. Geddes, he denies any inspiration to Moses. And it is well known that similar latitudinarianism, miscalled liberality, characterizes the works of the modern German literati, and teachers of Christianity, in general.

Let us now turn our eyes for a moment to our own country. Britain may undoubtedly be regarded as the Latium of modern times. As in Latium, according to the fables of the ancient mythologists, the virtues of the golden age took refuge after they had been banished from the rest of the world; so is it in Britian, unquestionably, that the greatest portion of true religion is in these ages to be found. Here also, however, the destroying plague has been let loose; and its ravages have been extensive. Owing in part to the freedom which the human mind in this favoured country enjoys, and the liberty of publishing its thoughts which is

necessary to the keeping alive of this inestimable privilege, deistical and atheistical writings have long been here abundant: a Hobbes set the example to Spinoza, as did a Toland and Tindal to Voltaire and the most desponding anticipations were long ago formed by the friends of religion, of the devastating effects which might finally result from the audacity of its assailants. What would these worthy persons have thought, had they witnessed the indecency, as well as audacity, which characterizes the efforts of infidelity in the present age? In their times, but comparatively a few speculative persons entertained any doubts of the truth of the Christian religion: and the attacks which were then made against it only excited attention in the reading portion of society, which in those days was comparatively small nay, the authors of such attacks then only addressed them to men of education, and thought the attempt to unsettle the faith of the multitude too desperate an experiment. How different this conduct from that of the present generation of the opposers of Revelation! Wisely concluding, that the less informed the mind is, the less will it be capable of detecting the fallacy of their arguments, the infidels of the present day chiefly aim at accommodating their publications to the taste of the mob; whose passions, also, they labour to enlist on their side, still more than to convince their understanding.

Arrogant assertion, coarse ridicule, affected contempt, bold falsehood, and overweening dogmatism, with unfounded representations of the happiness which would ensue were mankind liberated from what they call the tyranny of kings and priests, and placed under no controul but that of the presumed infallible guide, Reason; these are the chief weapons by which they now make conquests: and as there is undoubtedly much in the human heart, to which all this is congenial and agreeable, their success has certainly been extensive and alarming. The profligate, to whom the restraints of religion are irksome, finds it extremely consolatory to be assured, that the principles which govern his conduct are really the Principles of Nature": and the sciolist in learning feels it highly gratifying to his vanity, to decry as fallacious, all that is beyond the reach of his pury attainment. Sceptism-as incredulity is flatteringly called,-may be termed a short road to universal knowledge: for he who derides as idle speculation whatever he cannot grasp by the exercise of his sluggish senses, is in his own conceit as wise as the archangel, to whom all the mysteries of God's providence stand open, and all the wonders of the Creative Energy are known.

Here then are two classes of persons among whom the contagion of infidelity has spread rapidly indeed. But is it among such, only, that its

converts are to be found? This we would by no means presume to assert. No doubt, many have had their minds unsettled in regard to the truth of revealed religion, who were not prepared to take the inoculation of infidelity by a predisposed state of the mental organization; many even, to whom it would be a great relief, could they have their doubts removed to the full satisfaction of their understanding. These are they who have had their attention directed to certain difficulties which appear to exist in the sacred volume; and which must ever appear as real difficulties to those who are not aware of the true nature of every divine composition, and of the design for which, and the principles according to which, it is written; although when these are correctly understood, all seeming inconsistencies at once disappear. Whilst then these difficulties are so industriously brought forward, and presented to the attention with every comment that can help to make them appear insuperable; whilst also an antidote of sufficient power is not afforded by the writings which have been published in reply,-for such, I fear, must be allowed to be the fact;-we cannot so much wonder at the immense increase of infidel sentiment at the present day; an increase which is really tremendous and appalling; such as must excite the strongest apprehensions of the final issue with all who do not confidently rely on the assurance of

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Jesus Christ:-"Heaven and earth shall pass but words shall not pass away."

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And whilst the fortress of revelation is thus furiously assailed by those without, how is it defended by those within? Alas! by giving up its outworks to the enemy, and leaving unguarded a passage to the citadel. I am not now speaking of the works that have been written in defence of Christianity; but of the principles which, in modern times, have been laid down from high authority, regarding the inspiration of the Scriptures themselves. By way, as it would appear, of compromising the matter with the enemy, the doctrine of the plenary inspiration of the Holy Word has, within a recent period, been generally relinquished by those who sit in Moses' seat, and who pronounce, ex cathedrá, what the church is to believe. I allude not to such as are generally regarded as apostates from the orthodox faith; but the authorities to which I refer, are the acknowledged oracles of the orthodox church. The present Bishop of Winchester, for example, in his work designed for the instruction of young clergymen, called "the Elements of Christian Theology," lays down the doctrine upon this question thus: "When it is said that the Sacred Scriptures are divinely inspired, we are not to understand that God suggested every word, or dictated every expression. From the different styles in which the books are written, and from the dif