for the condemnation of captious enquirers but what shall we think of a theory of inspiration which requires such a monstrous and revolting hypothesis for its support? In short, the objection to a verbal inspiration presented by these variations, appears to us decisive.

2. The various readings which have accumulated from the negligence of transcribers in successive ages, and the slight inaccuracies and disarrangements which have crept into the historical parts of the sacred volume from the mutilation of MSS. are quite inconsistent with the notion of a plenary verbal inspiration, at least as attaching to the present copies of the scriptures. Here again we may observe that it is admitted on both sides that these inaccuracies of transcription are of trifling amount, and do not in the slightest degree affect the credibility, or the general import of the record. But while this conclusion is perfectly legitimate on the part of those who believe that the inspiration of scripture consisted in a superintendence over the matter, rather than in an universal suggestion of the words,-it is a proposition which cannot be maintained by the advocates of verbal dictation without the grossest inconsistency. It is a manifest evasion of the real difficulty to reply,-' In whatever way the scriptures may be supposed to be inspired, the loss to the reader from the above defects is precisely the same.' (Carson, p. 55.) The question is not about the amount of loss to the reader,' but about the very character of the record as materially changed by the various readings on the supposition that it was originally given by a constant verbal suggestion. The argument of Mr. Haldane, Mr. Carson, and their party, is (as far as we can understand it) as follows: The apostle declares that ALL scripture is given by inspiration; " but the matter of scripture is composed of its words; therefore all

the words of scripture are given by inspiration. Be it so; but let a similar mode of reasoning be applied to the existing fact of various readings; the argument against the advocates of verbal inspiration will then stand as follows. Many of the words of scripture have been changed, or lost, through the carelessness of transcribers; but the matter of scripture is composed of its words; therefore a scripture with plenary verbal inspiration does not now exist, even though it should be admitted that it originally existed. This is as conclusive an argumentum ad hominem as can well be imagined. We might go farther, and show that the existence of various readings renders it in the highest degree improbable that even the original text of scripture was inspired in that sense which has been unwarrantably imposed on this term-of invariable and minute verbal suggestion: for it would be incredible (unless, indeed, we had an absolute divine statement for the fact) that the Holy Spirit should have indited every individual word of the sacred oracles, and should afterwards have permitted so many variations to creep in upon a text originally given in so remarkable a manner. It is worth observing, that this conclusion (fatal as it is to their own hypothesis) has inadvertantly been formed by the advocates of verbal inspiration themselves. It cannot easily be believed, says Turretine, as quoted by Mr. Haldane, that God who dictated and inspired ALL and the VERY WORDS, to men divinely inspired, has not taken care also about the preservation of them ALL:'*—the remark is most just, but when taken in connexion with the fact that no existing copy of the scriptures can

6

*Haud facile credi potest, Deum, qui OMNIA et singula VERBA, viris θεοπνευςτοις, dictavit et inspiravit de OMNIBUS etiam conservandis non curâsse.' Turreteni Institutio Theologiæ, vol. I. p. 80. quoted by Haldane, Verbal Inspiration, p. 168.

be said to have preserved ALL and the VERY WORDS,' it is utterly subversive of the theory it has been intended to support. The whole difficulty vanishes, however, on the reasonable supposition that it is not essential to an inspired record either that, in every pass age, the identical words should have been infused into the mind, or that each and every syllable should be preserved immaculate by succeeding copyists; it being enough that, as the superintending Spirit originally kept the author from error, so a superintending providence has preserved the record from material change in its transmission to the church by transcribers in succeeding

ages.

Other satisfactory arguments might have been adduced against a theory of inspiration which some well-meaning but injudicious men are attempting to thrust upon the belief of the Christian world with much bigotry and intolerance. We feel, however, that we have dwelt sufficiently long on the subject. That we shall be included, by the party whose views we cannot sanction, among neologizing Christians, is highly probable; for it is one of the unworthy tricks of a certain description of uncharitable writers, to affix this odious epithet to all opinions which are not adjusted to the precise measure of their arbitrary standard, and to take refuge in this species of abuse when argument is exhausted. We shall not be careful about this unjust accusation, should it be brought against us; conscious as we are that our single aim has been to

uphold the authority of the inspired oracles on solid principles, and to oppose views which would bring that authority into contempt by untenable assertions and extravagant fancies. The erroneous theory which we have been pointing out, is only one of the ramifications of "Modern fanaticism;' and here, as on a late occasion, we intreat our readers not to allow themselves to be seduced by vain speculations, whatever may be the zeal or piety of their advocates. We consider the present as a very cloudy period for the religious world; believers have to pursue their way, amidst the scoffs of enemies, and the far more trying reproaches of professed disciples. Thus circumstanced, let us not be moved from the simplicity of the gospel by any of the refinements of human sophistry, whether advanced by foe or by friend. We may safely dismiss from our minds all perplexing controversies about the precise definition of inspiration, provided we betake ourselves to the reading of the BIBLE with a cordial submission to its divine authority: thus→→→ to close with the words of the pious Doddridge-thus guided by that light and truth which shines forth in THE SACRED PAGES, we shall march on to that holy hill; where, having happily escaped all the dan⚫ gers of that dark path which we now tread, we shall greet the dawning of an everlasting day, the arising of a day-star which shall go down no more!'*

Doddridge's Dissertation on Inspiration. Works, vol. iv. p. 194. Edit. 1830.

Memoir of the Rev. Samuel Kilpin, late of Exeter, with extracts from his Correspondence and Papers. 18mo. Pp. 216. Hamilton.

The Altar and the Throne. By the Rev. Charles Davy. A. B. Vicar of Pres

י

hute, Wilts. 8vo. Pp. iv. and 44. Hamilton. 1831.

On Preaching Christ; or an answer to the inquiry, What is it to Preach Christ? By the Rev. C. Davy, A. B. 12mo. Pp. 42. Seeleys. 1831.

AN Institution under the above title was formed at Exeter Hall, on Wednesday Dec. 7, by an assembly of not less than two thousand of those who are dissatisfied with the decisions of the British and Foreign Bible Society. The chair was taken by SPENCER PERCEVAL, Esq. M.P. and the meeting was opened with prayer by the Rev. A. S. THELwall, when the several Resolutions were moved or seconded by J. E. GORDON, Esq. M. P. A. PRINGLE, Esq. M. P. GEORGE SINCLAIR, Esq. M. P. J. LaBOUCHERE, Esq. A. HALDANE, Esq. T. P. PRATT, Esq. the Rev. Dr. HoLLOWAY, and the Rev. Messrs. HowLOCKHART, MELVILL, PHILLIPS, EL LS, and THOMSON. After the resolutions had been adopted, a Hymn was sung, and a blessing being pronounced by the Rev. Mr. HOWELLS, the meeting separated. The following are the Regulations and Officers of the New Society.

I. That this Society be designated the Trinitarian Bible Society??

II. The object of the Society is to promote the glory of God and the salvation of men, by circulating, both at home and abroad, in dependence on the Divine blessing, the Holy Scriptures, which are given by inspiration of God, and are able to make men wise unto salvation, through faith, which is in Christ Jesus.

III. This Society shall circulate the Holy Scriptures, as comprised in the Canonical Books of the Old and New Testaments, without note or comment, to the exclusion of the Apocrypha; the copies in the English Language shall be those of the authorised version. In promoting and editing new translations, and selecting versions in Foreign Languages, the competency of the translators employed, and the faithfulness and Christian character of the versions shall be ascertained by the Committee, before the publication or circulation of such versions is in any way aided by this Society.

IV. The Members of this Society shall consist of Protestants, who acknowledge their belief in the Godhead of the Father, of the Son, and of the Holy Ghost, Three co-equal and co-eternal Persons in one Living and True God; and who unite to support the Society by contributing One Guisea or upwards annually, or Ten Guineas or upwards at one time.

V. The officers of this Society shall consist of a President, Vice-Presidents, a Treasurer, Secretaries, and Committee, being Members of this Society.

VI. The Committee shall consist of twelve Ministers of the Gospel of Christ, and twenty-four Laymen, being Members of the Society; they shall fill up any vacancies in their own number in the interval of the Annual General Meetings, The President and other Officers of the Society shall be considered, ex-officio, Members of the Committee. The Committee shall have power to call Special General Meetings of the Society: they shall appoint all officers, and be charged generally with the management of the affairs of the Society. The Committee shall meet at least once every month, and oftener as business may require; and seven Members shall constitute a quorum,

VII. Five Auditors shall be appointed by the Committee annually, for the purpose of auditing the accounts of the Society: two shall be chosen from their own number, and three from the general body of Members; and three Auditors shall constitute a quorum.

VIII. All Auxiliary or Branch Societies, or Associations that unite or co-operate with this Society, shall adopt the principle set forth in its laws, in order to their becoming an integral part thereof; and the Presidents, Vice-Presidents, Treasurers, and Secretaries of Societies so consti tuted, together with such Ministers of the Gospel of Christ as are Members of those Societies, shall have the right of attending and voting at all General Meetings of the Society.

IX. An Annual Meeting of the Society shall be held, when the proceedings of the foregoing year shall be reported, the audited accounts presented, and the Committee chosen for the ensuing year.

X. Fifty Members shall be competent to require a Special General Meeting of the Society to be convened; and upon their signing and delivering a written requisition to the Committee, specifying the nature of the business, or the occasion for such Meeting, the Committee shall call a Special Gen eral Meeting of the Society, giving not less than twenty-one days' notice thereof, by advertisement, in three public papers.

XI. None of the laws of this Society shall be repealed or altered, nor any new law established, except at the Annual General Meeting, or at a Special General Meeting called for that purpose; and the alterations or new law proposed shall be specified in the notices of such General or Special Meeting.

XII. This Society, acknowledging the ignorance and helplessness of man, deems it a bounden duty to express its entire dependence upon the Blessing of Jehovah, the Father, the Son, and the Holy Ghost, in its "work of faith and labour of love, and patience of hope," by offering Prayer and Praise at all its Meetings.

The Hon. Capt. J. A. Maude,

Rev. H. H. Beamish,

Mr. Heywood,

Martin,

Nisbet,

Platt,

Quilter,

Underwood,
Urling,
James Wilde.