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ing nation we actually have seen this revolution temporarily effected. Profligacy of manners and atheistical writings had together destroyed, in a great portion of the people, all reverence for revealed truth: persons of this class possessed themselves of the government; and decrees were issued proclaiming Christianity abolished, and disowning any Divinity but the Divinity of reason. The horrors

that ensued, by exciting a re-action, prepared indeed the way for re-establishing the profession of Christianity; but as this is there disguised among the mummeries of Popery, it is not likely, though now favoured by the government, to make many but political conversions and the disre gard to the Word of God appears to be nearly as great as ever, though contempt for it is not so indecently expressed. Indeed, there is ample reason for believing, that, in all Roman Catholic countries, infidelity, in a greater or less degree, is prevalent with most of those, who consider themselves raised above the vulgar by station and acquire

ments.

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Are the Protestant countries on the continent of Europe exempt from the contagion? There is reason to apprehend that the poison of infidelity is here also spreading not less rapidly than where it is fostered by the corruptions of the church of Rome of which ample evidence might be afforded. But here also another extraordinary feature, discovering the tendencies of the present age in regard to the belief in revelation, becomes conspicuous. Not only is absolute infidelity very prevalent, but the religion that is professed is more and more assuming a character, which renders it different from infidelity, less in substance than in name. The most low and unworthy ideas of the Christian Redeemer are daily superseding the honour that is his due ; and, in the same ratio, ideas equally' low and unworthy regarding the inspiration of the Sacred Volume, are spreading with celerity. The church of Geneva, so long regarded by a large portion of the Chris

tian world as the centre of illumination, has published a reformed creed, disavowing any belief in the divinity of the Saviour and the universities of Germany, which have formerly rendered such essential services to the cause of Biblical Learning, seem now to be labouring, through the works of their Professors, to reduce the standard of inspiration to as low a degree as is consistent with any belief, that the books which claim it contain a system of true religion; so low indeed, that it becomes difficult to perceive wherein they differ from the productions of writers who do not pretend to be inspired. A few years since, Dr. G. Paulus, a Professor in the University of Jena, and a Clergyman, published a new edition of the works. of the celebrated atheist or pantheist, Spinoza, with a laudatory preface, in which he maintains, that the sentiments of this acknowledged infidel respecting the inspiration of the Sacred Scriptures, are the same which, in the hands of Professor Eichhorn of the University of Gottingen, have led to such superior elucidations of the holy 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 eccentric 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

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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 Britain, 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 favored 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 control 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 puny attainment. Scepticism-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 But is contagion of infidelity has spread rapidly indeed. 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 Jesus Christ :-" Heaven and earth shall pass away but my words shall not pass away."

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. 1 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 cathedra, what the church is to believe. 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

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