vah, it will follow, that they did this, not because such was the fact, but merely that they might not shock the prejudices of the Jews, with whom. a confidence in the inspiration of the prophets was a fundamental article of faith. If, on the other hand, the prophets themselves did not believe that the word of the Lord came to them, then they must be classed with those deceivers, who have led the world astray, while pretending to maintain a cause, in which moral integrity is a vital element. The extent to which neological writers succeeded in destroying the belief of the German church in the inspiration of the Scriptures cannot be viewed without the deepest pain. It must be left to eternity to declare the consequences in their full extent. The results which crowned this unholy enterprise, emboldened neologists to assail the integrity and authenticity of nearly all the canonical books. The tale is soon told. Multitudes, who styled themselves Christians, were led to believe that the only inspiration actually possessed by the Jewish seers was that which is claimed by all poetic writers. The celebrated W. Gesenius, as we have been told by one who heard his lectures on Isaiah, often compared the inspiration of that prophet and the inspiration of the Grecian Homer. In point of genius and strength of imagination, he represented the two poets as nearly on a level, though he would coolly remark, that as Isaiah was compelled to use a language less copious and harmonious than that of Homer, it was not surprising that the palm must be awarded to the latter. would not allow, that the Hebrew had any more presience of the future, than the Greek. He es

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pecially labored to impress his large auditory with the idea, that inspiration, in the sense of the older theologians, was a thing impossible in itself. Passages, which in former times were supposed to have a marked reference to the Messiah, or to the glories of his kingdom, according to Gesenius were merely patriotic aspirations, couched in glowing language, which Isaiah never imagined could be applied to anything higher than a splendid reign of some crowned mortal, and a prosperous state of the Hebrew commonwealth. Neologists have called in question the miracles of the Old and New Testament, explained away, or resolved them into attempts of mystagogues to deceive the spectators, by means. similar to those employed by jugglers, who can produce effects, which may seem supernatural to those not versed in legerdemain. In its progress, neology has not been confined to Protestants. Several Catholic writers have given sad proof that they too have imbibed this subtle poison, though from the rigid authority exercised by the Papal hierarchy, they have been less bold in expressing their sentiments. Among these, may be numbered J. Jahn, late Professor of Oriental Languages and Biblical Archaeology in the University of Vienna. Occasion will soon be presented for noticing some of his views, which have been borrowed, adopted and advocated by American divines.

For some years past it has been deemed necessary in our country, for those who aim at a thorough theological education, to cultivate an acquaintance with German writers. Their language is studied in our theological institutions,

and where this is not the case, translations, which are rapidly multiplying, can be substituted for the originals. A tour to Germany, and an introduction to her religious lights, has become as common and as fashionable with American Professors and students of divinity, as a visit to the continent has been with the English nobility. As in the latter case, it has been deemed important to add a French polish to a fashionable education, so in the former, it would seem that a Gerinan polish is equally important, that an American may complete his theological training, and be enabled to understand a book, which its author has designed to be read by every nation under heaven, and to be equally the guide of the sage and the peasant. It could hardly be expected, that a familiar acquaintance with the tomes of Rationalism would produce no effects on the minds of our countrymen, who toiled to master their contents. The effects have already begun to develope themselves in the productions of our writers and the sermons of our preachers. They may be traced in the expositions of our divines, in discourses which are valued as specimens of clerical talent and proofs of deep research. In reference to these sermons, our older readers have often had occasion to notice the paucity of scriptural quotations. It would seem that the authors of these productions were apprehensive that they might vitiate their style or betray a want of taste if they employed scriptural language to convey religious ideas. They forget that the great mass of their hearers are more familiar with biblical phraseology, as a medium for religious thought, than with any other, and that holy men of old,

who preached with the Holy Ghost sent down from heaven, employed a plain, unadorned style, when urging eternal truths on the minds of men; that in this, they followed the example of Him, whose discourses are a perfect model of simplicity. The preachers to whom we refer, would do well to recollect that the Saviour and his apostles made a free use of quotations from Moses and the prophets and the book of Psalms." Experience shows that men readily and naturally quote those authors, whose language most frequently mingles with their trains of thought, though the reverse is the fact in reference to writers who are only consulted occasionally.

In proof of the correctness of the portrait of Neology, which we have sketched, we shall adduce some testimony from the well-known letters of Professor Stuart, addressed to Dr. Channing, in 1819. In this work, the Professor (page 442) makes the following remarks, many of which, time has fully verified in reference to some American theologians, although we are not aware that Dr. Channing arrived at "the conclusion," which the professor here noticed. "I am well satisfied," says the professor, "that the course of reasoning in which you have embarked, and the principles now in question, by which you explain away the divinity of the Saviour, must lead most men, who approve of them, eventually to the conclusion that the Bible is not of divine origin, and does not oblige us to belief or obedience."- "Deeming what you have publicly taught them, to be true, viz., that it is no crime to believe with Mr. Belsham," who declares, that the Scriptures are not the word of

God; feeling the inconsistency, (as I am certain some of them will and do feel it,) of violating the rules of interpretation, in order to make the apostles speak, as in their apprehension they ought to speak; and unable to reconcile what the apostles say, with their own views; will it not be natural to throw off the restraints which the old ideas of the inspiration and infallibility of the Scriptures impose upon them, and receive them simply on the ground on which they place any other writings of a moral and religious nature?" "For myself, I regard it as more desirable, in many points of view, that the authority of the Scriptures should at once be cast off, and its claims to divine inspiration rejected, than that such rules of exegesis should be introduced, as to make the Scriptures speak, against their obvious meaning, whatever any party may desire. Avowed unbelief in the divine authority of the Scriptures can never continue long, as I would fain believe, in the present day of light and examination. Such a state of things may pass away with the generation who act in it. But it is a more difficult matter to purge away the stain which Christianity may contract by violated laws of interpretation. Those who do thus violate these laws, may obtain, and hold, for a long time, great influence over the mass of people, who are not accustomed to examine, in a critical manner, the minor points of theology. If opponents to this method of interpretation, lift up the voice of warning, they may not be heard. They are liable to the imputation of bigotry, or ignorance, or illiberality. But when men professedly cast off their respect to the authority of the Scrip