of Paul; but we have seen that they must either doubt his honesty or admit his inspiration.

Peter and John wrote as apostles, and with equal authority: so that we have here the first speakers and writers on Christianity coming forth commissioned messengers of Jesus Christ; as the only authorative expounders of his gospel; and laying claim to peculiar guidance, whilst enforcing implicit obedience to whatever they state as messengers of Christ. And now if any modern Christians can prefer a better claim to tell what Christianity is, we are prepared to pass by inspired apostles, and listen to the luminaries of reason. Those apostles have not given us their private opinions; AS APOSTLES THEY HAVE NO PRIVATE OPINIONS, but teach in their master's name.

Here then is the pillar of our confidence, that we have not listened to cunningly devised fables, nor philosophical speculations, but to the assertions of men, (acknowledged to be honest,) that they are ambassadors of Christ; and that our faith should not rest in the wisdom of men, but in the power of God. Let us, therefore, take heed lest we let these things slip; and show how much we are obliged to those who question the truth, since this leads us more carefully to examine, and more cordially to embrace it.

"But I certify you, brethren, that the gospel which was preached of me, is not after man, for I neither received nor was taught it of man, but by revelation of Jesus Christ." And whilst this increases our confidence, it likewise deepens the responsibility of all who hear the gospel; it is the testimony of God concerning his Son; it is the Holy Ghost, speaking by the apostles, and striving in our hearts: to reject this, is to quench the Spirit and make God a liar, whilst to receive it, is to set to our seal that God is true. And this is GOD'S RECORD, that he hath given to us eternal life, and this life is in his Son. "In whom we have redemption through his blood (even) the forgiveness of sins." He, therefore, that despiseth, despiseth not man but God, who hath also given unto us his Holy Spirit.' "How shall we escape, if we neglect so great salvation, which began to be spoken by the Lord, and was confirmed unto us, by them that heard him; God also bearing them witness, with signs and wonders and with gifts of the Holy Ghost." Let us then read this with reverence, as God's WORD of mercy to guilty man, that our guilt and condemnation may not be increased through hearing in vain.

BREWIN GRANT.

II.

PRIESTS' RELIGION.

HUMAN AUTHORITY AND INVENTION versus CONSCIENCE AND THE BIBLE.

The Scriptures are the only standard of Christian faith and practice: every one is at liberty to examine them; but no one is at liberty to decline this examination: and though we may receive the help of others, we may not rest on their authority, (which is Man-worship ;) nor receive as religion, what is not in the Scriptures, (which is Willworship.)

THE EXPELLED STUDENTS, AND THEIR DOCTRINE OF INSPIRATION.

FEW persons have watched with greater interest than the present writer the formation of the New College, London, in connection with the Independent denomination: in some features it was an experiment, as being new, but on the whole it was a very hopeful undertaking, and promised well for the interests of learning and religion.

It must be a matter of grief, therefore, to all who are interested in the prosperity of such an institution, that, so early in its course, any occasion should have arisen for discipline in relation to matters of doctrine.* Such, however, in the estimation of the Professors and Council, has unfortunately occurred, to the sorrow of all good men, some of whom may in part sympathize both with the students and with the managers of the College.

All who have passed through stages of intellectual difficulty on religion and its related topics, will be able to sympathize with the first movements of a youthful spirit, in its efforts to harmonize or philosophize upon received opinions; and no doubt much latitude will be admitted in such a case, by wise and considerate minds: whilst, on the other hand, the position of tutors or professors in our colleges, (as in some sense the depositories of the principles of any religious community,) is a very onerous and responsible one.

We do not for a moment aspire to the arrogance of arbitrating between the parties thus coming into collision, but venture upon this subject, rather with a view to the doctrine of inspiration involved in it, and one of the

"Statement of Facts connected with the Expulsion of Three Students from the New College, London." By Robert M. Theobald, A.M., one of the Expelled. Second Edition. London: Robert Theobald, 26, Paternoster Row. 1852.

utmost importance,though the question of discipline is also one requiring settlement, and ought to be regarded as a principle in debate, rather than as acquitting or arraigning those who have in this instance exercised it, in the expulsion of students wavering on the doctrine of inspiration.

We the more readily enter upon this subject, because the preceding article, written before the contest, and, therefore, not directly relating to it, tends to place the question at issue on a more simple basis, than is sometimes assumed.

The following is the introductory statement of one of the students and we shall quote the more freely from the pamphlet before us, because (independent of the question of discipline,) we do not coincide with the views of the writer, which, indeed, are confessedly immature and undecided:

"The fact that three students have been expelled from New College, for holding opinions which are deemed heterodox, has already given occasion for so many and varying reports, that some definite statement is necessary, in order to do justice both to the college, to ourselves, and to the public. The public has certainly a right to know what are those features in the basis of the college which demand such measures as the Council has recently taken; and it is due to ourselves that some more full and satisfactory account, both of the opinions which have been thus condemned and of the mode in which collegiate discipline has been enforced, should be given, than the vague and injurious rumours which are now current, and the ambiguous representations which have been communicated to public journals. Such a notoriety as we have gained is by no means congenial to our tastes, nor is it a healthy atmosphere to dwell in. But since publicity is thus thrust upon us, it is better to say too much than too little,-better that the weapons used to attack us (if it must needs be so) should be supplied by ourselves than by reports which may mean exactly what the reporter chooses to put into them. That such a statement as this is not entirely uncalled for, will, I think, be granted by all those who value the numerous good qualities which are summarily expressed by the phrase 'fair play,' if I give the following sample of some of the reports which have been quoted on good authority,' concerning us. One of us is represented as having, in a careless, flippant way, given an opinion about the Bible, 'that it was a very good sort of book in its way; but as to its being inspired, it is no more inspiration than the Homeric poems. To another has been imputed the blasphemy of not only comparing, but of identifying the inspiration of Shakspere and of Jesus Christ. The mysterious charge that we have denied all'objective inspiration' has occasioned not a little bewilderment to some of our friends, who were at a loss to imagine into what wild regions of thought we had travelled. Some persons have moreover had the civility to circulate a report concerning one of us that he had professed himself an inspired man. That we have courted the honours of martyrdom is also a report that has rather surprised us, who little suspected that our position was so unusually heroic. We have all been represented as having wantonly and impertinently obtruded our heretical ideas, as if to challenge or defy notice from the authorities. Even expressions of opinion which were substantially the

same as we had ourselves given have become transmuted, by the process of circulation, into such an offensively dogmatic form as entirely to misrepresent the spirit of our original statements. We have learnt, not a little to our vexation, how oral expressions of opinion, which we thought we had presented in a quiet, modest style, could be so distorted as to appear pert, confident, and self-complacent professions of unalterably positive convictions. And, unfortunately, persons have been so 'credibly informed' in these cases, have hinted at such unexceptionable authority,' that they could with great difficulty be persuaded that the reports were either false in themselves or had been falsely coloured; and any attempts on our part to correct them seemed to bring our own diminishing reputation into very invidious collision with that of gentlemen, the very hint of whose name would give the best possible sanction to whatever statements might be attributed to them.

"Another serious disadvantage to which we have been exposed, has resulted from the disinclination of people to distinguish between an absolute and unqualified assent to all that they may think involved in various theological expressions, and an equally absolute denial of all the truths which lurk beneath those expressions. If we dare not assent to certain forms in which important truths are stated, because we think that the truths themselves are misrepresented by the terms used to express them, there is a danger of our being regarded as entire disbelievers in all the truth which these forms are supposed and intended to convey.

"For these and other reasons we have thought it due to our own repu tation that we should endeavour to rescue ourselves from the uncertainties of rumour, and explain to some extent the position which we at present occupy. It was originally our intention to make this statement in common, but circumstances have now rendered this impossible. I have, therefore, undertaken, with the full sanction of my companions in expulsion, to present some account to the public of the facts connected with our removal from New College. I think I can guarantee that the expressions of opinion which I may give will be such as they would on the whole assent to; though, in such a case as this, any one will naturally shrink from giving an unqualified assent to representations of truth which have not directly emanated from his own mind. Indeed, I am myself quite disinclined to endorse, as a finally matured conviction, either all that I may have before said, or may now write, on subjects which expand into larger dimensions, and present new aspects at every renewed investigation into them. Only the exigency of circumstances could have induced me to speak at this time on these mighty themes, and I cannot be expected at present to profess full and complete ideas, but only to indicate the direction of my views so far as they are at present formed."

There are three questions arising out of this painful circumstance, What are the views held by these expelled students on the subject of inspiration, and are they right or wrong? Secondly, may discipline to the extent of expulsion be properly exercised in our colleges, in case of important departures from the general views of religion? Thirdly, do the circumstances of this case justify the method adopted of expelling these students.

We do not profess to give a satisfactory and complete answer to all these questions, yet we may make a few suggestions, since the enquiry has in various forms been brought before the public. It is in no spirit of partizanship that our remarks will be offered; indeed, the first question, we regard as the most important, since the others are rather matters of temporary and personal concern. What then are the opinions held by these students on the subject of inspiration, and are these opinions right or wrong?

We must confess, that the answer to the former part of this enquiry is very difficult, since the views, as presented in the pamphlet before us, are somewhat vague; and we almost regret on reading them, that the expelled students should have made prominent doubts so undefined, and have felt themselves bound by a conscientiousness, that is in itself praiseworthy but misapplied in its exercise, to peril or change their position for opinions that are not formed, or rather for doubts which are shadowy and undefined.

It seems a maxim with the writer, that it is impossible to express orally a clear statement of his opinions: this difficulty must arise from want of clearness of thought, and definite views, since what we quite understand we can plainly declare.

Complaining of the insufficiency of oral communication, and the difficulty of answering viva voce, the writer observes,

"The mode which the Council adopted in order to ascertain our sentiments is of the same character. I told them I was not accustomed to talk metaphysics, and that in matters of such delicate analysis I could not guarantee that any verbal statements should give a fair and full expression of my real opinions; and stated my willingness to answer, in writing, any question they might offer, and, so far as I could, also to answer verbally what they might ask. And yet, all the knowledge they have of my opinions is from Dr. Harris's statements, (and I have shewn what means he had of juding,) and my oral expression in a hasty conversation of half an hour. Now I maintain that, in such a case as this, a man has a right to the advantage of his own way of putting his opinions ;-he should have an opportunity of giving them, not merely as occasion may arise in consequence of questions that have an aim which he may not be able to see through, perhaps, put by one hostile to his real convictions, and certainly involving only one point of view, and that possibly not the one on which he places the most value, but such a statement as shall be perfectly satisfactory to himself. Now I was placed precisely at the disadvantage which I have indicated. And, further, the questions which they proposed were not such as could forcibly bring out the points of agreement, but such as were most adapted to magnify whatever differences might exist. They, many of them, referred to points upon which prejudiced Editors of Magazines have been accustomed to descant with the mightiest vehemence, and the most fervid expressions of religious horror :Such as, The identity or not of the inspiration possessed by Paul or John, and that possessed by Shakspere and Plato,-What authority is to be attributed to the teachings and expressions of the sacred writers,-Whether a thing is to be believed or not merely because it is found in the