made since the Reformation? In the English, again, if we begin with
the translation still sleeping in MS., made five centuries ago, and
passing from that to the first _printed_ translation (which
was, I think, Coverdale's, in 1535), if we thence travel down to
our own day, so as to include all that have confined themselves to
separate versions of some one book, or even of some one cardinal
text, the versions that differ--and to the idolater of words all
differences are important--may be described as countless. Here,
then, on that doctrine of inspiration which ascribes so much to the
power of _verbal_ accuracy, we shall want a fourth inspiration,
No. 4, for the guidance of each separate Christian applying himself
to the Scriptures in his mother tongue; he will have to select
not one (where is the one that has been uniformly correct?) but
a multitude; else the same error will again rush in by torrents
through the license of interpretation assumed by these many adverse
translators.

Fourthly, as these differences of version arise often tinder the
_same_ reading of the original text; but as, in the meantime,
there are many _different_ readings, here a fifth source of
possible error calls for a fifth inspiration overruling us to the
proper choice amongst various readings. What may be called a 'textual'
inspiration for _selecting_ the right reading is requisite
for the very same reason, neither more nor less, which supposes any
verbal inspiration originally requisite for _constituting_ a
right reading. It matters not in which stage of the Bible's progress
the error commences; first stage and last stage are all alike in
the sight of God. There was, reader, as perhaps you know, about
six score years ago, another _Phil._, not the same as this
_Phil._ now before us (who would be quite vexed if you fancied