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stand as it is, with the exception of a few places in which criticks and commentators are much agreed that changes might be made for the better, and agreed too in regard to what the changes should be, it would, I think, be desirable. But such a work is scarcely to be hoped for; and to one in which the changes should be numerous and extensive, there is, in my mind, the most serious objections. As the matter now stands, those who take an interest in revealed truth, although entirely unacquainted with the original languages of the Bible, can, and often do, learn from commentators and preachers of the gospel, what can be said in favour of an improved rendering of certain words and phrases. It seems better to leave the matter here, than to attempt something which may not be at once safe and practicable.

In fine, my young friends, let nothing that you hear-and sometimes, I admit, very properly hear-about the import of this or that original word, or phrase, lead you to suspect that you do not read the true sense of the sacred scriptures, in the common or vulgar version of your Bibles. Take from speakers, or commentators, every real illustration of the original sacred text, which they may satisfy you that they furnish. This you ought certainly to do. But rely upon it, every thing which goes to invalidate a doctrine or truth, which you find in a plain passage of your Bible, as you now have it, especially if it is confirmed by other passages—is a deception. Here is the true test-Is the doctrine questioned in a particular text, clearly taught in other texts? If it be, let the critick have his way, rather than trouble yourselves much about it.He may be right, or he may be wrong. But the doctrine in question is true, if it is clearly taught in any part of the sacred volume, and especially if it be repeatedly taught. And as to all attempts to make those who cannot judge for themselves of the original languages of scripture, believe that the vulgar version does not give a right view of any important truth of revelation, they ought to be regarded as attempts of the most wicked and mischievous kind.

Let me now, in closing this lecture, beg your very serious attention to two or three remarks and advices of a practical kind, arising out of what you have heard at this time. 1. Often think on the treasure which you possess in having the Bible-having it in your own hands, and being able to read it in your own language. This is not thought on, a hundredth part as much as it ought to be; nor with any proper measure of that lively gratitude to God, for his distinguishing favour in this respect, which all who have received the favour ought to feel and to express. The Bible is really the sun of the moral system. Take it from the world, and a night of ignorance and vice, of the most awful kind, would immediately succeed. There is not now a people on the face of the earth who are not idolaters, except those whom the Bible has kept from being so. There never was a people that did not run into idolatry, of some kind, unless preserved from it by revelation. The Mahometans form no exception. The Koran borrowed from the Bible the doctrines which keep Mussulmen from worshipping idols. The most learned and refined nations of heathen antiquity, the Egyptians, Babylonians, Greeks, and Romans, were more various, and more sottish, in their idolatry, than the barbarous nations they despised. The Chinese, and Hindoos, in modern times, are all idolaters, in some form or other. Yes, and but for the Bible, you, my dear youth, in place of coming here this evening to worship the true God, and to hear of this blessed book, might have come here to worship stocks or stones, and some of you to be offered in sacrifice to an idol. Bind the Bible to your hearts. Never open it but with reverence, as the revealed will of God.-Never open it without gratitude to God, that he has revealed his will to man; and that he has given you the happy lot to possess this inestimable treasure.

2. Remember that where God has given much, he will require the more. "This (said our Saviour) is the condemnation, that light has come into the world, and men have loved darkness rather than light, because their deeds were evil.— The servant that knew his Lord's will, and did it not, shall

be beaten with many stripes." It is the greatest of mercies to live under the light of the gospel; but it will prove the greatest of curses to die under that light-to all whom the gospel shall not have made wise unto salvation. Yes, verily, this gospel will either prove "the savour of life unto life, or of death unto death," to all who are acquainted with it. The possession of it is a privilege, a talent, a treasure, for which you have a high and solemn account to render. Now, that you may render up this account, "with joy, and not with grief," let me

3dly. Most earnestly and tenderly counsel and exhort you, not only to read and study the scriptures with diligence and care, so that your minds may be thoroughly embued with divine truth, but to seek earnestly of God the influences of his Holy Spirit-that same blessed Agent by whom the scriptures were indited-to seal his word on your hearts, to "sanctify you through the truth." Never be content with intellectual attainments merely, in scriptural knowledge. This knowledge is valuable chiefly with a view to its practical influence. Let me particularly recommend that you daily read the holy scriptures, not only with seriousness but with prayer. Yes, let not the day pass, in ordinary circumstances, in which you do not attentively peruse at least a small portion of the word of life, accompanied with earnest prayer that God may bless it to your souls. I question if this practice. was ever long continued without sensible benefit. Try it, precious youth, and may God grant that the benefit you derive from it, may be not only sensible but saving.

4. Take your part, cordially and actively, in endeavouring to put the sacred scriptures into the hands of those who have hitherto remained ignorant of them. It is your happiness to live at a time when vigorous exertions are making, both to translate the word of God into many languages in which it has never yet been read, and to enable and persuade those whom poverty or carelessness have hitherto kept from reading it in the languages into which it has already been translated, to avail themselves of the richest blessing which a gracious God

has ever bestowed on a guilty world. In this holy work, this heavenly charity, cherish a sacred emulation to take your full share. Whether male or female, let no individual who is not now a member of a Bible society, or who has not contributed something to the Bible cause, neglect any longer to partake in the honour, the happiness, and the duty, of patronising and promoting such institutions. To the rising generation, the whole of this labour of love, this inestimably important concern, must soon be committed. And as they will answer it to God and to perishing millions, they should look well, that they neither shrink from the labour, nor perform it slothfully. Rather let them far exceed, as we hope they will, all that their fathers have done; and receive, in the largest measure, the high reward of those, who, having "turned many unto righteousness, shall shine as the stars for ever and ever."

LECTURE IV.

What rule hath God given to direct us how we may glorify and enjoy him?

In our last lecture we entered on the discussion of the second answer in our catechism, in which it is affirmed that"the word of God, contained in the scriptures of the Old and New Testament, is the only rule to direct us, how we may glorify and enjoy him."

It is not my intention to recapitulate any part of what was then delivered; as we shall need the whole of our time to discuss the important points to which it was intimated that your attention would now be called. These are, the nature and evidences of divine inspiration and revelation;-subjects which have filled volumes, and of which it will, of course, be practicable to give you, in a single lecture, (and more we cannot devote to them,) only a general outline-a summary

statement of the principal matters which they embrace.

It

is hoped, however, that enough will be said, to enable every attentive hearer to give a reason for the hope that is in him; a reason why he is a Christian, and why he cherishes the high expectations which Christianity inspires.

The

If we make a distinction between inspiration and revelation. we may say, that by INSPIRATION we understand those divine communications which are made to the minds of individuals; by REVELATION, the same communications made known to the world, by those who receive them from God. Revelation is a generick, inspiration a specifick term. Deity, usually, first reveals his mind and will to individuals, and then through them to the world. No one has a right to demand or expect that others should believe he has a direct communication from God, without verifying his pretensions by an undeniable miracle.*

We have nothing to do with any other claims to revelation,

* When this lecture was delivered, the author read to his audience a number of passages from "DICK's Essay on the Inspiration of the Scriptures," and recommended the careful perusal of the whole. That essay, in his opinion, is incomparably the best publication on the subject, which he has seen. DICK'S explanation, in regard to the words or language of the sacred writers, is believed to be the only one that can be defended as rational and satisfactory. The substance of it is contained in the following extract:

"A question of very great importance demands our attention, while we are endeavouring to settle, with precision, the notion of the inspiration of the scriptures; it relates to the words in which the sacred writers have expressed their ideas. Some think, that in the choice of words they were left to their own discretion, and that the language is human, though the matter be divine; while others believe, that in their expressions, as well as in their sentiments, they were under the infallible direction of the Spirit. It is the last opinion which appears to be most conformable to truth, and it may be supported by the following reasoning.

"Every man, who hath attended to the operations of his own mind, knows that we think in words; or that, when we form a train or combination of ideas, we clothe them with words; and that the ideas which are not thus clothed, are indistinct and confused. Let a man try to think upon any subject, moral or religious, without the aid of language, and he will either experience a total cessation of thought, or, as this seems impossible, at least while we are awake, he will feel himself constrained, notwithstanding his utmost endeavours, to have recourse to words, as the instrument of his mental operations. As a great part of the scriptures was suggested or revealed to the writers; as the thoughts or sentiments, which were perfectly new to them, were conveyed into their minds by the Spirit, it is plain that they must have been accompanied with words proper to express them; and, consequently, that the words were dictated by the same influences on the mind which communicated the ideas. The ideas could not have come without the words, because without them they could not have been conceived."

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