ly confess, that it is still far from being so perfect as it might and should be; that it often represents the errors of a faulty Original with too exact a resemblance; whilst on the other hand it has mistaken the true sense of the Hebrew in not a few places; and sometimes substituted an interpretation so obscure and perplexed, that it becomes almost impossible to make out with it any sense at all. And if this be the case, `shall we not be solicitous to obtain a remedy for such glaring imperfections? Shall we content ourselves with saying, that neither the errors which have crept into the Original Text, nor those which deform the Translation, have fallen upon any essential points either of doctrine or morals; and therefore there is no great damage to be apprehended from their continuance ? The premisses may be true; but are we equally sure with respect to the conclusion? Can we with certainty foresee all the mischief that may possibly and eventually result from an error, of what kind soever, wilfully retained in a book of such high and universal importance? Are we not taught to believe, that all and every part of Scripture is given by inspiration of God, and is, according to the intention of the Donor, profitable for doctrine, for reproof, for correction, for instruction in righteousness? But can any Scripture be profitable except it be understood? And if not rightly understood, may not the perversion of it be proportionably dangerous? Or is it nothing to deprive the people of that edification, which they might have received, had a fair and just exposition been substituted instead of a false one? Do we not know the advan

2 Tim. iii. 16.

tage

tage that is commonly taken by the enemies of revelation, of triumphing in objections plausibly raised against the divine word upon the basis of an unsound Text or wrong Translation? And though these objections have been refuted over and over again by the most solid argumentation of private Religionists, do they not still continue to ring them in the ears of the vulgar and unlettered Christian, as if they were owned and admitted to be unanswerable? So that it seems requisite for the honour of God and his true religion, that these stumbling blocks should be removed out of the way as soon as possible by an act of solemn and public disavowal. Influenced by these and such like considerations, his Swedish Majesty hath already set the example, by commanding a new Revisal and more perfect Translation of the Scriptures to be immediately begun in his dominions. And, which may more excite our wonder, we are credibly informed, that a similar work is set on foot in our own language, at the sole expence of a single Nobleman of princely spirit, for the use of the English Roman-Catholics. And shall the British nation, so deservedly famous throughout the world for its magnificence and public-spirited exertions, be less active and forward than others upon so glorious an occasion? Shall the Church of England, ever accustomed to rank with the foremost in learning and piety, be the last to hold forth to her members those sacred writings in their utmost perfection and purity, the free use of which she has ever taught them to consider as the most invaluable of their privileges? Or will our Governors, after having in their private capacities contributed so largely above all others to the

means

means of reformation, stop short on a sudden, and refuse to give a public sanction to the application of them? Why are we to suppose it? Upon the Piety and Goodness of our gracious Sovereign we may ever rely with the firmest assurance, for his hearty concurrence in any measure, which may tend to advance the interests of Religion, and the welfare of his subjects. And from what other quarter, and upon what grounds, is an opposition to be expected? It may be said perhaps, that the minds of men ought not to be unsettled in religious matters; and that no one can tell, what popular clamours and discontents the proposed step may occasion. To this it may be replied, that as no innovation in religion is intended, not any the least alteration in the grounds of our faith or practice, no one's rights of any kind invaded, nor any encroachment made on the spiritual liberty of a single member of the community; what pretence can there be for uneasiness or discontent? The Clergy, it may be presumed, from a conviction of its rectitude, are already sufficiently disposed to approve and favour the undertaking. Nor will the more enlightened part of the Laity be less ready to discern its propriety and salutary tendency. And even the lowest of the people, the most apt to startle at a departure from long established usages, will, if the change be not greater than what is necessary, either scarcely perceive it at all, or so far as they do, will perceive it is made for the better; that by the alteration of a few words they are enabled to see clearly what they could not before understand, and are relieved from some difficulties, which could not fail to perplex and confound the weakness

of

of their understandings. They will naturally, I mean, the conscientious and considerate part of them, inquire of their spiritual guides, or of those upon whose judgment they are used to depend, and will by them be informed, that nothing has been done, but upon the most just and reasonable grounds; they will therefore not only be quiet and satisfied, but thankful to their superiors for having shewn so laudable a concern for their better edification. As for the thoughtless and inconsiderate, they will probably give themselves no further trouble about the matter, than, as the manner of such men is, to applaud or condemn, without knowledge, and without significance. Such we may reasonably presume will be the disposition of men's minds in the general upon the conclusion of this weighty affair. Nor can it be said that this is arguing upon speculation only. The experiment has been already repeatedly made; new Versions have been successively introduced with the sanction of royal authority many times since the æra of the Reformation; and the event has been known to have turned out exactly such as has been described. Why then should the present Generation be supposed to be more superstitious and bigotted than those that have gone before them, or more likely to break out into disturbances and ferments, upon the offer of what is so apparently for their good?-Since then we have advantages which our forefathers were not possessed of, nay, of which it does not appear they had any conception; why should we not do for ourselves and our posterity, what they would undoubtedly have done for us, had they been found in like circumstances as we are. Let the

work

work of purifying and reforming what is amiss in the present Edition of our Bible be fairly and honestly set about, and with that moderation and soberness of mind which the gravity of the subject requires; and I doubt not but we may safely disregard the suggestions of a narrow and timid policy; such as, if attended to, would equally on all occasions, by raising imaginary fears and unreasonable alarms, discountenance and obstruct the wisest and most salutary improvements that can possibly be devised-But here let me stop; lest the impetuosity of a warm zeal may gradually carry me farther than discretion will warrant. Though I would fain persuade, I would not be thought to dictate. And least of all would I wish to appear in the light of an impertinent and unmannerly intruder into the province of those, whose wisdom and whose station entitle them, in matters of public concern, to decide what is proper to be done, together with the most convenient season and mode of doing it. May the God of all wisdom influence and direct their councils in such a manner as will best promote his glory and the public happiness. And may it be the care of every one of us in the mean while so to make use of the light already afforded us, as to accelerate the time of its increase and enlargement. For it is the voice of truth itself, which, speaking of religious advantages and their improvement, has declared, that "unto every one that hath shall be given, and he shall "have abundance: but from him that hath not shall "be taken away even that which he hath*."

66

Matt. xxv. 29.

JERE