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Must ye not admit

shall he not do? Or hath he spoken, and shall he not make it good?—————I am Jehovah: I change not."* What then will ye do, ye worthy men that make this objection? that the language of inspiration is couched on the plan of the boldest figures? Such figures as, if we were not protected by this authority, we should not dare to employ? And do ye not always explain that language by stripping off the figurative coverings, and drawing forth the simple truth, which ye then express in some kind of abstract phrase, metaphysically more accurate, but far less mighty to impress the human mind?--You are convinced that this is necessary; and you do not for a moment admit that, in doing this, you derogate from the truth and inspiration of the Bible. Apply then your just methods of interpretation to this case: I ask no more. Mr. Romaine lays down the principle, in saying, "The Holy Spirit does not reveal God to us as he is in himself, but as he stands related to us :" and this knowledge is best conveyed to mankind in the style of condescension to our own low estate of acts and habits, feelings and language.

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If the view of the range of inspiration, that its proper and sole reference is to religious subjects, be rejected, it will inevitably follow that we must impute error to the Spirit of God. -Abhorred be the thought!We must suppose to be physically correct those declarations concerning the astral worlds, the phenomena of the atmosphere, and the human frame, which have been mentioned: we must regard the inferior creatures as "made to be taken and destroyed," in defiance of all our knowledge that the whole animal creation is formed for an immense variety of beneficent purposes, partly no doubt unknown to us, but in a very great measure manifest by the clearest and most beautiful proofs.

2. The Mosaic narrative is, manifestly and undeniably as we have seen, so expressed in that style of condescension, and particularly in the manner suited to the men of primeval times. Yet, when read and understood, as all language is required to be, by the conversion of what is figurative and idiomatical into plain diction, it is a faithful description of the facts that did occur, and the method and order of their occurrence.

I have now reached the point at which, from the beginning of

*Numb. xxiii. 19. Mal. iii. 6.

†2 Pet. ii. 12. Not well rendered "natural brute beasts:" for the clause λoya Ça, pvoià, strictly signifies, irrational animals, governed by natural instinct.

these lectures, I have been aiming. I speak my own conviction, and I trust I have brought forwards sufficient evidence to support that conviction, that the alleged discrepance between the Holy Scriptures and the discoveries of scientific investigation, is not in reality, but in semblance only: in particular, that the Scriptures, fairly interpreted, are not adverse to a belief in an immeasurably high antiquity of the earth; in the reference of the six days' work to a part only of the earth's surface; in the position of several centres of creation, distinct from each other, on the surface of the globe; in the reign of death over the inferior animals, from the earliest existence of organized earthly beings; and in a limited. extent of the deluge which swept away the remnant of a self-destroying race, saving one family, which "found grace in the eyes of the Lord.”

I have not attempted to do this by affirming that the Scriptures teach the sciences; or that their language can be forced, by any grammatical or critical ingenuity, into a literal accordance with scientific truths: but by adducing abundant evidence to shew that the AUTHOR of revelation spoke to mankind in such language as they were accustomed to use, such as they could most readily understand, and such as must ever remain the most affecting and impressive to the human heart.

Let it also be observed, that the principle of interpretation here brought forwards is entirely independent of facts in Natural History, or doctrines of Geology or any other branch of Natural Science. If those facts be denied and those doctrines disapproved, still this mode of understanding the figurative language of Scripture will not be affected; it stands upon its own evidence, and cannot, I conceive, be overthrown.

It follows then, as a universal truth, that the Bible, faithfully interpreted, erects no bar against the most free and extensive investigation, the most comprehensive and searching induction. Let but the investigation be sufficient, and the induction honest. Let observation take its farthest flight; let experiment penetrate into all the recesses of nature; let the veil of ages be lifted up from all that has been hitherto unknown, if such a course were possible;

-religion need not fear, Christianity is secure, and true science will always pay homage to the Divine Creator and Sovereign, "of whom and through whom and to whom are all things; and unto whom be glory for ever."

LECTURE VIII.

ECCLESIASTES XII. 13. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole [duty] of man.

*

"THE whole of man :" instruction for his duty, direction in his difficulties, consolation in his sorrows, triumph in death, and the boundless bliss of knowledge and holiness to eternity. But the fear of God and the observance of his commandments are no servile and narrow habits of mind. The Scriptures abundantly shew that they comprehend, or by just deduction lead to, all that is true in knowledge and noble in feeling. "The High and Lofty One, who inhabiteth eternity," builds also his temple in "the contrite heart." He has made it our duty, and a part of the filial "fear” which we owe to him, that we should acquire all that we can of sound information concerning his perfections and his works. "He giveth to a man that is good in his sight, wisdom and knowledge and joy;" and it is laid down as one of the characters of the impious, that, "they regard not the works of the Lord, nor the operation of his hands."

When the Committee of the Congregational Lecture did me the honour of the invitation to deliver the course of this year, I could not but feel grateful for the opportunity thus afforded, of making an attempt to rescue from misapprehension a branch of research into the works of God, which at the present time attracts the attention of men, beyond all former example; and of offering an humble contribution for advancing the influence of religion, as the rightful asssociate of all other knowledge.

It is incumbent upon me to state that, beyond a general appro

* It will not be unwelcome to the serious reader to have this passage laid before him in a close translation. "The finishing lesson, the total, let us hear; Revere God, and keep his commandments: for this [concerns] every one of mankind.”

† Eccl. ii. 26. Psa. xxviii. 5.

bation of the subject, the Committee is not answerable for any thing that has been advanced. The sentiments and arguments which have been submitted to you, rest upon the responsibility of the lecturer alone.

There are some remaining subjects respecting which I am desirous of obtaining the approbation of my indulgent auditors; especially of the young persons, who are the delight of our families and the hope of our churches;-" for ye are our glory and joy."

I. I congratulate you upon the increasing ATTENTION which is evidently paid to the objects of sensible SCIENCE. By the studies of Natural History, my young friends, you become acquainted with "the wondrous works of HIM that is excellent in knowledge;" and, by those of Natural Philosophy, you investigate the causes and results of the changes which you or others have observed in the objects noticed by your senses. This is a part, at least, of what the wise man describes as "applying the heart to know, and to search, and to seek out wisdom and the reason of things."* It is a subject for much thankfulness to the Author of all good, that so many of you have been furnished, by the affectionate liberality of your parents, with the means of laying a foundation for these acquisitions, and of commencing to build worthily upon that foundation. Yet those who have been thus favoured in a less degree ought, by no means, to be discouraged. It is an humiliating fact, that the class of persons which has enjoyed such opportunities in their most perfect form, is not universally found to make a correspondent improvement of them. On the other hand, the honours of science have been sustained, and its bounds enlarged, in the greater number of directions, and in superior degrees, by those who, nearly or altogether unaided, have risen to eminence by their own diligence and perseverance in the cultivation of talent.

The advice has been often and very properly given, that you should beware of satisfying yourselves with superficial acquirements. But this recommendation needs to be better understood than it sometimes is. A vicious superficialism is when self-fondness persuades a man, and urges him to endeavour to persuade others, that his knowledge is something great; that he has studied to an extent which he has not done, and has made attainments

* Eccl. viii. 25.

which he has not made. Such affectation involves the guilt of falsehood; and it is sure to defeat its own end, and bring its merited punishment.

But there is a sense in which it must be said that most, even of cultivated minds, possess but superficial knowledge. It is one of our blessings, by God's kind providence, to live in a time when literature, science, and the arts are cultivated so assiduously; and their results are proclaimed so widely; that the necessity of acquiring general knowledge is strongly impressed, and the means of the acquisition are afforded with unexampled facility. To many, however, the measure of such acquisition must be imperfect. The indispensable cares and labours of our earthly condition present insurmountable obstacles: and there are duties of personal religion and of social life which possess an infinitely higher obligation, and the neglect of which would bring guilt upon our own consciences, and injury upon our dearest connexions. Far from happy would be the possession of even great attainments, purchased at such a cost.

Let us then never be reluctant to acknowledge the ignorance, which we have not been able to remove. Let us not put on the flimsy shew of a knowledge, which we do not possess. Let us be ever open to the confession, that such or such a subject is one with which we have not been favoured to obtain an accurate acquaintance. The ingenuous state of mind which thus expresses itself, will bring no shame; and it will very often be the means of opening a valuable door of information and improvement; partly by its exciting influence on ourselves, and partly by its conciliating the attention of our more accomplished friends.

These considerations not only impress upon us some admonitions, but they justify the exhortations which I am presuming to give, that (in subordination to the richest jewel and sweetest charm of life, the RELIGION OF CHRIST, and in a well regulated connexion with all domestic and social obligations,) my young friends would invigorate their minds by literary, mathematical, and scientific pursuits. This must, generally and chiefly, be accomplished by what Milton so strenuously eulogizes, as the education which a man gives himself.

Let us suppose that a foundation has been laid in a good general education, in which the rudiments of the Mathematics have been solidly taught; for without that preparation the exact sci

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