pointed fifty-four of the best Biblical scholars in England and Scotland, to perform this work, all of them being distinguished for piety and profound learning.

The following was the method adopted by the direction of the King. These fifty-four persons were divided into six classes. Ten of them established themselves at Westminster, and were to translate the Bible from Genesis through Kings. Eight assembled at Cambridge, and were to translate from Kings to Isaiah. Seven met at Oxford, who were to translate the Prophets. Eight others assembled at Oxford, to translate the Gospels, Acts, and Revelation. Seven met at Westminster, to translate the several Epistles. Another company were appointed for the Apocrypha. The Deans of Westminster and Chester, and the Professors of Hebrew and Greek in Oxford and Cambridge, were appointed directors of the several companies. Beside these, three or four of the most ancient and grave divines of the Universities, were appointed to confer and oversee the progress of the several translations.

When this general arrangement was made, each individual had his separate portion allotted. When the classes met, each translator read his own portion, and while he was doing it, all the rest of the translators compared the reading with the original Greek and Hebrew, or other standard versions, or else with various versions in modern tongues, which they held in their hand, while each person read. The part thus criticised by one company was sent to each of the other classes, to be examined by them in the same way. Each person present made corrections if he pleased, and the matter was decided by the united opinion of the company. If any difficulties occured, letters were addressed to learned men, in various parts of the world, to obtain their aid, and to consult other standard manuscripts. Letters were sent by the King, to the Bishops of the kingdom, admonishing them of this translation, which was going forward, that they might advise

and charge all learned men, to give their aid and counsel, and send their observations to the translators.

About three years were diligently employed by these venerable persons, in this important labour. At the expiration of that time, three complete copies of the Bible, thus translated and revised, were sent to London; one from Westminster, one from Cambridge, and one from Oxford. A committee of six, two from each of the companies, was then appointed to superintend and revise the publication of the work. There are copies preserved of the very earliest editions of this most invaluable translation, and our common English Bible is the result of the labours of these learned and faithful translators. When it is considered how widely the English language is disseminated, through all parts of the earth, and the immense influence which Great Britain and the United States will exert on the destinies of the world, when it is considered how many millions were depending on that work, which was thus preparing for future generations, how interesting and sublime it is to look back and see the overruling Providence which was foreseeing and directing all. If the King who devised this noble project, and the learned and venerable men who were employed in executing it, had foreseen the mighty interests committed to their hands, they could not have proceeded with greater wisdom, faithfulness, and care.

CHAPTER XIX.

ON KNOWLEDGE GAINED BY REVELATION.

1

The preceding article maintains the position, that all persons who possess a copy of the common English Bible, have access to a Revelation from God, made to the Apostles, which is correctly preserved, and faithfully translated. It will now

be shown, that whoever will give suitable attention to this Revelation, can learn the very truths which were thus communicated, and can gain more certainty in regard to this. knowledge than can be gained on any other subject, connected with the happiness of man. For in all matters that relate to business, pleasure, and the pursuits of life, men are necessitated to act from preponderating evidence, and often with very great uncertainties; but in relation to the eternal interests of a future scene, man may arrive at what amounts to a certainty.

Such an amount of evidence, as can be brought to bear on the truth of Christianity, and the authority, correct preservation, and faithful translation of the Bible, can be furnished in favour of no project, that engages the attention of man. For such enterprizes all depend on the laws of experience, to which there are always exceptions, and on a combination of uncertainties, the results of which, no human foresight can predict. The navigator knows not when shipwrecks will occur; the farmer knows not when his crops will fail; the merchant is uncertain how his projects will succeed; every thing in life goes on by the guidance of probabilities. But he that takes the word of God, to fix his course for future ages, and to plant his eternal hopes, may have the evidence of success that amounts to certainty; may attain a confidence of belief, such as can be gained from no other source, and on no other subject.

Yet when we look abroad into the world, and observe the experience of mankind, it would seem very reasonable to draw exactly opposite conclusions. For there is probably no one thing, about which there are a greater variety of opinions than the Bible. Some men believe it is a collection of forgeries, from the hand of dishonest and foolish impostors. Some believe it is a collection of writings to which considerable reverence is due, as the records or history of Christianity, in which most of the facts related are true, but containing much

error, from the prejudices, and ignorance of the men who wrote it, which together with the interpolations, and the mistakes of transcribers and translators, have filled it with blunders, while there is nothing left but the light of reason, to detect truth from falsehood, and on subjects too where reason cannot guide. Others believe that it is a Revelation in the sense ordinarily intended; that is, a communication from God, so written that men have the means of knowing his will.

In regard to what Revelation teaches, there is a still greater variety of opinion. Some believe that Christ was the true God, and render him homage and worship, as the Supreme Divinity. Others believe this to be idolatry, and that worship is owed to the Father alone. Some believe that an amiable disposition, a faithful discharge of the relative and social duties of life, and a respectful attention to the ordinances and worship of God, will prepare the soul for a state of eternal happiness. Others maintain that an entire change of the affections and governing purpose of life must be effected, to secure this momentous object. Some believe that there is no future punishmennt, but that all men will be finally and forever happy, whatever may be their conduct in this world. Others believe that there will be some future punishment, though they cannot decide what will be its nature, or continOthers hold that those who do not commencc an entirely new moral character in this life, will, through eternity, increase in habits of selfishness and crime, and be punished forever as a consequence of this course.

uance.

It is, therefore, a question of no little interest to determine what are the causes, which produce such a variety of belief, in regard to the Bible, and the truths it records. For, by reason alone, we should infer that the Creator intended to communicate truth to man, he would not put it in the form of falsehood, nor allow it to be so corrupted, or so imperfectly expressed, that no man could know whether he understood it, or not. This deduction of reason is substantiated by Rev

elation. We there read, that the “law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the commandments of the Lord are pure, enlightening the eyes; the judgments of the Lord are true, and righteous altogether." And the Apostle assures us, that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness," that man may "be perfect, thoroughly furnished to every good work."

The first reason which may be mentioned for these great diversities of opinion as to the character of the Bible, and the truths it communicates, is a want of attention to this Revelation.

Judging from the anxiety of men to secure happiness, and avoid pain, as this life is so transient, and every day so liable to end, we should expect that there would be nothing which would so deeply interest all mankind, as a book which professed to tell of another world, and to convey instruction as to the way of securing happiness and avoiding suffering, in a future state. Especially would this be anticipated, if it was found that this communication declared the soul immortal in its capacities for suffering and misery, and gave strong intimations of a truth, conveyed by reason alone, that there were to be two classes of minds in a future state, one class forever selfish, and thus forever wretched, and the other class benevolent, and thus forever happy. We should suppose that the first thing which would occupy all minds would be, securing the means of understanding whether this is a true Revelation from God; whether it does teach such truths; and what is the course to be taken, to avoid the endless consequences of guilt, and to secure the eternal rewards of virtue.

We should suppose, that as this communication was in the common language of life, that all mankind would furnish themselves with the rules of interpreting language, and the necessary knowledge, and not run the hazard of the negligence of