this decay in sacred literature, we need only notice this fact. The Hebrew language, which is the source of all critical knowledge of the Bible, (of the New Testament as well as of the Old,) became, at length, but little known even to learned men. And though there ever have been illustrious exceptions, it ceased, at last, to form a part of the ordinary studies of youth at our Seats of Learning; even of those students who were destined for the sacred office.

Out of this state of things arose a new Enemy to the Church the enemy that might be expected, Infidelity; or the positive denial of the truth of a revelation from God. We have seen that it was superstition which first shut the Bible. The second attempt was made by Infidelity. But the further consideration of this subject we must reserve for the afternoon; when we shall review the progress of infidelity in extending its darkness; and the Era of Light which followed.

But before I conclude this discourse I would beg leave to direct your attention to a subject of no little consequence to the interests of religion, and to the character of our Universities in the present circumstances of the Church; the notice of which arises immediately from our present discussion. I mean the importance of a critical knowledge of the ORIGINAL languages of the Holy Scriptures to the theological Student.

The original language of the New Testament has been well cultivated; and one cause of this has been its affinity to the Greek Classics. But the acquisition of the language of the Old Testament is equally necessary. It is indispensable for those who would so much as a subject of inquiry: but that it is now, at length, discovered to be fictitious: and, accordingly they treat it, as if in the present age, this were an agreed point among ALL PEOPLE OF DISCERNMENT; and that nothing remained but to set it up as a principal subject of mirth and ridicule; as it were by way of reprisals for its having so long interrupted the pleasures of the world."

Preface to the Analogy, 1736. What must have been the state of the common people in general, when it was taken for granted that such were the sentiments of all people of discernment in the nation?

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possess a critical knowledge of the Bible; for the New Testament is written in the idiom of the Old. It may be received as an axiom, That a knowledge of Hebrew learning "among the great body of the clergy, is the mark of a flourishing church;" that is, of a church which is ardent in maintaining the true faith, and in expounding the pure word of God to the people. Among the members of the Romish communion, this species of learning is almost entirely extinct.

Having thus asserted the importance of a critical knowledge of the Bible, I think it fit, nevertheless, to controvert the opinion, that without such a knowledge, individuals cannot build the doctrines of Christianity, or Christianity itself, upon a solid foundation.

If this

were true, what must have been the state of our own Church in the absence of Hebrew learning? If sacred criticism be the sole foundation, and constitute the very grounds of our belief, upon what has our belief hither. to been grounded? This opinion places the Christian religion on the footing of the superstitions of Mahomet and Brahma; which is this, That if you commit to memory a certain number of historic facts, and can read certain languages, (all of which, both facts and languages, may be obliterated from your memory in less than twenty years) you are a good Theologian; but with this advantage, however, in favor of the Mahometan, in regard to many theologians of this day, that, whereas he can read his Koran in the original Arabic, they cannot read the Old Testament in the original Hebrew. My brethren, by this argument, (which is the same in principle with those which we have seen, were uttered in a dark age from the chief Seats of Learning,) the assisting Grace of God, and all that is peculiar to the Christian religion, seems to be very boldly extinguished.

But, perhaps, the source of this misapprehension lies in confounding these two terms, a Theologian and a Christian. That which constitutes a Christian is "Faith, Hope, and Charity; these three." Much hu man learning is not essentially necessary to constitute a Christian. Indeed a man may be a profound Theolo gian and not be a Christian at all. He may be learned

in the doctrines and history of Christianity, and yet be a stranger to the fruits of Christianity. He may be destitute of Faith, of Hope, and of Charity.

Let us not, then, confound the fruits of religion, namely, its influence on our moral conduct, its peace of mind, and hope of heaven, with the circumstances of religion. True religion is that which its great Author himself hath declared. It is a practical knowledge of the love of God the Father, "who sent not his Son into the world, to condemn the world; but that the world, through him, might be saved;" of the atonement of God the Son, by faith in whom we receive remission of our sins, and are justified in the sight of the Father; and of the sanctification of God the Holy Ghost, by which we are made meet "to become partakers of the inheritance of the saints in light." The preacher who can communicate this knowledge to his hearers (and it is true, that if he possess a critical knowledge of the Bible, and of the history of Christianity, he will be likely to do it with the most success,) the same is "2 workman that needeth not to be ashamed, and a good minister of Jesus Christ," 1 Tim. iv. 6.

As an illustration of this truth, we may adduce the influence of the Gospel on the ignorant minds of persons born in the heathen world.

It has been maintained by some, that civilization must always prepare the way for Christianity. But this position, like many others allied to this subject, is completely at variance with the fact. Civilization is a blessing of itself, and ought to be given, as we have opportunity, to all nations: but it is not universally necessary that it should precede the Gospel. The fact is, that the religion of Christ has sometimes found more difficulty in conflicting with a refined superstition, with what St. Paul calls "the wisdom of men," than with the ignorance of barbarism. It doth not appear that human learning, in itself considered, though in many ways an important instrument of good to mankind, predisposes the mind in any manner or degree to receive the Grace of God. There is a sense in which Learning, like Riches, may impede our spiritual pro

gress, for "Knowledge puffeth up," 1 Cor. viii. 1; though we are ever to distinguish between the use and the abuse of learning. On this subject we ought to keep in remembrance our Saviour's words, “The poor have the Gospel preached to them;" in which is implied, "That the poor would understand the Gospel and receive the Gospel;" and these words have been illustrated in every age. The Apostle Paul had less success among the learned at Athens, than among the barbarous people. And the same is sometimes the experience of Preachers at this day among the Gentile nations. It so happens that the most nume. rous conversions, during the last century, have been among those nations which have least civilization.* And this fact demonstrates the permanent character and divine nature of the Christian dispensation. For, "Where is the wise?" saith the Apostle, in reference to this subject: "Where is the Scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For ye see your calling, brethren; how that not many wise men after the flesh, not many mighty, not many noble are called. God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things that are mighty: That no flesh should glory in his presence: But, that according as it is written, He that glorieth, let him glory in the Lord," 1 Cor. i. 26.

But

*The ESQUIMAUX Indians of LABRADOR; the COLAREES of the Deccan in India; the African Slaves of several islands in the West Indies; and the natives of Caffraria, and of the great and Little Namaquas, in the South of Africa. See the reports of the Moravian and Danish Missions.

SERMON IV.

(AFTERNOON.)

GEN. i. 3. Let there be LIGHT.

AMONG the many pieces of sublime and beautiful com

position, with which the service of our Church abounds, there is a prayer which I have always admired; and which will properly introduce the ERA of LIGHT, that is to be the subject of this discourse; I mean that Collect in which we pray that our church may be "enlightened by the doctrine of the Evangelist Saint JOHN."

The doctrine of the Evangelist St. John accords with that of our Saviour before mentioned: namely:

That God the FATHER is love. "God is Love. Here in is love, not that we loved God, but that He loved us, and sent his Son to be the propitiation for our Sins," 1. John iv. 10.

Of God the Son he saith, that "Jesus Christ is come in the flesh: and that the blood of Jesus Christ, his Son cleanseth from all sin," 1 John i. 7.

Of God the HOLY GHOST he saith, "It is the Spirit that beareth witness (to the Son of God,) because the Spirit is TRUTH ;" and of its operation on the hearts of believers he saith, "that they have an UNCTION from the Holy One;" and that this unction ABIDETH in them; that they are thus BORN of God," and become "the children of God;" and, finally, that the evidence of their being thus born again, is " the love of the brethren." "We know," saith he, "that we have passed from death to life, because we love the brethren," 1. John iii. 14.

This is the doctrine of the blessed Apostle and Evangelist St. John, as expressed in his Epistles, and confirmed by his Gospel; and this is the heavenly doc