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and blindness, cried to the Lord, besought him, earnestly desired to be healed: but persons possessed of devils never did so. They were applied for on behalf of their friends, or they even, in horror and agony, fell prostrate: but I know of no instance of their desiring for themselves to have the evil spirit cast out. Here lies a great part of the mischief. Men too often side with Satan, or at least are not honestly opposed to him, in his power over their own hearts.

XC. The wicked, unbelieving, and impenitent, are under a dispensation of temporal mercies, and eternal judgment. The mercy, patience, and long-suffering, come first; are abused and despised; and then the judgment follows. Believers, on the contrary, are under a dispensation of temporal judgments, and eternal mercies.

XCI. "The greatest number of our elegant writers appear to be in league with some evil spirits, to counteract the tendency of evangelical truth; to overthrow religion under pretence of raising the fabric of human happiness on its ruins; to destroy an operative belief of a future state of existence. This design they pursue with daring effrontery or subtle craft, varying their modes of procedure according to the age and the character of their unhappy victims. To remain a silent and indifferent spectator of their triumphs would be criminal." (East.)

XCII. Though our works are a test of our faith, we must take heed that we do not abuse this doctrine. For example: a person reasons thus. I am to be justified by faith; but my works are to be an evidence of this justifying faith. Well, let me begin then, and do the works: then I must have the justifying faith.' But is this certain? May you not be putting on the works, assuming and creating to yourself the outward sign, to satisfy yourself of that inward faith, which produces good works? What is this, but being justified by works? What is it but justifying yourself? And what wonder if the Lord, in mercy, confound your works to stop the delusion?" Believe on the Lord Jesus Christ, and thou shalt be saved:" and, to shew the world, to shew men and angels, to shew Satan, that thou art saved, the Lord has works in store for thee, which thou shalt do; but which-mark well-are, after all, not thy good works merely, but his.

483

New Edition of the Dutch Bible.

PALM.

By Professor VAN DER

(Concluded from page 365.)

AFTER such an account of the old or authorized version, commonly called "de Staten Overzetting," or "the States Translation," as we have been enabled to give in our preceding Number, the question will naturally arise, Whence then the necessity of a new one? How comes it to pass that there has been even such a probable appearance of the want of another version, that the proposal could meet with any thing like general encouragement or approbation? We must suppose that some plausible ground existed, as a pretext for setting aside a work which so many circumstances combined to make venerable.'

This plausible ground was furnished by the alterations which the Dutch language, in the course of two centuries, has undergone. But for this circumstance, we do not believe that the idea of a new version, that should in any measure supersede the old, would have been entertained in the Dutch churches: nor would the opportunity have been thus given, of sending forth into the world a work conducted in such a totally different spirit from the former; so calculated to mislead, and so full of the false illumination and neology of the age.

Here, then, observe the craft of Satan, in matters wherein we are not aware that it has ever been duly observed or pointed out, at least in print. But we are persuaded that in the changes which have taken place in various languages he has been very busy-as no doubt he is with every thing wherein the interests of truth and righteousness are concerned and it might be well to observe the working of the great enemy, in many matters connected with the order and well-being of society, the honour of God, and the progress or decline of real godliness. At present we shall confine our remarks to language. This we believe to be of Divine original, the gift of God to man; and not the invention of the creature. This is evident from the careful consideration of what is related in God's word, concerning the creation and original condition of man. And the first introduction of a variety of languages is plainly ascribed to Divine and miraculous agency. Neither can we suppose that, God having, by an act of omnipotence, introduced a multitude of languages into the world, the further progress of those languages was left entirely to blind chance, or to the will and fancy of the creature; any more than the frame of society, the revolutions of states and empires, the succession of the seasons, and

whatsoever else pertains to the conservation of the world, and
the existence and multiplication and comfort of its various inha-
bitants. In all these things we acknowledge the operations and
instrumentality of various agents, acting according to their
several natures and capacities: but, first, and most of all,
we acknowledge a superintending Providence; and opposed,
though subject, to that, we acknowledge also the operation of
the powers and principalities of evil. So also, in respect of
language-so important as the medium by which all communi-
cation between man and man takes place, and without which
society could not exist; so important (most of all) as the medium
by which truth and wisdom are made known and transmitted-
we acknowledge, first of all, the providence of God, and next,
the working of the devil, endeavouring, to the very limit of his
chain, to oppose and counteract the gracious and holy purposes
of the Most High. And in this, as in other respects, his oppo-
sition, though vain, is manifold and mighty: though overruled,
so as to defeat itself, and tend ultimately, with all things else,
to the praise and glory of Him whom he opposes, it is yet to be
acknowledged in its true character and awful effects: and, so
far as we may, it is our wisdom and our duty to discern and
consider it. Let us remember too (besides these general consi-
derations) that two languages were more especially selected by
Him that is Most Wise, for the revelation of his truth and will
to man; and as we know that in every other case He wisely
selects and prepares and fashions the instrument before he uses
it, so also we are persuaded that He has done with respect to
those two languages; and that in every respect they were the
most suitable for his good and gracious purposes that could
have been devised. We feeble men, indeed, are obliged to take
languages as we find them, and to make the best of them; some-
times complaining that we are incumbered by their imperfec-
tions. But it is not so with God. He makes them fit for his
purposes, and then he uses them. We assert this with a
peculiar emphasis in regard to the Hebrew and the Greek, as
being especially the sacred tongues, the languages of the Holy
Ghost. But so far as God in his providence has made use of
other languages for the communication of his truth to men-that
is to say, so far as the Gospel has been preached in other tongues-
we maintain the same principles. We believe, that, wherever he
intended to give a great and abiding blessing, he made all
things ready, by preparing a language for the purpose; which,
while it was suited to the genius and character of the people on
the one hand, was also suited to express spiritual and scriptural
ideas on the other. We see sometimes part of the process of

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preparation very clearly: for example, the preparation beforehand of the Greek language for the promulgation of the New Testament. That language, rich and copious as it was, before it could be fit for such a great and blessed purpose, must in a measure be Hebraized. Had this been at a moment, and by miracle, the book to be published in it would not have been so readily understood by those to whom it was sent therefore Providence, making way for this blessing long beforehand, prepared the language by the Septuagint version: and the circulation of this book, in a sort of Hebraized Greek, not only prepared the way for the New Testament by diffusing some knowledge of Divine truth, but also by bringing into some notice the kind of language in which it was to be written. And when this Hebraized dialect of the Greek was brought to its perfection, then the New Testament was written and published; and then (in the wonderful providence of God) other changes began to take place, so that the Greek written by Christians in the very next age was quite a different language in many respects. Thus no subsequent writings could for one moment be put in competition with the canonical books. The difference of style and language sufficiently distinguishes them, and forbids it, excluding them from all pretence to be admitted into the sacred canon.

This may suffice as a hint: but the thoughtful student will readily perceive that in many respects the Divine providence is to be adored, in all that relates to the peculiar style and language of the New Testament. But, to come to modern times: it is a very remarkable circumstance, that what may be considered the beginning of the cultivation and regular formation of the English tongue was co-eval with the first dawnings of the Reformation. Chaucer and Gower were contemporaries of Wickcliffe; and more, perhaps, was done by their writings, for the gradual dissemination of his principles, than we are aware of. They were in some degree his disciples: and thus the cultivation of the language, to which their writings so mainly contributed, and in which they led the way, was made subservient to the diffusion of some notions of the truth of God, and thus to God's gracious purposes in the introduction of the Reformation. Then, when the Reformation was established in this country, what a burst of mind do we immediately observe! what intellectual power was put forth! What Chaucer had begun to do for the language, was completed by Spenser and Shakspeare and their contemporaries. If you will have prose writers, take Hooker for an example: respecting whom it has been justly said by Lowth, in his English Grammar, "that, in correctness, propriety, and purity of English style, he hath hardly been sur

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passed, or even equalled, by any of his successors." When the language had thus been brought to its perfection, especially in regard to purity and energy, the authorized version of the Scriptures was made: and those who have attempted or pretended to improve the language since have only spoiled it *. From the time of Milton (that is, but one generation later than the time of our Translators) we may certainly date the period of its decline, except so far as men have had the wisdom and good taste to stick to the language of the Bible, and return to the old standard. That blessed book, indeed, has contributed not a little to give stability to our language; and but for that, we may safely say that Shakspeare at this day would have been unintelligible to all ordinary readers. So that the glory of our literature and the honour of God's word (though at first they may seem little connected) must stand and fall together. And herein we must adore and praise the providence of God. It is a matter of no little importance to the Christian welfare of our country, that the language of our Bible is the language of Shakspeare and Milton. The consequence is, that no Englishman can bear to forget that language, however differently some may choose to write, and though we might easily shew that, in this country also, the devil and his servants have been busy in endeavours to introduce a new-fangled dialect, which should make the translation of the Bible, and all the best divinity in the language, obsolete and offensive together. They have done us no little mischief as it is. For, if any one should now write pure, old-fashioned, Biblical English, in its force and purity, would he be endured? Not by those who reckon themselves polished and well-educated, assuredly; though we find good reason to believe that this is still the language which plain people understand and are pleased with.

But in other countries the great adversary of all good and truth has succeeded much better. We have been assured, by those who are far more conversant with the antiquities of the French language than we have the least pretensions to be, that, in comparison with the good old French which Calvin wrote and preached, the modern French is mean and contemptible to the last degree. The Academy took the language in hand, and (under pretence of polishing and refining it) made such alterations, that all the sound divinity in the language became thereby harsh, disgusting, and unintelligible; and nothing would please

*If any one is disposed to question this, let him only compare any more modern attempts at translation of the Scriptures with the Authorized Version, merely in respect of style and language; and he will find how miserably poor and tame they are on comparison. To us they are unreadable.

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